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The Compendium The thirteen groups of originations of offenses Summary of originations
“All phenomena are impermanent, And suffering, nonself, made up; Indeed the description extinguishment, Is the conviction about nonself.
When the Buddha moon has not appeared, When the Buddha sun has not yet risen; Then even the name is not known, Of the things that are the same as those.
Having done many difficult things, Having fulfilled the perfections; The Great Heroes emerge, Endowed with vision, in this world with its supreme beings.
They instruct in the True Teaching, That ends suffering and brings happiness; Angīrasa, the Sakyan Sage, Who has compassion for all beings.
The best of all creatures, the lion, Taught the three Collections: The Discourses, and the Philosophy, And the Monastic Law, of great quality.
Thus the true Teaching carries on, So long as the Monastic Law remains; As well as both Analyses, The Chapters, and the Key Terms—
A garland bound, By the quality of the string of the Compendium; In this very Compendium, Originations are determined.
Combination and source are another, Which are pointed out in the list below. Therefore, they should train in the Compendium, Those who love the Teaching and are highly virtuous.”
The thirteen originations “Laid down in the two analyses, They recite on the observance day; I will declare the origination, According to the method: listen to me.
The first offense entailing expulsion, And then the second; Matchmaking and pressing, And an extra robe.
Wool, memorizing the Teaching, True, and by arrangement; Thieves, teaching, and female criminal, Lack of permission is the thirteenth.
These are the thirteen originations, The method thought out by the wise; In regard to a single origination, Those that are alike are shown here.
1. Originations like the first offense entailing expulsion Sexual intercourse, semen, contact, The first undetermined offense; Arrived before, had prepared, With a nun in private.
Lustful, and two in private, Finger, playing in the water; Should he hit, and should he raise, And fifty-three on training.
Below the collar bone, village, lustful, Palm, and dildo, cleaning; And completed the rainy-season residence, instruction, If she should not follow her mentor.
These seventy-six training rules, Done from body and mind; All have one origination, Like the first offense entailing expulsion.
Originations like the first offense entailing expulsion are finished.
2. Originations like the second offense entailing expulsion Not given, form, super, Indecent, his own needs; Groundless, unrelated, The second undetermined offense.
Should he take back, in intending, Falsely, abusive, malicious talebearing; Grave offense, should he dig the earth, Plant, with evasion, should he complain.
Throwing out, and sprinkling, For the sake of worldly gain, who has finished his meal; Come, disrespect, scaring, And should he hide, life.
That one knows contains living beings, legal procedure, Less than, doing formal meetings with, expulsion; Legitimately, annoyance, Deception, and with groundless.
Anxious, legitimate, gives out a robe, Should he divert to an individual; What to you, out-of-season, should she take back, Because of misunderstanding, and with hell.
Group, distribution, uncertain, Robe season, ill at ease, dwelling place; Abuse, furious, keep for herself, And pregnant woman, breastfeeding woman.
Two years’ training, by the Sangha, And three on married girls; And three on unmarried women, Less than twelve, without approval.
Enough, difficult to live with, Consent, and every year, two; These seventy training rules, Have three originations:
From body and mind, not from speech, Or from speech and mind, not from body; Or they are produced from the three doors, As is the second offense entailing expulsion.
Originations like the second offense entailing expulsion are finished.
3. Originations like the offense for matchmaking Matchmaking, hut, dwelling, And washing, receiving; Asking, invites to take more than, Of both, and with messenger.
Silk, entirely, two parts, Six years, sitting mat; They neglect, and money, Two on various kinds.
Fewer than five mends, rainy season, Thread, and by assigning; Door, and giving, and sewing, Cookie, requisite, and fire.
Precious things, needle, and bed, Cotton down, sitting mat, and itch; Rainy-season, and by the standard, Asking, exchanging for something else.
Two on belonging to the Sangha, two on collective, Individual, light, heavy; Two on food scraps, and bathing robe, And with a monastic robe.
These exactly fifty rules, Are produced for six reasons: From body, not from speech or mind; From speech, not from body or mind;
From body and speech, not from mind; From body and mind, not from speech; From speech and mind, not from body; Or they are produced from the three doors. They have six originations, As it is with matchmaking.
Originations like the offense for matchmaking are finished.
4. Originations like the offense on pressing Schism, those who side with, difficult to correct, Corrupter, grave, and view; Consent, and two on laughing loudly, And two on noise, should not speak.
The ground, on a low seat, standing, Behind, and next to the path; Offenses, taking sides with, holding, Should readmit, renouncing.
A, two on socializing, beating, Should she unstitch, and with suffering; Again socializing, should she not resolve, And monastery, inviting correction.
Every half, two on disciple, Robe, following. These thirty-seven rules Are from body, speech and mind; All have one origination, As the rule on pressing.
Originations like the offense on pressing are finished.
5. Originations like the offense on the robe-making ceremony Three on the end of the robe season, The first on bowl, tonics; And also haste, risky, And two with departing.
Nunnery, one before another, Not left over, invitation; Assignment, of a king, at the wrong time, Giving directions, and with wilderness.
Litigious, and collection, Before, after, and at the wrong time; Five days, borrowed, And also two with lodging.
