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Parivāra The Compendium
7. Ekuttarikanaya The numerical method
1. Ekakavāra 1. The section on ones
Āpattikarā dhammā jānitabbā. “The things that produce offenses should be known.
Anāpattikarā dhammā jānitabbā. The things that do not produce offenses should be known.
Āpatti jānitabbā. Offenses should be known.
Anāpatti jānitabbā. Non-offenses should be known.
Lahukā āpatti jānitabbā. Light offenses should be known.
Garukā āpatti jānitabbā. Serious offenses should be known.
Sāvasesā āpatti jānitabbā. Curable offenses should be known.
Anavasesā āpatti jānitabbā. Incurable offenses should be known.
Duṭṭhullā āpatti jānitabbā. Grave offenses should be known.
Aduṭṭhullā āpatti jānitabbā. Minor offenses should be known.
Sappaṭikammā āpatti jānitabbā. Offenses that require making amends should be known.
Appaṭikammā āpatti jānitabbā. Offenses that do not require making amends should be known.
Desanāgāminī āpatti jānitabbā. Offenses that are confessable should be known.
Adesanāgāminī āpatti jānitabbā. Offenses that are not confessable should be known.
Antarāyikā āpatti jānitabbā. Obstructive offenses should be known. Sp 5.321: Antarāyikāti sattapi āpattiyo sañcicca vītikkantā saggantarāyañceva mokkhantarāyañca karontīti, “Antarāyikā: the intentional transgression of the seven kinds of offenses creates an obstacle to heaven and an obstacle to liberation.”
Anantarāyikā āpatti jānitabbā. Unobstructive offenses should be known. Sp 5.321: Ajānantena vītikkantā pana paṇṇattivajjāpatti neva saggantarāyaṁ na mokkhantarāyaṁ karotīti anantarāyikā, “Anantarāyikā: but the unknowing transgression of an offense that is a fault by convention creates an obstacle neither to heaven nor to liberation.”
Sāvajjapaññatti āpatti jānitabbā. Offenses designated as blameworthy should be known. Sp 5.321: Sāvajjapaññattīti lokavajjā, “Sāvajjapaññatti: faults according to the world.”
Anavajjapaññatti āpatti jānitabbā. Offenses designated as blameless should be known. Sp 5.321: Anavajjapaññattīti paṇṇattivajjā, “Anavajjapaññatti: faults by convention.”
Kiriyato samuṭṭhitā āpatti jānitabbā. Offenses originating from action should be known.
Akiriyato samuṭṭhitā āpatti jānitabbā. Offenses originating from non-action should be known.
Kiriyākiriyato samuṭṭhitā āpatti jānitabbā. Offenses originating from both action and non-action should be known.
Pubbāpatti jānitabbā. Initial offenses should be known.
Aparāpatti jānitabbā. Subsequent offenses should be known.
Pubbāpattīnaṁ antarāpatti jānitabbā. Offenses committed while making amends for an initial offense should be known. Sp 5.321: Pubbāpattīnaṁ antarāpatti nāma parivāse āpannā, “What is committed during the probation is called pubbāpattīnaṁ antarāpatti.”
Aparāpattīnaṁ antarāpatti jānitabbā. Offenses committed while making amends for a subsequent offense should be known. Sp 5.321: “Aparāpattīnaṁ antarāpatti nāma mānattacāre āpannā”ti vuttaṁ, “It is said that what is committed during the trial period is called aparāpattīnaṁ antarāpatti.”
Desitā gaṇanūpagā āpatti jānitabbā. Offenses that are fit to be counted as confessed should be known. Sp 5.321: Desitā gaṇanūpagā nāma yā dhuranikkhepaṁ katvā puna na āpajjissāmīti desitā hoti. Agaṇanūpagā nāma yā dhuranikkhepaṁ akatvā saussāheneva cittena aparisuddhena desitā hoti. Ayañhi desitāpi desitagaṇanaṁ na upeti. Aṭṭhame vatthusmiṁ bhikkhuniyā pārājikameva hoti, “Desitā gaṇanūpagā means cases where, having put down the burden, it is confessed, saying, ‘I will not commit again.’ Agaṇanūpagā means cases where, not having put down the burden, one confesses with an impure mind that is still effective. This confession does not go towards counting as confessed. This concerns only the eighth factor of the offense entailing confession of the nuns.” Vin-vn-ṭ 2005: Dhuranikkhepanaṁ katvāti “na punevaṁ karissāmī”ti dhuraṁ nikkhipitvā. Desitā gaṇanūpikāti desitā desitagaṇanameva upeti, pārājikassa aṅgaṁ na hotīti attho. … Saussāhāya desitāti puna āpajjane anikkhittadhurāya bhikkhuniyā desitāpi āpatti desanāgaṇanaṁ na upeti, “Dhuranikkhepanaṁ katvā means having put down the burden, saying, ‘I will not do it again.’ Desitā gaṇanūpika means what has been confessed comes to be counted as confessed; the meaning is that it is not a factor of the offense entailing expulsion. Saussāhāya desitā means, if a nun has not put down the burden in regard to what has been committed, then even if the offense is confessed, it does not come to be counted as a confession.” Sp-ṭ 5.321: Saussāheneva cittenāti “punapi āpajjissāmī”ti, “Saussāheneva cittena means thinking, ‘I will do it again.’”
Desitā na gaṇanūpagā āpatti jānitabbā. Offenses that are unfit to be counted as confessed should be known.
Paññatti jānitabbā. The rule should be known.
Anupaññatti jānitabbā. An addition to the rule down should be known.
Anuppannapaññatti jānitabbā. An unprompted rule should be known.
Sabbatthapaññatti jānitabbā. Rules that apply everywhere should be known.
Padesapaññatti jānitabbā. Rules that apply in a particular place should be known.
Sādhāraṇapaññatti jānitabbā. Rules that the monks and nuns have in common should be known.
Asādhāraṇapaññatti jānitabbā. Rules they do not have in common should be known.
Ekatopaññatti jānitabbā. Rules for one Sangha should be known.
Ubhatopaññatti jānitabbā. Rules for both Sanghas should be known.
Thullavajjā āpatti jānitabbā. Heavy offenses should be known. Sp 5.321: Thullavajjāti thulladose paññattā garukāpatti, “Thullavajja: a serious offense laid down in regard to a serious fault.”
Athullavajjā āpatti jānitabbā. Light offenses should be known. Sp 5.321: Athullavajjāti lahukāpatti, “Athullavajja: a light offense.”
Gihipaṭisaṁyuttā āpatti jānitabbā. Offenses connected with householders should be known.
Na gihipaṭisaṁyuttā āpatti jānitabbā. Offenses not connected with householders should be known.
Niyatā āpatti jānitabbā. Offenses with fixed rebirth should be known. Sp 5.321: Pañcānantariyakammāpatti niyatā, sesā aniyatā, “The five offenses of actions with immediate results have a fixed rebirth, the rest do not.”
Aniyatā āpatti jānitabbā. Offenses with undetermined rebirth should be known.
Ādikaro puggalo jānitabbo. The person who is the first offender should be known.
Anādikaro puggalo jānitabbo. The subsequent offenders should be known.
Adhiccāpattiko puggalo jānitabbo. The occasional offender should be known. Sp 5.321: Adhiccāpattiko nāma yo kadāci karahaci āpattiṁ āpajjati, “Whoever commits an offense only once in a while is called adhiccāpattiko.”
Abhiṇhāpattiko puggalo jānitabbo. The frequent offender should be known.
Codako puggalo jānitabbo. The accusing person should be known.
Cuditako puggalo jānitabbo. The accused person should be known.
Adhammacodako puggalo jānitabbo. The person who accuses illegitimately should be known.
Adhammacuditako puggalo jānitabbo. The person who is accused illegitimately should be known.
Dhammacodako puggalo jānitabbo. The person who accuses legitimately should be known.
Dhammacuditako puggalo jānitabbo. The person who is accused legitimately should be known.
Niyato puggalo jānitabbo. The person with fixed future should be known.
Aniyato puggalo jānitabbo. The person with undetermined future should be known.
Abhabbāpattiko puggalo jānitabbo. The person incapable of an offense should be known.
Bhabbāpattiko puggalo jānitabbo. The person capable of an offense should be known.
Ukkhittako puggalo jānitabbo. The ejected person should be known.
Anukkhittako puggalo jānitabbo. The unejected person should be known.
Nāsitako puggalo jānitabbo. The expelled person should be known.
Anāsitako puggalo jānitabbo. The unexpelled person should be known.
Samānasaṁvāsako puggalo jānitabbo. The person who belongs to the same Buddhist sect should be known.
Asamānasaṁvāsako puggalo jānitabbo. The person who belongs to a different Buddhist sect should be known.
Ṭhapanaṁ jānitabbanti. Cancellation should be known.”
Ekakaṁ niṭṭhitaṁ. The section on ones is finished.
Tassuddānaṁ This is the summary:
Karā āpatti lahukā, “That produce, offense, light,
sāvasesā ca duṭṭhullā; And curable, grave;
Paṭikammadesanā ca, Making amends, and confession,
antarā vajjakiriyaṁ. Obstructive, blameworthy, action.
Kiriyākiriyaṁ pubbā, Both action and non-action, initial,
Antarā gaṇanūpagā; While making amends, fit to be counted;
Paññatti anānuppanna, Rule, unprompted,
Sabbasādhāraṇā ca ekato. Everywhere, and in common, for one Sangha.
Thullagihiniyatā ca, Heavy, householder, and fixed,
ādi adhiccacodako; First, occasional, accusing;
Adhammadhammaniyato, Illegitimately, legitimately, fixed,
abhabbokkhittanāsitā; Incapable, ejected, expelled;
Samānaṁ ṭhapanañceva, The same, and cancellation:
uddānaṁ ekake idanti. This is the summary of the ones.”
2. Dukavāra 2. The section on twos
Atthāpatti saññā vimokkhā, atthāpatti no saññāvimokkhā. There are offenses for which perception is a factor, and offenses for which it is not. —
Atthāpatti laddhasamāpattikassa, atthāpatti na laddhasamāpattikassa. There are offenses for which the attainment has been achieved, and offenses for which it has not. — Sp 5.322: Laddhasamāpattikassa āpatti nāma bhūtārocanāpatti, aladdhasamāpattikassa āpatti nāma abhūtārocanāpatti, “The offense for telling truthfully is called an offense for which an attainment has been achieved. The offense for telling untruthfully is called an offense for which an attainment has not been achieved.” Sp-yoj 5.322: Bhūtārocanāpattīti pācittiyāpatti. Abhūtārocanāpattīti pārājikathullaccayāpatti, “‘The offense for telling truthfully’ is an offense entailing confession. ‘The offense for telling untruthfully’ is an offense entailing expulsion.”
Atthāpatti saddhammapaṭisaññuttā, atthāpatti asaddhammapaṭisaññuttā. There are offenses that are connected with the true Teaching, and offenses that are not. — Sp 5.322: Saddhammapaṭisaññuttā nāma padasodhammādikā, asaddhammapaṭisaññuttā nāma duṭṭhullavācāpatti, “Memorizing the Teaching, etc., are called connected with the true Teaching. The offense of indecent speech is called not connected with the true Teaching.”
Atthāpatti saparikkhārapaṭisaññuttā, atthāpatti paraparikkhārapaṭisaññuttā. There are offenses that are connected with one’s own requisites, and offenses that are connected with someone else’s requisites. — Sp 5.322: Saparikkhārapaṭisaññuttā nāma nissaggiyavatthuno anissajjitvā paribhoge, pattacīvarānaṁ nidahane, kiliṭṭhacīvarānaṁ adhovane, malaggahitapattassa apacaneti evaṁ ayuttaparibhoge āpatti. Paraparikkhārapaṭisaññuttā nāma saṅghikamañcapīṭhādīnaṁ ajjhokāse santharaṇaanāpucchāgamanādīsu āpajjitabbā āpatti, “Connected with one’s own requisites: using an item to be relinquished without first relinquishing it, storing a bowl or robe, not washing a soiled robe, not firing a stained bowl—this is called connected with one’s own requisites. Connected with someone else’s requisites: there is an offense to be committed in leaving without informing after putting a bed or bench belonging to the Sangha out in the open, etc.”
Atthāpatti sapuggalapaṭisaññuttā, atthāpatti parapuggalapaṭisaññuttā. There are offenses that are connected with oneself, and offenses that are connected with others. —
Atthi saccaṁ bhaṇanto garukaṁ āpattiṁ āpajjati, musā bhaṇanto lahukaṁ. There are heavy offenses committed by one speaking the truth, and light offenses committed by one speaking falsely.
Atthi musā bhaṇanto garukaṁ āpattiṁ āpajjati, saccaṁ bhaṇanto lahukaṁ. There are heavy offenses committed by one speaking falsely, and light offenses committed by one speaking the truth. —
Atthāpatti bhūmigato āpajjati, no vehāsagato. There are offenses committed by one on the ground, not by one above ground. Sp 5.322: Saṅghakammaṁ vaggaṁ karissāmīti antosīmāya ekamante nisīdanto bhūmigato āpajjati nāma, “Sitting down to one side within the monastery zone, thinking, ‘I will ensure the legal procedure is done by an incomplete assembly’—it is called ‘committed by one on the ground’.”
Atthāpatti vehāsagato āpajjati, no bhūmigato. There are offenses committed by one above ground, not by one on the ground. — Sp 5.322 gives the example of Bu Pc 18:1.18.1.
Atthāpatti nikkhamanto āpajjati, no pavisanto. There are offenses committed by one who is leaving, not by one who is entering. Sp 5.322 gives the example of the section on “The proper conduct for departing monks” at Kd 18:3.1.0 in The Chapter on Proper Conduct.
Atthāpatti pavisanto āpajjati, no nikkhamanto. There are offenses committed by one who is entering, not by one who is leaving. — Sp 5.322 gives the example of the section on “The proper conduct for newly arrived monks” at Kd 18:0.4 in The Chapter on Proper Conduct.
Atthāpatti ādiyanto āpajjati, atthāpatti anādiyanto āpajjati. There are offenses committed by applying, and offenses committed by not applying. — Sp 5.322 gives the examples of Bi Pc 5:1.2.12.1 for the former and Bu Pc 58:1.15.1 for the latter.
Atthāpatti samādiyanto āpajjati, atthāpatti na samādiyanto āpajjati. There are offenses committed by undertaking, and offenses committed by not undertaking. — Sp 5.322: Mūgabbatādīni titthiyavattāni samādiyanto samādiyanto āpajjati nāma. Pārivāsikādayo pana tajjanīyādikammakatā vā attano vattaṁ asamādiyantā āpajjanti, te sandhāya vuttaṁ “atthāpatti na samādiyanto āpajjatī”ti, “Undertaking the conduct of ascetics of other religions, such as the vow of silence, etc., is called ‘committed by undertaking’. They commit by not undertaking the conduct of one undertaking probation, etc., who has had a procedure of censure, etc., done against them—it is with reference to those that it is said, ‘offenses committed by not undertaking’.”
Atthāpatti karonto āpajjati, atthāpatti na karonto āpajjati. There are offenses committed by doing, and offenses committed by not doing. — Sp 5.322: Aññātikāya bhikkhuniyā cīvaraṁ sibbanto vejjakammabhaṇḍāgārikakammacittakammādīni vā karonto karonto āpajjati nāma. Upajjhāyavattādīni akaronto akaronto āpajjati nāma, “Sewing a robe for an unrelated nun or doing the work of a doctor or the work of a storekeeper or the work of a decorator, etc., is called ‘committed by doing’. Not doing the duties of a preceptor, etc., is called ‘committed by not doing’.”
Atthāpatti dento āpajjati, atthāpatti na dento āpajjati. There are offenses committed by giving, and offenses committed by not giving. — Sp 5.322: Aññātikāya bhikkhuniyā cīvaraṁ dadamāno dento āpajjati nāma. Saddhivihārikaantevāsikānaṁ cīvarādīni adento adento āpajjati nāma, “Giving a robe to an unrelated nun is called ‘committed by giving’. Not giving robes, etc., to students and pupils is called ‘committed by not giving’.”
Atthāpatti desento āpajjati, atthāpatti na desento āpajjati. There are offenses committed by teaching, and offenses committed by not teaching. —
Atthāpatti paṭiggaṇhanto āpajjati, atthāpatti na paṭiggaṇhanto āpajjati. There are offenses committed by receiving, and offenses committed by not receiving. — Sp 5.322: Aññātikāya bhikkhuniyā cīvaraṁ gaṇhanto paṭiggaṇhanto āpajjati nāma. “Na bhikkhave ovādo na gahetabbo”ti vacanato ovādaṁ agaṇhanto na paṭiggaṇhanto āpajjati nāma, “Taking a robe from an unrelated nun is called ‘committed by receiving’. Because of the ruling, ‘Monks, you should agree to give the instruction’, then, not agreeing to give the instruction is called ‘committed by not receiving’.” This may seem a bit confusing in English. The idea is that the monk “accepts” the job of giving the instruction. The acceptance, gaṇhāti, is here expressed with the verb paṭigaṇhāti, which normally means “to receive”.
Atthāpatti paribhogena āpajjati, atthāpatti na paribhogena āpajjati. There are offenses committed by using, and offenses committed by not using. — Sp 5.322: Nissaggiyavatthuṁ anissajjitvā paribhuñjanto paribhogena āpajjati nāma. Pañcāhikaṁ saṅghāṭicāraṁ atikkāmayamānā aparibhogena āpajjati nāma, “Using an item to be relinquished without first relinquishing it is called ‘committed by using’. Not moving the robes for more than five days is called ‘committed by not using’.”
Atthāpatti rattiṁ āpajjati, no divā. There are offenses committed at night, not by day.
Atthāpatti divā āpajjati, no rattiṁ. There are offenses committed by day, not at night. —
Atthāpatti aruṇugge āpajjati, atthāpatti na aruṇugge āpajjati. There are offenses committed at dawn, and offenses committed not at dawn. —
Atthāpatti chindanto āpajjati, atthāpatti na chindanto āpajjati. There are offenses committed by cutting, and offenses committed by not cutting. — Sp 5.322: Bhūtagāmañceva aṅgajātañca chindanto chindanto āpajjati nāma, kese vā nakhe vā na chindanto na chindanto āpajjati nāma, “Cutting plants or the penis is called ‘committed by cutting’. Not cutting the hair or the nails is called ‘committed by not cutting’.”
Atthāpatti chādento āpajjati, atthāpatti na chādento āpajjati. There are offenses committed by covering, and offenses committed by not covering. — Sp 5.322: Āpattiṁ chādento chādento āpajjati nāma, “tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṁ, natveva naggena āgantabbaṁ, yo āgaccheyya āpatti dukkaṭassā”ti imaṁ pana āpattiṁ na chādento āpajjati nāma, “Covering over an offense is called ‘committed by covering’. ‘He should cover up with grass and leaves before going on; he should not go on while naked’—this offense is called ‘committed by not covering’.”
Atthāpatti dhārento āpajjati, atthāpatti na dhārento āpajjati. There are offenses committed by wearing, and offenses committed by not wearing. Sp 5.322: Kusacīrādīni dhārento dhārento āpajjati nāma, “ayaṁ te bhikkhu patto yāva bhedanāya dhāretabbo”ti imaṁ āpattiṁ na dhārento āpajjati nāma, “Wearing grass robes, etc., is called ‘committed by wearing’. ‘Monk, this bowl is yours; keep it until it breaks’—this offense is called ‘committed by not wearing/keeping’.”
Dve uposathā—There are two observance days:
cātuddasiko ca pannarasiko ca. the fourteenth and the fifteenth day of the lunar half-month. —
Dve pavāraṇā—There are two invitation days:
cātuddasikā ca pannarasikā ca. the fourteenth and the fifteenth day of the lunar half-month. —
Dve kammāni—There are two kinds of legal procedures:
apalokanakammaṁ, ñattikammaṁ. the procedure consisting of getting permission, and the procedure consisting of one motion. —
Aparānipi dve kammāni—There are two other kinds of legal procedures:
ñattidutiyakammaṁ, ñatticatutthakammaṁ. the procedure consisting of one motion and one announcement, and the procedure consisting of one motion and three announcements. —
Dve kammavatthūni—There are two kinds of cases of legal procedures:
apalokanakammassa vatthu, ñattikammassa vatthu. the cases of procedures consisting of getting permission, and the cases of procedures consisting of one motion. —
Aparānipi dve kammavatthūni—There are two other kinds of cases of legal procedures:
ñattidutiyakammassa vatthu, ñatticatutthakammassa vatthu. the cases of procedures consisting of one motion and one announcement, and the cases of procedures consisting of one motion and three announcements. —
Dve kammadosā—There are two kinds of flaws in legal procedures:
apalokanakammassa doso, ñattikammassa doso. the flaw in a procedure consisting of getting permission, and the flaw in a procedure consisting of one motion. —
Aparepi dve kammadosā—There are two other kinds of flaws in legal procedures:
ñattidutiyakammassa doso, ñatticatutthakammassa doso. the flaw in a procedure consisting of one motion and one announcement, and the flaw in a procedure consisting of one motion and three announcements. —
Dve kammasampattiyo—There are two kinds of successes in legal procedures:
apalokanakammassa sampatti, ñattikammassa sampatti. the success of a procedure consisting of getting permission, and the success of a procedure consisting of one motion. —
Aparāpi dve kammasampattiyo—There are two other kinds of successes in legal procedures:
ñattidutiyakammassa sampatti, ñatticatutthakammassa sampatti. the success of a procedure consisting of one motion and one announcement, and the success of a procedure consisting of one motion and three announcements.
Dve nānāsaṁvāsakabhūmiyo—There are two grounds for belonging to a different Buddhist sect:
attanā vā attānaṁ nānāsaṁvāsakaṁ karoti, samaggo vā naṁ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā. either one makes oneself belong to a different Buddhist sect, or a unanimous assembly ejects one for not recognizing an offense, for not making amends for an offense, or for not giving up a bad view. —
Dve samānasaṁvāsakabhūmiyo—There are two grounds for belonging to the same Buddhist sect:
attanā vā attānaṁ samānasaṁvāsakaṁ karoti, samaggo vā naṁ saṅgho ukkhittaṁ osāreti dassane vā paṭikamme vā paṭinissagge vā. either one makes oneself belong to the same Buddhist sect, or a unanimous assembly readmits one who has been ejected for recognizing an offense, for making amends for an offense, or for giving up a bad view. —
Dve pārājikā—There are two kinds of offenses entailing expulsion:
bhikkhūnañca bhikkhunīnañca. for monks and for nuns. —
Dve saṅghādisesā, dve thullaccayā, dve pācittiyā, dve pāṭidesanīyā, dve dukkaṭā, dve dubbhāsitā—There are two kinds of offenses entailing suspension, two kinds of serious offenses, two kinds of offenses entailing confession, two kinds of offenses entailing acknowledgment, two kinds of offenses of wrong conduct, two kinds of offenses of wrong speech:
bhikkhūnañca bhikkhunīnañca. for monks and for nuns. —
Satta āpattiyo, satta āpattikkhandhā. There are seven kinds of offenses and seven classes of offenses. —
Dvīhākārehi saṅgho bhijjati—Schism in the Sangha occurs in two ways:
kammena vā salākaggāhena vā. through a legal procedure or through a vote.
Dve puggalā na upasampādetabbā—Two kinds of people should not be given the full ordination:
addhānahīno, aṅgahīno. one lacking in age, and one lacking in limbs. — Sp 5.322: Addhānahīno nāma ūnavīsativasso. Aṅgahīno nāma hatthacchinnādibhedo, “One less than twenty years old is called addhānahīno. The category of one without a hand etc. is called aṅgahīno.”
Aparepi dve puggalā na upasampādetabbā—Another two kinds of people should not be given the full ordination:
vatthuvipanno, karaṇadukkaṭako. one who is deficient as object, and one who has acted wrongly. — Sp 5.322: Vatthuvipanno nāma paṇḍako tiracchānagato ubhatobyañjanako ca. Avasesā theyyasaṁvāsakādayo aṭṭha abhabbapuggalā karaṇadukkaṭakā nāma, “A paṇḍaka, an animal, and a gynandromorph are called ‘deficient as object’. The remaining eight incapable people, starting with the fake monk, are called ‘one who has acted wrongly’.”
Aparepi dve puggalā na upasampādetabbā—Another two kinds of people should not be given the full ordination:
aparipūro paripūro no ca yācati. one who is incomplete, and one who is complete but who has not asked for it. — Sp 5.322: Aparipūro nāma aparipuṇṇapattacīvaro, “Aparipūro: not complete in bowl and robes.”
Dvinnaṁ puggalānaṁ nissāya na vatthabbaṁ—One should not live with formal support from two kinds of persons: For an explanation of the rendering “formal support” for nissāya, see Appendix of Technical Terms.
alajjissa ca bālassa ca. one who is shameless, and one who is ignorant. —
Dvinnaṁ puggalānaṁ nissayo na dātabbo—One should not give formal support to two kinds of people:
alajjissa ca lajjino ca na yācati. one who is shameless, and one who has a sense of conscience but who has not asked for it. —
Dvinnaṁ puggalānaṁ nissayo dātabbo—One should give formal support to two kinds of people:
bālassa ca lajjissa ca yācati. one who is ignorant, and one who has a sense of conscience and who has asked for it. —
Dve puggalā abhabbā āpattiṁ āpajjituṁ—Two kinds of people are incapable of committing an offense:
buddhā ca paccekabuddhā ca. Buddhas and solitary Buddhas. —
Dve puggalā bhabbā, āpattiṁ āpajjituṁ—Two kinds of people are capable of committing an offense:
bhikkhū ca bhikkhuniyo ca. monks and nuns. —
Dve puggalā abhabbā sañcicca āpattiṁ āpajjituṁ—Two kinds of people are incapable of intentionally committing an offense:
bhikkhū ca bhikkhuniyo ca ariyapuggalā. monks and nuns who are noble persons. —
Dve puggalā bhabbā sañcicca āpattiṁ āpajjituṁ—Two kinds of people are capable of intentionally committing an offense:
bhikkhū ca bhikkhuniyo ca puthujjanā. monks and nuns who are ordinary persons. —
Dve puggalā abhabbā sañcicca sātisāraṁ vatthuṁ ajjhācarituṁ—Two kinds of people are incapable of intentionally committing an action that goes too far:
bhikkhū ca bhikkhuniyo ca ariyapuggalā. monks and nuns who are noble persons. —
Dve puggalā bhabbā sañcicca sātisāraṁ vatthuṁ ajjhācarituṁ—Two kinds of people are capable of intentionally committing an action that goes too far:
bhikkhū ca bhikkhuniyo ca puthujjanā. monks and nuns who are ordinary persons.
