The Compendium Ven. Upāli questions the Buddha 1. The subchapter on “without formal support”

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Venerable Upāli went to the Buddha, bowed, sat down, and said, “Venerable sir, what sort of monk should live with formal support for life?”

“One who has five qualities, Upāli: (1) he doesn’t know about the observance-day ceremony; (2) he doesn’t know the observance-day procedure; (3) he doesn’t know the Monastic Code; (4) he doesn’t know the recitation of the Monastic Code; (5) he has less than five years of seniority. But a monk who has five qualities may live without formal support for life: (1) he knows about the observance-day ceremony; (2) he knows the observance-day procedure; (3) he knows the Monastic Code; (4) he knows the recitation of the Monastic Code; (5) he has five or more years of seniority.

A monk who has five other qualities should also live with formal support for life: (1) he doesn’t know about the invitation ceremony; (2) he doesn’t know the invitation procedure; (3) he doesn’t know the Monastic Code; (4) he doesn’t know the recitation of the Monastic Code; (5) he has less than five years of seniority. But a monk who has five qualities may live without formal support for life: (1) he knows about the invitation ceremony; (2) he knows the invitation procedure; (3) he knows the Monastic Code; (4) he knows the recitation of the Monastic Code; (5) he has five or more years of seniority.

A monk who has five other qualities should also live with formal support for life: (1) he doesn’t know the offenses and non-offenses; (2) he doesn’t know the light and heavy offenses; (3) he doesn’t know the curable and incurable offenses; (4) he doesn’t know the grave and minor offenses; (5) he has less than five years of seniority. But a monk who has five qualities may live without formal support for life: (1) he knows the offenses and non-offenses; (2) he knows the light and heavy offenses; (3) he knows the curable and incurable offenses; (4) he knows the grave and minor offenses; (5) he has five or more years of seniority.

“Sir, what sort of monk shouldn’t give the full ordination or formal support, nor have a novice monk attend on him?”

“One who has five qualities: He’s incapable of three things in regard to a student: (1) of nursing him or having him nursed when he’s sick; (2) of sending him away or having him sent away when he’s discontent with the spiritual life; and (3) of using the Teaching to dispel anxiety. And (4) he is incapable of training him in the Teaching; and (5) he is incapable of training him in the Monastic Law. But a monk who has five qualities may give the full ordination and formal support, and he may have a novice monk attend on him: He’s capable of three things in regard to a student: (1) of nursing him or having him nursed when he’s sick; (2) of sending him away or having him sent away when he’s discontent with the spiritual life; and (3) of using the Teaching to dispel anxiety. And (4) he is capable of training him in the Teaching; and (5) he is capable of training him in the Monastic Law.

A monk who has five other qualities also shouldn’t give the full ordination or formal support, nor have a novice monk attend on him: He’s incapable of five things in regard to a student: (1) of training him in good conduct; (2) of training him in the basics of the spiritual life; (3) of training him in the higher morality; (4) of training him in the higher mind; (5) of training him in the higher wisdom. But a monk who has five qualities may give the full ordination and formal support, and he may have a novice monk attend on him: He’s capable of five things in regard to a student: (1) of training him in good conduct; (2) of training him in the basics of the spiritual life; (3) of training him in the higher morality; (4) of training him in the higher mind; (5) of training him in the higher wisdom.”

“Sir, against what sort of monk should a legal procedure be done?”

“Against one who has five qualities: he is shameless, ignorant, and not a regular monk, and he has wrong view, and he has failed in livelihood.

A legal procedure should also be done against a monk who has five other qualities: he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view; he has wrong view; and he has failed in livelihood.

A legal procedure should also be done against a monk who has five other qualities: his bodily conduct is frivolous; his verbal conduct is frivolous; his bodily and verbal conduct are frivolous; he has wrong view; and he has failed in livelihood.

A legal procedure should also be done against a monk who has five other qualities: he is improperly behaved by body; he is improperly behaved by speech; he is improperly behaved by body and speech; he has wrong view; and he has failed in livelihood.

A legal procedure should also be done against a monk who has five other qualities: his bodily conduct is harmful; his verbal conduct is harmful; his bodily and verbal conduct are harmful; he has wrong view; and he has failed in livelihood.

A legal procedure should also be done against a monk who has five other qualities: he has wrong livelihood by body; he has wrong livelihood by speech; he has wrong livelihood by body and speech; he has wrong view; and he has failed in livelihood.

A legal procedure should also be done against a monk who has five other qualities: if, after committing an offense and having had a legal procedure done against him, he: (1) gives the full ordination, (2) gives formal support, (3) has a novice monk attend on him, (4) accepts being appointed as an instructor of the nuns, (5) instructs the nuns, whether appointed or not.

A legal procedure should also be done against a monk who has five other qualities: (1) he commits the same offense for which the Sangha did the legal procedure against him; (2) he commits an offense similar to the one for which the Sangha did the legal procedure against him; (3) he commits an offense worse than the one for which the Sangha did the legal procedure against him; (4) he criticizes the procedure; (5) he criticizes those who did the procedure.

A legal procedure should also be done against a monk who has five other qualities: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha; he has wrong view; and he has failed in livelihood.”

The first subchapter on “without formal support” is finished.

This is the summary:

“Observance day, invitation ceremony, And offense, one who is sick; Good conduct, and shameless, Higher morality, and with frivolity.

Improperly behaved, harmful, Wrong, and offense; Offense for which, of the Buddha—The compilation of the first subchapter is finished.”

2. The subchapter on not lifting “Sir, for what sort of monk should a legal procedure not be lifted?”

“For one who has five qualities, Upāli: if, after committing an offense and having had a legal procedure done against him, he: (1) gives the full ordination, (2) gives formal support, (3) has a novice monk attend on him, (4) accepts being appointed as an instructor of the nuns, (5) instructs the nuns, whether appointed or not.

A legal procedure should also not be lifted for a monk who has five other qualities: (1) he commits the same offense for which the Sangha did the legal procedure against him; (2) he commits an offense similar to the one for which the Sangha did the legal procedure against him; (3) he commits an offense worse than the one for which the Sangha did the legal procedure against him; (4) he criticizes the procedure; (5) he criticizes those who did the procedure.

A legal procedure should also not be lifted for a monk who has five other qualities: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha; he has wrong view; and he has failed in livelihood.

A legal procedure should also not be lifted for a monk who has five other qualities: he is shameless, ignorant, and not a regular monk, and he is a bully, and he doesn’t fulfill the training in proper conduct.”

“Sir, when a monk is involved in a conflict and is about to approach the Sangha, how many qualities should he first set up in himself?”

“He should set up five qualities in himself: (1) he should be humble; (2) he should be intent on removing defilements; (3) he should be skilled in appropriate seating and where to sit down, taking a seat without encroaching on the senior monks and without blocking the junior monks; (4) he shouldn’t ramble or engage in worldly talk, but should speak according to the Teaching or invite others to speak or value noble silence; (5) if the Sangha is doing legal procedures requiring unity, but the monk doesn’t approve, then he should reveal his view but think, ‘I shouldn’t be at variance with the Sangha,’ and unity can then be announced.”

“What sort of monk does the majority dislike and disapprove of when he speaks in the Sangha?”

“One who has five qualities: (1) he’s arrogant; (2) he repeats what others say; (3) he doesn’t keep to the topic; (4) he doesn’t accuse others according to the Teaching, the Monastic Law, or their offense; (5) he doesn’t act according to the Teaching, the Monastic Law, or his offenses. But when a monk has five qualities, the majority likes and approves of him when he speaks in the Sangha: (1) he’s not arrogant; (2) he doesn’t repeat what others say; (3) he keeps to the topic; (4) he accuses others according to the Teaching, the Monastic Law, and their offense; (5) he acts according to the Teaching, the Monastic Law, and his offenses.

When a monk has five other qualities, the majority dislikes and disapproves of him when he speaks in the Sangha: (1) he praises; and (2) he blames; (3) he maintains what is contrary to the Teaching; (4) he obstructs what is in accordance with the Teaching; and (5) he often speaks frivolously. But when a monk has five qualities, the majority likes and approves of him when he speaks in the Sangha: (1) he doesn’t praise; and (2) he doesn’t blame; (3) he maintains what is in accordance with the Teaching; (4) he obstructs what is contrary to the Teaching; and (5) he rarely speaks frivolously.

When a monk has five other qualities, the majority dislikes and disapproves of him when he speaks in the Sangha: (1) he speaks forcefully; (2) he speaks without having gotten permission; (3) he doesn’t accuse others according to the Teaching, the Monastic Law, or their offense; (4) he doesn’t act according to the Teaching, the Monastic Law, or his offenses; (5) he doesn’t explain things according to his own view. But when a monk has five qualities, the majority likes and approves of him when he speaks in the Sangha: (1) he doesn’t speak forcefully; (2) he doesn’t speak without having gotten permission; (3) he accuses others according to the Teaching, the Monastic Law, and their offense; (4) he acts according to the Teaching, the Monastic Law, and his offenses; (5) he explains things according to his own view.”

“Sir, how many benefits are there of studying the Monastic Law?”

“There are these five benefits: (1) your own morality is well guarded; (2) you’re a refuge for those who are habitually anxious; (3) you speak with confidence in the midst of the Sangha; (4) you can legitimately and properly refute an opponent; (5) you’re practicing for the longevity of the true Teaching.”

The second subchapter on not lifting is finished.

This is the summary:

“Committing, for which, and praise, Shameless, and with conflict; Arrogant, and praises, Forcefully, studying.”

The first pairs have been laid down.

3. The subchapter on speech “Sir, what sort of monk shouldn’t speak in the Sangha?”

“One who has five qualities, Upāli: (1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses. But a monk who has five qualities may speak in the Sangha: (1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses.

A monk who has five other qualities also shouldn’t speak in the Sangha: (1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that is the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues. But a monk who has five qualities may speak in the Sangha: (1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that is the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues.

A monk who has five other qualities also shouldn’t speak in the Sangha: (1) he speaks forcefully; (2) he speaks without having gotten permission; (3) he doesn’t accuse others according to the Teaching, the Monastic Law, or their offense; (4) he doesn’t act according to the Teaching, the Monastic Law, or his offenses; (5) he doesn’t explain things according to his own view. But a monk who has five qualities may speak in the Sangha: (1) he doesn’t speak forcefully; (2) he doesn’t speak without having gotten permission; (3) he accuses others according to the Teaching, the Monastic Law, and their offense; (4) he acts according to the Teaching, the Monastic Law, and his offenses; (5) he explains things according to his own view.

A monk who has five other qualities also shouldn’t speak in the Sangha: (1) he doesn’t know the offenses and non-offenses; (2) he doesn’t know the light and heavy offenses; (3) he doesn’t know the curable and incurable offenses; (4) he doesn’t know the grave and minor offenses; (5) he doesn’t know the offenses that are clearable by making amends and the offenses that are not clearable by making amends. But a monk who has five qualities may speak in the Sangha: (1) he knows the offenses and non-offenses; (2) he knows the light and heavy offenses; (3) he knows the curable and incurable offenses; (4) he knows the grave and minor offenses; (5) he knows the offenses that are clearable by making amends and the offenses that are not clearable by making amends.

A monk who has five other qualities also shouldn’t speak in the Sangha: (1) he doesn’t know the legal procedures; (2) he doesn’t know how the legal procedures are done; (3) he doesn’t know the actions that are the bases for the legal procedures; (4) he doesn’t know the proper conduct in relation to the legal procedures; (5) he doesn’t know the settling of the legal procedures. But a monk who has five qualities may speak in the Sangha: (1) he knows the legal procedures; (2) he knows how the legal procedures are done; (3) he knows the actions that are the bases for the legal procedures; (4) he knows the proper conduct in relation to the legal procedures; (5) he knows the settling of the legal procedures.

A monk who has five other qualities also shouldn’t speak in the Sangha: (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements. But a monk who has five qualities may speak in the Sangha: (1) he knows the actions that are the bases for offenses; (2) he knows the origin stories; (3) he knows the rules; (4) he knows the right order of words; (5) he knows the sequence of statements.

A monk who has five other qualities also shouldn’t speak in the Sangha: he’s biased by desire, ill will, confusion, or fear, and he’s shameless. But a monk who has five qualities may speak in the Sangha: he’s not biased by desire, ill will, confusion, or fear, and he has a sense of conscience.