On the lower part of the body, and on a seat— These twenty-nine Are from body and speech, not from mind, Or they are produced from the three doors; All have two originations, The same as with the robe-making ceremony.
Originations like the offense on the robe-making ceremony are finished.
6. Originations like the offense on wool Wool, two on sleeping place, Detachable, eating an almsmeal; Group, at the wrong time, store, With tooth cleaner, naked ascetic.
(Mobilized) army, army, battle, Alcohol, bathing at less than; On stains, two on acknowlegment, Garlic, should she attend on, dancing.
Bathing, sheet, sleeping place, Within her own country, and so outside; During the rainy season, gallery, High couch, spinning yarn.
Service, and personally, And with a monastery without monks; Sunshade, and vehicle, hip ornament, Jewelry, scents, scented.
Nun, and trainee nun, Novice nun, and with female householder; The offense for not wearing a chest wrap: The forty-four rules
Are from body, not from speech or mind, Or from body and mind, not from speech; All have two originations, The same as ‘wool’.
Originations like the offense on wool are finished.
7. Originations like the offense for memorizing the Teaching Memorizing, except, not appointed, And so with sunset; Two were spoken on worldly subjects, And asking without permission.
These seven training rules Are from speech, not from body or mind; Or they are produced from speech and mind, Not from body; All have two originations, As in memorizing the Teaching.
Originations like the offense for memorizing the Teaching are finished.
8. Originations like the offense for traveling Traveling, boat, fine, With a woman, should she remove; Grain, and invited, And the eight to be acknowledged.
These fifteen training rules Are from body, not from speech or mind; Or they are produced from body and speech, Not from mind;
Or they are produced from body and mind, Not from speech; Or from body, speech and mind—The fourfold origination; Laid down through the Buddha’s knowledge, The same as with the rule on traveling.
Originations like the offense for traveling are finished.
9. Originations like the offense on a group of traveling thieves A group of traveling thieves, eavesdropping, And with asking for bean curry; Night, and concealed, out in the open, With a cul-de-sac: these seven
Are produced from body and mind, Not from speech; Or they are produced from the three doors. They have two originations; As the origination of a group of traveling thieves, Taught by the Kinsman of the Sun.
Originations like the offense on a group of traveling thieves are finished.
10. Originations like the offenses on giving a Teaching The true Teaching to someone holding a sunshade, The Buddhas do not instruct; Nor to someone holding a staff, Or to someone holding a knife, or a weapon.
Shoes, sandals, vehicle, Lying down, and clasping their knees; Headdress, and covered head: Eleven rules, not less.
Produced from speech and mind, Not from body; All have one origination, Like the offenses on giving a teaching.
Originations like the offenses on giving a Teaching are finished.
11. Originations like the offense for telling truthfully Truthfully: produced from the body, Not from speech or mind; Or it originates from speech, Not from body or mind;
Or it is produced from body and speech, Not from mind; So informing of what is true Is produced for three reasons.
Originations like the offense for telling truthfully are finished.
12. Originations like the offense for the admission of a female criminal A female criminal: produced from speech or mind, Not from body; Or produced from the three doors. This offense for admitting a female criminal Has two originations, As spoken by the King of the Teaching.
Originations like the offense for the admission of a female criminal are finished.
13. Originations like the offense for lack of permission Lack of permission: from speech, Not from body or mind; Or produced from body and speech, Not from mind;
Or produced from speech and mind, Not from body; Or produced from the three doors. One that has four bases is not done.
Originations like the offense for lack of permission are finished.
For the contraction on originations Has thirteen classes that have been well taught; A cause for non-delusion, In accordance with the Teaching that guides; The wise person remembering this, Is not confused about origination.”
The thirteen groups of originations of offenses is finished.
“All phenomena are impermanent, And suffering, nonself, made up; Indeed the description extinguishment, Is the conviction about nonself.
When the Buddha moon has not appeared, When the Buddha sun has not yet risen; Then even the name is not known, Of the things that are the same as those.
Having done many difficult things, Having fulfilled the perfections; The Great Heroes emerge, Endowed with vision, in this world with its supreme beings.
They instruct in the True Teaching, That ends suffering and brings happiness; Angīrasa, the Sakyan Sage, Who has compassion for all beings.
The best of all creatures, the lion, Taught the three Collections: The Discourses, and the Philosophy, And the Monastic Law, of great quality.
Thus the true Teaching carries on, So long as the Monastic Law remains; As well as both Analyses, The Chapters, and the Key Terms—
A garland bound, By the quality of the string of the Compendium; In this very Compendium, Originations are determined.
Combination and source are another, Which are pointed out in the list below. Therefore, they should train in the Compendium, Those who love the Teaching and are highly virtuous.”
The thirteen originations “Laid down in the two analyses, They recite on the observance day; I will declare the origination, According to the method: listen to me.
The first offense entailing expulsion, And then the second; Matchmaking and pressing, And an extra robe.
Wool, memorizing the Teaching, True, and by arrangement; Thieves, teaching, and female criminal, Lack of permission is the thirteenth.
These are the thirteen originations, The method thought out by the wise; In regard to a single origination, Those that are alike are shown here.
1. Originations like the first offense entailing expulsion Sexual intercourse, semen, contact, The first undetermined offense; Arrived before, had prepared, With a nun in private.