Dve paṭikkosā—There are two kinds of objections:
kāyena vā paṭikkosati vācāya vā paṭikkosati. one objects by body, or one objects by speech. —
Dve nissāraṇā—There are two kinds of sending away:
atthi puggalo appatto nissāraṇaṁ tañce saṅgho nissāreti ekacco sunissārito, ekacco dunnissārito. if the Sangha sends away those who don’t have the attributes needed for being sent away, the sending away of some succeeds, while the sending away of others fails. —
Dve osāraṇā—There are two kinds of admittance:
atthi puggalo appatto osāraṇaṁ tañce saṅgho osāreti ekacco sosārito, ekacco dosārito. if the Sangha admits those who don’t have the attributes needed for being admitted, the admittance of some succeeds, while the admittance of others fails. —
Dve paṭiññā—There are two kinds of admitting:
kāyena vā paṭijānāti vācāya vā paṭijānāti. one admits by body, or one admits by speech. —
Dve paṭiggahā—There are two kinds of receiving:
kāyena vā paṭiggaṇhāti kāyapaṭibaddhena vā paṭiggaṇhāti. one receives by body, or one receives by what is connected to the body. —
Dve paṭikkhepā—There are two kinds of prohibitions:
kāyena vā paṭikkhipati vācāya vā paṭikkhipati. one prohibits by body, or one prohibits by speech. —
Dve upaghātikā—There are two kinds of harming:
sikkhūpaghātikā ca bhogūpaghātikā ca. harming of the training, and harming of possessions. —
Dve codanā—There are two kinds of accusing:
kāyena vā codeti vācāya vā codeti. one accuses by body, or one accuses by speech.
Dve kathinassa palibodhā—There are two obstacles for the ending of the robe season:
āvāsapalibodho ca cīvarapalibodho ca. the monastery obstacle, and the robe obstacle. —
Dve kathinassa apalibodhā—There are two removals of obstacles for the ending of the robe season:
āvāsaapalibodho ca cīvaraapalibodho ca. the removal of the monastery obstacle, and the removal of the robe obstacle. —
Dve cīvarāni—There are two kinds of robes:
gahapatikañca paṁsukūlañca. from householders, and from rags. —
Dve pattā—There are two kinds of almsbowls:
ayopatto mattikāpatto. iron bowls, and ceramic bowls. —
Dve maṇḍalāni—There are two kinds of bowl rests:
tipumayaṁ, sīsamayaṁ. bowl-rests made of tin, and bowl-rests made of lead. —
Dve pattassa adhiṭṭhānā—There are two ways of determining an almsbowl:
kāyena vā adhiṭṭheti vācāya vā adhiṭṭheti. one determines it by body, or one determines it by speech. —
Dve cīvarassa adhiṭṭhānā—There are two ways of determining a robe:
kāyena vā adhiṭṭheti vācāya vā adhiṭṭheti. one determines it by body, or one determines it by speech. —
Dve vikappanā—There are two kinds of assignment:
sammukhāvikappanā ca parammukhāvikappanā ca. assignment in the presence of, and assignment in the absence of. For an explanation of the idea of vikappanā, see Appendix of Technical Terms.
Dve vinayā—There are two Monastic Laws:
bhikkhūnañca bhikkhunīnañca. for the monks, and for the nuns. —
Dve venayikā—There are two things that belong to the Monastic Law:
paññattañca paññattānulomañca. the rules, and what accords with the rules. —
Dve vinayassa sallekhā—There are two kinds of self-effacement through the Monastic Law:
akappiye setughāto, kappiye mattakāritā. ending access to what is unallowable, and moderation in what is allowable. —
Dvīhākārehi āpattiṁ āpajjati—One commits an offense in two ways:
kāyena vā āpajjati vācāya vā āpajjati. one commits it by body, or one commits it by speech. —
Dvīhākārehi āpattiyā vuṭṭhāti—One is cleared of an offense in two ways:
kāyena vā vuṭṭhāti vācāya vā vuṭṭhāti. one is cleared by body, or one is cleared by speech. —
Dve parivāsā—There are two kinds of probation:
paṭicchannaparivāso, appaṭicchannaparivāso. probation for concealed offenses, and probation for unconcealed offenses. —
Aparepi dve parivāsā—There are two other kinds of probation:
suddhantaparivāso samodhānaparivāso. purifying probation, and simultaneous probation. —
Dve mānattā—There are two kinds of trial periods:
paṭicchannamānattaṁ, appaṭicchannamānattaṁ. trial periods for concealed offenses, and trial periods for unconcealed offenses. —
Aparepi dve mānattā—There are two other kinds of trial periods:
pakkhamānattaṁ, samodhānamānattaṁ. trial periods for a half-month, and simultaneous trial periods. —
Dvinnaṁ puggalānaṁ ratticchedo—Not counting a day is for two kinds of people:
pārivāsikassa ca mānattacārikassa ca. for one on probation, and for one undertaking the trial period. —
Dve anādariyāni—There are two kinds of disrespect:
puggalānādariyañca dhammānādariyañca. disrespect for the person, and disrespect for the rule.
Dve loṇāni—There are two kinds of salt:
jātimañca kārimañca. natural, and artificial. —
Aparānipi dve loṇāni—There are two other kinds of salt:
sāmuddaṁ kāḷaloṇaṁ. sea salt, and black salt. —
Aparānipi dve loṇāni—There are two other kinds of salt:
sindhavaṁ, ubbhidaṁ. hill salt, and soil salt. —
Aparānipi dve loṇāni—There are two other kinds of salt:
romakaṁ, pakkālakaṁ. salt from the Roma country, and grain salt. — Sp-ṭ 5.322: Romajanapade jātaṁ romakaṁ. Pakkālakanti yavakkhāraṁ, “Romaka means grown in the Roma country. Pakkālaka means salt from grain.”
Dve paribhogā—There are two kinds of using:
abbhantaraparibhogo ca bāhiraparibhogo ca. using internally, and using externally. — Sp 5.322: Abbhantaraparibhogo nāma ajjhoharaṇaparibhogo. Bāhiraparibhogo nāma sīsamakkhanādi, “Abbhantaraparibhogo: using for consumption. Bāhiraparibhogo: what can be smeared on the head, etc.”
Dve akkosā—There are two kinds of name-calling:
hīno ca akkoso ukkaṭṭho ca akkoso. low name-calling, and high name-calling. —
Dvīhākārehi pesuññaṁ hoti—There is malicious talebearing in two ways:
piyakamyassa vā bhedādhippāyassa vā. for one wanting to endear himself, or for one aiming at division. —
Dvīhākārehi gaṇabhojanaṁ pasavati—Eating in a group comes about in two ways:
nimantanato vā viññattito vā. through an invitation, or through asking. —
Dve vassūpanāyikā—There are two entries to the rainy-season residence:
purimikā, pacchimikā. the first and the second. —
Dve adhammikāni pātimokkhaṭṭhapanāni. There are two kinds of illegitimate cancellations of the Monastic Code. —
Dve dhammikāni pātimokkhaṭṭhapanāni. There are two kinds of legitimate cancellations of the Monastic Code.
Dve puggalā bālā—There are two kinds of fools:
yo ca anāgataṁ bhāraṁ vahati, yo ca āgataṁ bhāraṁ na vahati. one who takes on future responsibilities, and one who does not take on current responsibilities. —
Dve puggalā paṇḍitā—There are two kinds of wise persons:
yo ca anāgataṁ bhāraṁ na vahati, yo ca āgataṁ bhāraṁ vahati. one who does not take on future responsibilities, and one who takes on current responsibilities. —
Aparepi dve puggalā bālā—There are two other kinds of fools:
yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. one who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. —
Dve puggalā paṇḍitā—And there are two kinds of wise persons:
yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. one who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. —
Aparepi dve puggalā bālā—There are two other kinds of fools:
yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī. one who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. —
Dve puggalā paṇḍitā—And there are two kinds of wise persons:
yo ca āpattiyā āpattisaññī, yo ca anāpattiyā anāpattisaññī. one who perceives an offense as an offense, and one who perceives a non-offense as a non-offense. —
Aparepi dve puggalā bālā—There are two other kinds of fools:
yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. one who perceives what is contrary to the Teaching as the Teaching, and one who perceives what is the Teaching as contrary to the Teaching. —
Dve puggalā paṇḍitā—And there are two kinds of wise persons:
yo ca adhamme adhammasaññī, yo ca dhamme dhammasaññī. one who perceives what is contrary to the Teaching as contrary to the Teaching, and one who perceives what is the Teaching as the Teaching. —
Aparepi dve puggalā bālā—There are two other kinds of fools:
yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. one who perceives what is contrary to the Monastic Law as the Monastic Law, and one who perceives what is the Monastic Law as contrary to the Monastic Law. —
Dve puggalā paṇḍitā—And there are two kinds of wise persons:
yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī. one who perceives what is contrary to the Monastic Law as contrary to the Monastic Law, and one who perceives what is the Monastic Law as the Monastic Law.
Dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—The corruptions increase for two kinds of persons:
yo ca na kukkuccāyitabbaṁ kukkuccāyati, yo ca kukkuccāyitabbaṁ na kukkuccāyati. one who is afraid of wrongdoing when one should not be, and one who is not afraid of wrongdoing when one should be. —
Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—The corruptions do not increase for two kinds of persons:
yo ca na kukkuccāyitabbaṁ na kukkuccāyati, yo ca kukkuccāyitabbaṁ kukkuccāyati. one who is not afraid of wrongdoing when one should not be, and one who is afraid of wrongdoing when one should be. —
Aparesampi dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—The corruptions increase for two other kinds of persons:
yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. one who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. —
Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—The corruptions do not increase for two other kinds of persons:
yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. one who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. —
Aparesampi dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—The corruptions increase for two other kinds of persons:
yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī. one who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. —
Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—The corruptions do not increase for two other kinds of persons:
yo ca anāpattiyā anāpattisaññī, yo ca āpattiyā āpattisaññī. one who perceives a non-offense as a non-offense, and one who perceives an offense as an offense. —
Aparesampi dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—The corruptions increase for two other kinds of persons:
yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. one who perceives what is contrary to the Teaching as the Teaching, and one who perceives what is the Teaching as contrary to the Teaching. —
Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—The corruptions do not increase for two other kinds of persons:
yo ca adhamme adhammasaññī, yo ca dhamme dhammasaññī. one who perceives what is contrary to the Teaching as contrary to the Teaching, and one who perceives what is the Teaching as the Teaching. —
Aparesampi dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—The corruptions increase for two other kinds of persons:
yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. one who perceives what is contrary to the Monastic Law as the Monastic Law, and one who perceives what is the Monastic Law as contrary to the Monastic Law. —
Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—The corruptions do not increase for two other kinds of persons:
yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī. one who perceives what is contrary to the Monastic Law as contrary to the Monastic Law, and one who perceives what is the Monastic Law as the Monastic Law.
Dukā niṭṭhitā. The section on twos is finished.
Tassuddānaṁ This is the summary:
Saññā laddhā ca saddhammā, “Perception, and achieved, the true Teaching,
parikkhārā ca puggalā; And requisites, others;
Saccaṁ bhūmi nikkhamanto, Truth, ground, leaving,
ādiyanto samādiyaṁ. Applying, undertaking.
Karonto dento gaṇhanto, Doing, giving, receiving,
paribhogena ratti ca; By using, and night;
Aruṇāchindaṁ chādento, Dawn, cutting, covering,
dhārento ca uposathā. And wearing, observance days.
Pavāraṇā kammāparā, Invitation days, legal procedures, other,
vatthu aparā dosā ca; Object, other, and flaws;
Aparā dve ca sampatti, Other, and two successes,
nānā samānameva ca. Different, and the same.
Pārājisaṅghathullaccaya, Expulsion, suspension, serious offense,
pācitti pāṭidesanā; Confession, acknowledgment;
Dukkaṭā dubbhāsitā ceva, Wrong conduct, and wrong speech,
satta āpattikkhandhā ca. Seven, and classes of offenses.
Bhijjati upasampadā, Schism, full ordination,
tatheva apare duve; And two other;
Na vatthabbaṁ na dātabbaṁ, Should not live, should not give,
abhabbābhabbameva ca. Incapable, and capable.
Sañcicca sātisārā ca, Intentionally, and goes too far,
paṭikkosā nissāraṇā; Objections, sending away;
Osāraṇā paṭiññā ca, Admittance, and admitting,
paṭiggahā paṭikkhipā. Receiving, prohibitions.
Upaghāti codanā ca, Harming, and accusing,
kathinā ca duve tathā; And so two on the robe season;
Cīvarā pattamaṇḍalā, Robes, bowls, bowl rests,
adhiṭṭhānā tatheva dve. And so two on determining.
Vikappanā ca vinayā, And assignment, Monastic Laws,
venayikā ca sallekhā; And belong to the Monastic Law, self-effacement;
Āpajjati ca vuṭṭhāti, And one commits, one is cleared,
parivāsāpare duve. Probation, two others.
Dve mānattā apare ca, Two trial periods, others,
ratticchedo anādari; Not counting a day, disrespect;
Dve loṇā tayo apare, Two salts, three others,
paribhogakkosena ca. Using, and with name-calling.
Pesuñño ca gaṇāvassa, And malicious talebearing, group, rainy-season residence,
ṭhapanā bhārakappiyaṁ; Cancellations, responsibilities, allowable;
Anāpatti adhammadhammā, Non-offense, contrary to the Teaching, the Teaching,
vinaye āsave tathāti. The Monastic Law, and so corruptions.”
3. Tikavāra 3. The section on threes
Atthāpatti tiṭṭhante bhagavati āpajjati, no parinibbute; “(1) There are offenses one commits while the Buddha is alive, not after his extinguishment. Sp 5.323: Tattha lohituppādāpattiṁ tiṭṭhante āpajjati, “Therein, the offense of causing to bleed is committed while he is alive.”
atthāpatti parinibbute bhagavati āpajjati, no tiṭṭhante; (2) There are offenses one commits after the Buddha’s extinguishment, not while he is alive. Sp 5.323: Theraṁ āvusovādena samudācaraṇapaccayā āpattiṁ parinibbute bhagavati āpajjati, no tiṭṭhante, “The offense due to addressing a senior monastic as ‘friend’ is committed after the extinguishment of the Buddha, not while he is alive.”
atthāpatti tiṭṭhantepi bhagavati āpajjati parinibbutepi. (3) There are offenses one commits both while the Buddha is alive and also after his extinguishment. Sp 5.323: Imā dve āpattiyo ṭhapetvā avasesā dharantepi bhagavati āpajjati, parinibbutepi, “Apart from these two offenses, the rest are committed both while the Buddha is alive and after the extinguishment.”
Atthāpatti kāle āpajjati, no vikāle; (1) There are offenses one commits at the right time, not at the wrong time.
atthāpatti vikāle āpajjati, no kāle; (2) There are offenses one commits at the wrong time, not at the right time.
atthāpatti kāle ceva āpajjati vikāle ca. (3) There are offenses one commits both at the right time and also at the wrong time.
Atthāpatti rattiṁ āpajjati, no divā; (1) There are offenses one commits at night, not by day.
atthāpatti divā āpajjati, no rattiṁ; (2) There are offenses one commits by day, not at night.
atthāpatti rattiñceva āpajjati divā ca. (3) There are offenses one commits both at night and also by day.
Atthāpatti dasavasso āpajjati, no ūnadasavasso; (1) There are offenses one commits when one has ten years of seniority, not less. Sp 5.323: “Dasavassomhi atirekadasavassomhī”ti bālo abyatto parisaṁ upaṭṭhāpento dasavasso āpajjati no ūnadasavasso, “An ignorant and incompetent person who has ten years of seniority commits an offense when creating an entourage, thinking, ‘I have ten years or more of seniority,’ but not one who has less than ten years of seniority.”
atthāpatti ūnadasavasso āpajjati, no dasavasso; (2) There are offenses one commits when one has less than ten years of seniority, not ten. Sp 5.323: “Ahaṁ paṇḍito byatto”ti navo vā majjhimo vā parisaṁ upaṭṭhāpento ūnadasavasso āpajjati no dasavasso ca, “A junior monk or one of middle standing who has less than ten years of seniority commits an offense when creating an entourage, thinking, ‘I am wise and competent,’ but not one who has ten years of seniority.”
atthāpatti dasavasso ceva āpajjati ūnadasavasso ca. (3) There are offenses one commits both when one has ten years of seniority and also when one has less. Sp 5.323: Sesā dasavasso ceva āpajjati ūnadasavasso ca, “The rest are committed both by those who have ten years of seniority and by those who have less than ten years of seniority.”
Atthāpatti pañcavasso āpajjati, no ūnapañcavasso; (1) There are offenses one commits when one has five years of seniority, not less. Sp 5.323: “Pañcavassomhī”ti bālo abyatto anissāya vasanto pañcavasso āpajjati, “An ignorant and incompetent person who has five years of seniority commits an offense when living without formal support, thinking, ‘I have five years of seniority.’”
atthāpatti ūnapañcavasso āpajjati, no pañcavasso; (2) There are offenses one commits when one has less than five years of seniority, not five. Sp 5.323: “Ahaṁ paṇḍito byatto”ti navako anissāya vasanto ūnapañcavasso āpajjati, “A junior monk who has less than five years of seniority commits an offense when living without formal support, thinking, ‘I am wise and competent.’”
atthāpatti pañcavasso ceva āpajjati ūnapañcavasso ca. (3) There are offenses one commits both when one has five years of seniority and also when one has less. Sp 5.323: Sesaṁ pañcavasso ceva āpajjati ūnapañcavasso ca, “The rest are committed both by those who have five years of seniority and by those who have less than five years of seniority.”
Atthāpatti kusalacitto āpajjati; (1) There are offenses one commits with a wholesome mind.
atthāpatti akusalacitto āpajjati; (2) There are offenses one commits with an unwholesome mind.
atthāpatti abyākatacitto āpajjati. (3) There are offenses one commits with an indeterminate mind.
Atthāpatti sukhavedanāsamaṅgī āpajjati; (1) There are offenses one commits while experiencing pleasant feelings.
atthāpatti dukkhavedanāsamaṅgī āpajjati; (2) There are offenses one commits while experiencing unpleasant feelings.
atthāpatti adukkhamasukhavedanāsamaṅgī āpajjati. (3) There are offenses one commits while experiencing neither pleasant nor unpleasant feelings.
Tīṇi codanāvatthūni—There are three grounds for an accusation:
diṭṭhena, sutena, parisaṅkāya. what is seen, what is heard, and what is suspected. —
Tayo salākaggāhā—There are three ways of voting:
guḷhako, vivaṭako, sakaṇṇajappako. a secret ballot, an open vote, and whispering in the ear. —
Tayo paṭikkhepā—Three things are opposed:
mahicchatā, asantuṭṭhitā, asallekhatā. great desires, discontent, and self-inflation. —
Tayo anuññātā—Three things are allowed:
appicchatā, santuṭṭhitā, sallekhatā. fewness of wishes, contentment, and self-effacement. —
Aparepi tayo paṭikkhepā—Three other things are opposed:
mahicchatā, asantuṭṭhitā, amattaññutā. great desires, discontent, and lacking a sense of moderation. —
Tayo anuññātā—And three things are allowed:
appicchatā, santuṭṭhitā, mattaññutā. fewness of wishes, contentment, and having a sense of moderation. —
Tisso paññattiyo—There are three kinds of rules:
paññatti, anupaññatti, anuppannapaññatti. a rule, an addition to a rule, and an unprompted rule. —
Aparāpi tisso paññattiyo—There are three other kinds of rules:
sabbatthapaññatti, padesapaññatti, sādhāraṇapaññatti. a rule that applies everywhere, a rule that applies in a particular place, and a rule that the monks and nuns have in common. —
Aparāpi tisso paññattiyo—There are three other kinds of rules:
asādhāraṇapaññatti, ekatopaññatti, ubhatopaññatti. a rule the monks and nuns do not have in common, a rule for one Sangha, and a rule for both Sanghas.
Atthāpatti bālo āpajjati, no paṇḍito; (1) There are offenses committed by fools, not by the wise.
atthāpatti paṇḍito āpajjati, no bālo; (2) There are offenses committed by the wise, not by fools.
atthāpatti bālo ceva āpajjati paṇḍito ca. (3) There are offenses committed by both by fools and the wise.
Atthāpatti kāḷe āpajjati, no juṇhe; (1) There are offenses committed during the waning phase of the moon, not during the waxing phase. Sp 5.323: Vassaṁ anupagacchanto kāḷe āpajjati no juṇhe, “When not entering the rainy-season residence, one commits an offense during the waning phase of the moon, not during the waxing phase.”
atthāpatti juṇhe āpajjati, no kāḷe; (2) There are offenses committed during the waxing phase of the moon, not during the waning phase. Sp 5.323: Mahāpavāraṇāya appavārento juṇhe āpajjati no kāḷe, “When not inviting during the great invitation ceremony, one commits an offense during the waxing phase of the moon, not during the waning phase.”
atthāpatti kāḷe ceva āpajjati juṇhe ca. (3) There are offenses committed both during the waning and the waxing phases of the moon. Sp 5.323: Avasesaṁ kāḷe ceva āpajjati juṇhe ca, “The rest one commits both during the waning and the waxing phases of the moon.”
Atthi kāḷe kappati, no juṇhe; (1) There are things that are allowable during the waning phase of the moon, not during the waxing phase. Sp 5.323: Vassūpagamanaṁ kāḷe kappati no juṇhe, “Entering the rainy-season residence is allowable during the waning phase of the moon, not during the waxing phase.”
atthi juṇhe kappati, no kāḷe; (2) There are things that are allowable during the waxing phase of the moon, not during the waning phase. Sp 5.323: Mahāpavāraṇāya pavāraṇā juṇhe kappati no kāḷe, “Inviting during the great invitation ceremony is allowable during the waxing phase of the moon, not during the waning phase.”
atthi kāḷe ceva kappati juṇhe ca. (3) There are things that are allowable both during the waning and the waxing phases of the moon. Sp 5.323: Sesaṁ anuññātakaṁ kāḷe ceva kappati juṇhe ca, “The rest of what is allowable is allowable both during the waning and the waxing phases of the moon.”
Atthāpatti hemante āpajjati, no gimhe no vasse; (1) There are offenses committed during winter, not during summer or the rainy season. Sp 5.323: Kattikapuṇṇamāsiyā pacchime pāṭipadadivase vikappetvā ṭhapitaṁ vassikasāṭikaṁ nivāsento hemante āpajjati, “Apart from assigning it to another on the day after the observance day of the last Kattika month, if one dresses in the rainy-season bathing cloth, then one commits an offense during winter.”
atthāpatti gimhe āpajjati, no hemante no vasse; (2) There are offenses committed during summer, not during winter or the rainy season. Sp 5.323: Atirekamāse sese gimhāne pariyesanto atirekaḍḍhamāse sese katvā nivāsento ca gimhe āpajjati nāma, “If one searches when there is more than a month left of summer, or if, after making it, one dresses (in the rainy-season bathing cloth) when there is more than half a month left, then it is called committed during summer.”
atthāpatti vasse āpajjati, no hemante no gimhe. (3) There are offenses committed during the rainy season, not during winter or summer. Sp 5.323: Satiyā vassikasāṭikāya naggo kāyaṁ ovassāpento vasse āpajjati nāma, “If one has a rainy-season bathing cloth, yet still bathes naked in the rain, then it is called committed during the rainy season.”
Atthāpatti saṅgho āpajjati, na gaṇo na puggalo; (1) There are offenses committed by a sangha, not by several monastics or an individual. Sp 5.323: Pārisuddhiuposathaṁ vā adhiṭṭhānuposathaṁ vā karonto saṅgho āpajjati, “In doing the observance-day ceremony by declaring one’s purity or by making a determination, a sangha commits an offense.”
atthāpatti gaṇo āpajjati, na saṅgho na puggalo; (2) There are offenses committed by several monastics, not by a sangha or an individual. Sp 5.323: Suttuddesañca adhiṭṭhānuposathañca karonto gaṇo āpajjati, “In reciting the Monastic Code or doing the observance-day ceremony by making a determination, several monastics commit an offense.”
atthāpatti puggalo āpajjati, na saṅgho na gaṇo. (3) There are offenses committed by an individual, not by a sangha or several monastics. Sp 5.323: Ekako suttuddesaṁ pārisuddhiuposathañca karonto puggalo āpajjati, “If, on one’s own, one either recites the Monastic Code or does the observance-day ceremony by declaring one’s purity, then the individual commits an offense.”
Atthi saṅghassa kappati, na gaṇassa na puggalassa; (1) There are things allowable for a sangha, not for several monastics or an individual. Sp 5.323: Saṅghuposatho ca saṅghapavāraṇā ca saṅghasseva kappati, “The observance-day ceremony and the invitation ceremony for a sangha are allowable for a sangha.”
atthi gaṇassa kappati, na saṅghassa na puggalassa; (2) There are things allowable for several monastics, not for a sangha or an individual. Sp 5.323: Gaṇuposatho ca gaṇapavāraṇā ca gaṇasseva kappati, “The observance-day ceremony and the invitation ceremony for several monastics are allowable for several monastics.”
atthi puggalassa kappati, na saṅghassa na gaṇassa. (3) There are things allowable for an individual, not for a sangha or several monastics. Sp 5.323: Adhiṭṭhānuposatho ca adhiṭṭhānapavāraṇā ca puggalasseva kappati, “The observance-day ceremony and the invitation ceremony done by making a determination are allowable for an individual.”
Tisso chādanā—There are three kinds of concealing:
vatthuṁ chādeti, no āpattiṁ; (1) one conceals the action that was the basis for the offense, not the offense.
āpattiṁ chādeti, no vatthuṁ; (2) one conceals the offense, not the action that was the basis for the offense.
vatthuñceva chādeti āpattiñca. (3) one conceals both the action that was the basis for the offense and also the offense.