A monk who has five other qualities also shouldn’t speak in the Sangha: he’s biased by desire, ill will, confusion, or fear, and he’s unskilled in the Monastic Law. But a monk who has five qualities may speak in the Sangha: he’s not biased by desire, ill will, confusion, or fear, and he’s skilled in the Monastic Law.

A monk who has five other qualities also shouldn’t speak in the Sangha: (1) he doesn’t know the motion; (2) he doesn’t know how the motion is done; (3) he doesn’t know the proclamation of the motion; (4) he doesn’t know settling through a motion; (5) he doesn’t know resolution through a motion. But a monk who has five qualities may speak in the Sangha: (1) he knows the motion; (2) he knows how the motion is done; (3) he knows the proclamation of the motion; (4) he knows settling by way of a motion; (5) he knows resolution by way of a motion.

A monk who has five other qualities also shouldn’t speak in the Sangha: (1) he doesn’t know the Monastic Code; (2) he doesn’t know what’s in accordance with the Monastic Code; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in what is and is not possible. But a monk who has five qualities may speak in the Sangha: (1) he knows the Monastic Code; (2) he knows what’s in accordance with the Monastic Code; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in what is and is not possible.

A monk who has five other qualities also shouldn’t speak in the Sangha: (1) he doesn’t know the Teaching; (2) he doesn’t know what’s in accordance with the Teaching; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in the right order. But a monk who has five qualities may speak in the Sangha: (1) he knows the Teaching; (2) he knows what’s in accordance with the Teaching; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in the right order.”

The third subchapter on speech is finished.

This is the summary:

“Offenses, legal issues, Forcefully, knowing offenses; Legal procedures, the actions that are the bases, and shameless, And unskilled, of the motion; He does not know the Monastic Code, or the Teaching—The compilation of the third subchapter is finished.”

4. The subchapter on revealing one’s view “Sir, how many illegitimate kinds of revealing one’s view are there?”

“There are five, Upāli: (1) one reveals a view about a non-offense; (2) one reveals a view about an offense that isn’t clearable by confession; (3) one reveals a view about an offense that has been confessed; (4) one reveals a view to four or five people; (5) one reveals a view by mind.

But there are five legitimate kinds of revealing one’s view: (1) one reveals a view about an offense; (2) one reveals a view about an offense that’s clearable by confession; (3) one reveals a view about an offense that hasn’t been confessed; (4) one doesn’t reveal a view to four or five people; (5) one doesn’t reveal a view by mind.

There are five other illegitimate kinds of revealing one’s view: (1) one reveals a view to someone who belongs to a different Buddhist sect; (2) one reveals a view to someone in a different monastery zone; (3) one reveals a view to someone who’s not a regular monk; (4) one reveals a view to four or five people; (5) one reveals a view by mind.

But there are five legitimate kinds of revealing one’s view: (1) one reveals a view to someone who belongs to the same Buddhist sect; (2) one reveals a view to someone in the same monastery zone; (3) one reveals a view to a regular monk; (4) one doesn’t reveal a view to four or five people; (5) one doesn’t reveal a view by mind.”

“How many illegitimate kinds of receiving are there?”

“There are five: (1) when someone gives by body and one doesn’t receive by body; (2) when someone gives by body and one doesn’t receive with something connected to the body; (3) when someone gives with something connected to the body and one doesn’t receive by body; (4) when someone gives with something connected to the body and one doesn’t receive with something connected to the body; (5) when someone gives by releasing and one doesn’t receive by body or with something connected to the body.

But there are five legitimate kinds of receiving: (1) when someone gives by body and one receives by body; (2) when someone gives by body and one receives with something connected to the body; (3) when someone gives with something connected to the body and one receives by body; (4) when someone gives with something connected to the body and one receives with something connected to the body; (5) when someone gives by releasing and one receives by body or with something connected to the body.”

“In how many ways is something considered ‘not left over’?”

“In five ways: (1) the making it left over is done with food that’s unallowable; (2) it’s done with food that hasn’t been received; (3) it’s done with food that’s not held in hand; (4) it’s done by one who’s not within arm’s reach; (5) ‘I’ve had enough,’ hasn’t been said.

And there are five aspects for something to be considered ‘left over’: (1) the making it left over is done with food that’s allowable; (2) it’s done with food that has been received; (3) it’s done with food that’s held in hand; (4) it’s done by one who’s within arm’s reach; (5) ‘I’ve had enough,’ has been said.”

“How many aspects are there of refusing an invitation to eat more?”

“There are five aspects: there is eating; there is cooked food; they stand within arm’s reach; there is an offering; there is a refusal.”

“How many illegitimate ways are there of acting according to what has been admitted?”

“There are five ways: (1) A monk has committed an offense entailing expulsion. When he’s accused of having committed such an offense, he admits to committing an offense entailing suspension. The Sangha deals with him for an offense entailing suspension. That acting according to what has been admitted is illegitimate. Again, a monk has committed an offense entailing expulsion. When he’s accused of having committed such an offense, he admits to committing an offense entailing confession … an offense entailing acknowledgment … an offense of wrong conduct. The Sangha deals with him for an offense of wrong conduct. That acting according to what has been admitted is illegitimate. (2) A monk has committed an offense entailing suspension … (3) A monk has committed an offense entailing confession … (4) A monk has committed an offense entailing acknowledgment … (5) A monk has committed an offense of wrong conduct. When he’s accused of having committed such an offense, he admits to committing an offense entailing expulsion. The Sangha deals with him for an offense entailing expulsion. That acting according to what has been admitted is illegitimate. Again, a monk has committed an offense of wrong conduct. When he’s accused of having committed such an offense, he admits to committing an offense entailing suspension … an offense entailing confession … an offense entailing acknowledgment. The Sangha deals with him for an offense entailing acknowledgment. That acting according to what has been admitted is illegitimate.

There are five ways of legitimately acting according to what has been admitted: (1) A monk has committed an offense entailing expulsion. When he’s accused of having committed such an offense, he admits it. The Sangha deals with him for an offense entailing expulsion. That acting according to what has been admitted is legitimate. (2) A monk has committed an offense entailing suspension … (3) A monk has committed an offense entailing confession … (4) A monk has committed an offense entailing acknowledgment … (5) A monk has committed an offense of wrong conduct. When he’s accused of having committed such an offense, he admits it. The Sangha deals with him for an offense of wrong conduct. That acting according to what has been admitted is legitimate.”

“Sir, what sort of monk is unqualified to ask for permission to correct someone?”

“One who has five qualities: (1) he’s shameless; (2) he’s ignorant; (3) he’s not a regular monk; (4) he speaks to make someone disrobe, (5) not with the aim of clearing their offenses.

But a monk who has five qualities is qualified to ask for permission to correct someone: (1) he has a sense of conscience; (2) he’s knowledgeable; (3) he’s a regular monk; (4) he speaks with the aim of clearing someone’s offense, (5) not to make them disrobe.”

“What sort of monk should one not discuss the Monastic Law with?”

“One who has five qualities: (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements.

But the Monastic Law may be discussed with a monk who has five qualities: (1) he knows the actions that are the bases for offenses; (2) he knows the origin stories; (3) he knows the rules; (4) he knows the right order of words; (5) he knows the sequence of statements.”

“How many kinds of questions and enquiries are there?”

“There are five: one asks (1) because of stupidity and folly; (2) because one is overcome by bad desires; (3) because of contempt; (4) because one desires to know; (5) because of the thought, ‘If he explains correctly when I ask him, all is well, but if he doesn’t, I’ll explain it correctly to him.’”

“How many kinds of declaration of perfect insight are there?”

“There are five: one declares perfect insight (1) because of stupidity and folly; (2) because one is overcome by bad desires; (3) because of insanity and derangement; (4) because of overestimation; (5) because it’s true.”

“How many kinds of purification are there?”

“There are five: (1) After reciting the introduction, the rest is announced as if heard. (2) After reciting the introduction and the four rules entailing expulsion, the rest is announced as if heard. (3) After reciting the introduction, the four rules entailing expulsion, and the thirteen rules entailing suspension, the rest is announced as if heard. (4) After reciting the introduction, the four rules entailing expulsion, the thirteen rules entailing suspension, and the two undetermined rules, the rest is announced as if heard. (5) In full is the fifth.”

“How many kinds of cooked food are there?”

“There are five: cooked grain, porridge, flour products, fish, and meat.”

The fourth subchapter on revealing one’s view is finished.

This is the summary:

“Revealing one’s view, other, Receiving, not left over; Refusing an invitation to eat more, according to what has been admitted, Permission, and with discussion; Question, declarations of perfect insight, And also purification, cooked food.”

5. The subchapter on raising an issue “Sir, how many qualities should a monk see in himself before accusing another?”

“He should see five qualities in himself: (1) He should reflect:

‘Is my bodily conduct pure and flawless? Is this quality found in me or not?’ If it’s not, there will be those who say, ‘Please train your own bodily conduct first.’

(2) He should reflect: ‘Is my verbal conduct pure and flawless? Is this quality found in me or not?’ If it’s not, there will be those who say, ‘Please train your own verbal conduct first.’

(3) He should reflect: ‘Do I have a mind of good will toward my fellow monastics, a mind free from anger? Is this quality found in me or not?’ If it’s not, there will be those who say, ‘Please set up a mind of good will toward your fellow monastics first.’

(4) He should reflect: ‘Have I learned much and do I retain and accumulate what I’ve learned? Those teachings that are good in the beginning, good in the middle, and good in the end, that have a true goal and are well articulated, and that set out the perfectly complete and pure spiritual life—have I learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view? Is this quality found in me or not?’ If it’s not, there will be those who say, ‘Please learn the tradition first.’

(5) He should reflect: ‘Have I properly learned both Monastic Codes in detail; have I analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition? Is this quality found in me or not?’ If it’s not, then when he’s asked, ‘Where was this said by the Buddha?’ he won’t be able to reply. And there will be those who say, ‘Please learn the Monastic Law first.’”

“Sir, how many qualities should a monk set up in himself before accusing another?”

“He should set up five qualities in himself: (1) ‘I’ll speak at an appropriate time, not at an inappropriate one; (2) I’ll speak the truth, not falsehood; (3) I’ll speak gently, not harshly; (4) I’ll speak what’s beneficial, not what’s unbeneficial; (5) I’ll speak with a mind of good will, not with ill will.’”

“How many qualities should a monk attend to in himself before accusing another?”

“He should attend to five qualities in himself: compassion, being of benefit, sympathy, the idea of clearing offenses, and the idea of prioritizing the training.”

“What sort of monk is unqualified to ask for permission to correct someone?”

“One who has five qualities: (1) he’s impure in bodily conduct; (2) he’s impure in verbal conduct; (3) he’s impure in livelihood; (4) he’s ignorant and incompetent; (5) he’s incapable of answering properly when questioned.”

But a monk who has five qualities is qualified to ask for permission to correct someone: (1) he’s pure in bodily conduct; (2) he’s pure in verbal conduct; (3) he’s pure in livelihood; (4) he’s knowledgeable and competent; (5) he’s capable of answering properly when questioned.”

“Sir, if a monk wishes to raise an issue, what factors should be fulfilled?”

“Five factors should be fulfilled: He should reflect whether it’s the right time to raise it. If he knows it’s the wrong time, he shouldn’t raise it.

(1) But if he knows it’s the right time, he should reflect further whether it’s a real issue. If he knows it’s not, he shouldn’t raise it.

(2) But if he knows it is, he should reflect further whether raising the issue will be beneficial. If he knows it won’t, he shouldn’t raise it.

(3) But if he knows it will, he should reflect further whether the monks who are on the side of the Teaching and the Monastic Law will support him. If he knows that they won’t, he shouldn’t raise it.

(4) But if he knows that they will, he should reflect further whether raising the issue will lead to arguments and disputes, to fracture and schism in the Sangha. If he knows it will, he shouldn’t raise it.

(5) But if he knows it won’t, he may raise it. In this way, when five factors are fulfilled, he won’t regret raising that issue.”

“What sort of monk is of great help to monks involved in a legal issue?”

“One who has five qualities: (1) He’s virtuous and restrained by the Monastic Code. His conduct is good, he associates with the right people, and he sees danger in minor faults. He undertakes and trains in the training rules. (2) He has learned much, and he retains and accumulates what he has learned. (3) Those teachings that are good in the beginning, good in the middle, and good in the end, that have a true goal and are well articulated, and that set out the perfectly complete and pure spiritual life—he has learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view. (4) He’s firmly committed to the Monastic Law. (5) He’s capable of making both sides relax, of persuading them, of convincing them, of making them see, of reconciling them.