Lustful, and two in private, Finger, playing in the water; Should he hit, and should he raise, And fifty-three on training.
Below the collar bone, village, lustful, Palm, and dildo, cleaning; And completed the rainy-season residence, instruction, If she should not follow her mentor.
These seventy-six training rules, Done from body and mind; All have one origination, Like the first offense entailing expulsion.
Originations like the first offense entailing expulsion are finished.
2. Originations like the second offense entailing expulsion Not given, form, super, Indecent, his own needs; Groundless, unrelated, The second undetermined offense.
Should he take back, in intending, Falsely, abusive, malicious talebearing; Grave offense, should he dig the earth, Plant, with evasion, should he complain.
Throwing out, and sprinkling, For the sake of worldly gain, who has finished his meal; Come, disrespect, scaring, And should he hide, life.
That one knows contains living beings, legal procedure, Less than, doing formal meetings with, expulsion; Legitimately, annoyance, Deception, and with groundless.
Anxious, legitimate, gives out a robe, Should he divert to an individual; What to you, out-of-season, should she take back, Because of misunderstanding, and with hell.
Group, distribution, uncertain, Robe season, ill at ease, dwelling place; Abuse, furious, keep for herself, And pregnant woman, breastfeeding woman.
Two years’ training, by the Sangha, And three on married girls; And three on unmarried women, Less than twelve, without approval.
Enough, difficult to live with, Consent, and every year, two; These seventy training rules, Have three originations:
From body and mind, not from speech, Or from speech and mind, not from body; Or they are produced from the three doors, As is the second offense entailing expulsion.
Originations like the second offense entailing expulsion are finished.
3. Originations like the offense for matchmaking Matchmaking, hut, dwelling, And washing, receiving; Asking, invites to take more than, Of both, and with messenger.
Silk, entirely, two parts, Six years, sitting mat; They neglect, and money, Two on various kinds.
Fewer than five mends, rainy season, Thread, and by assigning; Door, and giving, and sewing, Cookie, requisite, and fire.
Precious things, needle, and bed, Cotton down, sitting mat, and itch; Rainy-season, and by the standard, Asking, exchanging for something else.
Two on belonging to the Sangha, two on collective, Individual, light, heavy; Two on food scraps, and bathing robe, And with a monastic robe.
These exactly fifty rules, Are produced for six reasons: From body, not from speech or mind; From speech, not from body or mind;
From body and speech, not from mind; From body and mind, not from speech; From speech and mind, not from body; Or they are produced from the three doors. They have six originations, As it is with matchmaking.
Originations like the offense for matchmaking are finished.
4. Originations like the offense on pressing Schism, those who side with, difficult to correct, Corrupter, grave, and view; Consent, and two on laughing loudly, And two on noise, should not speak.
The ground, on a low seat, standing, Behind, and next to the path; Offenses, taking sides with, holding, Should readmit, renouncing.
A, two on socializing, beating, Should she unstitch, and with suffering; Again socializing, should she not resolve, And monastery, inviting correction.
Every half, two on disciple, Robe, following. These thirty-seven rules Are from body, speech and mind; All have one origination, As the rule on pressing.
Originations like the offense on pressing are finished.
5. Originations like the offense on the robe-making ceremony Three on the end of the robe season, The first on bowl, tonics; And also haste, risky, And two with departing.
Nunnery, one before another, Not left over, invitation; Assignment, of a king, at the wrong time, Giving directions, and with wilderness.
Litigious, and collection, Before, after, and at the wrong time; Five days, borrowed, And also two with lodging.
On the lower part of the body, and on a seat— These twenty-nine Are from body and speech, not from mind, Or they are produced from the three doors; All have two originations, The same as with the robe-making ceremony.
Originations like the offense on the robe-making ceremony are finished.
6. Originations like the offense on wool Wool, two on sleeping place, Detachable, eating an almsmeal; Group, at the wrong time, store, With tooth cleaner, naked ascetic.
(Mobilized) army, army, battle, Alcohol, bathing at less than; On stains, two on acknowlegment, Garlic, should she attend on, dancing.
Bathing, sheet, sleeping place, Within her own country, and so outside; During the rainy season, gallery, High couch, spinning yarn.
Service, and personally, And with a monastery without monks; Sunshade, and vehicle, hip ornament, Jewelry, scents, scented.
Nun, and trainee nun, Novice nun, and with female householder; The offense for not wearing a chest wrap: The forty-four rules
Are from body, not from speech or mind, Or from body and mind, not from speech; All have two originations, The same as ‘wool’.
Originations like the offense on wool are finished.
7. Originations like the offense for memorizing the Teaching Memorizing, except, not appointed, And so with sunset; Two were spoken on worldly subjects, And asking without permission.
These seven training rules Are from speech, not from body or mind; Or they are produced from speech and mind, Not from body; All have two originations, As in memorizing the Teaching.
Originations like the offense for memorizing the Teaching are finished.
8. Originations like the offense for traveling Traveling, boat, fine, With a woman, should she remove; Grain, and invited, And the eight to be acknowledged.
These fifteen training rules Are from body, not from speech or mind; Or they are produced from body and speech, Not from mind;
Or they are produced from body and mind, Not from speech; Or from body, speech and mind—The fourfold origination; Laid down through the Buddha’s knowledge, The same as with the rule on traveling.