Tisso paṭicchādiyo—There are three coverings:
jantāgharapaṭicchādi, udakapaṭicchādi, vatthapaṭicchādi. (1) a sauna, (2) water, and (3) a cloth. For an explanation of the rendering “sauna” for jantāghara, see Appendix of Technical Terms.
Tīṇi paṭicchannāni vahanti, no vivaṭāni—Three things happen concealed, not openly:
mātugāmo paṭicchanno vahati, no vivaṭo; (1) Women are married with a veil, not unveiled. This triplet is a parallel to AN 3.131:1.1, with the difference that the verb there reads āvahati rather than vahati, as here. I follow the reading in the Sutta, which makes better sense.
brāhmaṇānaṁ mantā paṭicchannā vahanti, no vivaṭā; (2) The mantras of the brahmins are transmitted in secret, not openly.
micchādiṭṭhi paṭicchannā vahati, no vivaṭā. (3) Wrong view is transmitted in secret, not openly.
Tīṇi vivaṭāni virocanti, no paṭicchannāni—Three things shine in the open, not when concealed:
candamaṇḍalaṁ vivaṭaṁ virocati, no paṭicchannaṁ; (1) The disc of the moon shines in the open, not when concealed.
sūriyamaṇḍalaṁ vivaṭaṁ virocati, no paṭicchannaṁ; (2) The disc of the sun shines in the open, not when concealed.
tathāgatappavedito dhammavinayo vivaṭo virocati, no paṭicchanno. (3) The spiritual path proclaimed by the Buddha shines in the open, not when concealed. For an explanation of the rendering “spiritual path” for dhammavinaya, see Appendix of Technical Terms.
Tayo senāsanaggāhā—There are three times for the allocation of dwellings:
purimako, pacchimako, antarāmuttako. (1) the first, (2) the second, and (3) when given up in between.
Atthāpatti gilāno āpajjati, no agilāno; (1) There are offenses that one commits when sick, not when not sick. Sp 5.323: Aññena bhesajjena karaṇīyena aññaṁ viññāpento gilāno āpajjati, “A sick person commits an offense when asking for a medicine different from the one they need.”
atthāpatti agilāno āpajjati, no gilāno; (2) There are offenses that one commits when not sick, not when sick. Sp 5.323: Na bhesajjena karaṇīyena bhesajjaṁ viññāpento agilāno āpajjati, “A person who is not sick commits an offense when asking for a medicine they do not need.”
atthāpatti gilāno ceva āpajjati agilāno ca. (3) There are offenses that one commits both when sick and when not sick. Sp 5.323: Avasesaṁ āpattiṁ gilāno ceva āpajjati agilāno ca, “The rest are committed both by one who is sick and by one who is not.”
Tīṇi adhammikāni pātimokkhaṭṭhapanāni. There are three kinds of illegitimate cancellations of the Monastic Code. —
Tīṇi dhammikāni pātimokkhaṭṭhapanāni. There are three kinds of legitimate cancellations of the Monastic Code. —
Tayo parivāsā—There are three kinds of probation:
paṭicchannaparivāso, appaṭicchannaparivāso, suddhantaparivāso. probation for concealed offenses, probation for unconcealed offenses, and purifying probation. —
Tayo mānattā—There are three kinds of trial period:
paṭicchannamānattaṁ, appaṭicchannamānattaṁ, pakkhamānattaṁ. trial period for concealed offenses, trial period for unconcealed offenses, and trial period for a half-month. —
Tayo pārivāsikassa bhikkhuno ratticchedā—There are three things that stop a monk on probation from counting a particular day toward his probationary period:
sahavāso, vippavāso, anārocanā. he stays in the same room as a regular monk; he stays apart from other monks; he doesn’t inform other monks of his status.
Atthāpatti anto āpajjati, no bahi; (1) There are offenses that one commits inside, not outside. According to Sp 5.323 this refers to Bu Pc 16:1.16.1.
atthāpatti bahi āpajjati, no anto; (2) There are offenses that one commits outside, not inside. According to Sp 5.323 this refers to Bu Pc 14:1.1.9.1.
atthāpatti anto ceva āpajjati bahi ca. (3) There are offenses that one commits both inside and outside. According to Sp 5.323 this refers to the rest of the rules.
Atthāpatti antosīmāya āpajjati, no bahisīmāya; (1) There are offenses that one commits inside the monastery zone, not outside. Sp 5.323: Antosīmāyāti āgantuko āgantukavattaṁ adassetvā sachattupāhano vihāraṁ pavisanto upacārasīmaṁ okkantamattova āpajjati, “Antosīmāya: if a newly arrived monk who does not display the duties of newly arrived monks enters a monastery, or even its vicinity, while holding a sunshade and wearing sandals, then he commits an offense.” For an explanation of the rendering “monastery zone” for sīmā, see Appendix of Technical Terms.
atthāpatti bahisīmāya āpajjati, no antosīmāya; (2) There are offenses that one commits outside the monastery zone, not inside. Sp 5.323: Bahisīmāyāti gamiko dārubhaṇḍapaṭisāmanādigamikavattaṁ apūretvā pakkamanto upacārasīmaṁ atikkantamattova āpajjati, “Bahisīmāya: if a departing monk leaves, or even just goes beyond the vicinity (of the monastery zone), without fulfilling the duties of a departing monk, that is, setting the wooden goods in order, etc., then he commits an offense.”
atthāpatti antosīmāya ceva āpajjati bahisīmāya ca. (3) There are offenses that one commits both inside and outside the monastery zone. Sp 5.323: Avasesaṁ antosīmāya ceva āpajjati bahisīmāya ca, “The rest are committed both inside and outside the monastery zone.”
Tīhākārehi āpattiṁ āpajjati—One commits an offense in three ways:
kāyena āpajjati, vācāya āpajjati, kāyena vācāya āpajjati. one commits an offense by body, by speech, or by body and speech. —
Aparehipi tīhākārehi āpattiṁ āpajjati—One commits an offense in three other ways:
saṅghamajjhe, gaṇamajjhe, puggalassa santike. in the midst of the Sangha, in the midst of a group, or in the presence of an individual. —
Tīhākārehi āpattiyā vuṭṭhāti—One clears an offense in three ways:
kāyena vuṭṭhāti, vācāya vuṭṭhāti, kāyena vācāya vuṭṭhāti. one clears an offense by body, by speech, or by body and speech. —
Aparehipi tīhākārehi āpattiyā vuṭṭhāti—One clears an offense in three other ways:
saṅghamajjhe, gaṇamajjhe, puggalassa santike. in the midst of the Sangha, in the midst of a group, or in the presence of an individual. —
Tīṇi adhammikāni amūḷhavinayassa dānāni. There are three illegitimate grantings of resolution because of past insanity. —
Tīṇi dhammikāni amūḷhavinayassa dānāni. There are three legitimate grantings of resolution because of past insanity.
Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tajjanīyakammaṁ kareyya—When a monk has three qualities, the Sangha may, if it wishes, do a procedure of censure against him:
bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi. (1) he is quarrelsome, argumentative, and a creator of legal issues in the Sangha; (2) he is ignorant and incompetent, often committing offenses, and lacking in boundaries; (3) he is constantly and improperly socializing with householders.
Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho niyassakammaṁ kareyya—When a monk has three qualities, the Sangha may, if it wishes, do a procedure of demotion against him: For an explanation of the rendering “demotion” for niyassa, see Appendix of Technical Terms.
bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi. (1) he is quarrelsome, argumentative, and a creator of legal issues in the Sangha; (2) he is ignorant and incompetent, often committing offenses, and lacking in boundaries; (3) he is constantly and improperly socializing with householders.
Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho pabbājanīyakammaṁ kareyya—When a monk has three qualities, the Sangha may, if it wishes, do a procedure of banishment against him:
bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno kuladūsako hoti pāpasamācāro pāpasamācārā dissanti ceva suyyanti ca. (1) he is quarrelsome, argumentative, and a creator of legal issues in the Sangha; (2) he is ignorant and incompetent, often committing offenses, and lacking in boundaries; (3) he is a corrupter of families and badly behaved, and his bad behavior has been seen and heard about.
Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṁ kareyya—When a monk has three qualities, the Sangha may, if it wishes, do a procedure of reconciliation against him:
bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno gihī akkosati paribhāsati. (1) he is quarrelsome, argumentative, and a creator of legal issues in the Sangha; (2) he is ignorant and incompetent, often committing offenses, and lacking in boundaries; (3) he abuses and reviles householders.
Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho āpattiyā adassane ukkhepanīyakammaṁ kareyya—When a monk has three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not recognizing an offense:
bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno āpattiṁ āpajjitvā na icchati āpattiṁ passituṁ. (1) he is quarrelsome, argumentative, and a creator of legal issues in the Sangha; (2) he is ignorant and incompetent, often committing offenses, and lacking in boundaries; (3) after committing an offense, he refuses to recognize it.
Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho āpattiyā appaṭikamme ukkhepanīyakammaṁ kareyya—When a monk has three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not making amends for an offense:
bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno āpattiṁ āpajjitvā na icchati āpattiṁ paṭikātuṁ. (1) he is quarrelsome, argumentative, and a creator of legal issues in the Sangha; (2) he is ignorant and incompetent, often committing offenses, and lacking in boundaries; (3) after committing an offense, he refuses to make amends for it.
Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṁ kareyya—When a monk has three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not giving up a bad view:
bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno na icchati pāpikaṁ diṭṭhiṁ paṭinissajjituṁ. (1) he is quarrelsome, argumentative, and a creator of legal issues in the Sangha; (2) he is ignorant and incompetent, often committing offenses, and lacking in boundaries; (3) he refuses to give up a bad view.
Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho āgāḷhāya ceteyya—When a monk has three qualities, the Sangha may, if it wishes, plan a strong action against him: Sp 5.323: Āgāḷhāya ceteyyāti āgāḷhāya daḷhabhāvāya ceteyya; tajjanīyakammādikatassa vattaṁ na pūrayato icchamāno saṅgho ukkhepanīyakammaṁ kareyyāti attho, “Āgāḷhāya ceteyya: it may plan what is strong and firm. The meaning is that the Sangha, if it wishes, may do a procedure of ejection against one who is not fulfilling the duties of one who has had a procedure of censure, etc., done against him.”
bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, bālo hoti abyatto āpattibahulo anapadāno, gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi. (1) he is quarrelsome, argumentative, and a creator of legal issues in the Sangha; (2) he is ignorant and incompetent, often committing offenses, and lacking in boundaries; (3) he is constantly and improperly socializing with householders.
Tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three qualities a legal procedure may be done against him:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. — Sp 5.425: Apakatattassāti ukkhittakassa vā, yassa vā uposathapavāraṇā ṭhapitā honti , “Not regular: one who has been ejected, or one who has had the recitation of the Monastic Code or the invitation ceremony canceled.”
Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three other qualities a legal procedure may be done against him:
adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti. he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view. —
Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three other qualities a legal procedure may be done against him:
kāyikena davena samannāgato hoti, vācasikena davena samannāgato hoti, kāyikavācasikena davena samannāgato hoti. his bodily conduct is frivolous; his verbal conduct is frivolous; his bodily and verbal conduct are frivolous. — Sp 5.323: Kāyiko davo nāma pāsakādīhi jūtakīḷanādibhedo anācāro; vācasiko davo nāma mukhālambarakaraṇādibhedo anācāro; kāyikavācasiko nāma naccanagāyanādibhedo dvīhipi dvārehi anācāro, “Frivolous bodily conduct: the category of misconduct like gaming and playing, etc., with dice, etc. Frivolous verbal conduct: the category of misconduct like making noises through the mouth, etc. Frivolous bodily and verbal conduct: the category of misconduct through two doors, like dancing and singing, etc.”
Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three other qualities a legal procedure may be done against him:
kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti. he is improperly behaved by body; he is improperly behaved by speech; he is improperly behaved by body and speech. —
Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three other qualities a legal procedure may be done against him:
kāyikena upaghātikena samannāgato hoti, vācasikena upaghātikena samannāgato hoti, kāyikavācasikena upaghātikena samannāgato hoti. his bodily conduct is harmful; his verbal conduct is harmful; his bodily and verbal conduct are harmful. —
Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three other qualities a legal procedure may be done against him:
kāyikena micchājīvena samannāgato hoti, vācasikena micchājīvena samannāgato hoti, kāyikavācasikena micchājīvena samannāgato hoti. he has wrong livelihood by body; he has wrong livelihood by speech; he has wrong livelihood by body and speech. —
Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three other qualities a legal procedure may be done against him:
āpattiṁ āpanno kammakato upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti. if, after committing an offense and having a legal procedure done against him, he gives the full ordination, gives formal support, has a novice monk attend on him. —
Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three other qualities a legal procedure may be done against him:
yāya āpattiyā saṅghena kammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ. he commits the same offense for which the Sangha did the legal procedure against him; he commits an offense similar to the one for which the Sangha did the legal procedure against him; he commits an offense worse than the one for which the Sangha did the legal procedure against him. —
Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—When a monk has three other qualities a legal procedure may be done against him:
buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati. he disparages the Buddha; he disparages the Teaching; he disparages the Sangha.
Tīhaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ ṭhapentassa—“alaṁ, bhikkhu, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti omadditvā saṅghena uposatho kātabbo—When a monk has three qualities and is having the observance-day ceremony canceled in the midst of the Sangha, then, after pressing him by saying, ‘Enough, no more arguing and disputing,’ the Sangha should do the observance-day ceremony. These are the three qualities: For an explanation of the rendering “observance-day ceremony” for uposatha, see Appendix of Technical Terms.
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno saṅghamajjhe pavāraṇaṁ ṭhapentassa—“alaṁ, bhikkhu, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti omadditvā saṅghena pavāretabbaṁ—When a monk has three qualities and is having the invitation ceremony canceled in the midst of the Sangha, then, after pressing him by saying, ‘Enough, no more arguing and disputing,’ the Sangha should do the invitation ceremony. These are the three qualities: For an explanation of the rendering “invitation ceremony” for pavāraṇā, see Appendix of Technical Terms.
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno na kāci saṅghasammuti dātabbā—The Sangha should not give any formal approval to a monk who has three qualities:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ—When a monk has three qualities, he should not speak in the Sangha:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgato bhikkhu na kismiñci paccekaṭṭhāne ṭhapetabbo—When a monk has three qualities, he should not be put in any position of authority: Sp 5.323: Na kismiñci paccekaṭṭhāneti kismiñci bījanaggāhādike ekasmimpi jeṭṭhakaṭṭhāne na ṭhapetabboti attho, “Na kismiñci paccekaṭṭhāne means he should not be put in any fan-holding position, etc., or in a position of seniority.”
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno nissāya na vatthabbaṁ—When a monk has three qualities, one should not live with formal support from him:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno nissayo na dātabbo—When a monk has three qualities, he should not give formal support:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ—When a monk has three qualities, he is not qualified to ask for permission to correct another: Sp 5.323: Okāsakammaṁ kārentassāti “karotu āyasmā okāsaṁ, ahaṁ taṁ vattukāmo”ti evaṁ okāsaṁ kārentassa “Okāsakammaṁ kārentassa means asking permission in this way: ‘Venerable, give me permission; I wish to correct you.’”
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno savacanīyaṁ nādātabbaṁ—When a monk has three qualities, he should not be allowed to direct anyone: Sp 5.323: Savacanīyaṁ nādātabbanti vacanaṁ na ādātabbaṁ, vacanampi na sotabbaṁ, “Savacanīyaṁ nādātabba means he should not undertake to correct someone; and even if he does, he should not be listened to.”
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno vinayo na pucchitabbo—When a monk has three qualities, he should not be asked about the Monastic Law:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatena bhikkhunā vinayo na pucchitabbo—When a monk has three qualities, he should not ask about the Monastic Law:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno vinayo na vissajjetabbo—When a monk has three qualities, his questions about the Monastic Law should not be replied to:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatena bhikkhunā vinayo na vissajjetabbo—When a monk has three qualities, he should not reply to questions about the Monastic Law:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo—When a monk has three qualities, he should not be allowed to ask questions: Sp 5.323: Anuyogo na dātabboti “idaṁ kappatī”ti pucchantassa pucchāya okāso na dātabbo, “aññaṁ pucchā”ti vattabbo. Iti so neva pucchitabbo nāssa pucchā sotabbāti attho, “Anuyogo na dātabbo: when he asks, ‘Is this allowable?’ he should be not be given the opportunity to question. They should say, ‘Ask someone else.’ In this way, he should neither be asked nor should his questions be listened to. This is the meaning.”
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo—When a monk has three qualities, one should not discuss the Monastic Law with him:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk. —
Tīhaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo—When a monk has three qualities, he should not give the full ordination, give formal support, or have a novice monk attend on him:
alajjī ca hoti, bālo ca, apakatatto ca. he is shameless, ignorant, and not a regular monk.
Tayo uposathā—There are three kinds of observance-day ceremonies:
cātuddasiko, pannarasiko, sāmaggiuposatho. on the fourteenth, on the fifteenth, and the observance-day ceremony for the sake of unity. —
Aparepi tayo uposathā—There are three other kinds of observance-day ceremonies:
saṅgheuposatho, gaṇeuposatho, puggaleuposatho. the observance-day ceremony for a sangha, the observance-day ceremony for a group, and the observance-day ceremony for an individual. —
Aparepi tayo uposathā—There are three other kinds of observance-day ceremonies:
suttuddesouposatho, pārisuddhiuposatho, adhiṭṭhānuposatho. the observance-day ceremony which consists of reciting the Monastic Code, the observance-day ceremony which consists of declaring purity, and the observance-day ceremony which consists of a determination.
Tisso pavāraṇā—There are three kinds of invitation ceremonies:
cātuddasikā, pannarasikā, sāmaggipavāraṇā. on the fourteenth, on the fifteenth, and the invitation ceremony for the sake of unity. —
Aparāpi tisso pavāraṇā—There are three other kinds of invitation ceremonies:
saṅghepavāraṇā, gaṇepavāraṇā, puggalepavāraṇā. the invitation ceremony for a sangha, the invitation ceremony for a group, and the invitation ceremony for an individual. —
Aparāpi tisso pavāraṇā—There are three other kinds of invitation ceremonies:
tevācikāpavāraṇā, dvevācikāpavāraṇā, samānavassikāpavāraṇā. the invitation ceremony done by means of three statements, the invitation ceremony done by means of two statements, the invitation ceremony done by means of groups according to the year of seniority.
Tayo āpāyikā nerayikā—There are three kinds of persons bound for hell:
idamappahāya, yo ca abrahmacārī brahmacāripaṭiñño, yo ca suddhaṁ brahmacāriṁ parisuddhabrahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti, yo cāyaṁ evaṁvādī evaṁdiṭṭhi—“natthi kāmesu doso”ti so kāmesu pātabyataṁ āpajjati. (1) one who, not having abandoned it, does not abstain from sexuality, while claiming to do so; (2) one who groundlessly charges someone who lives a pure spiritual life with not abstaining from sexuality; (3) one who has and declares a view such as this: ‘There is no fault in worldly pleasures,’ and then indulges in them.
Tīṇi akusalamūlāni—There are three unwholesome roots:
lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. desire, ill will, and confusion. —
Tīṇi kusalamūlāni—There are three wholesome roots:
alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. non-desire, non-ill will, and non-confusion. —
Tīṇi duccaritāni—There are three kinds of misconduct:
kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ. misconduct by body, misconduct by speech, and misconduct by mind. —
Tīṇi sucaritāni—There are three kinds of good conduct:
kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ. good conduct by body, good conduct by speech, and good conduct by mind. —
Tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ—There are three reasons why the Buddha laid down the rule on eating in groups of no more than three: According to Vmv 4.343 this is a reference to Bu Pc 32:8.15.1.
dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, “mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyun”ti kulānuddayatāya ca. for the restraint of bad people; for the ease of good monks, stopping those with bad desires from creating a faction and then splitting the Sangha; and out of compassion for families. —
Tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho pāpicchatā pāpamittatā oramattakena visesādhigamena antarā vosānaṁ āpādi. It’s because he was overcome and consumed by three bad qualities that Devadatta was irredeemably destined to an eon in hell: bad desires; bad friends; and after trifling successes, he stopped short of the goal. —
Tisso sammutiyo—There are three kinds of approval:
daṇḍasammuti, sikkāsammuti, daṇḍasikkāsammuti. approval to use a staff, approval to use a carrying net, and approval to use both a staff and a carrying net. —
Tisso pādukā dhuvaṭṭhānikā asaṅkamanīyā—There are three kinds of foot stands that are fixed in place and immobile:
vaccapādukā, passāvapādukā, ācamanapādukā. foot stands for defecating, foot stands for urinating, foot stands for restroom ablutions. —
Tisso pādaghaṁsaniyo—There are three kinds of foot scrubbers:
sakkharaṁ, kathalā, samuddapheṇakoti. stones, pebbles, and pumice.”
Tikaṁ niṭṭhitaṁ. The section on threes is finished.
Tassuddānaṁ This is the summary:
Tiṭṭhante kāle rattiñca, “While he is alive, at the right time, and at night,
dasa pañca kusalena; Ten, five, with wholesome;
Vedanā codanā vatthu, Feelings, grounds for an accusation,
salākā dve paṭikkhipā. Voting, two on prohibited.
Paññatti apare dve ca, Rule, and two others,
bālo kāḷe ca kappati; Fools, and during the waning phase of the moon, it is allowable;
Hemante saṅgho saṅghassa, During winter, a sangha, for a sangha,
chādanā ca paṭicchādi. And concealings, a covering.
Paṭicchannā vivaṭā ca, Concealed, and in the open,
senāsanagilāyanā; Dwelling, sick;
Pātimokkhaṁ parivāsaṁ, Monastic Code, probation,
mānattā pārivāsikā. Trial period, those on probation.
Anto anto ca sīmāya, Inside, and inside the monastery zone,
āpajjati punāpare; One commits, again another;
Vuṭṭhāti apare ceva, One clears, and another,
amūḷhavinayā duve. Two on resolution because of past insanity.
Tajjanīyā niyassā ca, Censure, and demotion,
pabbājapaṭisāraṇī; Banishment, reconciliation;
Adassanā paṭikamme, Not recognizing, making amends,
anissagge ca diṭṭhiyā. And not giving up a view.
Āgāḷhakammādhisīle, Strong, legal procedure, in the higher morality,
davānācāraghātikā; Frivolous, improperly behaved, harmful;
Ājīvāpannā tādisikā, Livelihood, committing, similar,
avaṇṇuposathena ca. Disparages, and with observance-day ceremony.
Pavāraṇā sammuti ca, Invitation ceremony, and formal approval,
vohārapaccekena ca; Speak, and with authority;
Na vatthabbaṁ na dātabbaṁ, Should not live, should not give,
okāsaṁ na kare tathā. So one should not ask for permission.
Na kare savacanīyaṁ, One should not direct,
na pucchitabbakā duve; Two on those who should not be asked;
Na vissajje duve ceva, And two on one should not reply,
anuyogampi no dade. And one should not be allowed to ask.
Sākacchā upasampadā, Discussion, full ordination,
nissayasāmaṇerā ca; Formal support, and novice monk;
Uposathatikā tīṇi, Three on three observance-day ceremonies,
pavāraṇatikā tayo. Three on three invitation ceremonies.
Āpāyikā akusalā, Bound for the lower, unwholesome,
kusalā caritā duve; Wholesome, two on conduct;
Tikabhojanasaddhamme, Eating in groups of no more than three, in bad qualities,
sammuti pādukena ca; Approval, and with foot stands;
Pādaghaṁsanikā ceva, And foot scrubbers—
uddānaṁ tikake idanti. This is the summary for the threes.”
4. Catukkavāra 4. The section on fours
Atthāpatti sakavācāya āpajjati, paravācāya vuṭṭhāti; (1) There are offenses that one commits through one’s own speech, but clears through someone else’s speech. Sp 5.324: Sakavācāya āpajjati paravācāya vuṭṭhātīti vacīdvārikaṁ padasodhammādibhedaṁ āpattiṁ āpajjitvā tiṇavatthārakasamathaṭṭhānaṁ gato parassa kammavācāya vuṭṭhāti, “One commits through one’s own speech, but clears through someone else’s speech: having committed an offense in the category of memorizing the teaching, etc., through the speech door, one goes to the place where it can be settled by covering over as if with grass, and one then clears it through someone else’s legal-procedure announcement.”
atthāpatti paravācāya āpajjati, sakavācāya vuṭṭhāti; (2) There are offenses that one commits through someone else’s speech, but clears through one’s own speech. Sp 5.324: Paravācāya āpajjati sakavācāya vuṭṭhātīti pāpikāya diṭṭhiyā appaṭinissagge parassa kammavācāya āpajjati, puggalassa santike desento sakavācāya vuṭṭhāti, “One commits through someone else’s speech, but clears through one’s own speech: having committed an offense through someone else’s legal-procedure announcement in regard to not giving up a bad view, one clears it through one’s own speech by confessing in the presence of an individual.”
atthāpatti sakavācāya āpajjati, sakavācāya vuṭṭhāti; (3) There are offenses that one commits through one’s own speech and clears through one’s own speech. Sp 5.324: Sakavācāya āpajjati sakavācāya vuṭṭhātīti vacīdvārikaṁ padasodhammādibhedaṁ āpattiṁ sakavācāya āpajjati, desetvā vuṭṭhahantopi sakavācāya vuṭṭhāti, “One commits through one’s own speech and clears through one’s own speech: having committed, through one’s own speech, an offense in the category of memorizing the teaching, etc., through the speech door, one clears it through one’s own speech by confessing in the presence of an individual.”
atthāpatti paravācāya āpajjati, paravācāya vuṭṭhāti. (4) There are offenses that one commits through someone else’s speech and clears through someone else’s speech. Sp 5.324: Paravācāya āpajjati paravācāya vuṭṭhātīti yāvatatiyakaṁ saṅghādisesaṁ parassa kammavācāya āpajjati, vuṭṭhahantopi parassa parivāsakammavācādīhi vuṭṭhāti, “One commits through someone else’s speech and clears through someone else’s speech: one commits a third announcement offense entailing suspension through someone else’s legal-procedure announcement, and then clears it through someone else’s legal-procedure announcement concerning probation, etc.”