A monk who has five other qualities is also of great help to monks involved in a legal issue: he’s pure in bodily conduct; he’s pure in verbal conduct; he’s pure in livelihood; he’s knowledgeable and competent; he’s capable of answering properly when questioned.

A monk who has five other qualities is also of great help to monks involved in a legal issue: he knows the actions that are the bases for offenses; he knows the origin stories; he knows the rules; he knows the right order of words; he knows the sequence of statements.”

“Sir, what sort of monk shouldn’t be examined?”

“One who has five qualities: (1) he doesn’t know the Monastic Code; (2) he doesn’t know what is in accordance with the Monastic Code; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in what is and is not possible.

But a monk who has five qualities may be examined: (1) he knows the Monastic Code; (2) he knows what’s in accordance with the Monastic Code; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in what is and is not possible.

A monk who has five other qualities also shouldn’t be examined: (1) he doesn’t know the Teaching; (2) he doesn’t know what’s in accordance with the Teaching; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in the right order.

But a monk who has five qualities may be examined: (1) he knows the Teaching; (2) he knows what’s in accordance with the Teaching; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in the right order.

A monk who has five other qualities also shouldn’t be examined: (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements.

But a monk who has five qualities may be examined: (1) he knows the actions that are the bases for offenses; (2) he knows the origin stories; (3) he knows the rules; (4) he knows the right order of words; (5) he knows the sequence of statements.

A monk who has five other qualities also shouldn’t be examined: (1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses.

But a monk who has five qualities may be examined: (1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses.

A monk who has five other qualities also shouldn’t be examined: (1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that’s the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues.

But a monk who has five qualities may be examined: (1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that’s the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues.”

The fifth subchapter on raising an issue is finished.

This is the summary:

“And pure, at an appropriate time, Compassion, and with permission; Raising an issue, legal issue, And also other, and the actions that are the bases; The Monastic Code, the Teaching, and the actions that are the bases, Offense, and with legal issue.”

6. The subchapter on ascetic practices “Sir, how many kinds of wilderness dwellers are there?” “There are five kinds: those who are wilderness dwellers: (1) because of stupidity and folly; (2) because they are overcome by bad desires; (3) because of insanity and derangement; (4) because it is praised by the Buddhas and their disciples; (5) because of fewness of wishes, contentment, self-effacement, seclusion, and not needing anything else.”

“How many kinds of people are there who only eat almsfood?” … “How many kinds of rag-robe wearers are there?” … “How many kinds of people are there who live at the foot of a tree?” … “How many kinds of people are there who live in charnel grounds?” … “How many kinds of people are there who live out in the open?” … “How many kinds of people are there who only have three robes?” … “How many kinds of people are there who go on continuous almsround?” … “How many kinds of people are there who never lie down?” … “How many kinds of people are there who accept any kind of resting place?” … “How many kinds of people are there who eat in one sitting per day?” … “How many kinds of people are there who refuse to accept food offered after the meal has begun?” … “How many kinds of people are there who eat only from the almsbowl?” “There are five kinds: those who eat only from the almsbowl: (1) because of stupidity and folly; (2) because they are overcome by bad desires; (3) because of insanity and derangement; (4) because it is praised by the Buddhas and their disciples; (5) because of fewness of wishes, contentment, self-effacement, seclusion, and not needing anything else.”

The sixth subchapter on ascetic practices is finished.

This is the summary:

“Wilderness dweller, almsfood, rag-robe, Tree, charnel ground is the fifth; Out in the open, and the three robes, Continuous, those who never lie down; Resting place, and one sitting, After, those who eat only from the bowl.”

7. The subchapter on lying “Sir, how many kinds of lying are there?” “There are five kinds: (1) there’s lying that leads to an offense entailing expulsion; (2) there’s lying that leads to an offense entailing suspension; (3) there’s lying that leads to a serious offense; (4) there’s lying that leads to an offense entailing confession; (5) there’s lying that leads to an offense of wrong conduct.”

“A monk may be canceling someone’s observance day or invitation in the midst of the Sangha. Among such monks, what sort should be pressed: ‘Enough. No more arguing and disputing,’ with the Sangha then doing the observance-day ceremony or the invitation ceremony?”

“A monk who has five qualities: he’s shameless; he’s ignorant; he’s not a regular monk; he speaks to make someone disrobe, not with the aim of clearing their offenses.

The same procedure should be followed also for a monk who has five other qualities: he’s impure in bodily conduct; he’s impure in verbal conduct; he’s impure in livelihood; he’s ignorant and incompetent; he’s quarrelsome and argumentative.”

“What sort of monk shouldn’t be allowed to question?”

“One who has five qualities: (1) he doesn’t know the offenses and non-offenses; (2) he doesn’t know the light and heavy offenses; (3) he doesn’t know the curable and incurable offenses; (4) he doesn’t know the grave and minor offenses; (5) he doesn’t know the offenses that are clearable by making amends and the offenses that are not clearable by making amends.

But a monk who has five other qualities may question: (1) he knows the offenses and non-offenses; (2) he knows the light and heavy offenses; (3) he knows the curable and incurable offenses; (4) he knows the grave and minor offenses; (5) he knows the offenses that are clearable by making amends and the offenses that are not clearable by making amends.”

“For how many reasons does a monk commit an offense?” “For five reasons: because of shamelessness; because of ignorance; because of being overcome by anxiety; because of perceiving what’s unallowable as allowable; because of perceiving what’s allowable as unallowable.

A monk also commits an offense for five other reasons: because of not seeing; because of not hearing; because of sleeping; because of perceiving it as allowable; because of absentmindedness.”

“How many kinds of hostility are there?” “There are five: killing living beings; stealing; sexual misconduct; lying; alcohol, which causes heedlessness.”

“How many kinds of abstention are there?” “There are five: abstention from killing living beings; from stealing; from sexual misconduct; from lying; from alcohol, which causes heedlessness.”

“How many kinds of loss are there?” “There are five: loss of relatives, property, health, morality, and view.”

“How many kinds of success are there?” “There are five: success in relatives, property, health, morality, and view.”

The seventh subchapter on lying is finished.

This is the summary:

“And lying, pressed, Other, question; And offense, other, Hostility, and abstention; Loss, and success—The compilation of the seventh subchapter is finished.”

8. The subchapter on instructing the nuns “Sir, against what sort of monk should the Sangha of nuns do a legal procedure?”

“They should do a legal procedure, prohibiting the Sangha of nuns from paying respect to him, against a monk who has five qualities: (1) he exposes his body to the nuns; (2) he exposes his thighs to the nuns; (3) he exposes his genitals to the nuns; (4) he exposes both shoulders to the nuns; (5) he speaks indecently to the nuns; he associates inappropriately with householders.

They should do the same legal procedure also against a monk who has five other qualities: (1) he’s trying to stop nuns from getting material support; (2) he’s trying to harm nuns; (3) he’s trying to get nuns to lose their place of residence; (4) he abuses and reviles nuns; (5) he causes division between the monks and the nuns.

They should do the same legal procedure also against a monk who has five other qualities: (1) he’s trying to stop nuns from getting material support; (2) he’s trying to harm nuns; (3) he’s trying to get nuns to lose their place of residence; (4) he abuses and reviles nuns; (5) he causes the monks to associate inappropriately with the nuns.”

“Against what sort of nun should a legal procedure be done?”

“One who has five qualities: (1) she exposes her body to the monks; (2) she exposes her thighs to the monks; (3) she exposes her genitals to the monks; (4) she exposes both shoulders to the monks; (5) she speaks indecently to the monks; she associates inappropriately with householders.

A legal procedure should be done also against a nun who has five other qualities: (1) she’s trying to stop monks from getting material support; (2) she’s trying to harm monks; (3) she’s trying to get monks to lose their place of residence; (4) she abuses and reviles monks; (5) she causes division between the nuns and the monks.

A legal procedure should be done also against a nun who has five other qualities: (1) she’s trying to stop monks from getting material support; (2) she’s trying to harm monks; (3) she’s trying to get monks to lose their place of residence; (4) she abuses and reviles monks; (5) she causes the nuns to associate inappropriately with the monks.”

“What sort of monk shouldn’t cancel the nuns’ instruction?”

“One who has five qualities: he’s shameless; he’s ignorant; he’s not a regular monk; he speaks to make someone disrobe, not with the aim of clearing their offenses.

A monk who has five other qualities also shouldn’t cancel the nuns’ instruction: he’s impure in bodily conduct; he’s impure in verbal conduct; he’s impure in livelihood; he’s ignorant and incompetent; he’s incapable of answering properly when questioned.

A monk who has five other qualities also shouldn’t cancel the nuns’ instruction: he’s improperly behaved by body; he’s improperly behaved by speech; he’s improperly behaved by body and speech; he abuses and reviles nuns; he socializes improperly with the nuns.

A monk who has five other qualities also shouldn’t cancel the nuns’ instruction: he’s shameless, ignorant, and not a regular monk, and he’s quarrelsome and argumentative, and he doesn’t fulfill the training.”

“What sort of monk shouldn’t agree to instruct the nuns?”

“One who has five qualities: he’s improperly behaved by body; he’s improperly behaved by speech; he’s improperly behaved by body and speech; he abuses and reviles nuns; he socializes improperly with the nuns.

A monk who has five other qualities also shouldn’t agree to instruct the nuns: he’s shameless, ignorant, and not a regular monk, or he’s about to depart, or he’s sick.”

“What sort of monk should one not have a discussion with?”

“One who has five qualities: he doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who’s fully trained. But one may have a discussion with a monk who has five qualities: he has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who’s fully trained.

One also shouldn’t have a discussion with a monk who has five other qualities: he hasn’t achieved the analysis of meaning, the analysis of text, the analysis of terminology, and the analysis of articulation, and he hasn’t reviewed the extent of his mind’s freedom. But one may have a discussion with a monk who has five qualities: he has achieved the analysis of meaning, the analysis of text, the analysis of terminology, and the analysis of articulation, and he reviews the extent of his mind’s freedom.”

The eighth subchapter on instructing the nuns is finished.

This is the summary:

“The nuns should do, And another two of the same; Three on legal procedures against nuns, Twice two on shouldn’t cancel; Two were spoken on shouldn’t agree, And twice two on discussions.”

9. The subchapter on committees “What sort of monk shouldn’t be appointed to a committee?”

“One who has five qualities: he’s not skilled in the meaning, the Teaching, the terminology, the wording, or the right order. But a monk who has five qualities may be appointed to a committee: he’s skilled in the meaning, the Teaching, the terminology, the wording, and the right order.

A monk who has five other qualities also shouldn’t be appointed to a committee: (1) he’s angry, overcome by anger; (2) he’s denigrating, overcome by denigration; (3) he’s domineering, overcome by being domineering; (4) he’s envious, overcome by envy; (5) he obstinately grasps his own views and only gives them up with difficulty. But a monk who has five qualities may be appointed to a committee: (1) he’s not angry or overcome by anger; (2) he’s not denigrating or overcome by denigration; (3) he’s not domineering or overcome by being domineering; (4) he’s not envious or overcome by envy; (5) he doesn’t obstinately grasp his own views and gives them up with ease.

A monk who has five other qualities also shouldn’t be appointed to a committee: he (1) gets agitated, (2) has ill will, (3) becomes hardhearted, (4) gives rise to anger, and (5) is resistant and doesn’t receive instructions respectfully. But a monk who has five qualities may be appointed to a committee: he (1) doesn’t get agitated, (2) doesn’t have ill will, (3) doesn’t become hardhearted, (4) doesn’t give rise to anger, and (5) isn’t resistant but receives instructions respectfully.

A monk who has five other qualities also shouldn’t be appointed to a committee: (1) he causes confusion, not recollection; (2) he speaks without having gotten permission; (3) he doesn’t accuse others according to the Teaching, the Monastic Law, or their offense; (4) he doesn’t act according to the Teaching, the Monastic Law, or his offenses; (5) he doesn’t explain things according to his own view. But a monk who has five qualities may be appointed to a committee: (1) he causes recollection, not confusion; (2) he speaks after getting permission; (3) he accuses others according to the Teaching, the Monastic Law, and their offense; (4) he acts according to the Teaching, the Monastic Law, and his offenses; (5) he explains things according to his own view.