Originations like the offense for traveling are finished.
9. Originations like the offense on a group of traveling thieves A group of traveling thieves, eavesdropping, And with asking for bean curry; Night, and concealed, out in the open, With a cul-de-sac: these seven
Are produced from body and mind, Not from speech; Or they are produced from the three doors. They have two originations; As the origination of a group of traveling thieves, Taught by the Kinsman of the Sun.
Originations like the offense on a group of traveling thieves are finished.
10. Originations like the offenses on giving a Teaching The true Teaching to someone holding a sunshade, The Buddhas do not instruct; Nor to someone holding a staff, Or to someone holding a knife, or a weapon.
Shoes, sandals, vehicle, Lying down, and clasping their knees; Headdress, and covered head: Eleven rules, not less.
Produced from speech and mind, Not from body; All have one origination, Like the offenses on giving a teaching.
Originations like the offenses on giving a Teaching are finished.
11. Originations like the offense for telling truthfully Truthfully: produced from the body, Not from speech or mind; Or it originates from speech, Not from body or mind;
Or it is produced from body and speech, Not from mind; So informing of what is true Is produced for three reasons.
Originations like the offense for telling truthfully are finished.
12. Originations like the offense for the admission of a female criminal A female criminal: produced from speech or mind, Not from body; Or produced from the three doors. This offense for admitting a female criminal Has two originations, As spoken by the King of the Teaching.
Originations like the offense for the admission of a female criminal are finished.
13. Originations like the offense for lack of permission Lack of permission: from speech, Not from body or mind; Or produced from body and speech, Not from mind;
Or produced from speech and mind, Not from body; Or produced from the three doors. One that has four bases is not done.
Originations like the offense for lack of permission are finished.
For the contraction on originations Has thirteen classes that have been well taught; A cause for non-delusion, In accordance with the Teaching that guides; The wise person remembering this, Is not confused about origination.”
The thirteen groups of originations of offenses is finished.
Parivāra 3. Samuṭṭhānasīsasaṅkhepa 1. Samuṭṭhānassuddāna
Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā; Nibbānañceva paññatti, anattā iti nicchayā.
Buddhacande anuppanne, buddhādicce anuggate; Tesaṁ sabhāgadhammānaṁ, nāmamattaṁ na nāyati.
Dukkaraṁ vividhaṁ katvā, pūrayitvāna pāramī; Uppajjanti mahāvīrā, cakkhubhūtā sabrahmake.
Te desayanti saddhammaṁ, dukkhahāniṁ sukhāvahaṁ; Aṅgīraso sakyamuni, sabbabhūtānukampako.
Sabbasattuttamo sīho, piṭake tīṇi desayi; Suttantamabhidhammañca, vinayañca mahāguṇaṁ.
Evaṁ nīyati saddhammo, vinayo yadi tiṭṭhati; Ubhato ca vibhaṅgāni, khandhakā yā ca mātikā.
Mālā suttaguṇeneva, parivārena ganthitā; Tasseva parivārassa, samuṭṭhānaṁ niyato kataṁ.
Sambhedaṁ nidānañcaññaṁ, sutte dissanti upari; Tasmā sikkhe parivāraṁ, dhammakāmo supesaloti.
2. Terasasamuṭṭhāna Vibhaṅge dvīsu paññattaṁ, uddisanti uposathe; Pavakkhāmi samuṭṭhānaṁ, yathāñāyaṁ suṇātha me.
Pārājikaṁ yaṁ paṭhamaṁ, dutiyañca tato paraṁ; Sañcarittānubhāsanañca, atirekañca cīvaraṁ.
Lomāni padasodhammo, bhūtaṁ saṁvidhānena ca; Theyyadesanacorī ca, ananuññātāya terasa.
Terasete samuṭṭhāna- nayā viññūhi cintitā; Ekekasmiṁ samuṭṭhāne, sadisā idha dissare.
2.1. Paṭhamapārājikasamuṭṭhāna Methunaṁ sukkasaṁsaggo, aniyatā paṭhamikā; Pubbūpaparipācitā, raho bhikkhuniyā saha.
Sabhojane raho dve ca, aṅguli udake hasaṁ; Pahāre uggire ceva, tepaññāsā ca sekhiyā.
Adhakkhagāmāvassutā, talamaṭṭhañca suddhikā; Vassaṁvuṭṭhā ca ovādaṁ, nānubandhe pavattiniṁ.
Chasattati ime sikkhā, kāyamānasikā katā; Sabbe ekasamuṭṭhānā, paṭhamaṁ pārājikaṁ yathā.
Paṭhamapārājikasamuṭṭhānaṁ niṭṭhitaṁ.
2.2. Dutiyapārājikasamuṭṭhāna Adinnaṁ viggahuttari, duṭṭhullā attakāminaṁ; Amūlā aññabhāgiyā, aniyatā dutiyikā.
Acchinde pariṇāmane, musā omasapesuṇā; Duṭṭhullā pathavīkhaṇe, bhūtaṁ aññāya ujjhāpe.
Nikkaḍḍhanaṁ siñcanañca, āmisahetu bhuttāvī; Ehi anādari bhiṁsā, apanidhe ca jīvitaṁ.