Atthāpatti kāyena āpajjati, vācāya vuṭṭhāti; (1) There are offenses that one commits by body, but clears by speech. Sp 5.324: Kāyadvārikaṁ kāyena āpajjati, desento vācāya vuṭṭhāti, “One commits a body-door offense by body, and one clears it by speech through confession.”
atthāpatti vācāya āpajjati, kāyena vuṭṭhāti; (2) There are offenses that one commits by speech, but clears by body. Sp 5.324: Vacīdvārikaṁ vācāya āpajjati, tiṇavatthārake kāyena vuṭṭhāti, “One commits a speech-door offense by speech, and one clears it by body through covering over as if with grass.”
atthāpatti kāyena āpajjati, kāyena vuṭṭhāti; (3) There are offenses that one commits by body and clears by body. Sp 5.324: Kāyadvārikaṁ kāyenaāpajjati, tameva tiṇavatthārake kāyena vuṭṭhāti, “One commits a body-door offense by body, and one clears it by body through covering over as if with grass.”
atthāpatti vācāya āpajjati, vācāya vuṭṭhāti. (4) There are offenses that one commits by speech and clears by speech. Sp 5.324: Vacīdvārikaṁ vācāya āpajjati, tameva desento vācāya vuṭṭhāti, “One commits a speech-door offense by speech, and one clears it by speech through confession.”
Atthāpatti pasutto āpajjati, paṭibuddho vuṭṭhāti; (1) There are offenses that one commits while sleeping, but clears while awake. Sp 5.324: Saṅghikamañcassa attano paccattharaṇena anattharato kāyasamphusane lomagaṇanāya āpajjitabbāpattiṁ sahagāraseyyāpattiñca pasutto āpajjati, pabujjhitvā pana āpannabhāvaṁ ñatvā desento paṭibuddho vuṭṭhāti, “For one not covering a bed belonging to the Sangha with his own sheet, an offense is committed through the counting of hairs when the body touches. And the offense of sharing a bed in a house is also committed while sleeping. But having woken up and knowing that one has committed an offense, one clears it by confessing while awake.”
atthāpatti paṭibuddho āpajjati, pasutto vuṭṭhāti; (2) There are offenses that one commits while awake, but clears while sleeping. Sp 5.324: Jagganto āpajjitvā pana tiṇavatthārakasamathaṭṭhāne sayanto paṭibuddho āpajjati pasutto vuṭṭhāti nāma, “Having committed an offense while awake and then sleeping in the place where it is settled by covering over as if with grass—this is called ‘one commits while awake, but clears while sleeping’.”
atthāpatti pasutto āpajjati, pasutto vuṭṭhāti; (3) There are offenses that one commits while sleeping and clears while sleeping. Sp 5.324: Pacchimapadadvayampi vuttānusāreneva veditabbaṁ, “The last two cases are to be known through conformity with what has been said.” This means that the last two cases follow the example of the first two.
atthāpatti paṭibuddho āpajjati, paṭibuddho vuṭṭhāti. (4) There are offenses that one commits while awake and clears while awake.
Atthāpatti acittako āpajjati, sacittako vuṭṭhāti; (1) There are offenses that one commits unintentionally, but clears intentionally. Sp 5.324: Acittakāpattiṁ acittako āpajjati nāma. Pacchā desento sacittako vuṭṭhāti, “An unintentional offense is called committed unintentionally. When confessing it later, one clears it intentionally.”
atthāpatti sacittako āpajjati, acittako vuṭṭhāti; (2) There are offenses that one commits intentionally, but clears unintentionally. Sp 5.324: Sacittakāpattiṁ sacittako āpajjati nāma. Tiṇavatthārakaṭṭhāne sayanto acittako vuṭṭhāti, “An intentional offense is called committed intentionally. When sleeping at the place (they do the legal procedure) of covering over as if with grass, one clears it unintentionally.”
atthāpatti acittako āpajjati, acittako vuṭṭhāti; (3) There are offenses that one commits unintentionally and clears unintentionally. Sp 5.324: Sesapadadvayampi vuttānusāreneva veditabbaṁ, “The remaining pair, too, is to be understood in accordance with what has been said.” That is, one is to combine each of the two parts of the previous two cases as appropriate to explain this case and the next one.
atthāpatti sacittako āpajjati, sacittako vuṭṭhāti. (4) There are offenses that one commits intentionally and clears intentionally.
Atthāpatti āpajjanto deseti; (1) There are offenses where one confesses an offense while committing an offense. Sp 5.324: Yo sabhāgaṁ āpattiṁ deseti, ayaṁ desanāpaccayā dukkaṭaṁ āpajjanto, “Whoever confesses a shared offense, commits an offense of wrong conduct on account of the confession.”
desento āpajjati; (2) There are offenses where one commits an offense while confessing an offense. Sp 5.324: Yo sabhāgaṁ āpattiṁ deseti, ayaṁ desanāpaccayā dukkaṭaṁ āpajjanto pācittiyādīsu aññataraṁ deseti, tañca desento dukkaṭaṁ āpajjati, “Whoever confesses a shared offense, committing an offense of wrong conduct on account of the confession, if he confesses an offense among the offenses entailing confession etc., in confessing that he commits an offense of wrong conduct.”
atthāpatti āpajjanto vuṭṭhāti; (3) There are offenses where one clears an offense while committing an offense. Sp 5.324: Taṁ pana dukkaṭaṁ āpajjanto pācittiyādito vuṭṭhāti, “But in committing that offense of wrong conduct, he clears the offense entailing confession, etc.”
vuṭṭhahanto āpajjati. (4) There are offenses where one commits an offense while clearing an offense. Sp 5.324: Pācittiyādito ca vuṭṭhahanto taṁ āpajjati. Iti ekassa puggalassa ekameva payogaṁ sandhāya “āpattiṁ āpajjanto desetī”ti idaṁ catukkaṁ vuttanti veditabbaṁ, “In clearing the offense entailing confession, etc., he commits that offense. Thus it is to be understood that this fourfold statement was said with reference to just a single effort of a single individual, that is, ‘One confesses an offense while committing an offense’.”
Atthāpatti kammena āpajjati, akammena vuṭṭhāti; (1) There are offenses that one commits through action, but clears through non-action. Sp 5.324: Kammacatukke pāpikāya diṭṭhiyā appaṭinissaggāpattiṁ kammena āpajjati, desento akammena vuṭṭhāti, “In the tetrad on legal procedures, one commits the offense for not giving up a bad view through a legal procedure, but clears it without a legal procedure when confessing it.” Sp-yoj 5.324: Kammenāti samanubhāsanakammena: “Through a legal procedure means through the legal procedure of pressing.” See Bu Pc 68:1.49.1.
atthāpatti akammena āpajjati, kammena vuṭṭhāti; (2) There are offenses that one commits through non-action, but clears through action. Sp 5.324: Vissaṭṭhiādikaṁ akammena āpajjati, parivāsādinā kammena vuṭṭhāti, “One commits the offense of emission without a legal procedure, but clears it through the legal procedure of probation, etc.”
atthāpatti kammena āpajjati, kammena vuṭṭhāti; (3) There are offenses that one commits through action and clears through action. Sp 5.324: Samanubhāsanaṁ kammeneva āpajjati, kammena vuṭṭhāti, “One commits the offense through a legal procedure of pressing and clears it through a legal procedure.”
atthāpatti akammena āpajjati, akammena vuṭṭhāti. (4) There are offenses that one commits through non-action and clears through non-action. Sp 5.324: Sesaṁ akammena āpajjati, akammena vuṭṭhāti, “One commits the rest without a legal procedure and clears them without a legal procedure.”
Cattāro anariyavohārā—There are four kinds of ignoble speech:
adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā. (1) saying that one has seen what one has not seen; (2) saying that one has heard what one has not heard; (3) saying that one has sensed what one has not sensed; (4) saying that one has known what one has not known.
Cattāro ariyavohārā—There are four kinds of noble speech:
adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā. (1) saying that one has not seen what one has not seen; (2) saying that one has not heard what one has not heard; (3) saying that one has not sensed what one has not sensed; (4) saying that one has not known what one has not known.
Aparepi cattāro anariyavohārā—There are four other kinds of ignoble speech:
diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā. (1) saying that one has not seen what one has seen; (2) saying that one has not heard what one has heard; (3) saying that one has not sensed what one has sensed; (4) saying that one has not known what one has known.
Cattāro ariyavohārā—There are four other kinds of noble speech:
diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. (1) saying that one has seen what one has seen; (2) saying that one has heard what one has heard; (3) saying that one has sensed what one has sensed; (4) saying that one has known what one has known.
Cattāro pārājikā bhikkhūnaṁ bhikkhunīhi sādhāraṇā; The monks have four offenses entailing expulsion in common with the nuns. —
cattāro pārājikā bhikkhunīnaṁ bhikkhūhi asādhāraṇā. The nuns have four offenses entailing expulsion not in common with the monks.
Cattāro parikkhārā—There are four kinds of requisites: Sp 5.324: Parikkhāracatukke paṭhamo sakaparikkhāro, dutiyo saṅghikova tatiyo cetiyasantako, catuttho gihiparikkhāro, “In the tetrad on requisites, the first is one’s own requisites, the second the requisites of the Sangha, the third what is owned by a shrine, and the fourth the requisites of a householder.” For a dicsussion of the word vibbhamati, see Appendix of Technical Terms.
atthi parikkhāro rakkhitabbo gopetabbo mamāyitabbo paribhuñjitabbo; (1) There are requisites that should be guarded, taken as a personal possession, and made use of.
atthi parikkhāro rakkhitabbo gopetabbo mamāyitabbo, na paribhuñjitabbo; (2) There are requisites that should be guarded and made use of, but not taken as a personal possession. I translate according to the reading found in SRT: Atthi parikkhāro rakkhitabbo gopetabbo na mamāyitabbo paribhuñjitabbo. The Pali reading found in the current text does not fit the commentarial explanation that this concerns a requisite belonging to the Sangha, for Sangha requisites cannot be taken as one’s own. So it seems the commentarial explanation must be based on the SRT reading.
atthi parikkhāro rakkhitabbo gopetabbo, na mamāyitabbo na paribhuñjitabbo; (3) There are requisites that should be guarded, but not taken as a personal possession or made use of.
atthi parikkhāro na rakkhitabbo na gopetabbo, na mamāyitabbo na paribhuñjitabbo. (4) There are requisites that should neither be guarded, nor taken as a personal possession, nor made use of.
Atthāpatti sammukhā āpajjati, parammukhā vuṭṭhāti; (1) There are offenses one commits in the presence of someone, but clears in their absence. Sp 5.324: Sammukhācatukke pāpikāya diṭṭhiyā appaṭinissaggāpattiṁ saṅghassa sammukhā āpajjati, vuṭṭhānakāle pana saṅghena kiccaṁ natthīti parammukhā vuṭṭhāti, “In the tetrad on presence, one commits an offense for not giving up a bad view in the presence of the Sangha, but at the time of clearing, one clears it in its absence, thinking, ‘There is no duty for the Sangha’.”
atthāpatti parammukhā āpajjati, sammukhā vuṭṭhāti; (2) There are offenses one commits in the absence of someone, but clears in their presence. Sp 5.324: Vissaṭṭhiādikaṁ parammukhā āpajjati, saṅghassa sammukhā vuṭṭhāti, “One commits an offense of emission, etc., in the absence of the Sangha, but clears it in its presence.”
atthāpatti sammukhā āpajjati, sammukhā vuṭṭhāti; (3) There are offenses one commits in the presence of someone and clears in their presence. Sp 5.324: Samanubhāsanaṁ saṅghassa sammukhā eva āpajjati, sammukhā vuṭṭhāti, “One commits an offense when pressed in the presence of the Sangha and also clears it in its presence.”
atthāpatti parammukhā āpajjati, parammukhā vuṭṭhāti. (4) There are offenses one commits in the absence of someone and clears in their absence. Sp 5.324: Sesaṁ sampajānamusāvādādibhedaṁ parammukhāva āpajjati, parammukhāva vuṭṭhāti, “For the remainder, that is, the category of lying in full awareness, etc., one commits an offense in the absence of the Sangha and also clears it in its absence.”
Atthāpatti ajānanto āpajjati, jānanto vuṭṭhāti; (1) There are offenses one commits unknowingly, but clears knowingly. Sp 5.324: Ajānantacatukkaṁ acittakacatukkasadisaṁ, “The tetrad on knowing is similar to the tetrad on unintentional.”
atthāpatti jānanto āpajjati, ajānanto vuṭṭhāti; (2) There are offenses one commits knowingly, but clears unknowingly.
atthāpatti ajānanto āpajjati, ajānanto vuṭṭhāti; (3) There are offenses one commits unknowingly and clears unknowingly.
atthāpatti jānanto āpajjati, jānanto vuṭṭhāti. (4) There are offenses one commits knowingly and clears knowingly.
Catūhākārehi āpattiṁ āpajjati—One commits offenses in four ways:
kāyena āpajjati, vācāya āpajjati, kāyena vācāya āpajjati, kammavācāya āpajjati. by body, by speech, by body and speech, through a legal procedure. —
Aparehipi catūhākārehi āpattiṁ āpajjati—One commits offenses in four other ways:
saṅghamajjhe, gaṇamajjhe, puggalassa santike, liṅgapātubhāvena. in the midst of the Sangha, in the midst of a group, in the presence of an individual, through the appearance of sexual characteristics. —
Catūhākārehi āpattiyā vuṭṭhāti—One clears offenses in four ways:
kāyena vuṭṭhāti, vācāya vuṭṭhāti, kāyena vācāya vuṭṭhāti, kammavācāya vuṭṭhāti. by body, by speech, by body and speech, through a legal procedure. —
Aparehipi catūhākārehi āpattiyā vuṭṭhāti—One clears offenses in four other ways:
saṅghamajjhe, gaṇamajjhe, puggalassa santike, liṅgapātubhāvena. in the midst of the Sangha, in the midst of a group, in the presence of an individual, through the appearance of sexual characteristics. —
Saha paṭilābhena purimaṁ jahati, pacchime patiṭṭhāti, viññattiyo paṭippassambhanti, paṇṇattiyo nirujjhanti. When one gets it: one abandons the former, one is established in the latter, asking for things comes to a stop, rules come to an end. — Sp 5.324: Sahapaṭilābhacatukke yassa bhikkhuno liṅgaṁ parivattati, so saha liṅgapaṭilābhena paṭhamaṁ uppannavasena seṭṭhabhāvena ca purimaṁ purisaliṅgaṁ jahati, pacchime itthiliṅge patiṭṭhāti, purisakuttapurisākārādivasena pavattā kāyavacīviññattiyo paṭippassambhanti, bhikkhūti vā purisoti vā evaṁ pavattā paṇṇattiyo nirujjhanti, yāni bhikkhunīhi asādhāraṇāni chacattālīsa sikkhāpadāni tehi anāpattiyeva hoti, “In the tetrad on ‘when one gets it’, the characteristics of a monk are changed. Together with the appearance of the characteristics, then, on account of their arising first and being the best, he abandons the former characteristics of a man. He is established in the latter characteristics of a woman. The asking for things by body and speech that happens on account of the ways of a man, etc., that comes to a stop. Expressions used such as ‘monk’ and ‘man’ come to an end. The forty-six training rules of the monks that are not in common with the nuns are now non-offenses.”
Saha paṭilābhena pacchimaṁ jahati, purime patiṭṭhāti, viññattiyo paṭippassambhanti, paṇṇattiyo nirujjhanti. When one gets it: one abandons the latter, one is established in the former, asking for things comes to a stop, rules come to an end. — Sp 5.324: Dutiyacatukke pana yassā bhikkhuniyā liṅgaṁ parivattati, sā pacchāsamuppattiyā vā hīnabhāvena vā pacchimanti saṅkhyaṁ gataṁ itthiliṅgaṁ jahati, vuttappakārena purimanti saṅkhyaṁ gate purisaliṅge patiṭṭhāti. … bhikkhunīti vā itthīti vā evaṁ pavattā paṇṇattiyopi nirujjhanti, yāni bhikkhūhi asādhāraṇāni sataṁ tiṁsañca sikkhāpadāni, tehi anāpattiyeva hoti, “In the second tetrad, the characteristics of a nun change. Because of their later arising or because of being inferior, she is reckoned as abandoning the latter female characteristic, and in the said way is reckoned as established in the former characteristics of a man. … Expressions used such as ‘nun’ and ‘woman’ come to an end. The one hundred and thirty training rules of the nuns that are not in common with the monks are now non-offenses.”
Catasso codanā—There are four kinds of accusing:
sīlavipattiyā codeti, ācāravipattiyā codeti, diṭṭhivipattiyā codeti, ājīvavipattiyā codeti. one accuses someone for failure in morality, one accuses someone for failure in conduct, one accuses someone for failure in view, one accuses someone for failure in livelihood. —
Cattāro parivāsā—There are four kinds of probation:
paṭicchannaparivāso, appaṭicchannaparivāso, suddhantaparivāso, samodhānaparivāso. probation for concealed offenses, probation for unconcealed offenses, purifying probation, and simultaneous probation. —
Cattāro mānattā—There are four kinds of trial periods:
paṭicchannamānattaṁ, appaṭicchannamānattaṁ, pakkhamānattaṁ, samodhānamānattaṁ. trial periods for concealed offenses, trial periods for unconcealed offenses, trial periods for a half-month, and simultaneous trial periods. —
Cattāro mānattacārikassa bhikkhuno ratticchedā—There are four things that stop a monk who is undertaking the trial period from counting a particular day toward his trial period:
sahavāso, vippavāso, anārocanā, ūne gaṇe carati. he stays in the same room as a regular monk; he stays apart from other monks; he doesn’t inform other monks of his status; he travels without a group. —
Cattāro sāmukkaṁsā. There are four unique things. — Sp 5.324: Cattāro sāmukkaṁsāti cattāro mahāpadesā, “The four unique things are the four great standards.” For an explanation of the rendering “standard” for sugata, see Appendix of Technical Terms.
Cattāro paṭiggahitaparibhogā—There are four things that need to be received:
yāvakālikaṁ, yāmakālikaṁ, sattāhakālikaṁ, yāvajīvikaṁ. ordinary food, post-midday tonics, seven-day tonics, and lifetime tonics. —
Cattāri mahāvikaṭāni—There are four foul edibles:
gūtho, muttaṁ, chārikā, mattikā. feces, urine, ash, and clay. —
Cattāri kammāni—There are four kinds of legal procedures:
apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ. procedures consisting of getting permission, procedures consisting of one motion, procedures consisting of one motion and one announcement, or procedures consisting of one motion and three announcements. —
Aparānipi cattāri kammāni—There are four other kinds of legal procedures:
adhammena vaggakammaṁ, adhammena samaggakammaṁ, dhammena vaggakammaṁ, dhammena samaggakammaṁ. illegitimate legal procedures done by an incomplete assembly, illegitimate legal procedures done unanimously, legitimate legal procedures done by an incomplete assembly, and legitimate legal procedures done unanimously. —
Catasso vipattiyo—There are four kinds of failure:
sīlavipatti, ācāravipatti, diṭṭhivipatti, ājīvavipatti. failure in morality, failure in conduct, failure in view, and failure in livelihood. —
Cattāri adhikaraṇāni—There are four kinds of legal issues:
vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ. legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, and legal issues arising from business. —
Cattāro parisadūsanā—There are four kinds of people who corrupt a gathering:
bhikkhu dussīlo pāpadhammo parisadūsano, bhikkhunī dussīlā pāpadhammā parisadūsanā, upāsako dussīlo pāpadhammo parisadūsano, upāsikā dussīlā pāpadhammā parisadūsanā. an immoral monk with bad qualities, an immoral nun with bad qualities, an immoral male lay follower with bad qualities, an immoral female lay follower with bad qualities. —
Cattāro parisasobhanā—There are four kinds of people who make a gathering shine:
bhikkhu sīlavā kalyāṇadhammo parisasobhano, bhikkhunī sīlavatī kalyāṇadhammā parisasobhanā, upāsako sīlavā kalyāṇadhammo parisasobhano, upāsikā sīlavatī kalyāṇadhammā parisasobhanā. a moral monk with good qualities, a moral nun with good qualities, a moral male lay follower with good qualities, a moral female lay follower with good qualities.
Atthāpatti āgantuko āpajjati, no āvāsiko; (1) There are offenses committed by new arrivals, not by residents. For this tetrad, see Kd 18:1.1.1 and Kd 18:2.1.1.
atthāpatti āvāsiko āpajjati, no āgantuko; (2) There are offenses committed by residents, not by new arrivals.
atthāpatti āgantuko ceva āpajjati āvāsiko ca; (3) There are offenses committed both by new arrivals and by residents.
atthāpatti neva āgantuko āpajjati, no āvāsiko. (4) There are offenses committed neither by new arrivals nor by residents.
Atthāpatti gamiko āpajjati, no āvāsiko; (1) There are offenses committed by those departing, not by residents. For this tetrad, see Kd 18:3.1.1 and Kd 18:2.1.1.
atthāpatti āvāsiko āpajjati, no gamiko; (2) There are offenses committed by residents, not by those departing.
atthāpatti gamiko ceva āpajjati āvāsiko ca; (3) There are offenses committed both by those departing and by residents.
atthāpatti neva gamiko āpajjati no āvāsiko. (4) There are offenses committed neither by those departing nor by residents.
Atthi vatthunānattatā no āpattinānattatā, atthi āpattinānattatā no vatthunānattatā, atthi vatthunānattatā ceva āpattinānattatā ca, atthi neva vatthunānattatā no āpattinānattatā. (1) There are rules that have variety in the action that is the basis for the offense, but not in the offense. (2) There are rules that have variety in the offense, but not in the action that is the basis for the offense. (3) There are rules that have variety both in the action that is the basis for the offense and in the offense. (4) There are rules that have variety neither in the action that is the basis for the offense nor in the offense. Sp 5.324: Vatthunānattatādicatukke catunnaṁ pārājikānaṁ aññamaññaṁ vatthunānattatāva hoti,naāpattinānattatā. Sabbāpi hi sā pārājikāpattiyeva. Saṅghādisesādīsupi eseva nayo. Bhikkhussa ca bhikkhuniyā ca aññamaññaṁ kāyasaṁsagge bhikkhussa saṅghādiseso bhikkhuniyā pārājikanti evaṁ āpattinānattatāva hoti, na vatthunānattatā, ubhinnampi hi kāyasaṁsaggova vatthu. Tathā “lasuṇakkhādane bhikkhuniyā pācittiyaṁ, bhikkhussa dukkaṭa”nti evamādināpettha nayena yojanā veditabbā. Catunnaṁ pārājikānaṁ terasahi saṅghādisesehi saddhiṁ vatthunānattatā ceva āpattinānattatā ca. Evaṁ saṅghādisesādīnaṁ aniyatādīhi. Ādito paṭṭhāya cattāri pārājikāni ekato āpajjantānaṁ bhikkhubhikkhunīnaṁ neva vatthunānattatā no āpattinānattatā, “In the tetrad on ‘variety in the action that is the basis for the offense’, for each of the four offenses entailing expulsion, there is variety in the action that is the basis for the offense but no variety in the offense. For all it is just an offense entailing expulsion. The same method applies to the offenses entailing suspension, etc. Regarding physical contact, each for a monk or a nun, there is an offense entailing suspension for a monk and an offense entailing expulsion for a nun, and thus there is variety in the offense, but not in the action that is the basis for the offense, for both have physical contact as the basis for the action. So, in eating garlic, there is an offense of confession for a nun but an offense of wrong conduct for a monk. Here the meaning is to be understood through this method, etc. For the four offenses entailing expulsion, together with the thirteen offenses entailing suspension, there is variety both in the action that is the basis for the offense and in the offense. Thus it is for the offenses entailing suspension, etc., together with the undetermined offenses, etc. Starting from the four offenses entailing expulsion on one side, for the committing monks and nuns, there is variety neither in the action that is the basis for the offense nor in the offense”
Atthi vatthusabhāgatā no āpattisabhāgatā, atthi āpattisabhāgatā no vatthusabhāgatā, atthi vatthusabhāgatā ceva āpattisabhāgatā ca atthi neva vatthusabhāgatā no āpattisabhāgatā. (1) There are rules where the action that is the basis for the offense is shared, but not the offense. (2) There are rules where the offense is shared, but not the action that is the basis for the offense. (3) There are rules where both the action that is the basis for the offense and the offense are shared. (4) There are rules where neither the action that is the basis for the offense nor the offense is shared. Sp 5.324: Vatthusabhāgādicatukke bhikkhussa ca bhikkhuniyā ca kāyasaṁsagge vatthusabhāgatā, no āpattisabhāgatā, catūsu pārājikesu āpattisabhāgatā, no vatthusabhāgatā. Esa nayo saṅghādisesādīsu. Bhikkhussa ca bhikkhuniyā ca catūsu pārājikesu vatthusabhāgatā ceva āpattisabhāgatā ca. Esa nayo sabbāsu sādhāraṇāpattīsu. Asādhāraṇāpattiyaṁ neva vatthusabhāgatā no āpattisabhāgatā, “In the tetrad on ‘where the action that is the basis for the offense is shared, etc.’, regarding physical contact for a monk or a nun, the action that is the basis for the offense is shared, but not the offense. For the four offenses entailing expulsion, the offenses are shared, but not the action that is the basis for the offense. This is the method for the offenses entailing suspension. For the four offenses entailing expulsion of both the monks and the nuns, both the action that is the basis for the offense and the offense are shared. This is the method for all the common offenses. For the offenses that are not in common, neither the action that is the basis for the offense nor the offense is shared.”
Atthāpatti upajjhāyo āpajjati no saddhivihāriko, atthāpatti saddhivihāriko āpajjati no upajjhāyo, atthāpatti upajjhāyo ceva āpajjati saddhivihāriko ca, atthāpatti neva upajjhāyo āpajjati no saddhivihāriko. (1) There are offenses committed by the preceptor, but not the student. (2) There are offenses committed by the student, but not the preceptor. (3) There are offenses committed by both the preceptor and the student. (4) There are offenses committed by neither the preceptor nor the student. Sp 5.324: Upajjhāyacatukke saddhivihārikassa upajjhāyena kattabbavattassa akaraṇe āpattiṁ upajjhāyo āpajjati, no saddhivihāriko upajjhāyassa kattabbavattaṁ akaronto saddhivihāriko āpajjati, no upajjhāyo; sesaṁ ubhopi āpajjanti, asādhāraṇaṁ ubhopi nāpajjanti, “In the tetrad on the preceptor, the preceptor commits an offense in not doing the duties to be done by a preceptor, not the student. The student commits an offense in not doing the duties to be done towards a preceptor, not the preceptor. The rest are committed by both. Offenses not in common between the monks and the nuns are committed by neither.”