A monk who has five other qualities also shouldn’t be appointed to a committee: he’s biased by desire, ill will, confusion, or fear, and he’s shameless. But a monk who has five qualities may be appointed to a committee: he’s not biased by desire, ill will, confusion, or fear, and he has a sense of conscience.

A monk who has five other qualities also shouldn’t be appointed to a committee: he’s biased by desire, ill will, confusion, or fear, and he’s unskilled in the Monastic Law. But a monk who has five qualities may be appointed to a committee: he’s not biased by desire, ill will, confusion, or fear, and he’s skilled in the Monastic Law.”

“What sort of monk is considered ignorant?”

“One who has five qualities: (1) he doesn’t know the Monastic Code; (2) he doesn’t know what’s in accordance with the Monastic Code; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in what is and is not possible. But a monk who has five qualities is considered learned: (1) he knows the Monastic Code; (2) he knows what’s in accordance with the Monastic Code; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in what is and isn’t possible.

A monk who has five other qualities is also considered ignorant: (1) he doesn’t know the Teaching; (2) he doesn’t know what’s in accordance with the Teaching; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in the right order. But a monk who has five qualities is considered learned: (1) he knows the Teaching; (2) he knows what’s in accordance with the Teaching; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in the right order.

A monk who has five other qualities is also considered ignorant: (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements. But a monk who has five qualities is considered learned: (1) he knows the actions that are the bases for offenses; (2) he knows the origin stories; (3) he knows the rules; (4) he knows the right order of words; (5) he knows the sequence of statements.

A monk who has five other qualities is also considered ignorant: (1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses. But a monk who has five qualities is considered learned: (1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses.

A monk who has five other qualities is also considered ignorant: (1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that’s the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues. But a monk who has five qualities is considered learned: (1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that is the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues.”

The ninth subchapter on committees is finished.

This is the summary:

“And not skilled in the meaning, Angry, and one who is agitated; One who confuses, biased by desire, And so unskilled.

The Monastic Code, and the Teaching, and the actions that are the bases, Offense, legal issue—All proclaimed in groups of two: You should understand the dark and the bright.”

10. The subchapter on the resolving of legal issues “What sort of monk is unqualified to resolve a legal issue?”

“One who has five qualities: (1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses. But monk who has five qualities is qualified to resolve a legal issue: (1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses.

A monk who has five other qualities is also unqualified to resolve a legal issue: (1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that’s the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues.

But a monk who has five qualities is qualified to resolve a legal issue: (1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that’s the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues.

A monk who has five other qualities is also unqualified to resolve a legal issue: he’s biased by desire, ill will, confusion, or fear, and he’s shameless. But a monk who has five qualities is qualified to resolve a legal issue: he’s not biased by desire, ill will, confusion, or fear, and he has a sense of conscience.

A monk who has five other qualities is also unqualified to resolve a legal issue: he’s biased by desire, ill will, confusion, or fear, and he’s ignorant. But a monk who has five qualities is qualified to resolve a legal issue: he’s not biased by desire, ill will, confusion, or fear, and he’s learned.

A monk who has five other qualities is also unqualified to resolve a legal issue: (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements. But a monk who has five qualities is qualified to resolve a legal issue: (1) he knows the actions that are the bases for offenses; (2) he knows the origin stories; (3) he knows the rules; (4) he knows the right order of words; (5) he knows the sequence of statements.

A monk who has five other qualities is also unqualified to resolve a legal issue: he’s biased by desire, ill will, confusion, or fear, and he’s unskilled in the Monastic Law. But a monk who has five qualities is qualified to resolve a legal issue: he’s not biased by desire, ill will, confusion, or fear, and he’s skilled in the Monastic Law.

A monk who has five other qualities is also unqualified to resolve a legal issue: he’s biased by desire, ill will, confusion, or fear, and he respects individuals, not the Sangha. But a monk who has five qualities is qualified to resolve a legal issue: he’s not biased by desire, ill will, confusion, or fear, and he respects the Sangha, not individuals.

A monk who has five other qualities is also unqualified to resolve a legal issue: he’s biased by desire, ill will, confusion, or fear; and he values worldly things, not the true Teaching. But a monk who has five qualities is qualified to resolve a legal issue: he’s not biased by desire, ill will, confusion, or fear; and he values the true Teaching, not worldly things.”

“Sir, in how many ways is there schism in the Sangha?” “In five ways, Upāli: through a legal procedure, through recitation, through speaking, through a proclamation, and through voting.”

“Sir, we speak of ‘fracture in the Sangha’. But how is there fracture in the Sangha, yet not schism? And how is there both fracture and schism in the Sangha?” “(1) Upāli, I’ve laid down the proper conduct for newly-arrived monks. Even though I’ve carefully laid down the training rules, the newly-arrived monks don’t practice that proper conduct. In this way, there’s fracture in the Sangha, but not schism. (2) I’ve laid down the proper conduct for resident monks. Even though I’ve carefully laid down the training rules, the resident monks don’t practice that proper conduct. In this way, there’s fracture in the Sangha, but not schism. (3) I’ve laid down the proper conduct for monks in the dining hall: the best seat, the best water, and the best almsfood is to be given out according to seniority and according to what’s proper. Even though I’ve carefully laid down the training rules, the junior monks block the senior monks from seats. In this way, there’s fracture in the Sangha, but not schism. (4) I’ve laid down the proper conduct for the monks in regard to dwellings: they’re to be given out according to seniority and according to what’s proper. Even though I’ve carefully laid down the training rules, the junior monks block the senior monks from dwellings. In this way, there’s fracture in the Sangha, but not schism. (5) For monks within the same monastery zone, I’ve laid down this: a joint observance-day ceremony; a joint invitation ceremony; joint legal procedures of the Sangha; joint legal procedures of whatever kind. Even though I’ve carefully laid down the training rules, they form a faction, a subgroup, right there within the monastery zone. They then do a separate observance-day ceremony, a separate invitation ceremony, separate legal procedures of the Sangha, or separate legal procedures of whatever kind. In this way, there’s both fracture and schism in the Sangha.”

The tenth subchapter on the resolving of legal issues is finished.

This is the summary:

“Offenses, legal issues, Desire, and with ignorant; And the actions that are the bases, and unskilled, Individual, and with worldly things; Schism, and fracture in the Sangha, And so too schism in the Sangha.”

11. The subchapter on schism in the Sangha “Sir, what sort of monk who has caused a schism in the Sangha is irredeemably destined to an eon in hell?”

“One who has five qualities, Upāli: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the legal procedure.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the recitation.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true while he speaks.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the proclamation.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his belief of what’s true during the legal procedure. … (5) he misrepresents his belief of what’s true during the recitation. … (5) he misrepresents his belief of what’s true while he speaks. … (5) he misrepresents his belief of what’s true during the proclamation. … (5) he misrepresents his belief of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his acceptance of what’s true during the legal procedure. … (5) he misrepresents his acceptance of what’s true during the recitation. … (5) he misrepresents his acceptance of what’s true while he speaks. … (5) he misrepresents his acceptance of what’s true during the proclamation. … (5) he misrepresents his acceptance of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his perception of what’s true during the legal procedure. … (5) he misrepresents his perception of what’s true during the recitation. … (5) he misrepresents his perception of what’s true while he speaks. … (5) he misrepresents his perception of what’s true during the proclamation. … (5) he misrepresents his perception of what’s true during the voting.”

The eleventh subchapter on schism in the Sangha is finished.

This is the summary:

“He misrepresents his view during the legal procedure, During the recitation, and while he speaks; During the proclamation, during the voting—These five are dependent on view; Belief, and acceptance, and perception—These three by the fivefold method.”

12. The second subchapter on schism in the Sangha “Sir, what sort of monk who has caused a schism in the Sangha is redeemable, not destined to an eon in hell?”

“One who has five qualities, Upāli: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the legal procedure.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the recitation.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true while he speaks.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the proclamation.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his belief of what’s true during the legal procedure. … (5) he doesn’t misrepresent his belief of what’s true during the recitation. … (5) he doesn’t misrepresent his belief of what’s true while he speaks. … (5) he doesn’t misrepresent his belief of what’s true during the proclamation. … (5) he doesn’t misrepresent his belief of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his acceptance of what’s true during the legal procedure. … (5) he doesn’t misrepresent his acceptance of what’s true during the recitation. … (5) he doesn’t misrepresent his acceptance of what’s true while he speaks. … (5) he doesn’t misrepresent his acceptance of what’s true during the proclamation. … (5) he doesn’t misrepresent his acceptance of what’s true during the voting.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his perception of what’s true during the legal procedure. … (5) he doesn’t misrepresent his perception of what’s true during the recitation. … (5) he doesn’t misrepresent his perception of what’s true while he speaks. … (5) he doesn’t misrepresent his perception of what’s true during the proclamation. … (5) he doesn’t misrepresent his perception of what’s true during the voting.”

The twelfth subchapter, the second on schism in the Sangha, is finished.

This is the summary:

“He does not misrepresent his view during the legal procedure, During the recitation, and while he speaks; During the proclamation, during the voting—These five are dependent on view; Belief, and acceptance, and perception—These three by the fivefold method, as above.

As these on the dark side, Have twenty ways; So are there twenty on the bright side, You should understand.”

13. The subchapter on resident monks “Sir, what sort of resident monk is dumped in hell?”

“One who has five qualities: he’s biased by desire, ill will, confusion, or fear, and he uses what belongs to the Sangha as if belonging to an individual.

But a resident monk who has five qualities is deposited in heaven: he’s not biased by desire, ill will, confusion, or fear, and he doesn’t use what belongs to the Sangha as if belonging to an individual.”

“How many illegitimate explanations of the Monastic Law are there?”

“There are five: (1) a monk develops what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he lays down new rules and gets rid of the existing ones. And there are five legitimate explanations of the Monastic Law: (1) a monk develops what’s contrary to the Teaching to what’s contrary to the Teaching, (2) what’s in accordance with the Teaching to what’s in accordance with the Teaching, (3) what’s contrary to the Monastic Law to what’s contrary to the Monastic Law, (4) what’s in accordance with the Monastic Law to what’s in accordance with the Monastic Law, and (5) he doesn’t lay down new rules or get rid of the existing ones.”

“What sort of designator of meals is dumped in hell?”

“One who has five qualities: he’s biased by favoritism, ill will, confusion, or fear, and he doesn’t know what has and hasn’t been designated.

But a designator of meals who has five qualities is deposited in heaven: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and hasn’t been designated.”

“What sort of assigner of dwellings … storeman … receiver of robe-cloth … distributor of robe-cloth … distributor of congee … distributor of fruit … distributor of fresh foods … distributor of minor requisites … distributor of rainy-season bathing cloths … distributor of almsbowls … supervisor of monastery workers … supervisor of novice monks is dumped in hell?”

“One who has five qualities: he’s biased by favoritism, ill will, confusion, or fear, and he doesn’t know who is and is not supervised. But a supervisor of novice monks who has five qualities is deposited in heaven: he’s not biased by favoritism, ill will, confusion, or fear, and he knows who is and is not supervised.”

The thirteenth subchapter on resident monks is finished.

This is the summary:

“Resident, explanations, Designator of meals, and dwellings; Storeman, and receiver of robe-cloth, And distributor of robe-cloth.

Congee, fruit, and fresh foods, Minor requisites, distributor of rainy-season bathing cloths; Bowl, and monastery worker, Supervisor of novice monks.”

14. The subchapter on the robe-making ceremony “Sir, how many benefits are there in participating in the robe-making ceremony?”

“There are five benefits, Upāli: (1) going without informing; (2) going without taking; (3) eating in a group; (4) as much extra robe-cloth as you need; and (5) whatever robe-cloth is given there is for you.”

“How many drawbacks are there in falling asleep absentminded and heedless?”

“There are these five drawbacks: you don’t sleep well; you wake up feeling miserable; you have nightmares; the gods don’t guard you; you emit semen.

But there are five benefits in falling asleep mindfully, with clear awareness: you sleep well; you wake up feeling good; you don’t have nightmares; the gods guard you; you don’t emit semen.”

“How many kinds of people should one not pay respect to?”

“These five: one who has entered an inhabited area; one who’s walking along a street; one who’s in the dark; one who’s not paying attention; one who’s asleep.

There are five other kinds of people you also shouldn’t pay respect to: one who’s drinking congee; one who’s in the dining hall; one who has turned away; one who’s preoccupied with something else; one who’s naked.