Jānaṁ sappāṇakaṁ kammaṁ, ūnasaṁvāsanāsanā; Sahadhammikavilekhā, moho amūlakena ca.
Kukkuccaṁ dhammikaṁ cīvaraṁ datvā, Pariṇāmeyya puggale; Kiṁ te akālaṁ acchinde, Duggahī nirayena ca.
Gaṇaṁ vibhaṅgaṁ dubbalaṁ, kathināphāsupassayaṁ; Akkosacaṇḍī maccharī, gabbhinī ca pāyantiyā.
Dvevassaṁ sikkhā saṅghena, tayo ceva gihīgatā; Kumāribhūtā tisso ca, ūnadvādasasammatā.
Alaṁ tāva sokāvāsaṁ, chandā anuvassā ca dve; Sikkhāpadā sattatime, samuṭṭhānā tikā katā.
Kāyacittena na vācā, vācācittaṁ na kāyikaṁ; Tīhi dvārehi jāyanti, pārājikaṁ dutiyaṁ yathā.
Dutiyapārājikasamuṭṭhānaṁ niṭṭhitaṁ.
2.3. Sañcarittasamuṭṭhāna Sañcarī kuṭi vihāro, dhovanañca paṭiggaho; Viññattuttari abhihaṭṭhuṁ, ubhinnaṁ dūtakena ca.
Kosiyā suddhadvebhāgā, chabbassāni nisīdanaṁ; Riñcanti rūpikā ceva, ubho nānappakārakā.
Ūnabandhanavassikā, suttaṁ vikappanena ca; Dvāradānasibbāni ca, pūvapaccayajoti ca.
Ratanaṁ sūci mañco ca, tūlaṁ nisīdanakaṇḍu ca; Vassikā ca sugatena, viññatti aññaṁ cetāpanā.
Dve saṅghikā mahājanikā dve, Puggalalahukā garu; Dve vighāsā sāṭikā ca, Samaṇacīvarena ca.
Samapaññāsime dhammā, chahi ṭhānehi jāyare; Kāyato na vācācittā, vācato na kāyamanā.
Kāyavācā na ca cittā, kāyacittā na vācikā; Vācācittā na kāyena, tīhi dvārehi jāyare; Chasamuṭṭhānikā ete, sañcarittena sādisā.
Sañcarittasamuṭṭhānaṁ niṭṭhitaṁ.
2.4. Samanubhāsanāsamuṭṭhāna Bhedānuvattadubbaca- dūsaduṭṭhulladiṭṭhi ca; Chandaṁ ujjagghikā dve ca, dve ca saddā na byāhare.
Chamā nīcāsane ṭhānaṁ, pacchato uppathena ca; Vajjānuvattigahaṇā, osāre paccācikkhanā.
Kismiṁ saṁsaṭṭhā dve vadhi, Visibbe dukkhitāya ca; Puna saṁsaṭṭhā na vūpasame, Ārāmañca pavāraṇā.
Anvaddhaṁ saha jīviniṁ dve, Cīvaraṁ anubandhanā; Sattatiṁsa ime dhammā, Kāyavācāya cittato; Sabbe ekasamuṭṭhānā, Samanubhāsanā yathā.
Samanubhāsanāsamuṭṭhānaṁ niṭṭhitaṁ.
2.5. Kathinasamuṭṭhāna Ubbhataṁ kathinaṁ tīṇi, paṭhamaṁ pattabhesajjaṁ; Accekaṁ cāpi sāsaṅkaṁ, pakkamantena vā duve.
Upassayaṁ paramparā, anatirittaṁ nimantanā; Vikappaṁ rañño vikāle, vosāsāraññakena ca.
Ussayāsannicayañca, pure pacchā vikāle ca; Pañcāhikā saṅkamanī, dvepi āvasathena ca.
Pasākhe āsane ceva, tiṁsa ekūnakā ime; Kāyavācā na ca cittā, tīhi dvārehi jāyare; Dvisamuṭṭhānikā sabbe, kathinena sahā samā.
Kathinasamuṭṭhānaṁ niṭṭhitaṁ.
2.6. Eḷakalomasamuṭṭhāna Eḷakalomā dve seyyā, āhacca piṇḍabhojanaṁ; Gaṇavikālasannidhi, dantaponena celakā.
Uyyuttaṁ senaṁ uyyodhi, surā orena nhāyanā; Dubbaṇṇe dve desanikā, lasuṇupatiṭṭhe naccanā.
Nhānamattharaṇaṁ seyyā, antoraṭṭhe tathā bahi; Antovassaṁ cittāgāraṁ, āsandi suttakantanā.
Veyyāvaccaṁ sahatthā ca, abhikkhukāvāsena ca; Chattaṁ yānañca saṅghāṇiṁ, alaṅkāraṁ gandhavāsitaṁ.
Bhikkhunī sikkhamānā ca, sāmaṇerī gihiniyā; Asaṅkaccikā āpatti, cattārīsā catuttari.
Kāyena na vācācittena, kāyacittena na vācato; Dvisamuṭṭhānikā sabbe, samā eḷakalomikāti.
Eḷakalomasamuṭṭhānaṁ niṭṭhitaṁ.