Atthāpatti ācariyo āpajjati no antevāsiko, atthāpatti antevāsiko āpajjati no ācariyo, atthāpatti ācariyo ceva āpajjati antevāsiko ca, atthāpatti neva ācariyo āpajjati no antevāsiko. (1) There are offenses committed by the teacher, but not the pupil. (2) There are offenses committed by the pupil, but not the teacher. (3) There are offenses committed by both the teacher and the pupil. (4) There are offenses committed by neither the teacher nor the pupil. Sp 5.324: Ācariyacatukkepi eseva nayo, “Also in the tetrad on the teacher, this is the method.”
Cattāro paccayā anāpatti vassacchedassa—There is no offense for breaking the rainy-season residence for these four reasons:
saṅgho vā bhinno hoti, saṅghaṁ vā bhinditukāmā honti, jīvitantarāyo vā hoti, brahmacariyantarāyo vā hoti. there is a schism in the Sangha; there are some who want to cause a schism in the Sangha; there is a threat to life; there is a threat to the monastic life. —
Cattāri vacīduccaritāni—There are four kinds of bad conduct by speech:
musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo. lying, divisive speech, harsh speech, and idle speech. —
Cattāri vacīsucaritāni—There are four kinds of good conduct by speech:
saccavācā, apisuṇā vācā, saṇhā vācā, mantā bhāsā. truthful speech, non-divisive speech, gentle speech, and meaningful speech.
Atthi ādiyanto garukaṁ āpattiṁ āpajjati, payojento lahukaṁ; (1) There are offenses that are serious when taking for oneself, but light when inciting someone else. Sp 5.324: Ādiyantacatukke pādaṁ vā atirekapādaṁ vā sahatthā ādiyanto garukaṁ āpajjati, ūnakapādaṁ gaṇhāhīti āṇattiyā aññaṁ payojento lahukaṁ āpajjati. Etena nayena sesapadattayaṁ veditabbaṁ, “In the tetrad on taking for oneself, one commits a serious offense when personally taking a pāda coin or more than a pāda, but one commits a light offense when inciting someone else by asking them to take less than a pāda. The remaining three cases are to be understood through this method.”
atthi ādiyanto lahukaṁ āpattiṁ āpajjati, payojento garukaṁ; (2) There are offenses that are light when taking for oneself, but serious when inciting someone else.
atthi ādiyantopi payojentopi garukaṁ āpattiṁ āpajjati; (3) There are offenses that are serious both when taking for oneself and when inciting someone else.
atthi ādiyantopi payojentopi lahukaṁ āpattiṁ āpajjati. (4) There are offenses that are light both when taking for oneself and when inciting someone else.
Atthi puggalo abhivādanāraho, no paccuṭṭhānāraho; (1) There are people who deserve being bowed down to, but not being stood up for. Sp 5.324: Abhivādanārahacatukke bhikkhunīnaṁ tāva bhattagge navamabhikkhunito paṭṭhāya upajjhāyāpi abhivādanārahā no paccuṭṭhānārahā. Avisesena ca vippakatabhojanassa bhikkhussa yo koci vuḍḍhataro, “In the tetrad on ‘those who deserve being bowed down to’, in the dining hall, as far as the nuns are concerned, starting from the ninth nun, the preceptor deserves being bowed down to, but not being stood up for; and through non-discrimination, whatever monk is more senior and has not finished his meal.”
atthi puggalo paccuṭṭhānāraho, no abhivādanāraho; (2) There are people who deserve being stood up for, but not to being bowed down to. Sp 5.324: Saṭṭhivassassāpi pārivāsikassa samīpagato tadahupasampannopi paccuṭṭhānāraho no abhivādanāraho, “A monk of sixty years seniority who is on probation, when coming close to one ordained on that very day, deserves being stood up for, but not to being bowed down to.”
atthi puggalo abhivādanāraho ceva paccuṭṭhānāraho ca; (3) There are people who deserve both being bowed down to and being stood up for. Sp 5.324: Appaṭikkhittesu ṭhānesu vuḍḍho navakassa abhivādanāraho ceva paccuṭṭhānāraho ca, “When there are no prohibiting grounds, then a more senior monk deserves to have a more junior monk bow down to him and stand up for him.”
atthi puggalo neva abhivādanāraho no paccuṭṭhānāraho. (4) There are people who deserve neither being bowed down to nor being stood up for. Sp 5.324: Navako pana vuḍḍhassa neva abhivādanāraho na paccuṭṭhānāraho, “But a more junior monk does not deserve to have a more senior monk bow down to him and stand up for him.”
Atthi puggalo āsanāraho, no abhivādanāraho; (1) There are people who deserve a seat, but not being bowed down to. Sp 5.324: Āsanārahacatukkassa paṭhamapadaṁ purimacatukke dutiyapadena, dutiyapadañca paṭhamapadena atthato sadisaṁ, “The first case in the tetrad on ‘those who deserve a seat’ is parallel in meaning to the second case in the previous tetrad, and the second case is parallel to the first case.”
atthi puggalo abhivādanāraho, no āsanāraho; (2) There are people who deserve being bowed down to, but not a seat.
atthi puggalo āsanāraho ceva abhivādanāraho ca; (3) There are people who deserve both a seat and being bowed down to.
atthi puggalo neva āsanāraho no abhivādanāraho. (4) There are people who deserve neither a seat nor being bowed down to.
Atthāpatti kāle āpajjati, no vikāle; (1) There are offenses that one commits at the right time, not at the wrong time. Sp 5.324: Kālacatukke pavāretvā bhuñjanto kāle āpajjati no vikāle, “In the tetrad on ‘at the right time’, if one eats after refusing an invitation to eat more, one commits an offense at the right time, not at the wrong time.”
atthāpatti vikāle āpajjati, no kāle; (2) There are offenses that one commits at the wrong time, not at the right time. Sp 5.324: Vikālabhojanāpattiṁ vikāle āpajjati no kāle, “The offense of eating at the wrong time is committed at the wrong time not at the right time.”
atthāpatti kāle ceva āpajjati vikāle ca; (3) There are offenses that one commits both at the right time and at the wrong time. Sp 5.324: Sesaṁ kāle ceva āpajjati vikāle ca, “The rest one commits both at the right time and at the wrong time.”
atthāpatti neva kāle āpajjati no vikāle. (4) There are offenses that one commits neither at the right time nor at the wrong time. Sp 5.324: Asādhāraṇaṁ neva kāle no vikāle, “An offense that is not in common between the monks and the nuns is committed neither at the right time, nor at the wrong time.”
Atthi paṭiggahitaṁ kāle kappati, no vikāle; (1) There are things that when received are allowable at the right time, but not at the wrong time. Sp 5.324: Paṭiggahitacatukke purebhattaṁ paṭiggahitāmisaṁ kāle kappati no vikāle, “In the tetrad on receiving, food received before the meal is allowable at the right time, not at the wrong time.”
atthi paṭiggahitaṁ vikāle kappati, no kāle; (2) There are things that when received are allowable at the wrong time, but not at the right time. Sp 5.324: Pānakaṁ vikāle kappati, punadivasamhi no kāle, “A drink is allowable at the wrong time, but not at the right time on the next day.” “A drink” refers to the juice drinks that are allowable in the afternoon.
atthi paṭiggahitaṁ kāle ceva kappati vikāle ca; (3) There are things that when received are allowable both at the right time and at the wrong time. Sp 5.324: Sattāhakālikaṁ yāvajīvikaṁ kāle ceva kappati vikāle ca, “Seven-day tonics and lifetime tonics are allowable both at the right time and at the wrong time.”
atthi paṭiggahitaṁ neva kāle kappati no vikāle. (4) There are things that when received are allowable neither at the right time nor at the wrong time. Sp 5.324: Attano attano kālātītaṁ yāvakālikādittayaṁ akappiyamaṁsaṁ uggahitakamappaṭiggahitakañca neva kāle kappati no vikāle, “(1) For each and every person, the triad beginning with ordinary food, when the right time has lapsed; (2) unallowable meat; (3) what has been picked up; and (4) what has not been received—are all allowable neither at the right time nor at the wrong time.” “The triad beginning with ordinary food” refers to ordinary food, post-midday tonics, and seven-day tonics.
Atthāpatti paccantimesu janapadesu āpajjati, no majjhimesu; (1) There are offenses that one commits outside the central Ganges plain, but not within it. Sp 5.324: Paccantimacatukke samudde sīmaṁ bandhanto paccantimesu janapadesu āpajjati, no majjhimesu, “In the tetrad on ‘outside the central Ganges plain’, if one creates a monastery zone in the ocean, one commits an offense outside the central Ganges plain, not within it.”
atthāpatti majjhimesu janapadesu āpajjati, no paccantimesu; (2) There are offenses that one commits within the central Ganges plain, but not outside it. Sp 5.324: Pañcavaggena gaṇena upasampādento guṇaṅguṇūpāhanaṁ dhuvanahānaṁ cammattharaṇāni ca majjhimesu janapadesu āpajjati no paccantimesu, “Giving the full ordination in a group of five, wearing sandals with multilayered soles, in unrestricted bathing, and having rugs made of skins, one commits an offense within the central Ganges plain, but not outside it.”
atthāpatti paccantimesu ceva janapadesu āpajjati majjhimesu ca; (3) There are offenses that one commits both outside the central Ganges plain and within it. Sp 5.324: Imāni cattāri “idha na kappantī”ti vadantopi paccantimesu āpajjati, “idha kappantī”ti vadanto pana majjhimesu āpajjati. Sesāpattiṁ ubhayattha āpajjati, “In saying that these four are not allowable here, one commits an offense outside the central Ganges plain, but in saying that they are allowable here, one commits an offense within the central Ganges plain. The rest one commits in both places.”
atthāpatti neva paccantimesu janapadesu āpajjati no majjhimesu. (4) There are offenses that one commits neither outside the central Ganges plain nor within it. Sp 5.324: Asādhāraṇaṁ na katthaci āpajjati, “The offenses that are not in common are not committed anywhere.” The point, presumably, is that the offenses of the monks that are not offenses for the nuns are never committed anywhere by the nuns. And the same for the parallel case of offenses of the nuns that are not offenses for the monks.
Atthi paccantimesu janapadesu kappati, no majjhimesu; (1) There are things that are allowable outside the central Ganges plain, but not within it. Sp 5.324: Dutiyacatukke pañcavaggena gaṇena upasampadādi catubbidhampi vatthu paccantimesu janapadesu kappati. “Idaṁ kappatī”ti dīpetumpi tattheva kappati no majjhimesu, “In the second tetrad, the fourfold action that is the basis for an offense, starting with the full ordination in a group of five, is allowable outside the central Ganges plain. Also to proclaim that, ‘This is allowable,’ is allowable just there, not within the central Ganges plain.”
atthi majjhimesu janapadesu kappati, no paccantimesu; (2) There are things that are allowable within the central Ganges plain, but not outside of it. Sp 5.324: “Idaṁ na kappatī”ti dīpetuṁ pana majjhimesu janapadesu kappati no paccantimesu, “But to proclaim, ‘This isn’t allowable,’ is allowable within the central Ganges plain, but not outside of it.”
atthi paccantimesu ceva janapadesu kappati majjhimesu ca; (3) There are things that are allowable both outside the central Ganges plain and within it. Sp 5.324: Sesaṁ “anujānāmi bhikkhave pañca loṇānī”tiādi anuññātakaṁ ubhayattha kappati, “The rest that is allowed, starting with, ‘Monks, I allow five kinds of salt,’ is allowable in both places.”
atthi neva paccantimesu janapadesu kappati no majjhimesu. (4) There are things that are allowable neither outside the central Ganges plain nor within it. Sp 5.324: Yaṁ pana akappiyanti paṭikkhittaṁ, taṁ ubhayatthāpi na kappati, “But whatever is prohibited as unallowable is unallowable in both places.”
Atthāpatti anto āpajjati, no bahi; (1) There are offenses that one commits inside, but not outside. Sp 5.324: Antoādicatukke anupakhajja seyyādiṁ anto āpajjati no bahi, “In the tetrad on inside etc., when encroaching with a sleeping place, etc., one commits an offense inside, but not outside.” “Encroaching with a sleeping place” refers to Bu Pc 16:1.16.1.
atthāpatti bahi āpajjati, no anto; (2) There are offenses that one commits outside, but not inside. Sp 5.324: Ajjhokāse saṅghikamañcādīni nikkhipitvā pakkamanto bahi āpajjati no anto, “Putting a bed, etc., belonging to the Sangha outside and then leaving, one commits an offense outside, but not inside.”
atthāpatti anto ceva āpajjati bahi ca; (3) There are offenses that one commits both inside and outside. Sp 5.324: Sesaṁ anto ceva bahi ca, “The rest are committed both inside and outside.”
atthāpatti neva anto āpajjati no bahi. (4) There are offenses that one commits neither inside nor outside. Sp 5.324: Asādhāraṇaṁ neva anto na bahi, “Offenses not in common are committed neither inside nor outside.”
Atthāpatti antosīmāya āpajjati, no bahisīmāya; (1) There are offenses that one commits inside the monastery zone, not outside. Sp 5.324: Antosīmādicatukke āgantuko vattaṁ apūrento antosīmāya āpajjati, “In the tetrad on inside the monastery zone etc., not fulfilling the duties of a newly arrived monk, one commits an offense inside the monastery zone.”
atthāpatti bahisīmāya āpajjati, no antosīmāya; (2) There are offenses that one commits outside the monastery zone, not inside. Sp 5.324: Gamiyo bahisīmāya … āpajjati, “One departing commits it outside the monastery zone.”
atthāpatti antosīmāya ceva āpajjati bahisīmāya ca; (3) There are offenses that one commits both inside and outside the monastery zone. Sp 5.324: Musāvādādiṁ antosīmāya ca bahisīmāya ca āpajjati, “In lying, etc., one commits an offense both inside and outside the monastery zone.”
atthāpatti neva antosīmāya āpajjati no bahisīmāya. (4) There are offenses that one commits neither inside nor outside the monastery zone. Sp 5.324: Asādhāraṇaṁ na katthaci, “Offenses not in common are not committed anywhere.”
Atthāpatti gāme āpajjati, no araññe; (1) There are offenses that one commits in inhabited areas, not in the wilderness. Sp 5.324: Gāmacatukke antaragharapaṭisaṁyuttaṁ sekhiyapaññattiṁ gāme āpajjati no araññe, “In the tetrad on inhabited areas, regarding the rules of training connected with inhabited areas, one commits an offense in an inhabited area, not in the wilderness.” For an explanation of the rendering “inhabited area” for gāma, see Appendix of Technical Terms.
atthāpatti araññe āpajjati, no gāme; (2) There are offenses that one commits in the wilderness, not in inhabited areas. Sp 5.324: Bhikkhunī aruṇaṁ uṭṭhāpayamānā araññe āpajjati no gāme, “A nun who lets the dawn arise commits an offense in the wilderness, not in an inhabited area.” This is presumably a reference to Bi Ss 3:4.14.1, according to which a bhikkhunī cannot spend the night by herself in the wilderness. The offense is committed at dawn.
atthāpatti gāme ceva āpajjati araññe ca; (3) There are offenses that one commits both in inhabited areas and in the wilderness. Sp 5.324: Musāvādādiṁ gāme ceva āpajjati araññe ca, “In lying, etc., one commits an offense both in an inhabited area and in the wilderness.”
atthāpatti neva gāme āpajjati no araññe. (4) There are offenses that one commits neither in inhabited areas nor in the wilderness. Sp 5.324: Asādhāraṇaṁ na katthaci, “Offenses not in common are not committed anywhere.”
Catasso codanā—There are four kinds of accusing:
vatthusandassanā, āpattisandassanā, saṁvāsapaṭikkhepo, sāmīcipaṭikkhepo. pointing out the action that is the basis for an offense, pointing out the offense, refusing to live together, refusing to act respectfully. —
Cattāro pubbakiccā. There are four kinds of preliminary actions. — Sp 5.324: “Chandapārisuddhiutukkhānaṁ bhikkhugaṇanā ca ovādo”ti ime pana “cattāro pubbakiccā”ti veditabbā, “Consent and purity, announcing the season, counting the monks, and the instruction—these are to be understood as the four kinds of preliminary actions.”
Cattāro pattakallā. There are four kinds of readiness. — Sp 5.324: Cattāro pattakallāti uposatho yāvatikā ca bhikkhū kammappattā te āgatā honti, sabhāgāpattiyo na vijjanti, vajjanīyā ca puggalā tasmiṁ na honti, pattakallanti vuccatīti, “The four kinds of readiness: it is the observance day, all the monks who should be present have arrived, there are no shared offenses, and there is no-one there who should not be present—this is called ‘readiness’.”
Cattāri anaññapācittiyāni. There are four offenses entailing confession concerning “no other”. — Sp 5.324: Cattāri anaññapācittiyānīti “etadeva paccayaṁ karitvā anaññaṁ pācittiya”nti evaṁ vuttāni anupakhajjaseyyākappanasikkhāpadaṁ “ehāvuso gāmaṁ vā nigamaṁ vā”ti sikkhāpadaṁ, sañcicca kukkuccaupadahanaṁ, upassutitiṭṭhananti imāni cattāri, “The four offenses entailing confession concerning ‘no other’: those spoken like this: ‘Having done it for this reason and no other, there is an offense entailing confession’, that is, the training rule on encroaching with a sleeping place, the training rule on ‘Come to the town or village’, intentionally giving rise to anxiety, and eavesdropping—these four.”
Catasso bhikkhusammutiyo. There are four kinds of approval from the monks. — Sp 5.324: Catasso bhikkhusammutiyoti “ekarattampi ce bhikkhu ticīvarena vippavaseyya aññatra bhikkhusammutiyā, aññaṁ navaṁ santhataṁ kārāpeyya aññatra bhikkhusammutiyā, tato ce uttari vippavaseyya aññatra bhikkhusammutiyā, duṭṭhullaṁ āpattiṁ anupasampannassa āroceyya aññatra bhikkhusammutiyā”ti, “The four kinds of approval from the monks: if a monk stays apart from his three robes even for a single day, except with the approval of the monks; if he makes another new blanket, except with the approval of the monks; if he stays apart longer than that, except with the approval of the monks; if he informs a person who is not fully ordained of a grave offense, except with the approval of the monks.”
Cattāri agatigamanāni—There are four ways of acting that are wrong:
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. one is biased by desire, ill will, confusion, or fear. —
Cattāri nāgatigamanāni—There are four ways of acting that are not wrong:
na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati. one is not biased by desire, ill will, confusion, or fear. —
Catūhaṅgehi samannāgato alajjī bhikkhu saṅghaṁ bhindati—When a shameless monk has four qualities, he causes a schism in the Sangha:
chandāgatiṁ gacchanto, dosāgatiṁ gacchanto, mohāgatiṁ gacchanto, bhayāgatiṁ gacchanto. he is biased by desire, ill will, confusion, or fear. —
Catūhaṅgehi samannāgato pesalo bhikkhu bhinnaṁ saṅghaṁ samaggaṁ karoti—When a good monk has four qualities, he unites a divided Sangha:
na chandāgatiṁ gacchanto, na dosāgatiṁ gacchanto, na mohāgatiṁ gacchanto, na bhayāgatiṁ gacchanto. he is not biased by desire, ill will, confusion, or fear. —
Catūhaṅgehi samannāgatassa bhikkhuno vinayo na pucchitabbo—When a monk has four qualities, he should not be asked about the Monastic Law:
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. he is biased by desire, ill will, confusion, or fear. —
Catūhaṅgehi samannāgatena bhikkhunā vinayo na pucchitabbo—When a monk has four qualities, he should not ask about the Monastic Law:
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. he is biased by desire, ill will, confusion, or fear. —
Catūhaṅgehi samannāgatassa bhikkhuno vinayo na vissajjetabbo—When a monk has four qualities, his questions about the Monastic Law should not be replied to:
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. he is biased by desire, ill will, confusion, or fear. —
Catūhaṅgehi samannāgatena bhikkhunā vinayo na vissajjetabbo—When a monk has four qualities, he should not reply to questions about the Monastic Law:
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. he is biased by desire, ill will, confusion, or fear. —
Catūhaṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo—When a monk has four qualities, he should not be allowed to ask questions: Sp 5.323: Anuyogo na dātabboti “idaṁ kappatī”ti pucchantassa pucchāya okāso na dātabbo, “aññaṁ pucchā”ti vattabbo. Iti so neva pucchitabbo nāssa pucchā sotabbāti attho, “Anuyogo na dātabbo: when he asks, ‘Is this allowable?’ he should be not be given the opportunity to question. They should say, ‘Ask someone else.’ In this way, he should neither be asked nor should his questions be listened to. This is the meaning.”
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. he is biased by desire, ill will, confusion, or fear. —
Catūhaṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo—When a monk has four qualities, you should not discuss the Monastic Law with him:
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. he is biased by desire, ill will, confusion, or fear. —
Atthāpatti gilāno āpajjati, no agilāno; There are offenses that one commits when sick, not when not sick; Sp 5.324: Gilānacatukke aññabhesajjena karaṇīyena lolatāya aññaṁ viññāpento gilāno āpajjati, “In the tetrad on sickness, when one needs one kind of medicine, but because of greed asks for another, one commits an offense when sick.”
atthāpatti agilāno āpajjati, no gilāno; there are offenses that one commits when not sick, not when sick; Sp 5.324: Abhesajjakaraṇīyena bhesajjaṁ viññāpento agilāno āpajjati, “When one needs something other than medicine, yet asks for medicine, one commits an offense when not sick.”
atthāpatti gilāno ceva āpajjati agilāno ca; there are offenses that one commits both when sick and when not sick; Sp 5.324: Musāvādādiṁ ubhopi āpajjanti, “When lying, etc., one commits an offense at both times.”
atthāpatti neva gilāno āpajjati no agilāno. there are offenses that one commits neither when sick nor when not sick. — Sp 5.324: Asādhāraṇaṁ ubhopi nāpajjanti, “Offenses not in common are not committed at either time.”
Cattāri adhammikāni pātimokkhaṭṭhapanāni. There are four kinds of illegitimate cancellations of the Monastic Code. —
Cattāri dhammikāni pātimokkhaṭṭhapanāni. There are four kinds of legitimate cancellations of the Monastic Code.
Catukkaṁ niṭṭhitaṁ. The section on fours is finished.
Tassuddānaṁ This is the summary:
Sakavācāya kāyena, “Through one’s own speech, by body,
pasutto ca acittako; While sleeping, unintentionally;
Āpajjanto ca kammena, And while committing, through action,
vohārā caturo tathā. And so four on speech.
Bhikkhūnaṁ bhikkhunīnañca, The monks have, and the nuns have,
parikkhāro ca sammukhā; And requisite, in the presence of;
Ajānakāye majjhe ca, Unknowingly, by body, and in the midst of,
vuṭṭhāti duvidhā tathā. And so twofold on clears.
Paṭilābhena codanā, When one gets it, accusing,
parivāsā ca vuccati; And it is called probation;
Mānattacārikā cāpi, Trial period, and also undertaking,
sāmukkaṁsā paṭiggahi. Unique things, received.
Mahāvikaṭakammāni, Foul edibles, legal procedures,
puna kamme vipattiyo; Again legal procedures, failures;
Adhikaraṇā dussīlā ca, Legal issues, and immoral ones,
sobhanāgantukena ca. Shining, and by a new arrival.
Gamiko vatthunānattā, One departing, variety in the action,
sabhāgupajjhāyena ca; Shared, and with preceptor;
Ācariyo paccayā vā, Teacher, or reasons,
duccaritaṁ sucaritaṁ. Bad conduct, good conduct.
Ādiyanto puggalo ca, Taking for oneself, and people,
araho āsanena ca; Who deserves a seat;
Kāle ca kappati ceva, And at the right time, and it is allowable,
paccantimesu kappati. Outside the central Ganges plain, allowable.
Anto anto ca sīmāya, Inside, and inside the monastery zone,
gāme ca codanāya ca; And in an inhabited area, and with accusing;
Pubbakiccaṁ pattakallaṁ, Preliminary action, readiness,
anaññā sammutiyo ca. ‘No other’, and approvals.
Agati nāgati ceva, Wrong acting, and not wrong acting,
alajjī pesalena ca; Shameless, and with good;
Pucchitabbā duve ceva, And two on should be asked,
vissajjeyyā tathā duve; And another two on should reply;
Anuyogo ca sākacchā, And question, discussion,
gilāno ṭhapanena cāti. Sick, and with cancellation.”
5. Pañcakavāra 5. The section on fives
Pañca āpattiyo. “There are five kinds of offenses. — At Pvr 4:3.2 these are said to be the offenses entailing expulsion, the offenses entailing suspension, the offenses entailing confession, the offenses entailing acknowledgment, and the offenses of wrong conduct.
Pañca āpattikkhandhā. There are five classes of offenses. — As for the previous item.
Pañca vinītavatthūni. There are five grounds of training. — At Pvr 4:5.2 these are said to be the refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the five classes of offenses.
Pañca kammāni ānantarikāni. There are five kinds of actions with results in the next life. — Vibh 941: Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahanto jīvitā voropito hoti, duṭṭhena cittena tathāgatassa lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti – imāni pañca kammāni ānantarikāni, “Killing one’s mother; killing one’s father; killing a perfected one; with a malicious mind, causing the Buddha to bleed; causing a schism in the Sangha—these five actions have results in the next life.”
Pañca puggalā niyatā. There are five kinds of people with fixed rebirth. — Sp 5.325: Pañcakesu pañca puggalā niyatāti ānantariyānamevetaṁ gahaṇaṁ, “Five kinds of people with fixed rebirth: this is just a reference to having results in the next life.”
Pañca chedanakā āpattiyo. There are five offenses involving cutting. — Sp 5.325: Pañca chedanakā āpattiyo nāma pamāṇātikkante mañcapīṭhe nisīdanakaṇḍuppaṭicchādivassikasāṭikāsu sugatacīvare ca veditabbā, “The five offenses involving cutting are to be known as: a bed or bench exceeding the right size; a sitting mat exceeding the right size; an itch-covering cloth exceeding the right size; a rainy-season robe exceeding the right size; a standard robe exceeding the right size.” That is, Bu Pc 87:1.11.1 and Bu Pc 89:2.10.1–92.