There are five other kinds of people you also shouldn’t pay respect to: one who’s eating fresh food; one who’s eating cooked food; one who’s defecating; one who’s urinating; one who has been ejected.

There are five other kinds of people you also shouldn’t pay respect to: (1) one who has been given the full ordination after you; (2) one who isn’t fully ordained; (3) one who belongs to a different Buddhist sect who’s senior to you, but who speaks contrary to the Teaching; (4) a woman; (5) a <i lang='pi' translate='no'>paṇḍaka</i>.

There are five other kinds of people you also shouldn’t pay respect to: (1) one who’s on probation; (2) one who deserves to be sent back to the beginning; (3) one who deserves the trial period; (4) one who’s undertaking the trial period; (5) one who deserves rehabilitation.”

“But how many kinds of people should one pay respect to?”

“These five: (1) one who has been given the full ordination before you; (2) one who belongs to a different Buddhist sect who’s senior to you and who speaks in accordance with the Teaching; (3) your teacher; (4) your preceptor; and (5) in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, you should pay respect to the Buddha, perfected and fully awakened.”

“Sir, when a monk is paying respect to a more senior monk, how many qualities should he first set up in himself?”

“He should set up five qualities in himself: (1) he should arrange his upper robe over one shoulder; (2) he should raise his joined palms; (3) he should stroke the feet with the palms of both hands; (4) he should set up a sense of affection; (5) he should set up a sense of respect.”

The fourteenth subchapter on the robe-making ceremony is finished.

This is the summary:

“The robe-making ceremony, and asleep, Inhabited, congee, when eating fresh food; And before, and one on probation, Should pay respect to, to be paid respect.”

Ven. Upāli questions the Buddha is finished.

This is the summary of these subchapters:

“Without formal support, and legal procedure, Speech, and with revealing; And accusing, and ascetic practices, Lying, and nun.

Committee, legal issue, Schism, the fifth before; Resident monks, and robe-making ceremony—The fourteen have been well proclaimed.”

Parivāra 17. Upālipañcaka 1. Anissitavagga

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—“katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabban”ti?

“Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Katamehi pañcahi? Uposathaṁ na jānāti, uposathakammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavasso hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ. Katamehi pañcahi? Uposathaṁ jānāti, uposathakammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Katamehi pañcahi? Pavāraṇaṁ na jānāti, pavāraṇākammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavasso hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ. Katamehi pañcahi? Pavāraṇaṁ jānāti, pavāraṇākammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Katamehi pañcahi? Āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, ūnapañcavasso hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ. Katamehi pañcahi? Āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ”.

“Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo”ti?

“Pañcahupāli, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Pañcahupāli, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacāriyakāya sikkhāya vinetuṁ, adhisīle vinetuṁ, adhicitte vinetuṁ, adhipaññāya vinetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Pañcahupāli, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacāriyakāya sikkhāya vinetuṁ, adhisīle vinetuṁ, adhicitte vinetuṁ, adhipaññāya vinetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno kammaṁ kātabban”ti?

Pañcahupāli, aṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

“Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Kāyikena davena samannāgato hoti, vācasikena davena samannāgato hoti, kāyikavācasikena davena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Kāyikena upaghātikena samannāgato hoti, vācasikena upaghātikena samannāgato hoti, kāyikavācasikena upaghātikena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Kāyikena micchājīvena samannāgato hoti, vācasikena micchājīvena samannāgato hoti, kāyikavācasikena micchājīvena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Āpattiṁ āpanno kammakato upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Yāya āpattiyā saṅghena kammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ, kammaṁ garahati, kammike garahati—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabban”ti.

Anissitavaggo niṭṭhito paṭhamo.

Tassuddānaṁ

Uposathaṁ pavāraṇaṁ, āpatti ca gilānakaṁ; Abhisamācāralajjī ca, adhisīle davena ca.

Anācāraṁ upaghāti, micchā āpattimeva ca; Yāyāpattiyā buddhassa, paṭhamo vaggasaṅgahoti.

2. Nappaṭippassambhanavagga “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabban”ti?

“Pañcahupāli, aṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ. Katamehi pañcahi? Āpattiṁ āpanno kammakato upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ. Katamehi pañcahi? Yāya āpattiyā saṅghena kammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ, kammaṁ garahati, kammike garahati—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ. Katamehi pañcahi? Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, omaddakārako ca hoti, vattesu sikkhāya ca na paripūrakārī—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabban”ti.

“Saṅgāmāvacarena, bhante, bhikkhunā saṅghaṁ upasaṅkamantena kati dhamme ajjhattaṁ upaṭṭhāpetvā saṅgho upasaṅkamitabbo”ti?

“Saṅgāmāvacarena, upāli, bhikkhunā saṅghaṁ upasaṅkamantena pañca dhamme ajjhattaṁ upaṭṭhāpetvā saṅgho upasaṅkamitabbo. Katame pañca? Saṅgāmāvacarena, upāli, bhikkhunā saṅghaṁ upasaṅkamantena nīcacittena saṅgho upasaṅkamitabbo, rajoharaṇasamena cittena, āsanakusalena bhavitabbaṁ nissajjakusalena, there bhikkhū anupakhajjantena, nave bhikkhū āsanena appaṭibāhantena yathāpatirūpe āsane nisīditabbaṁ, anānākathikena bhavitabbaṁ atiracchānakathikena, sāmaṁ vā dhammo bhāsitabbo, paro vā ajjhesitabbo, ariyo vā tuṇhībhāvo nātimaññitabbo, sace, upāli, saṅgho samaggakaraṇīyāni kammāni karoti; tatra ce, upāli, bhikkhuno nakkhamati, api diṭṭhāvikammaṁ katvā ñāpetabbā sāmaggī. Taṁ kissahetu? Māhaṁ saṅghena nānatto assanti. Saṅgāmāvacarenupāli, bhikkhunā saṅghaṁ upasaṅkamantena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā saṅgho upasaṅkamitabbo”ti.

“Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito cā”ti?

“Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanarucito ca. Katamehi pañcahi? Ussitamantī ca hoti, nissitajappī ca, na ca bhāsānusandhikusalo hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca. Katamehi pañcahi? Na ussitamantī ca hoti, na nissitajappī ca, bhāsānusandhikusalo ca hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Katamehi pañcahi? Ussādetā ca hoti, apasādetā ca, adhammaṁ gaṇhāti, dhammaṁ paṭibāhati, samphañca bahuṁ bhāsati—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca. Katamehi pañcahi? Na ussādetā ca hoti, na apasādetā ca, dhammaṁ gaṇhāti, adhammaṁ paṭibāhati, samphañca na bahuṁ bhāsati—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Katamehi pañcahi? Pasayhapavattā hoti, anokāsakammaṁ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca. Katamehi pañcahi? Na pasayhapavattā hoti, okāsakammaṁ kāretvā pavattā hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito cā”ti.

“Kati nu kho, bhante, ānisaṁsā vinayapariyattiyā”ti?

“Pañcime, upāli, ānisaṁsā vinayapariyattiyā. Katame pañca? Attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṁ paṭisaraṇaṁ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṁ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hoti—imehi kho, upāli, pañcānisaṁsā vinayapariyattiyā”.

Nappaṭippassambhanavaggo niṭṭhito dutiyo.

Tassuddānaṁ

Āpanno yāyavaṇṇañca, alajjī saṅgāmena ca; Ussitā ussādetā ca, pasayha pariyattiyāti.

Paṭhamayamakapaññatti.

3. Vohāravagga “Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saṅghe na voharitabban”ti

“Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Āpattiṁ na jānāti, āpattisamuṭṭhānaṁ na jānāti, āpattiyā payogaṁ na jānāti, āpattiyā vūpasamaṁ na jānāti, āpattiyā na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Āpattiṁ jānāti, āpattisamuṭṭhānaṁ jānāti, āpattiyā payogaṁ jānāti, āpattiyā vūpasamaṁ jānāti, āpattiyā vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Adhikaraṇaṁ na jānāti, adhikaraṇasamuṭṭhānaṁ na jānāti, adhikaraṇassa payogaṁ na jānāti, adhikaraṇassa vūpasamaṁ na jānāti, adhikaraṇassa na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Adhikaraṇaṁ jānāti, adhikaraṇasamuṭṭhānaṁ jānāti, adhikaraṇassa payogaṁ jānāti, adhikaraṇassa vūpasamaṁ jānāti, adhikaraṇassa vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Pasayhapavattā hoti, anokāsakammaṁ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Na pasayhapavattā hoti, okāsakammaṁ kāretvā pavattā hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, sappaṭikammaṁ appaṭikammaṁ āpattiṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, sappaṭikammaṁ appaṭikammaṁ āpattiṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Kammaṁ na jānāti, kammassa karaṇaṁ na jānāti, kammassa vatthuṁ na jānāti, kammassa vattaṁ na jānāti, kammassa vūpasamaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Kammaṁ jānāti, kammassa karaṇaṁ jānāti, kammassa vatthuṁ jānāti, kammassa vattaṁ jānāti, kammassa vūpasamaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, alajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, lajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, akusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, kusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Ñattiṁ na jānāti, ñattiyā karaṇaṁ na jānāti, ñattiyā anussāvanaṁ na jānāti, ñattiyā samathaṁ na jānāti, ñattiyā vūpasamaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Ñattiṁ jānāti, ñattiyā karaṇaṁ jānāti, ñattiyā anussāvanaṁ jānāti, ñattiyā samathaṁ jānāti, ñattiyā vūpasamaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Suttaṁ na jānāti, suttānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca ṭhānāṭhānakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Suttaṁ jānāti, suttānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, ṭhānāṭhānakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? Dhammaṁ na jānāti, dhammānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? Dhammaṁ jānāti, dhammānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, pubbāparakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabban”ti.

Vohāravaggo niṭṭhito tatiyo.

Tassuddānaṁ

Āpatti adhikaraṇaṁ, pasayhāpatti jānanā; Kammaṁ vatthuṁ alajjī ca, akusalo ca ñattiyā; Suttaṁ na jānāti dhammaṁ, tatiyo vaggasaṅgahoti.

4. Diṭṭhāvikammavagga “Kati nu kho, bhante, adhammikā diṭṭhāvikammā”ti?

“Pañcime, upāli, adhammikā diṭṭhāvikammā. Katame pañca? Anāpattiyā diṭṭhiṁ āvi karoti, adesanāgāminiyā āpattiyā diṭṭhiṁ āvi karoti, desitāya āpattiyā diṭṭhiṁ āvi karoti, catūhi pañcahi diṭṭhiṁ āvi karoti, mano mānasena diṭṭhiṁ āvi karoti—ime kho, upāli, pañca adhammikā diṭṭhāvikammā.

Pañcime, upāli, dhammikā diṭṭhāvikammā. Katame pañca? Āpattiyā diṭṭhiṁ āvi karoti, desanāgāminiyā āpattiyā diṭṭhiṁ āvi karoti, adesitāya āpattiyā diṭṭhiṁ āvi karoti, na catūhi pañcahi diṭṭhiṁ āvi karoti, na mano mānasena diṭṭhiṁ āvi karoti—ime kho, upāli, pañca dhammikā diṭṭhāvikammā.

Aparepi, upāli, pañca adhammikā diṭṭhāvikammā. Katame pañca? Nānāsaṁvāsakassa santike diṭṭhiṁ āvi karoti, nānāsīmāya ṭhitassa santike diṭṭhiṁ āvi karoti, apakatattassa santike diṭṭhiṁ āvi karoti, catūhi pañcahi diṭṭhiṁ āvi karoti, mano mānasena diṭṭhiṁ āvi karoti—ime kho, upāli, pañca adhammikā diṭṭhāvikammā.

Pañcime, upāli, dhammikā diṭṭhāvikammā. Katame pañca? Samānasaṁvāsakassa santike diṭṭhiṁ āvi karoti, samānasīmāya ṭhitassa santike diṭṭhiṁ āvi karoti, pakatattassa santike diṭṭhiṁ āvi karoti, na catūhi pañcahi diṭṭhiṁ āvi karoti, na mano mānasena diṭṭhiṁ āvi karoti—ime kho, upāli, pañca dhammikā diṭṭhāvikammā”ti.

“Kati nu kho, bhante, adhammikā paṭiggahā”ti?