2.7. Padasodhammasamuṭṭhāna Padaññatra asammatā, tathā atthaṅgatena ca; Tiracchānavijjā dve vuttā, anokāso ca pucchanā.
Satta sikkhāpadā ete, vācā na kāyacittato; Vācācittena jāyanti, na tu kāyena jāyare; Dvisamuṭṭhānikā sabbe, padasodhammasadisā.
Padasodhammasamuṭṭhānaṁ niṭṭhitaṁ.
2.8. Addhānasamuṭṭhāna Addhānanāvaṁ paṇītaṁ, mātugāmena saṁhare; Dhaññaṁ nimantitā ceva, aṭṭha ca pāṭidesanī.
Sikkhā pannarasa ete, kāyā na vācā na manā; Kāyavācāhi jāyanti, na te cittena jāyare.
Kāyacittena jāyanti, na te jāyanti vācato; Kāyavācāhi cittena, samuṭṭhānā catubbidhā; Paññattā buddhañāṇena, addhānena sahā samā.
Addhānasamuṭṭhānaṁ niṭṭhitaṁ.
2.9. Theyyasatthasamuṭṭhāna Theyyasatthaṁ upassuti, sūpaviññāpanena ca; Rattichannañca okāsaṁ, ete byūhena sattamā.
Kāyacittena jāyanti, na te jāyanti vācato; Tīhi dvārehi jāyanti, dvisamuṭṭhānikā ime; Theyyasatthasamuṭṭhānā, desitādiccabandhunā.
Theyyasatthasamuṭṭhānaṁ niṭṭhitaṁ.
2.10. Dhammadesanāsamuṭṭhāna Chattapāṇissa saddhammaṁ, na desenti tathāgatā; Evameva daṇḍapāṇissa, satthaāvudhapāṇinaṁ.
Pādukupāhanā yānaṁ, seyyapallatthikāya ca; Veṭhitoguṇṭhito ceva, ekādasamanūnakā.
Vācācittena jāyanti, na te jāyanti kāyato; Sabbe ekasamuṭṭhānā, samakā dhammadesane.
Dhammadesanāsamuṭṭhānaṁ niṭṭhitaṁ.
2.11. Bhūtārocanasamuṭṭhāna Bhūtaṁ kāyena jāyati, na vācā na ca cittato; Vācato ca samuṭṭhāti, na kāyā na ca cittato.
Kāyavācāya jāyati, na tu jāyati cittato; Bhūtārocanakā nāma, tīhi ṭhānehi jāyati.
Bhūtārocanasamuṭṭhānaṁ niṭṭhitaṁ.
2.12. Corivuṭṭhāpanasamuṭṭhāna Corī vācāya cittena, na taṁ jāyati kāyato; Jāyati tīhi dvārehi, corivuṭṭhāpanaṁ idaṁ; Akataṁ dvisamuṭṭhānaṁ, dhammarājena bhāsitaṁ.
Corivuṭṭhāpanasamuṭṭhānaṁ niṭṭhitaṁ.
2.13. Ananuññātasamuṭṭhāna Ananuññātaṁ vācāya, na kāyā na ca cittato; Jāyati kāyavācāya, na taṁ jāyati cittato.
Jāyati vācācittena, na taṁ jāyati kāyato; Jāyati tīhi dvārehi, akataṁ catuṭhānikaṁ.
Ananuññātasamuṭṭhānaṁ niṭṭhitaṁ.
Samuṭṭhānañhi saṅkhepaṁ, dasa tīṇi sudesitaṁ; Asammohakaraṁ ṭhānaṁ, nettidhammānulomikaṁ; Dhārayanto imaṁ viññū, samuṭṭhāne na muyhatīti.
Samuṭṭhānasīsasaṅkhepo niṭṭhito.
Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā; Nibbānañceva paññatti, anattā iti nicchayā.
Buddhacande anuppanne, buddhādicce anuggate; Tesaṁ sabhāgadhammānaṁ, nāmamattaṁ na nāyati.
Dukkaraṁ vividhaṁ katvā, pūrayitvāna pāramī; Uppajjanti mahāvīrā, cakkhubhūtā sabrahmake.
Te desayanti saddhammaṁ, dukkhahāniṁ sukhāvahaṁ; Aṅgīraso sakyamuni, sabbabhūtānukampako.
Sabbasattuttamo sīho, piṭake tīṇi desayi; Suttantamabhidhammañca, vinayañca mahāguṇaṁ.
Evaṁ nīyati saddhammo, vinayo yadi tiṭṭhati; Ubhato ca vibhaṅgāni, khandhakā yā ca mātikā.
Mālā suttaguṇeneva, parivārena ganthitā; Tasseva parivārassa, samuṭṭhānaṁ niyato kataṁ.
Sambhedaṁ nidānañcaññaṁ, sutte dissanti upari; Tasmā sikkhe parivāraṁ, dhammakāmo supesaloti.
2. Terasasamuṭṭhāna Vibhaṅge dvīsu paññattaṁ, uddisanti uposathe; Pavakkhāmi samuṭṭhānaṁ, yathāñāyaṁ suṇātha me.
Pārājikaṁ yaṁ paṭhamaṁ, dutiyañca tato paraṁ; Sañcarittānubhāsanañca, atirekañca cīvaraṁ.