Pañcahākārehi āpattiṁ āpajjati. There are five reasons for committing an offense. — Sp 5.325: Pañcahākārehīti alajjitā, aññāṇatā, kukkuccappakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitāti imehi pañcahi, “The five reasons: shamelessness, ignorance, an anxious character, perceiving what is allowable as unallowable, perceiving what is unallowable as allowable—these are the five.”
Pañca āpattiyo. There are five kinds of offenses because of lying. The commentary has no full stop after āpattiyo, but instead after the next word, musāvāda. Since pañca āpattiyo is mentioned as a separate item above, I here follow the commentarial punctuation. Sp 5.325: Pañca āpattiyo musāvādapaccayāti pārājikathullaccayadukkaṭasaṅghādisesapācittiyā, “The five kinds of offenses because of lying: offenses entailing expulsion, serious offenses, offenses of wrong conduct, offenses entailing suspension, and offenses entailing confession.”
Musāvādapaccayā pañcahākārehi kammaṁ na upeti—There are five reasons why a legal procedure is invalid:
sayaṁ vā kammaṁ na karoti, paraṁ vā na ajjhesati, chandaṁ vā pārisuddhiṁ vā na deti, kayiramāne kamme paṭikkosati, kate vā pana kamme adhammadiṭṭhi hoti. (1) one does not do the legal procedure oneself; (2) one does not request someone else; (3) one does not give one’s consent or declare one’s purity; (4) one objects while the legal procedure is being carried out; or (5) one has the view that the completed legal procedure is illegitimate.
Pañcahākārehi kammaṁ upeti—There are five reasons why a legal procedure is valid:
sayaṁ vā kammaṁ karoti, paraṁ vā ajjhesati, chandaṁ vā pārisuddhiṁ vā deti, kayiramāne kamme nappaṭikkosati, kate vā pana kamme dhammadiṭṭhi hoti. (1) one does the legal procedure oneself; (2) one requests someone else; (3) one gives one’s consent or declares one’s purity; (4) one does not object while the legal procedure is being carried out; or (5) one has the view that the completed legal procedure is legitimate.
Pañca piṇḍapātikassa bhikkhuno kappanti—There are five things that are allowable for a monk who only eats almsfood:
anāmantacāro, gaṇabhojanaṁ, paramparabhojanaṁ, anadhiṭṭhānaṁ, avikappanā. (1) visiting families before or after a meal invitation, (2) eating in a group, (3) eating a meal before another, (4) non-determination, (5) non-assignment to another. Sp 5.325: Anadhiṭṭhānanti “gaṇabhojane aññatra samayā”ti vuttaṁ samayaṁ adhiṭṭhahitvā bhojanaṁ adhiṭṭhānaṁ nāma; tathā akaraṇaṁ anadhiṭṭhānaṁ. Avikappanā nāma yā paramparabhojane vikappanā vuttā, tassā akaraṇaṁ, “Non-determination: since it is said, ‘Eating in a group, except on an appropriate occasion’, then, determining the appropriate occasion is called determining a meal. Not doing that is non-determination. Non-assignment to another: the non-doing of what is called transfer in the rule on eating a meal before another.” The former concerns Bu Pc 32:8.15.1, the latter Bu Pc 33:3.15.1.
Pañcahaṅgehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti—When a monk has five qualities, whether he is a bad monk or firm in morality, he is suspected and mistrusted:
pāpabhikkhupi akuppadhammopi vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārigocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunigocaro vā hoti. he regularly associates with sex workers, widows, single women, paṇḍakas, or nuns. — For a discussion of the word paṇḍaka, see Appendix of Technical Terms.
Pañca telāni—There are five kinds of oil:
tilatelaṁ, sāsapatelaṁ, madhukatelaṁ, eraṇḍakatelaṁ, vasātelaṁ. sesame oil, mustard oil, honey-tree oil, castor oil, and oil from fat. —
Pañca vasāni—There are five kinds of fat:
acchavasaṁ, macchavasaṁ, susukāvasaṁ, sūkaravasaṁ, gadrabhavasaṁ. bear fat, fish fat, alligator fat, pig fat, and donkey fat. —
Pañca byasanāni—There are five kinds of losses:
ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ. loss of relatives, loss of property, loss of health, loss of morality, and loss of view. —
Pañca sampadā—There are five kinds of successes:
ñātisampadā, bhogasampadā, arogasampadā, sīlasampadā, diṭṭhisampadā. success in relatives, success in property, success in health, success in morality, and success in view.
Pañca nissayapaṭippassaddhiyo upajjhāyamhā—There are five reasons why the formal support from a preceptor comes to an end:
upajjhāyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī. (1) the preceptor goes away; (2) the preceptor disrobes; (3) the preceptor dies; (4) the preceptor joins another religion or sect; or (5) the preceptor says so. For an explanation of the rendering “disrobes” for vibbhanto, see vibbhamati in Appendix of Technical Terms.
Pañca puggalā na upasampādetabbā—There are five kinds of people who should not be given the full ordination:
addhānahīno, aṅgahīno, vatthuvipanno, karaṇadukkaṭako, aparipūro. (1) one lacking in age, (2) one lacking in limbs, (3) one who is deficient as object, (4) one who has acted wrongly, (5) one who is incomplete. Sp 5.322: Vatthuvipanno nāma paṇḍako tiracchānagato ubhatobyañjanako ca. Avasesā theyyasaṁvāsakādayo aṭṭha abhabbapuggalā karaṇadukkaṭakā nāma, “A paṇḍaka, an animal, and a gynandromorph are called deficient as object. The remaining eight incapable persons, starting with the fake monk, are called those who have acted wrongly.” Sp 5.322: Aparipūro nāma aparipuṇṇapattacīvaro, “One who is incomplete: not complete in bowl and robes.”
Pañca paṁsukūlāni—There are five kinds of rags:
sosānikaṁ, pāpaṇikaṁ, undūrakkhāyikaṁ, upacikakkhāyikaṁ, aggidaḍḍhaṁ. (1) those from a charnel ground, (2) those from a shop, (3) those eaten by rats, (4) those eaten by termites, (5) those burned by fire.
Aparānipi pañca paṁsukūlāni—There are five other kinds of rags:
gokhāyikaṁ, ajakkhāyikaṁ, thūpacīvaraṁ, ābhisekikaṁ, gatapaṭiyāgataṁ. (1) those chewed by cattle, (2) those chewed by goats, (3) those left at a stupa, (4) those discarded from a king’s consecration, (5) those taken to and then brought back from a charnel ground. Sp 5.325: Thūpacīvaranti vammikaṁ parikkhipitvā balikammakataṁ. Ābhisekikanti nahānaṭṭhāne vā rañño abhisekaṭṭhāne vā chaḍḍitacīvaraṁ. Bhatapaṭiyābhatanti susānaṁ netvā puna ānītakaṁ, “Thūpacīvara: having encircled a hill, it is done as an offering. Ābhisekika: a cloth discarded at a bathing place or at the place of a king’s consecration. Bhatapaṭiyābhata: having taken it to a charnel ground, it is brought back again.” Sp-yoj 5.325: Thūpacīvaranti ettha thūpaṁ parikkhipitvā kataṁ cīvaraṁ thūpacīvaranti dassento āha “vammika”ntiādi, “Thūpacīvara: here, having encircled a stupa, the expression thūpacīvaraṁ referring to a finished robe, ‘hill’ is said, etc.”
Pañca avahārā—There are five kinds of removing:
theyyāvahāro, pasayhāvahāro, parikappāvahāro, paṭicchannāvahāro, kusāvahāro. removing by theft, removing by force, removing dependent on conditions, removing by concealing, removing by drawing lots. —
Pañca mahācorā santo saṁvijjamānā lokasmiṁ. There are five notorious gangsters to be found in the world. — See Bu Pj 4:1.3.1.
Pañca avissajjaniyāni. There are five things not to be given away. — See Kd 16:15.2.1.
Pañca avebhaṅgiyāni. There are five things not to be distributed. — See Kd 16:16.2.13.
Pañcāpattiyo kāyato samuṭṭhanti, na vācato na cittato. There are five kinds of offenses that originate from body, not from speech and mind. — Sp 5.325: Pañcāpattiyo kāyato samuṭṭhantīti paṭhamena āpattisamuṭṭhānena pañca āpattiyo āpajjati, “bhikkhu kappiyasaññī saññācikāya kuṭiṁ karotī”ti evaṁ antarapeyyāle vuttāpattiyo, “The five kinds of offenses that originate from the body: through the first origination of offenses, one commits five offenses. These are the offenses spoken of in the internal repetition in this way: ‘When a monk, perceiving it as allowable and by means of begging, builds a hut.’” The internal repetition is at Pvr 4.
Pañcāpattiyo kāyato ca vācato ca samuṭṭhanti, na cittato. There are five kinds of offenses that originate from body and speech, not from mind. — Sp 5.325: Pañca āpattiyo kāyato ca vācato cāti tatiyena āpattisamuṭṭhānena pañca āpattiyo āpajjati, “bhikkhu kappiyasaññī saṁvidahitvā kuṭiṁ karotī”ti evaṁ tattheva vuttā āpattiyo, “The five kinds of offenses that originate from the body and speech: through the third origination of offenses, one commits five offenses. These are the offenses spoken of just there in this way: ‘When a monk, perceiving it as allowable and having appointed someone, builds a hut.’” Again, this refers to the internal repetition.
Pañcāpattiyo desanāgāminiyo. There are five kinds of offenses that are confessable. — Sp 5.325: Desanāgāminiyoti ṭhapetvā pārājikañca saṅghādisesañca avasesā, “Confessable: apart from the offenses entailing expulsion and the offenses entailing suspension, the rest.”
Pañca saṅghā. There are five kinds of sangha. — See Kd 9:4.1.1.
Pañca pātimokkhuddesā. There are five ways of reciting the Monastic Code. — See Kd 2:15.1.4.
Sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampādetabbaṁ. Outside the central Ganges plain, the full ordination is to be given by a group of five, including one expert on the Monastic Law. —
Pañcānisaṁsā kathinatthāre. There are five benefits of performing the robe-making ceremony. — See Kd 7:1.3.4.
Pañca kammāni. There are five kinds of legal procedures. — Sp 5.325: Pañca kammānīti tajjanīyaniyassapabbājanīyapaṭisāraṇīyāni cattāri ukkhepanīyañca tividhampi ekanti pañca, “The five kinds of legal procedures: censure, demotion, banishment, and reconciliation are four, and the threefold ejection is one, making it five.”
Yāvatatiyake pañca āpattiyo. There are five ‘for the third time’ offenses. — Sp 5.325: Yāvatatiyake pañcāti ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṁ samanubhāsanāya appaṭinissajjantiyā pārājikaṁ thullaccayaṁ dukkaṭanti tisso, bhedakānuvattakādisamanubhāsanāsu saṅghādiseso, pāpikāya diṭṭhiyā appaṭinissagge pācittiyaṁ, “The five ‘for the third time’: when a nun takes sides with one who has been ejected and does not stop when pressed for the third time, there are three offenses: the offense entailing expulsion, the serious offense, and the offense of wrong conduct. When pressing one who is supporting a schism, etc., there is an offense entailing suspension. For not giving up a bad view, there is an offense entailing confession.”
Pañcahākārehi adinnaṁ ādiyantassa āpatti pārājikassa. When five factors are fulfilled, there is an offense entailing expulsion for one who steals. — See Bu Pj 2:6.1.1.
Pañcahākārehi adinnaṁ ādiyantassa āpatti thullaccayassa. When five factors are fulfilled, there is a serious offense for one who steals. — See Bu Pj 2:6.1.9.
Pañcahākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. When five factors are fulfilled, there is an offense of wrong conduct for one who steals. — See Bu Pj 2:6.1.17.
Pañca akappiyāni na paribhuñjitabbāni—There are five unallowable things that should not be used:
adinnañca hoti, aviditañca hoti, akappiyañca hoti, appaṭiggahitañca hoti, akatātirittañca hoti. what has not been given, what is not known about, what is not allowable, what has not been received, what has not been made left over. — Sp 5.325: Aviditanti paṭiggaṇhāmīti cetanāya abhāvena aviditaṁ, “Avidita: not known about because of the absence of the volition ‘I receive’.” The point may simply be that one does not know whether a certain food has been received or not.
Pañca kappiyāni paribhuñjitabbāni—There are five allowable things that may be used:
dinnañca hoti, viditañca hoti, kappiyañca hoti, paṭiggahitañca hoti, katātirittañca hoti. what has been given, what is known about, what is allowable, what has been received, what has been made left over. —
Pañca dānāni apuññāni puññasammatāni lokasmiṁ—There are five gifts without merit that are considered meritorious in the world:
majjadānaṁ, samajjadānaṁ, itthidānaṁ, usabhadānaṁ, cittakammadānaṁ. alcohol, entertainment, a woman, a bull, and a picture. —
Pañca uppannā duppaṭivinodayā—There are five things that are hard to remove:
uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṁ paṭibhānaṁ duppaṭivinodayaṁ, uppannaṁ gamiyacittaṁ duppaṭivinodayaṁ. desire, ill will, confusion, feeling inspired to speak, and the thought of departing. See also AN 5.160:1.1.
Pañcānisaṁsā sammajjaniyā—There are five benefits of sweeping:
sakacittaṁ pasīdati, paracittaṁ pasīdati, devatā attamanā honti, pāsādikasaṁvattanikakammaṁ upacinati, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. (1) one’s own mind becomes serene, (2) the minds of others become serene, (3) the gods are pleased, (4) one accumulates actions that lead to being inspiring, (5) at the break-up of the body after death one is reborn in heaven.
Aparepi pañcānisaṁsā sammajjaniyā—There are five other benefits of sweeping:
sakacittaṁ pasīdati, paracittaṁ pasīdati, devatā attamanā honti, satthusāsanaṁ kataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati. (1) one’s own mind becomes serene, (2) the minds of others become serene, (3) the gods are pleased, (4) one carries out the Teacher’s instruction, (5) later generations follow one’s example.
Pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has five qualities, he is considered ignorant:
attano bhāsapariyantaṁ na uggaṇhāti, parassa bhāsapariyantaṁ na uggaṇhāti, attano bhāsapariyantaṁ na uggahetvā parassa bhāsapariyantaṁ na uggahetvā adhammena kāreti appaṭiññāya. (1) he does not grasp what is proper for himself to say; (2) he does not grasp what is proper for others to say; (3-5) not grasping either, he makes them act illegitimately, without their admission. Sp 5.325: Attano bhāsapariyantaṁ na uggaṇhātīti “imasmiṁ vatthusmiṁ ettakaṁ suttaṁ upalabbhati, ettako vinicchayo, ettakaṁ suttañca vinicchayañca vakkhāmī”ti evaṁ attano bhāsapariyantaṁ na uggaṇhāti. “Ayaṁ codakassa purimakathā, ayaṁ pacchimakathā, ayaṁ cuditakassa purimakathā, ayaṁ pacchimakathā, ettakaṁ gayhūpagaṁ, ettakaṁ na gayhūpaga”nti evaṁ anuggaṇhanto pana parassa bhāsapariyantaṁ na uggaṇhāti nāma, “Attano bhāsapariyantaṁ na uggaṇhāti: ‘In regard to this action that is a basis for an offense, this is the rule and this is its application. I will speak about the rule and its application.’ He does not grasp, in such a way, what is proper for himself to say. ‘This was said first by the accuser, this was said last. This was said first by the accused, this was said last. This is fit to be taken up, this is not.’ If he does not grasp, in such a way, it is called, ‘He does not grasp what is proper for others to say’.” In the Suttas, pariyanta, when used in combination with speech, often refers to conciseness of speech, e.g. in the gradual training at MN 27. Here the context requires a different meaning.
Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has five qualities, he is considered learned:
attano bhāsapariyantaṁ uggaṇhāti, parassa bhāsapariyantaṁ uggaṇhāti, attano bhāsapariyantaṁ uggahetvā parassa bhāsapariyantaṁ uggahetvā dhammena kāreti paṭiññāya. (1) he grasps what is proper for himself to say; (2) he grasps what is proper for others to say; (3-5) grasping both, he makes them act legitimately, in accordance with their admission.
Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has five other qualities, he is considered ignorant:
āpattiṁ na jānāti, āpattiyā mūlaṁ na jānāti, āpattisamudayaṁ na jānāti, āpattinirodhaṁ na jānāti, āpattinirodhagāminiṁ paṭipadaṁ na jānāti. (1) he does not know the offenses; (2) he does not know the roots of the offenses; (3) he does not know the origins of the offenses; (4) he does not know the ending of the offenses; (5) he does not know the way leading to the ending of the offenses.
Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has five qualities, he is considered learned:
āpattiṁ jānāti, āpattiyā mūlaṁ jānāti, āpattisamudayaṁ jānāti, āpattinirodhaṁ jānāti, āpattinirodhagāminiṁ paṭipadaṁ jānāti. (1) he knows the offenses; (2) he knows the roots of the offenses; (3) he knows the origins of the offenses; (4) he knows the ending of the offenses; (5) he knows the way leading to the ending of the offenses.
Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has five other qualities, he is considered ignorant:
adhikaraṇaṁ na jānāti, adhikaraṇassa mūlaṁ na jānāti, adhikaraṇasamudayaṁ na jānāti, adhikaraṇanirodhaṁ na jānāti, adhikaraṇanirodhagāminiṁ paṭipadaṁ na jānāti. (1) he does not know the legal issues; (2) he does not know the root of the legal issues; (3) he does not know the origin of the legal issues; (4) he does not know the ending of the legal issues; (5) he does not know the way leading to the ending of the legal issues.
Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has five qualities, he is considered learned:
adhikaraṇaṁ jānāti, adhikaraṇassa mūlaṁ jānāti, adhikaraṇasamudayaṁ jānāti, adhikaraṇanirodhaṁ jānāti, adhikaraṇanirodhagāminiṁ paṭipadaṁ jānāti. (1) he knows the legal issues; (2) he knows the root of the legal issues; (3) he knows the origin of the legal issues; (4) he knows the ending of the legal issues; (5) he knows the way leading to the ending of the legal issues.
Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has five other qualities, he is considered ignorant:
vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, anupaññattiṁ na jānāti, anusandhivacanapathaṁ na jānāti. (1) he does not know the actions that are the bases for offenses; (2) he does not know the origin stories; (3) he does not know the rules; (4) he does not know the additions to the rules; (5) he does not know the sequence of statements. Sp 5.359: Anusandhivacanapathaṁ na jānātīti kathānusandhivacanaṁ vinicchayānusandhivacanañca na jānāti, “‘He does not know the sequence of statements’: he does not know the sequence of statements and the sequence of decisions.”
Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has five qualities, he is considered learned:
vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, anupaññattiṁ jānāti, anusandhivacanapathaṁ jānāti. (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 additions to the rules; (5) he knows the sequence of statements.
Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has five other qualities, he is considered ignorant:
ñattiṁ na jānāti, ñattiyā karaṇaṁ na jānāti, na pubbakusalo hoti, na aparakusalo hoti, akālaññū ca hoti. (1) he does not know the motion; (2) he does not know how the motion is done; (3) he is not skilled in what comes first; (4) he is not skilled in what comes afterwards; (5) he does not know the right time. Sp 5.325: Na pubbakusalo hoti na aparakusaloti pubbe kathetabbañca pacchā kathetabbañca na jānāti, ñatti nāma pubbe ṭhapetabbā, pacchā na ṭhapetabbātipi na jānāti, “He is not skilled in what comes first; he is not skilled in what comes afterwards: he does not know what should be said first and what should be said afterwards. He does not know that the motion should be put forward first, not afterwards.”
Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has five qualities, he is considered learned:
ñattiṁ jānāti, ñattiyā karaṇaṁ jānāti, pubbakusalo hoti, aparakusalo hoti, kālaññū ca hoti. (1) he knows the motion; (2) he knows how the motion is done; (3) he is skilled in what comes first; (4) he is skilled in what comes afterwards; (5) he knows the right time.
Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has five other qualities, he is considered ignorant:
āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, ācariyaparamparā kho panassa na suggahitā hoti na sumanasikatā na sūpadhāritā. (1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he has not well-learned and well-remembered his teachers’ tradition.
Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has five qualities, he is considered learned:
āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānati, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, ācariyaparamparā kho panassa suggahitā hoti sumanasikatā sūpadhāritā. (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 well-learned and well-remembered his teachers’ tradition.
Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has five other qualities, he is considered ignorant:
āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni na vitthārena svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso. (1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he has not properly learned either Monastic Codes in detail, and he has not analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition.
Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has five qualities, he is considered learned:
āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso. (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 properly learned both Monastic Codes in detail, and has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.
Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has five other qualities, he is considered ignorant:
āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, adhikaraṇe ca na vinicchayakusalo hoti. (1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he is not skilled in deciding legal issues.
Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has five qualities, he is considered learned:
āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, adhikaraṇe ca vinicchayakusalo hoti. (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 is skilled in deciding legal issues.
Pañca āraññikā—There are five kinds of wilderness dwellers:
mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, “vaṇṇitaṁ buddhehi buddhasāvakehī”ti āraññiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya āraññiko hoti. one who is a wilderness dweller (1) because of stupidity and folly; (2) because one is overcome by bad desires; (3) because of insanity and derangement; (4) because it is praised by the Buddhas and their disciples; or (5) because of fewness of wishes, contentment, self-effacement, seclusion, and not needing anything else. Sp 5.325: Taṁ idamatthitaṁyeva nissāya na aññaṁ kiñci lokāmisanti attho, “They depend on ‘not needing anything else’, not on any other material things. This is the meaning.”
Pañca piṇḍapātikā …pe… There are five kinds of people who only eat almsfood …
pañca paṁsukūlikā …pe… There are five kinds of people who wear rag robes …
pañca rukkhamūlikā …pe… There are five kinds of people who live at the foot of a tree …
pañca sosānikā …pe… There are five kinds of people who live in charnel grounds …
pañca abbhokāsikā …pe… There are five kinds of people who live out in the open … For an explanation of the rendering “out in the open” for abbhokāsa, see Appendix of Technical Terms.
pañca tecīvarikā …pe… There are five kinds of people who only have three robes …
pañca sapadānacārikā …pe… There are five kinds of people who go on continuous almsround …
pañca nesajjikā …pe… There are five kinds of people who never lie down …
pañca yathāsanthatikā …pe… There are five kinds of people who accept any kind of resting place … Nidd-a.I.17: Yadeva santhataṁ yathāsanthataṁ, idaṁ tuyhaṁ pāpuṇātīti evaṁ paṭhamaṁ uddiṭṭhasenāsanassetaṁ adhivacanaṁ, “Yathāsanthata: whatever is a mat. ‘This is for you’: in this way this is a description of the resting place one is designated first.”
pañca ekāsanikā …pe… There are five kinds of people who eat in one sitting per day …
pañca khalupacchābhattikā …pe… There are five kinds of people who refuse to accept food offered after the meal has begun …
pañca pattapiṇḍikā—There are five kinds of people who eat only from the almsbowl:
mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, “vaṇṇitaṁ buddhehi buddhasāvakehī”ti pattapiṇḍiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya pattapiṇḍiko hoti. one who eats only from the almsbowl (1) because of stupidity and folly; (2) because one is overcome by bad desires; (3) because of insanity and derangement; (4) because it is praised by the Buddhas and their disciples; or (5) because of fewness of wishes, contentment, self-effacement, seclusion, and not needing anything else.
Pañcahaṅgehi samannāgatena bhikkhunā nānissitena vatthabbaṁ—When a monk has five qualities, he should not live without formal support:
uposathaṁ na jānāti, uposathakammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavasso hoti. (1) he does not know about the observance-day ceremony; (2) he does not know the observance-day procedure; (3) he does not know the Monastic Code; (4) he does not know the recitation of the Monastic Code; (5) he has less than five years of seniority.
Pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ—But when a monk has five qualities, he may live without formal support:
uposathaṁ jānāti, uposathakammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā. (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.
Aparehipi pañcahaṅgehi samannāgatena bhikkhunā nānissitena vatthabbaṁ—When a monk has five other qualities, he should not live without formal support:
pavāraṇaṁ na jānāti, pavāraṇākammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavasso hoti. (1) he does not know about the invitation ceremony; (2) he does not know the invitation procedure; (3) he does not know the Monastic Code; (4) he does not know the recitation of the Monastic Code; (5) he has less than five years of seniority.
Pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ—But when a monk has five qualities, he may live without formal support:
pavāraṇaṁ jānāti, pavāraṇākammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā. (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.
Aparehipi pañcahaṅgehi samannāgatena bhikkhunā nānissitena vatthabbaṁ—When a monk has five other qualities, he should not live without formal support:
āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, ūnapañcavasso hoti. (1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he has less than five years of seniority.
Pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ—But when a monk has five qualities, he may live without formal support:
āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā. (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.
Pañcahaṅgehi samannāgatāya bhikkhuniyā nānissitāya vatthabbaṁ—When a nun has five qualities, she should not live without formal support:
uposathaṁ na jānāti, uposathakammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavassā hoti. (1) she does not know about the observance-day ceremony; (2) she does not know the observance-day procedure; (3) she does not know the Monastic Code; (4) she does not know the recitation of the Monastic Code; (5) she has less than five years of seniority.
Pañcahaṅgehi samannāgatāya bhikkhuniyā anissitāya vatthabbaṁ—But when a nun has five qualities, she may live without formal support:
uposathaṁ jānāti, uposathakammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavassā vā hoti atirekapañcavassā vā. (1) she knows about the observance-day ceremony; (2) she knows the observance-day procedure; (3) she knows the Monastic Code; (4) she knows the recitation of the Monastic Code; (5) she has five or more years of seniority.
Aparehipi pañcahaṅgehi samannāgatāya bhikkhuniyā nānissitāya vatthabbaṁ—When a nun has five other qualities, she should not live without formal support:
pavāraṇaṁ na jānāti, pavāraṇākammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavassā hoti. (1) she does not know about the invitation ceremony; (2) she does not know the invitation procedure; (3) she does not know the Monastic Code; (4) she does not know the recitation of the Monastic Code; (5) she has less than five years of seniority.