“Pañcime, upāli, adhammikā paṭiggahā. Katame pañca? Kāyena diyyamānaṁ kāyena appaṭiggahitaṁ, kāyena diyyamānaṁ kāyappaṭibaddhena appaṭiggahitaṁ, kāyappaṭibaddhena diyyamānaṁ kāyena appaṭiggahitaṁ, kāyappaṭibaddhena diyyamānaṁ kāyappaṭibaddhena appaṭiggahitaṁ, nissaggiyena diyyamānaṁ kāyena vā kāyappaṭibaddhena vā appaṭiggahitaṁ—ime kho, upāli, pañca adhammikā paṭiggahā.

Pañcime, upāli, dhammikā paṭiggahā. Katame pañca? Kāyena diyyamānaṁ kāyena paṭiggahitaṁ, kāyena diyyamānaṁ kāyappaṭibaddhena paṭiggahitaṁ, kāyappaṭibaddhena diyyamānaṁ kāyena paṭiggahitaṁ, kāyappaṭibaddhena diyyamānaṁ kāyappaṭibaddhena paṭiggahitaṁ, nissaggiyena diyyamānaṁ kāyena vā kāyappaṭibaddhena vā paṭiggahitaṁ—ime kho, upāli, pañca dhammikā paṭiggahā”ti.

“Kati nu kho, bhante, anatirittā”ti?

“Pañcime, upāli, anatirittā. Katame pañca? Akappiyakataṁ hoti, appaṭiggahitakataṁ hoti anuccāritakataṁ hoti, ahatthapāse kataṁ hoti, alametaṁ sabbanti avuttaṁ hoti—ime kho, upāli, pañca anatirittā.

Pañcime, upāli, atirittā. Katame pañca? Kappiyakataṁ hoti, paṭiggahitakataṁ hoti, uccāritakataṁ hoti, hatthapāse kataṁ hoti, alametaṁ sabbanti vuttaṁ hoti—ime kho, upāli, pañca atirittā”ti.

“Katihi nu kho, bhante, ākārehi pavāraṇā paññāyatī”ti?

“Pañcahupāli, ākārehi pavāraṇā paññāyati. Katamehi pañcahi? Asanaṁ paññāyati, bhojanaṁ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati—imehi kho, upāli, pañcahākārehi pavāraṇā paññāyatī”ti.

“Kati nu kho, bhante, adhammikā paṭiññātakaraṇā”ti?

“Pañcime, upāli, adhammikā paṭiññātakaraṇā. Katame pañca? Bhikkhu pārājikaṁ ajjhāpanno hoti, pārājikena codiyamāno saṅghādisesaṁ ajjhāpanno paṭijānāti, taṁ saṅgho saṅghādisesena kāreti, adhammikaṁ paṭiññātakaraṇaṁ. Bhikkhu pārājikaṁ ajjhāpanno hoti, pārājikena codiyamāno pācittiyaṁ …pe… pāṭidesanīyaṁ … dukkaṭaṁ ajjhāpanno paṭijānāti, taṁ saṅgho dukkaṭena kāreti, adhammikaṁ paṭiññātakaraṇaṁ. Bhikkhu saṅghādisesaṁ …pe… pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ ajjhāpanno hoti. Dukkaṭena codiyamāno pārājikaṁ ajjhāpanno paṭijānāti, taṁ saṅgho pārājikena kāreti, adhammikaṁ paṭiññātakaraṇaṁ. Bhikkhu dukkaṭaṁ ajjhāpanno hoti, dukkaṭena codiyamāno saṅghādisesaṁ …pe… pācittiyaṁ … pāṭidesanīyaṁ ajjhāpanno paṭijānāti, taṁ saṅgho pāṭidesanīyena kāreti, adhammikaṁ paṭiññātakaraṇaṁ. Ime kho, upāli, pañca adhammikā paṭiññātakaraṇā.

Pañcime, upāli, dhammikā paṭiññātakaraṇā. Katame pañca? Bhikkhu pārājikaṁ ajjhāpanno hoti, pārājikena codiyamāno pārājikaṁ ajjhāpanno paṭijānāti, taṁ saṅgho pārājikena kāreti, dhammikaṁ paṭiññātakaraṇaṁ. Bhikkhu saṅghādisesaṁ …pe… pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ ajjhāpanno hoti, dukkaṭena codiyamāno dukkaṭaṁ ajjhāpanno paṭijānāti, taṁ saṅgho dukkaṭena kāreti, dhammikaṁ paṭiññātakaraṇaṁ. Ime kho, upāli, pañca dhammikā paṭiññātakaraṇā”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātun”ti?

“Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ.

Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa alaṁ okāsakammaṁ kātuṁ. Katamehi pañcahi? Lajjī ca hoti, paṇḍito ca, pakatatto ca, vuṭṭhānādhippāyo vattā hoti, no cāvanādhippāyo—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa alaṁ okāsakammaṁ kātun”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo”ti?

“Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo. Katamehi pañcahi? Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo.

Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ vinayo sākacchitabbo. Katamehi pañcahi? Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ vinayo sākacchitabbo”ti.

“Kati nu kho, bhante, pañhāpucchā”ti?

“Pañcimā, upāli, pañhāpucchā. Katamā pañca? Mandattā momūhattā pañhaṁ pucchati, pāpiccho icchāpakato pañhaṁ pucchati, paribhavā pañhaṁ pucchati, aññātukāmo pañhaṁ pucchati, sace me pañhaṁ puṭṭho sammadeva byākarissati iccetaṁ kusalaṁ no ce pañhaṁ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmīti pañhaṁ pucchati—imā kho, upāli, pañca pañhāpucchā”ti.

“Kati nu kho, bhante, aññabyākaraṇā”ti?

“Pañcime, upāli, aññabyākaraṇā. Katame pañca? Mandattā momūhattā aññaṁ byākaroti, pāpiccho icchāpakato aññaṁ byākaroti, ummādā cittakkhepā aññaṁ byākaroti, adhimānena aññaṁ byākaroti, bhūtaṁ aññaṁ byākaroti—ime kho, upāli, pañca aññabyākaraṇā”ti.

“Kati nu kho, bhante, visuddhiyo”ti?

“Pañcimā, upāli, visuddhiyo. Katamā pañca? Nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ paṭhamā visuddhi, nidānaṁ uddisitvā cattāri pārājikāni uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ dutiyā visuddhi, nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ tatiyā visuddhi, nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ catutthā visuddhi, vitthāreneva pañcamī—imā kho, upāli, pañca visuddhiyo”ti.

“Kati nu kho, bhante, bhojanā”ti?

“Pañcime, upāli, bhojanā. Katame pañca? Odano, kummāso, sattu, maccho, maṁsaṁ—ime kho, upāli, pañca bhojanā”ti.

Diṭṭhāvikammavaggo niṭṭhito catuttho.

Tassuddānaṁ

Diṭṭhāvikammā apare, paṭiggahānatirittā; Pavāraṇā paṭiññātaṁ, okāsaṁ sākacchena ca; Pañhaṁ aññabyākaraṇā, visuddhi cāpi bhojanāti.

5. Attādānavagga “Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ paccavekkhitvā paro codetabbo”ti?

“Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo. Katame pañca? Codakenupāli, bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—

‘Parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṁsena, saṁvijjati nu kho me eso dhammo udāhu no’ti. No ce, upāli, bhikkhu parisuddhakāyasamācāro hoti, parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṁsena, tassa bhavanti vattāro—‘iṅgha tāva āyasmā kāyikaṁ sikkhassū’ti itissa bhavanti vattāro.

Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṁsena, saṁvijjati nu kho me eso dhammo udāhu no’ti. No ce, upāli, bhikkhu parisuddhavacīsamācāro hoti, parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṁsena, tassa bhavanti vattāro—‘iṅgha tāva āyasmā vācasikaṁ sikkhassū’ti itissa bhavanti vattāro.

Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘mettaṁ nu kho me cittaṁ paccupaṭṭhitaṁ sabrahmacārīsu anāghātaṁ, saṁvijjati nu kho me eso dhammo udāhu no’ti. No ce, upāli, bhikkhuno mettaṁ cittaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu anāghātaṁ, tassa bhavanti vattāro—‘iṅgha tāva āyasmā sabrahmacārīsu mettaṁ cittaṁ upaṭṭhāpehī’ti itissa bhavanti vattāro.

Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, saṁvijjati nu kho me eso dhammo udāhu no’ti. No ce, upāli, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpassa dhammā na bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro—‘iṅgha tāva āyasmā āgamaṁ pariyāpuṇassū’ti itissa bhavanti vattāro.

Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘ubhayāni kho me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, saṁvijjati nu kho me eso dhammo udāhu no’ti. No ce, upāli, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṁ panāvuso kattha vuttaṁ bhagavatā’ti iti puṭṭho na sampāyati, (…) tassa bhavanti vattāro—‘iṅgha tāva āyasmā vinayaṁ pariyāpuṇassū’ti itissa bhavanti vattāro. Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo”ti.

“Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti?

“Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo. Katame pañca? Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettācitto vakkhāmi no dosantaroti—codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti.

“Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ manasi karitvā paro codetabbo”ti?

“Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo. Katame pañca? Kāruññatā, hitesitā, anukampatā, āpattivuṭṭhānatā, vinayapurekkhāratā—codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātun”ti?

“Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ. Katamehi pañcahi? Aparisuddhakāyasamācāro hoti, aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti abyatto, na paṭibalo anuyuñjiyamāno anuyogaṁ dātuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ.

Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa alaṁ okāsakammaṁ kātuṁ. Katamehi pañcahi? Parisuddhakāyasamācāro hoti, parisuddhavacīsamācāro hoti, parisuddhājīvo hoti, paṇḍito hoti byatto paṭibalo anuyuñjiyamāno anuyogaṁ dātuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa alaṁ okāsakammaṁ kātun”ti.

“Attādānaṁ ādātukāmena, bhante, bhikkhunā katihaṅgehi samannāgataṁ attādānaṁ ādātabban”ti?

“Attādānaṁ ādātukāmenupāli, bhikkhunā pañcaṅgasamannāgataṁ attādānaṁ ādātabbaṁ. Katame pañca? Attādānaṁ ādātukāmena, upāli, bhikkhunā evaṁ paccavekkhitabbaṁ—‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, kālo nu kho imaṁ attādānaṁ ādātuṁ udāhu no’ti. Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘akālo imaṁ attādānaṁ ādātuṁ no kālo’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘kālo imaṁ attādānaṁ ādātuṁ no akālo’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo bhūtaṁ nu kho idaṁ attādānaṁ udāhu no’ti. Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘abhūtaṁ idaṁ attādānaṁ no bhūtan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘bhūtaṁ idaṁ attādānaṁ no abhūtan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, atthasaṁhitaṁ nu kho idaṁ attādānaṁ udāhu no’ti. Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘anatthasaṁhitaṁ idaṁ attādānaṁ no atthasaṁhitan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘atthasaṁhitaṁ idaṁ attādānaṁ no anatthasaṁhitan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—‘imaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe udāhu no’ti. Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘imaṁ kho ahaṁ attādānaṁ ādiyamāno na labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘idaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—‘imaṁ kho me attādānaṁ ādiyato bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ udāhu no’ti. Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘imaṁ kho me attādānaṁ ādiyato bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—‘imaṁ kho me attādānaṁ ādiyato na bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, taṁ ādātabbaṁ, upāli, attādānaṁ. Evaṁ pañcaṅgasamannāgataṁ kho, upāli, attādānaṁ ādinnaṁ pacchāpi avippaṭisārakaraṁ bhavissatī”ti.

“Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hotī”ti?

“Pañcahupāli, aṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti. Katamehi pañcahi? Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpassa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; vinaye kho pana ṭhito hoti asaṁhīro; paṭibalo hoti ubho atthapaccatthike assāsetuṁ saññāpetuṁ nijjhāpetuṁ pekkhetuṁ pasādetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti. Katamehi pañcahi? Parisuddhakāyasamācāro hoti, parisuddhavacīsamācāro hoti, parisuddhājīvo hoti, paṇḍito hoti byatto, paṭibalo anuyuñjiyamāno anuyogaṁ dātuṁ—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti. Katamehi pañcahi? Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hotī”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā nānuyuñjitabban”ti?