Lomāni padasodhammo, bhūtaṁ saṁvidhānena ca; Theyyadesanacorī ca, ananuññātāya terasa.
Terasete samuṭṭhāna- nayā viññūhi cintitā; Ekekasmiṁ samuṭṭhāne, sadisā idha dissare.
2.1. Paṭhamapārājikasamuṭṭhāna Methunaṁ sukkasaṁsaggo, aniyatā paṭhamikā; Pubbūpaparipācitā, raho bhikkhuniyā saha.
Sabhojane raho dve ca, aṅguli udake hasaṁ; Pahāre uggire ceva, tepaññāsā ca sekhiyā.
Adhakkhagāmāvassutā, talamaṭṭhañca suddhikā; Vassaṁvuṭṭhā ca ovādaṁ, nānubandhe pavattiniṁ.
Chasattati ime sikkhā, kāyamānasikā katā; Sabbe ekasamuṭṭhānā, paṭhamaṁ pārājikaṁ yathā.
Paṭhamapārājikasamuṭṭhānaṁ niṭṭhitaṁ.
2.2. Dutiyapārājikasamuṭṭhāna Adinnaṁ viggahuttari, duṭṭhullā attakāminaṁ; Amūlā aññabhāgiyā, aniyatā dutiyikā.
Acchinde pariṇāmane, musā omasapesuṇā; Duṭṭhullā pathavīkhaṇe, bhūtaṁ aññāya ujjhāpe.
Nikkaḍḍhanaṁ siñcanañca, āmisahetu bhuttāvī; Ehi anādari bhiṁsā, apanidhe ca jīvitaṁ.
Jānaṁ sappāṇakaṁ kammaṁ, ūnasaṁvāsanāsanā; Sahadhammikavilekhā, moho amūlakena ca.
Kukkuccaṁ dhammikaṁ cīvaraṁ datvā, Pariṇāmeyya puggale; Kiṁ te akālaṁ acchinde, Duggahī nirayena ca.
Gaṇaṁ vibhaṅgaṁ dubbalaṁ, kathināphāsupassayaṁ; Akkosacaṇḍī maccharī, gabbhinī ca pāyantiyā.
Dvevassaṁ sikkhā saṅghena, tayo ceva gihīgatā; Kumāribhūtā tisso ca, ūnadvādasasammatā.
Alaṁ tāva sokāvāsaṁ, chandā anuvassā ca dve; Sikkhāpadā sattatime, samuṭṭhānā tikā katā.
Kāyacittena na vācā, vācācittaṁ na kāyikaṁ; Tīhi dvārehi jāyanti, pārājikaṁ dutiyaṁ yathā.
Dutiyapārājikasamuṭṭhānaṁ niṭṭhitaṁ.
2.3. Sañcarittasamuṭṭhāna Sañcarī kuṭi vihāro, dhovanañca paṭiggaho; Viññattuttari abhihaṭṭhuṁ, ubhinnaṁ dūtakena ca.
Kosiyā suddhadvebhāgā, chabbassāni nisīdanaṁ; Riñcanti rūpikā ceva, ubho nānappakārakā.
Ūnabandhanavassikā, suttaṁ vikappanena ca; Dvāradānasibbāni ca, pūvapaccayajoti ca.
Ratanaṁ sūci mañco ca, tūlaṁ nisīdanakaṇḍu ca; Vassikā ca sugatena, viññatti aññaṁ cetāpanā.
Dve saṅghikā mahājanikā dve, Puggalalahukā garu; Dve vighāsā sāṭikā ca, Samaṇacīvarena ca.
Samapaññāsime dhammā, chahi ṭhānehi jāyare; Kāyato na vācācittā, vācato na kāyamanā.
Kāyavācā na ca cittā, kāyacittā na vācikā; Vācācittā na kāyena, tīhi dvārehi jāyare; Chasamuṭṭhānikā ete, sañcarittena sādisā.
Sañcarittasamuṭṭhānaṁ niṭṭhitaṁ.
2.4. Samanubhāsanāsamuṭṭhāna Bhedānuvattadubbaca- dūsaduṭṭhulladiṭṭhi ca; Chandaṁ ujjagghikā dve ca, dve ca saddā na byāhare.
Chamā nīcāsane ṭhānaṁ, pacchato uppathena ca; Vajjānuvattigahaṇā, osāre paccācikkhanā.
Kismiṁ saṁsaṭṭhā dve vadhi, Visibbe dukkhitāya ca; Puna saṁsaṭṭhā na vūpasame, Ārāmañca pavāraṇā.
Anvaddhaṁ saha jīviniṁ dve, Cīvaraṁ anubandhanā; Sattatiṁsa ime dhammā, Kāyavācāya cittato; Sabbe ekasamuṭṭhānā, Samanubhāsanā yathā.
Samanubhāsanāsamuṭṭhānaṁ niṭṭhitaṁ.
2.5. Kathinasamuṭṭhāna Ubbhataṁ kathinaṁ tīṇi, paṭhamaṁ pattabhesajjaṁ; Accekaṁ cāpi sāsaṅkaṁ, pakkamantena vā duve.
Upassayaṁ paramparā, anatirittaṁ nimantanā; Vikappaṁ rañño vikāle, vosāsāraññakena ca.