Pañcahaṅgehi samannāgatāya bhikkhuniyā anissitāya vatthabbaṁ—But when a nun has five qualities, she may live without formal support:
pavāraṇaṁ jānāti, pavāraṇākammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavassā vā hoti atirekapañcavassā vā. (1) she knows about the invitation ceremony; (2) she knows the invitation procedure; (3) she knows the Monastic Code; (4) she knows the recitation of the Monastic Code; (5) she has five or more years of seniority.
Aparehipi pañcahaṅgehi samannāgatāya bhikkhuniyā nānissitāya vatthabbaṁ—When a nun has five other qualities, she should not live without formal support:
āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, ūnapañcavassā hoti. (1) she does not know the offenses and non-offenses; (2) she does not know the light and heavy offenses; (3) she does not know the curable and incurable offenses; (4) she does not know the grave and minor offenses; (5) she has less than five years of seniority.
Pañcahaṅgehi samannāgatāya bhikkhuniyā anissitāya vatthabbaṁ—But when a nun has five qualities, she may live without formal support:
āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, pañcavassā vā hoti atirekapañcavassā vā. (1) she knows the offenses and non-offenses; (2) she knows the light and heavy offenses; (3) she knows the curable and incurable offenses; (4) she knows the grave and minor offenses; (5) she has five or more years of seniority.
Pañca ādīnavā apāsādike—There are five dangers in being uninspiring: Sp 5.325: Apāsādikanti kāyaduccaritādi akusalakammaṁ vuccati, “Unwholesome actions of misconduct by body, etc., are called ‘being uninspiring’.”
attāpi attānaṁ upavadati, anuviccapi viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. (1) you criticize yourself; (2) after investigating, wise people blame you; (3) you get a bad reputation; (4) you die confused; (5) after death, you are reborn in a lower realm.
Pañcānisaṁsā pāsādike—There are five benefits in being inspiring:
attāpi attānaṁ na upavadati, anuviccapi viññū pasaṁsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. (1) you do not criticize yourself; (2) after investigating, wise people praise you; (3) you get a good reputation; (4) you die unconfused; (5) after death, you are reborn in heaven.
Aparepi pañca ādīnavā apāsādike—There are five other dangers in being uninspiring:
appasannā na pasīdanti, pasannānaṁ ekaccānaṁ aññathattaṁ hoti, satthusāsanaṁ akataṁ hoti, pacchimā janatā diṭṭhānugatiṁ nāpajjati, cittamassa na pasīdati. (1) you do not give rise to confidence in those without it; (2) you cause some to lose their confidence; (3) you don’t carry out the Teacher’s instructions; (4) later generations follow your example; (5) your mind doesn’t become serene. I read āpajjati with SRT, as against nāpajjati in MS.
Pañcānisaṁsā pāsādike—And there are five benefits in being inspiring:
appasannā pasīdanti, pasannānaṁ bhiyyobhāvāya hoti, satthusāsanaṁ kataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa pasīdati. (1) you give rise to confidence in those without it; (2) you increase the confidence of those who have it; (3) you carry out the Teacher’s instructions; (4) later generations follow your example; (5) your mind becomes serene.
Pañca ādīnavā kulūpake—There are five dangers of associating with families:
anāmantacāre āpajjati, raho nisajjāya āpajjati, paṭicchanne āsane āpajjati, mātugāmassa uttarichappañcavācāhi dhammaṁ desento āpajjati, kāmasaṅkappabahulo ca viharati. (1) one commits the offense of visiting families before or after a meal invitation; (2) one commits the offense of sitting down in private; (3) one commits the offense of sitting down on a concealed seat; (4) one commits the offense of teaching more than five or six sentences to a woman; (5) one has a lot of worldly thoughts. The first four of these refer respectively to: Bu Pc 46:5.6.1/Bi Pc 127; Bu Pc 45:1.14.1/Bi Pc 126; Bu Pc 44:1.14.1/Bi Pc 125; and Bu Pc 7:3.11.1/Bi Pc 103.
Pañca ādīnavā kulūpakassa bhikkhuno—There are five dangers for a monk who associates with families:
ativelaṁ kulesu saṁsaṭṭhassa viharato mātugāmassa abhiṇhadassanaṁ, dassane sati saṁsaggo, saṁsagge sati vissāso, vissāse sati otāro, otiṇṇacittassetaṁ bhikkhuno pāṭikaṅkhaṁ anabhirato vā brahmacariyaṁ carissati aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjissati sikkhaṁ vā paccakkhāya hīnāyāvattissati. (1) when he associates too much with families, he often sees women; (2) because of seeing them, he associates with them; (3) because of associating with them, there is intimacy; (4) because of intimacy, there is lust; (5) because his mind is overcome by lust, it is to be expected that he will be dissatisfied with the spiritual life, that he will commit a certain defiled offense, or that he will renounce the training and return to the lower life. See also AN 5.55:1.1.
Pañca bījajātāni—There are five kinds of propagation:
mūlabījaṁ, khandhabījaṁ, phaḷubījaṁ, aggabījaṁ, bījabījaññeva pañcamaṁ. (1) propagation from roots, (2) propagation from stems, (3) propagation from joints, (4) propagation from cuttings, (5) propagation from regular seeds as the fifth.
Pañcahi samaṇakappehi phalaṁ paribhuñjitabbaṁ—When fruit is allowable for monastics for any of five reasons, it may be eaten:
aggiparijitaṁ, satthaparijitaṁ, nakhaparijitaṁ, abījaṁ, nibbattabījaññeva pañcamaṁ. (1) it has been damaged by fire, (2) it has been damaged by a knife, (3) it has been damaged by a fingernail, (4) it’s seedless, (5) the seeds have been removed.
Pañca visuddhiyo—There are five kinds of purification:
nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ, ayaṁ paṭhamā visuddhi; (1) After reciting the introduction, the rest is announced as if heard.
nidānaṁ uddisitvā cattāri pārājikāni uddisitvā avasesaṁ sutena sāvetabbaṁ, ayaṁ dutiyā visuddhi; (2) After reciting the introduction and the four rules entailing expulsion, the rest is announced as if heard.
nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṁ sutena sāvetabbaṁ, ayaṁ tatiyā visuddhi; (3) After reciting the introduction, the four rules entailing expulsion, and the thirteen rules entailing suspension, the rest is announced as if heard.
nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṁ sutena sāvetabbaṁ, ayaṁ catutthā visuddhi; (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.
vitthāreneva pañcamī. (5) In full is the fifth.
Aparāpi pañca visuddhiyo—There are five other kinds of purification:
suttuddeso, pārisuddhiuposatho, adhiṭṭhānuposatho, pavāraṇā, sāmaggīuposathoyeva pañcamo. (1) the observance-day ceremony which consists of reciting the Monastic Code, (2) the observance-day ceremony which consists of declaring purity, (3) the observance-day ceremony which consists of a determination, (4) the invitation ceremony, (5) the observance-day ceremony for the sake of unity as the fifth.
Pañcānisaṁsā vinayadhare—There are five benefits of being an expert on the Monastic Law:
attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṁ paṭisaraṇaṁ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṁ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hoti. (1) your own morality is well guarded; (2) you are 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 are practicing for the longevity of the true Teaching.
Pañca adhammikāni pātimokkhaṭṭhapanāni. There are five kinds of illegitimate cancellations of the Monastic Code. — See Kd 19:3.3.25.
Pañca dhammikāni pātimokkhaṭṭhapanānīti. There are five kinds of legitimate cancellations of the Monastic Code.” See Kd 19:3.3.31.
Pañcakaṁ niṭṭhitaṁ. The section on fives is finished.
Tassuddānaṁ This is the summary:
Āpatti āpattikkhandhā, “Offense, classes of offenses,
vinītānantarena ca; Training, and with the next life;
Puggalā chedanā ceva, People, and involving cutting,
āpajjati ca paccayā. And committing, because of.
Na upeti upeti ca, Invalid, and valid,
kappantusaṅkitelañca; Allowable, suspected, and oil;
Vasaṁ byasanā sampadā, Fat, loss, successes,
passaddhi puggalena ca. Comes to an end, and with people.
Sosānikaṁ khāyitañca, Charnel ground, and chewed,
theyyaṁ coro ca vuccati; Theft, and one called a gangster;
Avissajji avebhaṅgi, Not to be given away, not to be shared out,
kāyato kāyavācato. From body, from body and speech.
Desanā saṅghaṁ uddesaṁ, Confessable, Sangha, reciting,
paccantikathinena ca; Outside, and with the robe-making ceremony;
Kammāni yāvatatiyaṁ, Legal procedures, for the third time,
pārājithulladukkaṭaṁ. An offense entailing expulsion, a serious offense, an offense of wrong conduct.
Akappiyaṁ kappiyañca, Unallowable, and allowable,
apuññaduvinodayā; Without merit, hard to remove;
Sammajjanī apare ca, Sweeping, and other,
bhāsaṁ āpattimeva ca. To say, and also offenses.
Adhikaraṇaṁ vatthu ñatti, Legal issue, action that is the basis for an offense, motion,
āpattā ubhayāni ca; And both offenses and non-offenses;
Lahukaṭṭhamakā ete, These are light and strong,
kaṇhasukkā vijānatha. You should understand dark and bright.
Araññaṁ piṇḍapātañca, Wilderness, and almsfood,
paṁsurukkhasusānikā; Rag robe, tree, people who live in charnel grounds;
Abbhokāso cīvarañca, Out in the open, and robe,
sapadāno nisajjiko. Continuous, one who never lies down.
Santhati khalu pacchāpi, Resting place, also after,
pattapiṇḍikameva ca; And one who eats only from the bowl;
Uposathaṁ pavāraṇaṁ, Observance-day ceremony, invitation ceremony,
āpattānāpattipi ca. And also offenses and non-offenses.
Kaṇhasukkapadā ete, These verses on dark and bright,
bhikkhunīnampi te tathā; They are the same for the nuns;
Apāsādikapāsādi, Being uninspiring, being inspiring,
tatheva apare duve. And so two others.
Kulūpake ativelaṁ, Associating with families, too much,
bījaṁ samaṇakappi ca; Propagation, and allowable for monastics;
Visuddhi apare ceva, Purification, and another,
vinayādhammikena ca; Monastic Law, and with illegitimate;
Dhammikā ca tathā vuttā, And so legitimate is spoken of,
niṭṭhitā suddhipañcakāti. The basic section on fives is finished.”
6. Chakkavāra 6. The section on sixes
Cha agāravā. “There are six kinds of disrespect. — See Pvr 4:9.2.
Cha gāravā. There are six kinds of respect. — See Pvr 4:10.2.
Cha vinītavatthūni. There are six grounds of training. — See Pvr 4:11.2.
Cha sāmīciyo. There are six proper ways. — Sp 5.326: Cha sāmīciyoti “so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṁ tattha sāmīci”, “yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassāti ayaṁ tattha sāmīci”, “ayaṁ te bhikkhu patto yāva bhedanāya dhāretabboti ayaṁ tattha sāmīci”, “tato nīharitvā bhikkhūhi saddhiṁ saṁvibhajitabbaṁ, ayaṁ tattha sāmīci”, “aññātabbaṁ paripucchitabbaṁ paripañhitabbaṁ, ayaṁ tattha sāmīci”, “yassa bhavissati so harissatīti ayaṁ tattha sāmīcī”ti imā bhikkhupātimokkheyeva cha sāmīciyo, “The six proper ways: ‘That monk is not rehabilitated and those monks are at fault. This is the proper procedure;’ ‘“Please recover what’s yours, or it might perish.” This is the proper procedure;’ ‘“Monk, this bowl is yours. Keep it until it breaks.” This is the proper procedure;’ ‘He should take it away and share it with the monks. This is the proper procedure;’ ‘He should understand, should question, should enquire. This is the proper procedure;’ ‘“Whoever owns it will come and get it.” This is the proper procedure.’ These are the six proper ways in the Monastic Code for the monks.”
Cha āpattisamuṭṭhānā. There are six originations of offenses. —
Chacchedanakā āpattiyo. There are six offenses involving cutting. — Sp 5.326: Cha chedanakāti pañcake vuttā pañca bhikkhunīnaṁ udakasāṭikāya saddhiṁ cha, “The six involving cutting: the five mentioned in the fives together with the bathing robe for nuns, making it six.”
Chahākārehi āpattiṁ āpajjati. There are six ways of committing an offense. — Sp 5.326: Chahākārehīti alajjitā aññāṇatā kukkuccapakatatā akappiye kappiyasaññitā kappiye akappiyasaññitā satisammosāti, “The six ways: shamelessness, ignorance, an anxious character, perceiving what is allowable as unallowable, perceiving what is unallowable as allowable, and absentmindedness.”
Chānisaṁsā vinayadhare. There are six benefits of being an expert on the Monastic Law. — Sp 5.326: Cha ānisaṁsā vinayadhareti pañcake vuttā pañca tassādheyyo uposathoti iminā saddhiṁ cha, “The six benefits of being an expert on the Monastic Law: the five mentioned in the fives together with the observance-day ceremony being entrusted to them, making it six.”
Cha paramāni. There are six rules about ‘at the most’. — Sp 5.326: Cha paramānīti “dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ, māsaparamaṁ tena bhikkhunā taṁ cīvaraṁ nikkhipitabbaṁ, santaruttaraparamaṁ tena bhikkhunā tato cīvaraṁ sāditabbaṁ, chakkhattuparamaṁ tuṇhībhūtena uddissa ṭhātabbaṁ, navaṁ pana bhikkhunā santhataṁ kārāpetvā chabbassāni dhāretabbaṁ chabbassaparamatā dhāretabbaṁ, tiyojanaparamaṁ sahatthā dhāretabbāni, dasāhaparamaṁ atirekapatto dhāretabbo, sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni, chārattaparamaṁ tena bhikkhunā tena cīvarena vippavasitabbaṁ, catukkaṁsaparamaṁ, aḍḍhateyyakaṁsaparamaṁ, dvaṅgulapabbaparamaṁ ādātabbaṁ, aṭṭhaṅgulaparamaṁ mañcapaṭipādakaṁ, aṭṭhaṅgulaparamaṁ dantakaṭṭha”nti imāni cuddasa paramāni. Tattha paṭhamāni cha ekaṁ chakkaṁ, “The six rules on ‘at the most’: ‘Should keep an extra robe for ten days at the most;’ ‘He should keep it at most one month;’ ‘He should accept at most one sarong and one upper robe;’ ‘Should stand in silence for it at most six times;’ ‘If a monk has had a new blanket made, he should keep it for six years. He should keep it for six years at a minimum;’ ‘May carry it himself for at most 40 kilometers;’ ‘Should keep an extra almsbowl for ten days at the most;’ ‘Should be used from storage for at most seven days;’ ‘He should stay apart from that robe for six days at the most;’ ‘It is to be worth at most four kaṁsa coins;’ ‘It is to be worth at most two-and-a-half kaṁsa coins;’ ‘May insert two finger joints at the most;’ ‘Bed supports that are at the most eight standard fingerbreadths long;’ ‘Tooth cleaners that are at most thirteen centimeters long.’ These are the fourteen rules on ‘at the most’. There, the first six are one set of sixes.” These quotes refer respectively to Bu NP 1:2.17.1, Bu NP 3:1.3.13.1, Bu NP 7:1.31.1, Bu NP 10:1.3.1, Bu NP 14:2.38.1, Bu NP 16:1.23.1, Bu NP 21:2.17.1, Bu NP 23:1.3.32.1, Bu NP 29:1.2.16.1, Bi NP 11:1.21.1, Bi NP 12:1.21.1, Bi Pc 5:1.2.12.1, Kd 16:2.5.16, and Kd 15:31.2.5.
Chārattaṁ ticīvarena vippavasitabbaṁ. One may be stay apart from one’s three robes for six days. —
Cha cīvarāni. There are six kinds of robe-cloth. —
Cha rajanāni. There are six kinds of dye. —
Cha āpattiyo kāyato ca cittato ca samuṭṭhanti na vācato. There are six kinds of offenses that originate from body and mind, not from speech. — See Pvr 4:44.1.
Cha āpattiyo vācato ca cittato ca samuṭṭhanti na kāyato. There are six kinds of offenses that originate from speech and mind, not from body. — See Pvr 4:46.1.
Cha āpattiyo kāyato ca vācato ca cittato ca samuṭṭhanti. There are six kinds of offenses that originate from body, speech, and mind. — See Pvr 4:48.1.
Cha kammāni. There are six kinds of legal procedures. — Sp 5.326: Cha kammānīti tajjanīya-niyassa-pabbājanīya-paṭisāraṇīyāni cattāri, āpattiyā adassane ca appaṭikamme ca vuttadvayampi ekaṁ, pāpikāya diṭṭhiyā appaṭinissagge ekanti cha, “The six kinds of legal procedures: censure, demotion, banishment, and reconciliation are four, the mentioned pair of not recognizing and not making amends for an offense is one, and not letting go of a bad view is one, making it six.”
Cha vivādamūlāni. There are six roots of disputes. — See Kd 14:14.3.2.
Cha anuvādamūlāni. There are six roots of accusations. — See Kd 14:14.5.2.
Cha sāraṇīyā dhammā. There are six aspects of friendliness. — There is no apparent reason why this set of sixes in included here. Apart from the Parivāra, it is not encountered elsewhere in the Vinaya Piṭaka, but see MN 48:6.2.
Dīghaso cha vidatthiyo, sugatavidatthiyā. Six standard handspans in length. — See Bu Pc 91:2.5.
Tiriyaṁ cha vidatthiyo. Six handspans wide. — See Bu Pc 92:2.1.6.
Cha nissayapaṭippassaddhiyo ācariyamhā. There are six reasons why the formal support from a teacher comes to an end. — See Kd 1:36.1.6.
Cha nahāne anupaññattiyo. There are six additions to the rule on bathing. — Sp 5.326: Nahāneti orenaḍḍhamāsaṁ nahāne, “On bathing: on bathing at intervals of less than a half-month.” This refers to Bu Pc 57:6.7.1.
Vippakatacīvaraṁ ādāya pakkamati. One takes an unfinished robe and leaves the monastery. — Sp 5.326: Vippakatacīvarādichakkadvayaṁ kathinakkhandhake niddiṭṭhaṁ, “The pair of sixes on an unfinished robe, etc., are specified in The Chapter on the Robe-making Ceremony.” See Kd 7:4.1.0. This segment and the next each constitute a separate set of sixes.
Vippakatacīvaraṁ samādāya pakkamati. One leaves the monastery with an unfinished robe. See Kd 7:5.1.0.
Chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—When a monk has six qualities, he may give the full ordination, give formal support, and have a novice monk attend on him:
asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññakkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, dasavasso vā hoti atirekadasavasso vā. he has (1) the virtue, (2) stillness, (3) wisdom, (4) freedom, and (5) the knowledge and vision of freedom of one who is fully trained, and (6) he has ten or more years of seniority.
Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him:
attanā asekkhena sīlakkhandhena samannāgato hoti, paraṁ asekkhe sīlakkhandhe samādapetā; (1) he has the virtue of one who is fully trained himself and encourages others in it;
attanā asekkhena samādhikkhandhena samannāgato hoti, paraṁ asekkhe samādhikkhandhe samādapetā; (2) he has the stillness of one who is fully trained himself and encourages others in it;
attanā asekkhena paññakkhandhena samannāgato hoti, paraṁ asekkhe paññakkhandhe samādapetā; (3) he has the wisdom of one who is fully trained himself and encourages others in it;
attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṁ asekkhe vimuttikkhandhe samādapetā; (4) he has the freedom of one who is fully trained himself and encourages others in it;
attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; (5) he has the knowledge and vision of freedom of one who is fully trained himself and encourages others in it;
dasavasso vā hoti atirekadasavasso vā. (6) he has ten or more years of seniority.
Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him:
saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, dasavasso vā hoti atirekadasavasso vā. he has (1) faith, (2) conscience, (3) moral prudence, (4) energy, (5) mindfulness, and (6) ten or more years of seniority.
Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him:
na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, dasavasso vā hoti atirekadasavasso vā. (1) he has not failed in the higher morality; (2) he has not failed in the higher conduct; (3) he has not failed in the higher view; (4) he is learned; (5) he is wise; (6) he has ten or more years of seniority.
Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him:
paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, āpattiṁ jānāti, āpattivuṭṭhānaṁ jānāti, dasavasso vā hoti atirekadasavasso vā. he is capable of three things in regard to a student: (1) to nurse him or have him nursed when he is sick; (2) to send him away or have him sent away when he is discontent with the spiritual life; (3) to use the Teaching to dispel anxiety. And (4) he knows the offenses; (5) he knows how offenses are cleared; and (6) he has ten or more years of seniority.
Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him:
paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā ābhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacāriyakāya sikkhāya vinetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ, uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ, dasavasso vā hoti atirekadasavasso vā. he is capable of five things in regard to a student: (1) to train him in good conduct; (2) to train him in the basics of the spiritual life; (3) to train him in the Teaching; (4) to train him in the Monastic Law; and (5) to use the Teaching to make him give up wrong views. And (6) he has ten or more years of seniority.
Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him:
āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, dasavasso vā hoti atirekadasavasso vā. (1) he knows the offenses; (2) he knows the non-offenses; (3) he knows the light offenses; (4) he knows the heavy offenses; (5) he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition; (6) he has ten or more years of seniority.
Cha adhammikāni pātimokkhaṭṭhapanāni. There are six kinds of illegitimate cancellations of the Monastic Code. — See Kd 19:3.3.37.
Cha dhammikāni pātimokkhaṭṭhapanānīti. There are six kinds of legitimate cancellations of the Monastic Code.” See Kd 19:3.3.42.
Chakkaṁ niṭṭhitaṁ. The section on sixes is finished.
Tassuddānaṁ This is the summary:
Agāravā gāravā ca, “Disrespect, and respect,
vinītā sāmīcipi ca; Training, and also proper ways;
Samuṭṭhānā chedanā ceva, Originations, and cutting,
ākārānisaṁsena ca. Ways, and with benefit.
Paramāni ca chārattaṁ, And ‘at the most’, six days,
cīvaraṁ rajanāni ca; Robe-cloth, and kinds of dye;
Kāyato cittato cāpi, And from body and mind,
vācato cittatopi ca. And from speech and mind.
Kāyavācācittato ca, And from body, speech and mind,
kammavivādameva ca; Legal procedure, and dispute;
Anuvādā dīghaso ca, Accusations, and in length,
tiriyaṁ nissayena ca. Wide, and with formal support.
Anupaññatti ādāya, Additions to the rule, takes,
samādāya tatheva ca; And so with;
Asekkhe samādapetā, Fully trained, one who encourages,
saddho adhisīlena ca; Faith, and with higher morality;
Gilānābhisamācārī, Sick, good conduct,
āpattādhammadhammikāti. Offense, illegitimate, legitimate.”
7. Sattakavāra 7. The section on sevens
Sattāpattiyo. “There are seven kinds of offenses. — See Pvr 4:6.1.
Sattāpattikkhandhā. There are seven classes of offenses. — See Pvr 4:7.1.
Satta vinītavatthūni. There are seven grounds of training. — See Pvr 4:8.1.
Satta sāmīciyo. There are seven proper ways. — Sp 5.327: Satta sāmīciyoti pubbe vuttesu chasu “sā ca bhikkhunī anabbhitā, tā ca bhikkhuniyo gārayhā, ayaṁ tattha sāmīcī”ti imaṁ pakkhipitvā satta veditabbā , “The seven proper ways: the seven are to be understood as the six previously spoken of and adding this: ‘That nun is not rehabilitated and those nuns are at fault. This is proper procedure.’”
Satta adhammikā paṭiññātakaraṇā. There are seven illegitimate ways of acting according to what has been admitted. — Sp 5.327: Satta adhammikā paṭiññātakaraṇāti “bhikkhu pārājikaṁ ajjhāpanno hoti, pārājikena codiyamāno ‘saṅghādisesaṁ ajjhāpannomhī’ti paṭijānāti, taṁ saṅgho saṅghādisesena kāreti, adhammikaṁ paṭiññātakaraṇa”nti evaṁ samathakkhandhake niddiṭṭhā, “The seven illegitimate ways of acting according to what has been admitted: ‘A monk has committed an offense entailing expulsion. When he is 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.’ In this way, it is specified in The Chapter on the Settling of Legal Issues.” See Kd 14:8.1.2.
Satta dhammikā paṭiññātakaraṇā. There are seven legitimate ways of acting according to what has been admitted. — Sp 5.327: Dhammikāpi tattheva niddiṭṭhā, “Legitimate: it is specified just there.” See Kd 14:8.2.2.
Sattannaṁ anāpatti sattāhakaraṇīyena gantuṁ. There is no offense in going for seven days to seven kinds of people. — Sp 5.327: Sattannaṁ anāpatti sattāhakaraṇīyena gantunti vassūpanāyikakkhandhake vuttaṁ, “There is no offense in going for seven days to seven kinds of people: it is spoken of in The Chapter on Entering the Rainy-season Residence.” See Kd 3:5.4.2 and Kd 3:7.2.1.
Sattānisaṁsā vinayadhare. There are seven benefits of being an expert on the Monastic Law. — Sp 5.327: Sattānisaṁsā vinayadhareti “tassādheyyo uposatho pavāraṇā”ti imehi saddhiṁ pañcake vuttā pañca satta honti, “The seven benefits of being an expert on the Monastic Law: the five mentioned in the fives together with the observance-day ceremony and the invitation ceremony being entrusted to them, making it seven.”
Satta paramāni. There are seven rules about ‘at the most’. — Sp 5.327: Satta paramānīti chakke vuttāniyeva sattakavasena yojetabbāni, “The seven rules on ‘at the most’: what is spoken of in the sixes is to be constructed as a group of seven.” Sp-ṭ 5.327: Sattakesu chakke vuttāniyeva sattakavasena yojetabbānīti chakke vuttacuddasaparamāni dvidhā katvā dvinnaṁ sattakānaṁ vasena yojetabbāni, “In the sevens, what is spoken of in the sixes is to be constructed as a group of seven: having divided in two parts the fourteen ‘at the mosts’ spoken of in the sixes, it is to be constructed on account of two groups of seven.”
Sattame aruṇuggamane nissaggiyaṁ hoti. There is becoming subject to relinquishment at dawn on the seventh day. — See Bu NP 29:2.27.
Satta samathā. There are seven principles for settling legal issues. —
Satta kammāni. There are seven kinds of legal procedures. — The seven are: censure, demotion, banishment, reconciliation, not recognizing an offense, not making amends for an offense, and not letting go of a bad view. See Kd 11.