“Pañcahupāli, aṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? Suttaṁ na jānāti, suttānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca ṭhānāṭhānakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? Suttaṁ jānāti, suttānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, ṭhānāṭhānakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? Dhammaṁ na jānāti, dhammānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? Dhammaṁ jānāti, dhammānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, pubbāparakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? Āpattiṁ na jānāti, āpattisamuṭṭhānaṁ na jānāti, āpattiyā payogaṁ na jānāti, āpattiyā vūpasamaṁ na jānāti, āpattiyā na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? Āpattiṁ jānāti, āpattisamuṭṭhānaṁ jānāti, āpattiyā payogaṁ jānāti, āpattiyā vūpasamaṁ jānāti, āpattiyā vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? Adhikaraṇaṁ na jānāti, adhikaraṇasamuṭṭhānaṁ na jānāti, adhikaraṇassa payogaṁ na jānāti, adhikaraṇassa vūpasamaṁ na jānāti, adhikaraṇassa na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? Adhikaraṇaṁ jānāti, adhikaraṇasamuṭṭhānaṁ jānāti, adhikaraṇassa payogaṁ jānāti, adhikaraṇassa vūpasamaṁ jānāti, adhikaraṇassa vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabban”ti.

Attādānavaggo niṭṭhito pañcamo.

Tassuddānaṁ

Parisuddhañca kālena, Kāruññaṁ okāsena ca; Attādānaṁ adhikaraṇaṁ, Aparehipi vatthuñca; Suttaṁ dhammaṁ puna vatthuñca, Āpatti adhikaraṇena cāti.

6. Dhutaṅgavagga “Kati nu kho, bhante, āraññikā”ti? “Pañcime, upāli, āraññikā. Katame pañca? Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṁ buddhehi buddhasāvakehīti āraññiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya, sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya āraññiko hoti—ime kho, upāli, pañca āraññikā”ti.

“Kati nu kho, bhante, piṇḍapātikāti …pe… kati nu kho, bhante, paṁsukūlikāti …pe… kati nu kho, bhante, rukkhamūlikāti …pe… kati nu kho, bhante, sosānikāti …pe… kati nu kho, bhante, abbhokāsikāti …pe… kati nu kho, bhante, tecīvarikāti …pe… kati nu kho, bhante, sapadānacārikāti …pe… kati nu kho, bhante, nesajjikāti …pe… kati nu kho, bhante, yathāsanthatikāti …pe… kati nu kho, bhante, ekāsanikāti …pe… kati nu kho, bhante, khalupacchābhattikāti …pe… kati nu kho, bhante, pattapiṇḍikā”ti? “Pañcime, upāli, pattapiṇḍikā. Katame pañca? Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, vaṇṇitaṁ buddhehi buddhasāvakehīti pattapiṇḍiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya pattapiṇḍiko hoti—ime kho, upāli, pañca pattapiṇḍikā”ti.

Dhutaṅgavaggo niṭṭhito chaṭṭho.

Tassuddānaṁ

Āraññiko piṇḍipaṁsu, Rukkhasusānapañcamaṁ; Abbho tecīvarañceva, Sapadānanesajjikā; Santhatekāsanañceva, Khalupacchā pattapiṇḍikāti.

7. Musāvādavagga “Kati nu kho, bhante, musāvādā”ti? “Pañcime, upāli, musāvādā. Katame pañca? Atthi musāvādo pārājikagāmī, atthi musāvādo saṅghādisesagāmī, atthi musāvādo thullaccayagāmī, atthi musāvādo pācittiyagāmī, atthi musāvādo dukkaṭagāmī—ime kho, upāli, pañca musāvādā”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā”ti?

“Pañcahupāli, aṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā. Katamehi pañcahi? Aparisuddhakāyasamācāro hoti, aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti abyatto, bhaṇḍanakārako hoti kalahakārako—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo”ti?

“Pañcahupāli, aṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo. Katamehi pañcahi? Āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, sappaṭikammāpaṭikammaṁ āpattiṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo.

Pañcahupāli, aṅgehi samannāgatassa bhikkhuno anuyogo dātabbo. Katamehi pañcahi? Āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, sappaṭikammāpaṭikammaṁ āpattiṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno anuyogo dātabbo”ti.

“Katihi nu kho, bhante, ākārehi bhikkhu āpattiṁ āpajjatī”ti? “Pañcahupāli, ākārehi bhikkhu āpattiṁ āpajjati. Katamehi pañcahi? Alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā—imehi kho, upāli, pañcahākārehi bhikkhu āpattiṁ āpajjati.

Aparehipi, upāli, pañcahākārehi bhikkhu āpattiṁ āpajjati. Katamehi pañcahi? Adassanena, assavanena, pasuttakatā, tathāsaññī, satisammosā—imehi kho, upāli, pañcahākārehi bhikkhu āpattiṁ āpajjatī”ti.

“Kati nu kho, bhante, verā”ti? “Pañcime, upāli, verā. Katame pañca? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, surāmerayamajjappamādaṭṭhānaṁ—ime kho, upāli, pañca verā”ti.

“Kati nu kho, bhante, veramaṇiyo”ti? “Pañcimā, upāli, veramaṇiyo. Katamā pañca? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī—imā kho, upāli, pañca veramaṇiyo”ti.

“Kati nu kho, bhante, byasanānī”ti? “Pañcimāni, upāli, byasanāni. Katamāni pañca? Ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ—imāni kho, upāli, pañca byasanānī”ti.

“Kati nu kho, bhante, sampadā”ti? “Pañcimā, upāli, sampadā. Katamā pañca? Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā—imā kho, upāli, pañca sampadā”ti.

Musāvādavaggo niṭṭhito sattamo.

Tassuddānaṁ

Musāvādo ca omaddi, aparehi anuyogo; Āpattiñca aparehi, verā veramaṇīpi ca; Byasanaṁ sampadā ceva, sattamo vaggasaṅgahoti.

8. Bhikkhunovādavagga “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabban”ti?

“Pañcahupāli, aṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? Vivaritvā kāyaṁ bhikkhunīnaṁ dasseti, ūruṁ dasseti, aṅgajātaṁ dasseti, ubho aṁsakūṭe dasseti, obhāsati, gihī sampayojeti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ. Avandiyo so bhikkhu bhikkhunisaṅghena.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? Bhikkhunīnaṁ alābhāya parisakkati, bhikkhunīnaṁ anatthāya parisakkati, bhikkhunīnaṁ avāsāya parisakkati, bhikkhuniyo akkosati paribhāsati, bhikkhū bhikkhunīhi bhedeti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghena.

Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? Bhikkhunīnaṁ alābhāya parisakkati, bhikkhunīnaṁ anatthāya parisakkati, bhikkhunīnaṁ avāsāya parisakkati, bhikkhuniyo akkosati paribhāsati, bhikkhū bhikkhunīhi sampayojeti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghenā”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabban”ti?

“Pañcahupāli, aṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ. Katamehi pañcahi? Vivaritvā kāyaṁ bhikkhūnaṁ dasseti, ūruṁ dasseti, aṅgajātaṁ dasseti, ubho aṁsakūṭe dasseti, obhāsati, gihī sampayojeti—imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ. Katamehi pañcahi? Bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhuniyo bhikkhūhi bhedeti—imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ. Katamehi pañcahi? Bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhuniyo bhikkhūhi sampayojeti—imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabban”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo”ti?

“Pañcahupāli, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo. Katamehi pañcahi? Aparisuddhakāyasamācāro hoti, aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti, abyatto, na paṭibalo anuyuñjiyamāno anuyogaṁ dātuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo. Katamehi pañcahi? Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, bhikkhunīnaṁ akkosakaparibhāsako hoti, bhikkhunīhi saddhiṁ saṁsaṭṭho viharati ananulomikena saṁsaggena—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, bhaṇḍanakārako ca hoti kalahakārako, sikkhāya ca na paripūrikārī—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo”ti?

“Pañcahupāli, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo. Katamehi pañcahi? Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, bhikkhunīnaṁ akkosakaparibhāsako hoti, bhikkhunīhi saddhiṁ saṁsaṭṭho viharati ananulomikena saṁsaggena—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo. Katamehi pañcahi? Alajjī ca hoti, bālo ca, apakatatto ca, gamiko vā hoti, gilāno vā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo”ti.

“Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo”ti?

“Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo. Katamehi pañcahi? Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ sākacchitabbo. Katamehi pañcahi? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ sākacchitabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo. Katamehi pañcahi? Na atthapaṭisambhidāpatto hoti, na dhammapaṭisambhidāpatto hoti, na niruttipaṭisambhidāpatto hoti, na paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṁ cittaṁ na paccavekkhitā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo. Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ sākacchitabbo. Katamehi pañcahi? Atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṁ cittaṁ paccavekkhitā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ sākacchitabbo”ti.

Bhikkhunovādavaggo niṭṭhito aṭṭhamo.

Tassuddānaṁ

Bhikkhunīheva kātabbaṁ, aparehi tathā duve; Bhikkhunīnaṁ tayo kammā, na ṭhapetabbā dve dukā; Na gahetabbā dve vuttā, sākacchāsu ca dve dukāti.

9. Ubbāhikavagga “Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo”ti?

“Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Na atthakusalo hoti, na dhammakusalo hoti, na niruttikusalo hoti, na byañjanakusalo hoti, na pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Atthakusalo hoti, dhammakusalo hoti, niruttikusalo hoti, byañjanakusalo hoti, pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Kodhano hoti kodhābhibhūto, makkhī hoti makkhābhibhūto, paḷāsī hoti paḷāsābhibhūto, issukī hoti issābhibhūto, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Na kodhano hoti na kodhābhibhūto, na makkhī hoti na makkhābhibhūto, na paḷāsī hoti na paḷāsābhibhūto, na issukī hoti na issābhibhūto, asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Kuppati, byāpajjati, patiṭṭhiyati, kopaṁ janeti, akkhamo hoti apadakkhiṇaggāhī anusāsaniṁ—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Na kuppati, na byāpajjati, na patiṭṭhiyati, na kopaṁ janeti, khamo hoti padakkhiṇaggāhī anusāsaniṁ—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Pasāretā hoti no sāretā, anokāsakammaṁ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Sāretā hoti no pasāretā, okāsakammaṁ kāretvā pavattā hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, alajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, lajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, akusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, kusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti.

“Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchatī”ti?

“Pañcahupāli, aṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? Suttaṁ na jānāti, suttānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca ṭhānāṭhānakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? Suttaṁ jānāti, suttānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, ṭhānāṭhānakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? Dhammaṁ na jānāti, dhammānulomaṁ jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? Dhammaṁ jānāti, dhammānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, pubbāparakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? Āpattiṁ na jānāti, āpattisamuṭṭhānaṁ na jānāti, āpattiyā payogaṁ na jānāti, āpattiyā vūpasamaṁ na jānāti, āpattiyā na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? Āpattiṁ jānāti, āpattisamuṭṭhānaṁ jānāti, āpattiyā payogaṁ jānāti, āpattiyā vūpasamaṁ jānāti, āpattiyā vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? Adhikaraṇaṁ na jānāti, adhikaraṇasamuṭṭhānaṁ na jānāti, adhikaraṇassa payogaṁ na jānāti, adhikaraṇassa vūpasamaṁ na jānāti, adhikaraṇassa na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? Adhikaraṇaṁ jānāti, adhikaraṇasamuṭṭhānaṁ jānāti, adhikaraṇassa payogaṁ jānāti, adhikaraṇassa vūpasamaṁ jānāti, adhikaraṇassa vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchatī”ti.

Ubbāhikavaggo niṭṭhito navamo.

Tassuddānaṁ

Na atthakusalo ceva, kodhano kuppatī ca yo; Pasāretā chandāgatiṁ, akusalo tatheva ca.

Suttaṁ dhammañca vatthuñca, āpatti adhikaraṇaṁ; Dve dve pakāsitā sabbe, kaṇhasukkaṁ vijānathāti.

10. Adhikaraṇavūpasamavagga “Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametun”ti?

“Pañcahupāli, aṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Āpattiṁ na jānāti, āpattisamuṭṭhānaṁ na jānāti, āpattiyā payogaṁ na jānāti, āpattiyā vūpasamaṁ na jānāti, āpattiyā na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Āpattiṁ jānāti, āpattisamuṭṭhānaṁ jānāti, āpattiyā payogaṁ jānāti, āpattiyā vūpasamaṁ jānāti, āpattiyā vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Adhikaraṇaṁ na jānāti, adhikaraṇasamuṭṭhānaṁ na jānāti, adhikaraṇassa payogaṁ na jānāti, adhikaraṇassa vūpasamaṁ na jānāti, adhikaraṇassa na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ.

Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Adhikaraṇaṁ jānāti, adhikaraṇasamuṭṭhānaṁ jānāti, adhikaraṇassa payogaṁ jānāti, adhikaraṇassa vūpasamaṁ jānāti, adhikaraṇassa vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, alajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, lajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, appassuto ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, bahussuto ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, akusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, kusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, puggalagaru hoti no saṅghagaru—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, saṅghagaru hoti no puggalagaru—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, āmisagaru hoti no saddhammagaru—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, saddhammagaru hoti no āmisagaru—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametun”ti.

“Katihi nu kho, bhante, ākārehi saṅgho bhijjatī”ti? “Pañcahupāli, ākārehi saṅgho bhijjati. Katamehi pañcahi? Kammena, uddesena, voharanto, anussāvanena, salākaggāhena—imehi kho, upāli, pañcahākārehi saṅgho bhijjatī”ti.

“Saṅgharāji saṅgharājīti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgharāji hoti no ca saṅghabhedo? Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo cā”ti? “Paññattetaṁ, upāli, mayā āgantukānaṁ bhikkhūnaṁ āgantukavattaṁ. Evaṁ supaññatte kho, upāli, mayā sikkhāpade āgantukā bhikkhū āgantukavatte na vattanti. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo. Paññattetaṁ, upāli, mayā āvāsikānaṁ bhikkhūnaṁ āvāsikavattaṁ. Evaṁ supaññatte kho, upāli, mayā sikkhāpade āvāsikā bhikkhū āvāsikavatte na vattanti. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo. Paññattetaṁ, upāli, mayā bhikkhūnaṁ bhattagge bhattaggavattaṁ—yathāvuḍḍhaṁ yathārattaṁ yathāpatirūpaṁ aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. Evaṁ supaññatte kho, upāli, mayā sikkhāpade navā bhikkhū bhattagge therānaṁ bhikkhūnaṁ āsanaṁ paṭibāhanti. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo. Paññattetaṁ, upāli, mayā bhikkhūnaṁ senāsane senāsanavattaṁ—yathāvuḍḍhaṁ yathārattaṁ yathāpatirūpaṁ. Evaṁ supaññatte kho, upāli, mayā sikkhāpade navā bhikkhū therānaṁ bhikkhūnaṁ senāsanaṁ paṭibāhanti. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo. Paññattetaṁ, upāli, mayā bhikkhūnaṁ antosīmāya ekaṁ uposathaṁ ekaṁ pavāraṇaṁ ekaṁ saṅghakammaṁ ekaṁ kammākammaṁ. Evaṁ supaññatte kho, upāli, mayā sikkhāpade tattheva antosīmāya āvenibhāvaṁ karitvā gaṇaṁ bandhitvā āveniṁ uposathaṁ karonti āveniṁ pavāraṇaṁ karonti āveniṁ saṅghakammaṁ karonti āveniṁ kammākammāni karonti. Evaṁ kho, upāli, saṅgharāji ceva hoti saṅghabhedo cā”ti.

Adhikaraṇavūpasamavaggo niṭṭhito dasamo.

Tassuddānaṁ

Āpattiṁ adhikaraṇaṁ, chandā appassutena ca; Vatthuñca akusalo ca, puggalo āmisena ca; Bhijjati saṅgharāji ca, saṅghabhedo tatheva cāti.

11. Saṅghabhedakavagga “Katihi nu kho, bhante, aṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho”ti?

“Pañcahupāli, aṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhiṁ kammena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhiṁ uddesena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhi voharanto—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhiṁ anussāvanena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhiṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya khantiṁ kammena …pe… vinidhāya khantiṁ uddesena …pe… vinidhāya khantiṁ voharanto …pe… vinidhāya khantiṁ anussāvanena …pe… vinidhāya khantiṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya ruciṁ kammena …pe… vinidhāya ruciṁ uddesena …pe… vinidhāya ruciṁ voharanto …pe… vinidhāya ruciṁ anussāvanena …pe… vinidhāya ruciṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya saññaṁ kammena …pe… vinidhāya saññaṁ uddesena …pe… vinidhāya saññaṁ voharanto …pe… vinidhāya saññaṁ anussāvanena …pe… vinidhāya saññaṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho”ti.

Saṅghabhedakavaggo niṭṭhito ekādasamo.

Tassuddānaṁ

Vinidhāya diṭṭhiṁ kammena, uddese voharena ca; Anussāvane salākena, pañcete diṭṭhinissitā; Khantiṁ ruciñca saññañca, tayo te pañcadhā nayāti.

12. Dutiyasaṅghabhedakavagga “Katihi nu kho, bhante, aṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho”ti?

“Pañcahupāli, aṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ kammena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ uddesena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ voharanto. Imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ anussāvanena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya khantiṁ kammena …pe… avinidhāya khantiṁ uddesena …pe… avinidhāya khantiṁ voharanto …pe… avinidhāya khantiṁ anussāvanena …pe… avinidhāya khantiṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya ruciṁ kammena …pe… avinidhāya ruciṁ uddesena …pe… avinidhāya ruciṁ voharanto …pe… avinidhāya ruciṁ anussāvanena …pe… avinidhāya ruciṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya saññaṁ kammena …pe… avinidhāya saññaṁ uddesena …pe… avinidhāya saññaṁ voharanto …pe… avinidhāya saññaṁ anussāvanena …pe… avinidhāya saññaṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho”ti.

Dutiyasaṅghabhedakavaggo niṭṭhito dvādasamo.

Tassuddānaṁ

Avinidhāya diṭṭhiṁ kammena, Uddese voharena ca; Anussāvane salākena, Pañcete diṭṭhinissitā; Khantiṁ ruciñca saññañca, Tayo te pañcadhā nayā.

Heṭṭhime kaṇhapakkhamhi, samavīsati vidhī yathā; Tatheva sukkapakkhamhi, samavīsati jānathāti.

13. Āvāsikavagga “Katihi nu kho, bhante, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye”ti?

“Pañcahupāli, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, saṅghikaṁ puggalikaparibhogena paribhuñjati—imehi kho, upāli, pañcahaṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

Pañcahupāli, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, saṅghikaṁ na puggalikaparibhogena paribhuñjati—imehi kho, upāli, pañcahaṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

“Kati nu kho, bhante, adhammikā vinayabyākaraṇā”ti?

“Pañcime, upāli, adhammikā vinayabyākaraṇā. Katame pañca? Idhupāli, bhikkhu adhammaṁ dhammoti pariṇāmeti, dhammaṁ adhammoti pariṇāmeti, avinayaṁ vinayoti pariṇāmeti, vinayaṁ avinayoti pariṇāmeti, apaññattaṁ paññāpeti, paññattaṁ samucchindati—ime kho, upāli, pañca adhammikā vinayabyākaraṇā. Pañcime, upāli, dhammikā vinayabyākaraṇā. Katame pañca? Idhupāli, bhikkhu adhammaṁ adhammoti pariṇāmeti, dhammaṁ dhammoti pariṇāmeti, avinayaṁ avinayoti pariṇāmeti, vinayaṁ vinayoti pariṇāmeti, apaññattaṁ na paññapeti, paññattaṁ na samucchindati—ime kho, upāli, pañca dhammikā vinayabyākaraṇā”ti.

“Katihi nu kho, bhante, aṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ niraye”ti?

“Pañcahupāli, aṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ niraye.

Pañcahupāli, aṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ sagge”ti.

“Katihi nu kho, bhante, aṅgehi samannāgato senāsanapaññāpako …pe… bhaṇḍāgāriko …pe… cīvarapaṭiggāhako …pe… cīvarabhājako …pe… yāgubhājako …pe… phalabhājako …pe… khajjabhājako …pe… appamattakavissajjako …pe… sāṭiyaggāhāpako …pe… pattaggāhāpako …pe… ārāmikapesako …pe… sāmaṇerapesako yathābhataṁ nikkhitto evaṁ niraye”ti?

“Pañcahupāli, aṅgehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, pesitāpesitaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ niraye. Pañcahupāli, aṅgehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, pesitāpesitaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ sagge”ti.

Āvāsikavaggo niṭṭhito terasamo.

Tassuddānaṁ

Āvāsikabyākaraṇā, bhattusenāsanāni ca; Bhaṇḍacīvaraggāho ca, cīvarassa ca bhājako.

Yāgu phalaṁ khajjakañca, appasāṭiyagāhako; Patto ārāmiko ceva, sāmaṇerena pesakoti.

14. Kathinatthāravagga “Kati nu kho, bhante, ānisaṁsā kathinatthāre”ti?

“Pañcime, upāli, ānisaṁsā kathinatthāre. Katame pañca? Anāmantacāro, asamādānacāro, gaṇabhojanaṁ, yāvadatthacīvaraṁ, yo ca tattha cīvaruppādo so nesaṁ bhavissati—ime kho, upāli, pañca ānisaṁsā kathinatthāre”ti.

“Kati nu kho, bhante, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato”ti?

“Pañcime, upāli, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato. Katame pañca? Dukkhaṁ supati, dukkhaṁ paṭibujjhati, pāpakaṁ supinaṁ passati, devatā na rakkhanti, asuci muccati—ime kho, upāli, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato.

Pañcime, upāli, ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato. Katame pañca? Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, devatā rakkhanti, asuci na muccati—ime kho, upāli, pañca ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato”ti.

“Kati nu kho, bhante, avandiyā”ti?

“Pañcime, upāli, avandiyā. Katame pañca? Antaragharaṁ paviṭṭho avandiyo, racchagato avandiyo, otamasiko avandiyo, asamannāharanto avandiyo, sutto avandiyo—ime kho, upāli, pañca avandiyā.

Aparepi, upāli, pañca avandiyā. Katame pañca? Yāgupāne avandiyo, bhattagge avandiyo, ekāvatto avandiyo, aññavihito avandiyo, naggo avandiyo—ime kho, upāli, pañca avandiyā.

Aparepi, upāli, pañca avandiyā. Katame pañca? Khādanto avandiyo, bhuñjanto avandiyo, uccāraṁ karonto avandiyo, passāvaṁ karonto avandiyo, ukkhittako avandiyo—ime kho, upāli, pañca avandiyā.

Aparepi, upāli, pañca avandiyā. Katame pañca? Pure upasampannena pacchā upasampanno avandiyo, anupasampanno avandiyo, nānāsaṁvāsako vuḍḍhataro adhammavādī avandiyo, mātugāmo avandiyo, paṇḍako avandiyo—ime kho, upāli, pañca avandiyā.

Aparepi, upāli, pañca avandiyā. Katame pañca? Pārivāsiko avandiyo, mūlāyapaṭikassanāraho avandiyo, mānattāraho avandiyo, mānattacāriko avandiyo, abbhānāraho avandiyo—ime kho, upāli, pañca avandiyā”ti.

“Kati nu kho, bhante, vandiyā”ti?

“Pañcime, upāli, vandiyā. Katame pañca? Pacchā upasampannena pure upasampanno vandiyo, nānāsaṁvāsako vuḍḍhataro dhammavādī vandiyo, ācariyo vandiyo, upajjhāyo vandiyo, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato arahaṁ sammāsambuddho vandiyo—ime kho, upāli, pañca vandiyā”ti.

“Navakatarena, bhante, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena kati dhamme ajjhattaṁ upaṭṭhāpetvā pādā vanditabbā”ti?

“Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena pañca dhamme ajjhattaṁ upaṭṭhāpetvā pādā vanditabbā. Katame pañca? Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ekaṁsaṁ uttarāsaṅgaṁ karitvā, añjaliṁ paggahetvā, ubhohi pāṇitalehi pādāni parisambāhantena, pemañca gāravañca upaṭṭhāpetvā pādā vanditabbā—navakatarenupāli bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā pādā vanditabbā”ti.

Kathinatthāravaggo niṭṭhito cuddasamo.

Tassuddānaṁ

Kathinatthāraniddā ca, antarā yāgukhādane; Pure ca pārivāsi ca, vandiyo vanditabbakanti.

Upālipañcakaṁ niṭṭhitaṁ.

Tesaṁ vaggānaṁ uddānaṁ

Anissitena kammañca, vohārāvikammena ca; Codanā ca dhutaṅgā ca, musā bhikkhunimeva ca.

Ubbāhikādhikaraṇaṁ, bhedakā pañcamā pure; Āvāsikā kathinañca, cuddasā suppakāsitāti.