Ussayāsannicayañca, pure pacchā vikāle ca; Pañcāhikā saṅkamanī, dvepi āvasathena ca.
Pasākhe āsane ceva, tiṁsa ekūnakā ime; Kāyavācā na ca cittā, tīhi dvārehi jāyare; Dvisamuṭṭhānikā sabbe, kathinena sahā samā.
Kathinasamuṭṭhānaṁ niṭṭhitaṁ.
2.6. Eḷakalomasamuṭṭhāna Eḷakalomā dve seyyā, āhacca piṇḍabhojanaṁ; Gaṇavikālasannidhi, dantaponena celakā.
Uyyuttaṁ senaṁ uyyodhi, surā orena nhāyanā; Dubbaṇṇe dve desanikā, lasuṇupatiṭṭhe naccanā.
Nhānamattharaṇaṁ seyyā, antoraṭṭhe tathā bahi; Antovassaṁ cittāgāraṁ, āsandi suttakantanā.
Veyyāvaccaṁ sahatthā ca, abhikkhukāvāsena ca; Chattaṁ yānañca saṅghāṇiṁ, alaṅkāraṁ gandhavāsitaṁ.
Bhikkhunī sikkhamānā ca, sāmaṇerī gihiniyā; Asaṅkaccikā āpatti, cattārīsā catuttari.
Kāyena na vācācittena, kāyacittena na vācato; Dvisamuṭṭhānikā sabbe, samā eḷakalomikāti.
Eḷakalomasamuṭṭhānaṁ niṭṭhitaṁ.
2.7. Padasodhammasamuṭṭhāna Padaññatra asammatā, tathā atthaṅgatena ca; Tiracchānavijjā dve vuttā, anokāso ca pucchanā.
Satta sikkhāpadā ete, vācā na kāyacittato; Vācācittena jāyanti, na tu kāyena jāyare; Dvisamuṭṭhānikā sabbe, padasodhammasadisā.
Padasodhammasamuṭṭhānaṁ niṭṭhitaṁ.
2.8. Addhānasamuṭṭhāna Addhānanāvaṁ paṇītaṁ, mātugāmena saṁhare; Dhaññaṁ nimantitā ceva, aṭṭha ca pāṭidesanī.
Sikkhā pannarasa ete, kāyā na vācā na manā; Kāyavācāhi jāyanti, na te cittena jāyare.
Kāyacittena jāyanti, na te jāyanti vācato; Kāyavācāhi cittena, samuṭṭhānā catubbidhā; Paññattā buddhañāṇena, addhānena sahā samā.
Addhānasamuṭṭhānaṁ niṭṭhitaṁ.
2.9. Theyyasatthasamuṭṭhāna Theyyasatthaṁ upassuti, sūpaviññāpanena ca; Rattichannañca okāsaṁ, ete byūhena sattamā.
Kāyacittena jāyanti, na te jāyanti vācato; Tīhi dvārehi jāyanti, dvisamuṭṭhānikā ime; Theyyasatthasamuṭṭhānā, desitādiccabandhunā.
Theyyasatthasamuṭṭhānaṁ niṭṭhitaṁ.
2.10. Dhammadesanāsamuṭṭhāna Chattapāṇissa saddhammaṁ, na desenti tathāgatā; Evameva daṇḍapāṇissa, satthaāvudhapāṇinaṁ.
Pādukupāhanā yānaṁ, seyyapallatthikāya ca; Veṭhitoguṇṭhito ceva, ekādasamanūnakā.
Vācācittena jāyanti, na te jāyanti kāyato; Sabbe ekasamuṭṭhānā, samakā dhammadesane.
Dhammadesanāsamuṭṭhānaṁ niṭṭhitaṁ.
2.11. Bhūtārocanasamuṭṭhāna Bhūtaṁ kāyena jāyati, na vācā na ca cittato; Vācato ca samuṭṭhāti, na kāyā na ca cittato.
Kāyavācāya jāyati, na tu jāyati cittato; Bhūtārocanakā nāma, tīhi ṭhānehi jāyati.
Bhūtārocanasamuṭṭhānaṁ niṭṭhitaṁ.
2.12. Corivuṭṭhāpanasamuṭṭhāna Corī vācāya cittena, na taṁ jāyati kāyato; Jāyati tīhi dvārehi, corivuṭṭhāpanaṁ idaṁ; Akataṁ dvisamuṭṭhānaṁ, dhammarājena bhāsitaṁ.
Corivuṭṭhāpanasamuṭṭhānaṁ niṭṭhitaṁ.
2.13. Ananuññātasamuṭṭhāna Ananuññātaṁ vācāya, na kāyā na ca cittato; Jāyati kāyavācāya, na taṁ jāyati cittato.
Jāyati vācācittena, na taṁ jāyati kāyato; Jāyati tīhi dvārehi, akataṁ catuṭhānikaṁ.
Ananuññātasamuṭṭhānaṁ niṭṭhitaṁ.
Samuṭṭhānañhi saṅkhepaṁ, dasa tīṇi sudesitaṁ; Asammohakaraṁ ṭhānaṁ, nettidhammānulomikaṁ; Dhārayanto imaṁ viññū, samuṭṭhāne na muyhatīti.
Samuṭṭhānasīsasaṅkhepo niṭṭhito.
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