Satta āmakadhaññāni. There are seven kinds of raw grain. — See Bi Pc 7:2.1.6.
Tiriyaṁ sattantarā. It is seven wide inside. — See Bu Ss 6:2.1.14.
Gaṇabhojane satta anupaññattiyo. There are seven additions to the rule on eating in a group. — See Bu Pc 32:8.15.1.
Bhesajjāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. After being received, the tonics should be used from storage for at most seven days. — See Bu NP 23:2.12.
Katacīvaraṁ ādāya pakkamati. One takes a finished robe and leaves the monastery. — Sp 5.327: Katacīvarantiādīni dve sattakāni kathinakkhandhake niddiṭṭhāni, “A finished robe, etc.: the two groups of seven that are specified in The Chapter on the Robe-making Ceremony.” See Kd 7:2.1.0. This concerns the present and the next item.
Katacīvaraṁ samādāya pakkamati. One leaves the monastery with a finished robe. — See Kd 7:3.1.0.
Bhikkhussa na hoti āpatti daṭṭhabbā. A monk doesn’t have any offense he needs to recognize. — Sp 5.327: Bhikkhussa na hoti āpatti daṭṭhabbā, bhikkhussa hoti āpatti daṭṭhabbā, bhikkhussa hoti āpatti paṭikātabbāti imāni tīṇi sattakāni, dve adhammikāni, ekaṁ dhammikaṁ; tāni tīṇipi campeyyake niddiṭṭhāni, “A monk doesn’t have any offense he needs to recognize; a monk does have an offense he needs to recognize; a monk has an offense he needs to make amends for: for these three groups of seven, two are illegitimate, one is legitimate. These three are specified in The Chapter Connected with Campā.” See Kd 9:5.1.0. This comment refers to the present and the next two items.
Bhikkhussa hoti āpatti daṭṭhabbā. A monk does have an offense he needs to recognize. —
Bhikkhussa hoti āpatti daṭṭhabbā. A monk has an offense he needs to make amends for. — MS is faulty. I follow SRT and the commentary which have bhikkhussa hoti āpatti paṭikātabbā.
Satta adhammikāni pātimokkhaṭṭhapanāni. There are seven kinds of illegitimate cancellations of the Monastic Code. — See Kd 19:3.3.48.
Satta dhammikāni pātimokkhaṭṭhapanāni. There are seven kinds of legitimate cancellations of the Monastic Code. See Kd 19:3.3.52.
Sattahaṅgehi samannāgato bhikkhu vinayadharo hoti—When a monk has seven qualities, he is an expert on the Monastic Law:
āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (1) He knows the offenses. (2) He knows the non-offenses. (3) He knows the light offenses. (4) He knows the heavy offenses. (5) He is virtuous and restrained by the Monastic Code. His conduct is good, he associates with the right people, and he sees danger in minor faults. And he undertakes and trains in the training rules. (6) Whenever he wants, he accesses the four absorptions, those pleasant meditations of the higher mind. (7) And because of the ending of the corruptions, he has realized with his own insight, in this very life, the liberation by mind and the liberation by wisdom.
Aparehipi sattahaṅgehi samannāgato bhikkhu vinayadharo hoti—When a monk has seven other qualities, he is an expert on the Monastic Law:
āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, 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, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (1) He knows the offenses. (2) He knows the non-offenses. (3) He knows the light offenses. (4) He knows the heavy offenses. (5) He has learned much, and he retains and accumulates what he has 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—he has learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view. (6) Whenever he wants, he accesses the four absorptions, those pleasant meditations of the higher mind. (7) And because of the ending of the corruptions, he has realized with his own insight, in this very life, the liberation by mind and the liberation by wisdom.
Aparehipi sattahaṅgehi samannāgato bhikkhu vinayadharo hoti—When a monk has seven other qualities, he is an expert on the Monastic Law:
āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (1) He knows the offenses. (2) He knows the non-offenses. (3) He knows the light offenses. (4) He knows the heavy offenses. (5) He has properly learned both Monastic Codes in detail; he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition. (6) Whenever he wants, he accesses the four absorptions, those pleasant meditations of the higher mind. (7) And because of the ending of the corruptions, he has realized with his own insight, in this very life, the liberation by mind and the liberation by wisdom.
Aparehipi sattahaṅgehi samannāgato bhikkhu vinayadharo hoti—When a monk has seven other qualities, he is an expert on the Monastic Law:
āpattiṁ jānāti; anāpattiṁ jānāti; lahukaṁ āpattiṁ jānāti; garukaṁ āpattiṁ jānāti; anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—“amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati; dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti—“ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā, ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti; āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (1) He knows the offenses. (2) He knows the non-offenses. (3) He knows the light offenses. (4) He knows the heavy offenses. (5) He recollects many past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of world dissolution, many eons of world evolution, many eons of both dissolution and evolution; and he knows: ‘There I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan. Passing away from there, I was reborn here.’ In this way he recollects many past lives with their characteristics and particulars. (6) With superhuman and purified clairvoyance, he sees beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and he understands how beings pass on according to their actions: ‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who had wrong views and acted accordingly, at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell. But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly, at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’ In this way, with superhuman and purified clairvoyance, he sees beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and he understands how beings pass on according to their actions. (7) And because of the ending of the corruptions, he has realized with his own insight, in this very life, the liberation by mind and the liberation by wisdom.
Sattahaṅgehi samannāgato vinayadharo sobhati—When an expert on the Monastic Law has seven qualities, he shines:
āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (1) He knows the offenses. (2) He knows the non-offenses. (3) He knows the light offenses. (4) He knows the heavy offenses. (5) He is virtuous and restrained by the Monastic Code. His conduct is good, he associates with the right people, and he sees danger in minor faults. And he undertakes and trains in the training rules. (6) Whenever he wants, he accesses the four absorptions, those pleasant meditations of the higher mind. (7) And because of the ending of the corruptions, he has realized with his own insight, in this very life, the liberation by mind and the liberation by wisdom.
Aparehipi sattahaṅgehi samannāgato vinayadharo sobhati—When an expert on the Monastic Law has seven qualities, he shines:
āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, bahussuto hoti …pe… diṭṭhiyā suppaṭividdho catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (1) He knows the offenses. (2) He knows the non-offenses. (3) He knows the light offenses. (4) He knows the heavy offenses. (5) He has learned much, and he retains and accumulates what he has 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—he has learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view. (6) Whenever he wants, he accesses the four absorptions, those pleasant meditations of the higher mind. (7) And because of the ending of the corruptions, he has realized with his own insight, in this very life, the liberation by mind and the liberation by wisdom.
Aparehipi sattahaṅgehi samannāgato vinayadharo sobhati—When an expert on the Monastic Law has seven qualities, he shines:
āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (1) He knows the offenses. (2) He knows the non-offenses. (3) He knows the light offenses. (4) He knows the heavy offenses. (5) He has properly learned both Monastic Codes in detail; he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition. (6) Whenever he wants, he accesses the four absorptions, those pleasant meditations of the higher mind. (7) And because of the ending of the corruptions, he has realized with his own insight, in this very life, the liberation by mind and the liberation by wisdom.
Aparehipi sattahaṅgehi samannāgato vinayadharo sobhati—When an expert on the Monastic Law has seven qualities, he shines:
āpattiṁ jānāti; anāpattiṁ jānāti; lahukaṁ āpattiṁ jānāti; garukaṁ āpattiṁ jānāti; anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti; āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (1) He knows the offenses. (2) He knows the non-offenses. (3) He knows the light offenses. (4) He knows the heavy offenses. (5) He recollects many past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of world dissolution, many eons of world evolution, many eons of both dissolution and evolution; and he knows: ‘There I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such an appearance, such food, such an experience of pleasure and pain, and such a lifespan. Passing away from there, I was reborn here.’ In this way he recollects many past lives with their characteristics and particulars. (6) With superhuman and purified clairvoyance, he sees beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and he understands how beings pass on according to their actions: ‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who had wrong views and acted accordingly, at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell. But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly, at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’ In this way, with superhuman and purified clairvoyance, he sees beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and he understands how beings pass on according to their actions. (7) And because of the ending of the corruptions, he has realized with his own insight, in this very life, the liberation by mind and the liberation by wisdom.
Satta asaddhammā—There are seven bad qualities:
assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. one has no faith, conscience, or moral prudence; and one is ignorant, lazy, absentminded, and foolish. —
Satta saddhammā—There are seven good qualities:
saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hotīti. one has faith, conscience, and moral prudence; and one is learned, energetic, mindful, and wise.”
Sattakaṁ niṭṭhitaṁ. The section on sevens is finished.
Tassuddānaṁ This is the summary:
Āpatti āpattikkhandhā, “Offense, classes of offenses,
vinītā sāmīcipi ca; Training, and proper ways;
Adhammikā dhammikā ca, Illegitimate, and legitimate,
anāpatti ca sattāhaṁ. And seven days is no offense.
Ānisaṁsā paramāni, Benefits, ‘at the most’,
aruṇasamathena ca; Dawn, and with settling;
Kammā āmakadhaññā ca, Legal procedures, and kinds of raw grain,
tiriyaṁ gaṇabhojane. Wide, eating in a group.
Sattāhaparamaṁ ādāya, At most seven days, takes,
samādāya tatheva ca; And so with;
Na hoti hoti hoti ca, Doesn’t, does, and does,
adhammā dhammikāni ca. Illegitimate and legitimate.
Caturo vinayadharā, Four about experts on the Monastic Law,
catubhikkhū ca sobhane; And four about monks who shine;
Satta ceva asaddhammā, And seven bad qualities,
satta saddhammā desitāti. Seven good qualities have been taught.”
8. Aṭṭhakavāra 8. The section on eights
Aṭṭhānisaṁse sampassamānena na so bhikkhu āpattiyā adassane ukkhipitabbo. “When you see eight benefits, you should not eject a monk for not recognizing an offense. — See Kd 10:1.6.4–1.7.10.
Aṭṭhānisaṁse sampassamānena paresampi saddhāya sā āpatti desetabbā. When you see eight benefits, you should confess an offense even out of confidence in the others. — See Kd 10:1.8.6–1.8.16.
Aṭṭha yāvatatiyakā. There are eight ‘after the third’. — Sp 5.328: Aṭṭha yāvatatiyakāti bhikkhūnaṁ terasake cattāro, bhikkhunīnaṁ sattarasake bhikkhūhi asādhāraṇā cattāroti aṭṭha, “The eight ‘after the third’: four among the thirteen for the monks and four among the seventeen for the nuns that are not in common with the monks, making eight.” This refers to the offenses entailing suspension.
Aṭṭhahākārehi kulāni dūseti. There are eight ways of corrupting families. — Sp 5.328: Aṭṭhahākārehi kulāni dūsetīti kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vā vejjikāya vā jaṅghapesanikena vāti imehi aṭṭhahi, “The eight ways of corrupting families: one corrupts families with flowers, fruit, bath powder, soap, tooth cleaners, bamboo, medical treatment, or by taking messages on foot—with these eight.” See Bu Ss 13:2.8.
Aṭṭha mātikā cīvarassa uppādāya. There are eight key phrases for the giving of robe-cloth. — See Kd 8:32.1.2.
Aṭṭha mātikā kathinassa ubbhārāya. There are eight key phrases for when the robe season comes to an end. — See Kd 7:1.7.3.
Aṭṭha pānāni. There are eight kinds of drinks. — See Kd 6:35.6.3.
Aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Because he was overcome and consumed by eight bad qualities, Devadatta is irredeemably destined to an eon in hell. — See Kd 17:4.7.1–4.7.10.
Aṭṭha lokadhammā. There are eight worldly phenomena. — See AN 8.5:1.1.
Aṭṭha garudhammā. There are eight important principles. — See Kd 20:1.4.3–1.4.20.
Aṭṭha pāṭidesanīyā. There are eight offenses entailing acknowledgment. — See Bi Pd 1–8.
Aṭṭhaṅgiko musāvādo. Lying has eight factors. — Sp 5.328: Aṭṭhaṅgiko musāvādoti “vinidhāya sañña”nti iminā saddhiṁ pāḷiyaṁ āgatehi sattahīti aṭṭhahi aṅgehi aṭṭhaṅgiko, “Lying has eight factors: the seven found in the Canonical text together with this: ‘He misrepresents his perception’. It is eightfold because of eight factors.” For the first seven factors see Bu Pc 1:2.2.10.
Aṭṭha uposathaṅgāni. The observance day has eight factors. — According to the commentary at Sp 5.328 this refers to the eight precepts.
Aṭṭha dūteyyaṅgāni. There are eight qualities of a qualified messenger. — See Kd 17:4.6.3.
Aṭṭha titthiyavattāni. There are eight proper conducts of monastics of other religions. — See Kd 1:38.8.2–38.10.2. According to Sp 3.87, the last two items on this list counts as four separate practices, thus making eight in total.
Aṭṭha acchariyā abbhutadhammā mahāsamudde. The great ocean has eight amazing qualities. — See Kd 19:1.3.1–1.3.24.
Aṭṭha acchariyā abbhutadhammā imasmiṁ dhammavinaye. This spiritual path has eight amazing qualities. — See Kd 19:1.4.1–1.4.32.
Aṭṭha anatirittā. There are eight ‘not left overs’. — See Bu Pc 35:3.1.10–3.1.17.
Aṭṭha atirittā. There are eight ‘left overs’. — See Bu Pc 35:3.1.20–3.1.27.
Aṭṭhame aruṇuggamane nissaggiyaṁ hoti. There is becoming subject to relinquishment at dawn on the eighth day. — See Bu NP 23:2.15.
Aṭṭha pārājikā. There are eight offenses entailing expulsion. — This probably refers to the four offenses entailing expulsion for the monks, in addition to the four offenses entailing expulsion for the nuns that are not in common with the monks.
Aṭṭhamaṁ vatthuṁ paripūrentī nāsetabbā. When she fulfills the eight parts, she should be expelled. — This refers to Bi Pj 8:2.1.33. The Pali actually says “the eighth part”, which in context means that all eight parts have been completed. For an explanation of the rendering “should be expelled” for nāsetabbā, see nāseti in Appendix of Technical Terms.
Aṭṭhamaṁ vatthuṁ paripūrentiyā desitāpi adesitā hoti. When she fulfills the eight parts, even if she confesses, it is not actually confessed. —
Aṭṭhavācikā upasampadā. There is full ordination with eight statements. — This refers to the full ordination of a nun, which happens before both Sanghas. The eight statements are the two motions and the six announcements.
Aṭṭhannaṁ paccuṭṭhātabbaṁ. One should stand up for eight people. — Sp 5.328: Aṭṭhannaṁ paccuṭṭhātabbanti bhattagge vuḍḍhabhikkhunīnaṁ, “One should stand up for eight people: for the senior nuns in the dining hall.”
Aṭṭhannaṁ āsanaṁ dātabbaṁ. One should offer a seat to eight people. — Sp 5.328: Āsanampi tāsaṁyeva dātabbaṁ, “A seat should also be given to them.”
Upāsikā aṭṭha varāni yācati. The female lay follower who asked for eight favors. — See Kd 8:15.7.1.
Aṭṭhahaṅgehi samannāgato bhikkhu bhikkhunovādako sammannitabbo. When a monk has eight qualities, he may be appointed as an instructor of the nuns. — See Bu Pc 21:2.26–2.34.
Aṭṭhānisaṁsā vinayadhare. There are eight benefits of being an expert on the Monastic Law. — Sp 5.328: Aṭṭhānisaṁsā vinayadhareti pañcake vuttesu pañcasu “tassādheyyo uposatho, pavāraṇā, saṅghakamma”nti ime tayo pakkhipitvā aṭṭha veditabbā, “The eight benefits of being an expert on the Monastic Law: the eight are to be understood as the five mentioned in the fives and adding these three: the observance-day ceremony, the invitation ceremony, and legal procedures being entrusted to them.”
Aṭṭha paramāni. There are eight rules about ‘at the most’. — Sp 5.328: Aṭṭha paramānīti pubbe vuttaparamāneva aṭṭhakavasena yojetvā veditabbāni, “There are eight rules on ‘at the most’: they are to be understood just as the previously mentioned ‘at the most’, having constructed it as a group of eight.”
Tassapāpiyasikākammakatena bhikkhunā aṭṭhasu dhammesu sammā vattitabbaṁ. A monk who has had a legal procedure of further penalty done against him should behave properly in eight respects. — See Kd 14:12.5.7.7–12.5.8.
Aṭṭha adhammikāni pātimokkhaṭṭhapanāni. There are eight kinds of illegitimate cancellations of the Monastic Code. — See Kd 19:3.3.56–3.3.60.
Aṭṭha dhammikāni pātimokkhaṭṭhapanānīti. There are eight kinds of legitimate cancellations of the Monastic Code.” See Kd 19:3.3.62–3.3.66.
Aṭṭhakaṁ niṭṭhitaṁ. The section on eights is finished.
Tassuddānaṁ This is the summary:
Na so bhikkhu paresampi, “Not that monk, even in the others,
yāvatatiyadūsanā; For the third time, corrupting;
Mātikā kathinubbhārā, Key phrases, the robe season coming to an end,
pānā abhibhūtena ca. Drinks, and with overcome by.
Lokadhammā garudhammā, Worldly phenomena, important principles,
pāṭidesanīyā musā; Offenses entailing acknowledgment, lying;
Uposathā ca dūtaṅgā, And observance days, qualities of a qualified messenger,
titthiyā samuddepi ca. Monastics of other religions, and also of the ocean.
Abbhutā anatirittaṁ, Amazing, not left over,
atirittaṁ nissaggiyaṁ; Left over, subject to relinquishment;
Pārājikaṭṭhamaṁ vatthu, Offenses entailing expulsion, parts,
adesitūpasampadā. Not actually confessed, full ordination.
Paccuṭṭhānāsanañceva, One should stand up for, and seat,
varaṁ ovādakena ca; Favor, and with an instructor;
Ānisaṁsā paramāni, Benefits, ‘at the most’,
aṭṭhadhammesu vattanā; Behaving in eight respects;
Adhammikā dhammikā ca, Illegitimate, and legitimate,
aṭṭhakā suppakāsitāti. The section on eights has been well proclaimed.”
9. Navakavāra 9. The section on nines
Nava āghātavatthūni. “There are nine grounds for resentment. — See AN 9.29:1.1.
Nava āghātapaṭivinayā. There are nine ways of getting rid of resentment. — See AN 9.30:1.1.
Nava vinītavatthūni. There are nine grounds of training. — Sp 5.329: Nava vinītavatthūnīti navahi āghātavatthūhi ārati virati paṭivirati setughāto, “The nine grounds of training: the refraining from, the keeping away from, the desisting from, the incapability with respect to the nine grounds for resentment.”
Nava paṭhamāpattikā. There are nine immediate offenses. — The first nine offenses entailing suspension for monks.
Navahi saṅgho bhijjati. The Sangha is split by a group of nine. — See Kd 17:5.1.24.
Nava paṇītabhojanāni. There are nine fine foods. — See Bu Pc 39:2.10.1.
Navamaṁsehi dukkaṭaṁ. There is an offense of wrong conduct for eating nine kinds of meat. — See Kd 6:23.10.8–23.15.9.
Nava pātimokkhuddesā. There are nine ways of reciting the Monastic Code. — This probably refers to the five ways of reciting for monks, mentioned at Kd 2:15.1.4, together with the four ways of reciting for nuns, referred to at Pvr 2.1:1.8 and in the ensuing discussion.
Nava paramāni. There are nine rules about ‘at the most’. — Sp 5.329: Nava paramānīti pubbe vuttaparamāneva navakavasena yojetvā veditabbāni, “There are nine rules on ‘at the most’: they are to be understood just as the previously mentioned ‘at the most’, having constructed it as a group of nine.”
Nava taṇhāmūlakā dhammā. There are nine things rooted in craving. — See AN 9.23:1.1.
Nava vidhamānā. There are nine kinds of conceit. — See Vb 17:310.1.
Nava cīvarāni adhiṭṭhātabbāni. There are nine kinds of robes that should be determined. — See Kd 8:20.2.4–20.2.10.
Nava cīvarāni na vikappetabbāni. There are nine kinds of robes that should not be assigned to another. — As above.
Dīghaso nava vidatthiyo sugatavidatthiyā. Nine standard handspans long. — See Bu Pc 92:2.1.6.
Nava adhammikāni dānāni. There are nine illegitimate kinds of gifts. — Sp 5.329: Nava adhammikāni dānānīti saṅghassa pariṇataṁ aññasaṅghassa vā cetiyassa vā puggalassa vā pariṇāmeti, cetiyassa pariṇataṁ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, puggalassa pariṇataṁ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmetīti, “The nine illegitimate kinds of gifts: if it was intended for one sangha and he diverts it to another sangha or to a shrine or to an individual; if it was intended for one shrine and he diverts it to another shrine or to a sangha or to an individual; if it was intended for one individual and he diverts it to another individual or to a sangha or to a shrine.” This refers to Bu NP 30:2.26–2.28 and Bu Pc 82:2.2.4–2.2.6.
Nava adhammikā paṭiggahā. There are nine illegitimate kinds of receiving. — Sp 5.329: Nava paṭiggahaparibhogāti etesaṁyeva dānānaṁ paṭiggahā ca paribhogā ca, “The nine illegitimate kinds of receiving and possessions: the receiving and possession of these kinds of gifts.” This refers to the present and the next item.
Nava adhammikā paribhogā—There are nine illegitimate kinds of possession. —
tīṇi dhammikāni dānāni, tayo dhammikā paṭiggahā, tayo dhammikā paribhogā. There are three legitimate kinds of gifts, three legitimate kinds of receiving, and three legitimate kinds of possession. — Sp 5.329: Tīṇi dhammikāni dānānīti saṅghassa ninnaṁ saṅghasseva deti, cetiyassa ninnaṁ cetiyasseva, puggalassa ninnaṁ puggalasseva detīti imāni tīṇi. Paṭiggahapaṭibhogāpi tesaṁyeva paṭiggahā ca paribhogā ca, “The three legitimate kinds of gift: inclining toward the Sangha, one gives to the Sangha, and inclining toward a shrine to a shrine. Inclining toward an individual, one gives to an individual. These are the three. Also receiving and possessions is the receiving and possession of these.”
Nava adhammikā saññattiyo. There are nine illegitimate ways of winning over. — See Kd 14:2.1.1–2.1.27.
Nava dhammikā saññattiyo. There are nine legitimate ways of winning over. — See Kd 14:3.1.1–3.1.27.
Adhammakamme dve navakāni. There are two groups of nine on illegitimate legal procedures. — See Bu Pc 21:3.2.1–3.2.18.
Dhammakamme dve navakāni. There are two groups of nine on legitimate legal procedures. — See Bu Pc 21:3.2.19–3.2.36.
Nava adhammikāni pātimokkhaṭṭhapanāni. There are nine kinds of illegitimate cancellations of the Monastic Code. — See Kd 19:3.3.69–3.3.71.
Nava dhammikāni pātimokkhaṭṭhapanānīti. There are nine kinds of legitimate cancellations of the Monastic Code.” See Kd 19:3.3.75–3.3.77.
Navakaṁ niṭṭhitaṁ. The section on nines is finished.
Tassuddānaṁ This is the summary:
Āghātavatthuvinayā, “Grounds for resentment, getting rid of,
vinītā paṭhamena ca; Training, and with immediate;
Bhijjati ca paṇītañca, And is split, and fine,
maṁsuddesaparamāni ca. Meat, reciting, and ‘at the most’.
Taṇhā mānā adhiṭṭhānā, Craving, conceit, determined,
vikappe ca vidatthiyo; And assignment to another, handspans;
Dānā paṭiggahā bhogā, Gifts, kinds of receiving, kinds of possession,
tividhā puna dhammikā. Again threefold legitimate kinds.
Adhammadhammasaññatti, Illegitimate ways of winning over, and legitimate ways of winning over,
duve dve navakāni ca; And twice two groups of nine;
Pātimokkhaṭṭhapanāni, Cancellations of the Monastic Code,
adhammadhammikāni cāti. Illegitimate, and legitimate.”
10. Dasakavāra 10. The section on tens
Dasa āghātavatthūni. “There are ten grounds for resentment. — Sp 5.330: Dasa āghātavatthūnīti navakesu vuttāni nava “aṭṭhāne vā pana āghāto jāyatī”ti iminā saddhiṁ dasa honti, “The ten grounds for resentment: the ten are the nine spoken of in the nines together with this: one gives rise to resentment without reason.”
Dasa āghātapaṭivinayā. There are ten ways of getting rid of resentment. — Sp 5.330: Āghātapaṭivinayāpi tattha vuttā nava “aṭṭhāne vā pana āghāto jāyati, taṁ kutettha labbhāti āghātaṁ paṭivinetī”ti iminā saddhiṁ dasa veditabbā, “The ten are to be understood as the nine ways of getting rid of resentment spoken of there together with this: one gives rise to resentment without reason, and one gets rid of it, thinking, ‘How will this help?’”
Dasa vinītavatthūni. There are ten grounds of training. — Sp 5.330: Dasa vinītavatthūnīti dasahi āghātavatthūhi viratisaṅkhātāni dasa, “The ten grounds of training: the ten are the abstaining from the ten grounds for resentment.”
Dasavatthukā micchādiṭṭhi. There are ten subject matters of wrong view. — Sp 5.330: Dasavatthukā micchādiṭṭhīti “natthi dinna”ntiādivasena veditabbā, “The ten subject matters of wrong view: they are to be understood on account of ‘there is nothing given’ etc.”
Dasavatthukā sammādiṭṭhi. There are ten subject matters of right view. — Sp 5.330: “Atthi dinna”ntiādivasena sammādiṭṭhi, “There is right view on account of ‘there is the given’ etc.”
Dasa antaggāhikā diṭṭhi. There are ten extreme views. — Sp 5.330: “Sassato loko”tiādinā vasena pana antaggāhikā diṭṭhi veditabbā, “The extreme views are to be understood on account of ‘the world is eternal’ etc.”
Dasa micchattā. There are ten kinds of wrongness. — Sp 5.330: Dasa micchattāti micchādiṭṭhiādayo micchāvimuttipariyosānā, viparītā sammattā, “The ten kinds wrongness: wrong view, etc., ending with wrong liberation.”
Dasa sammattā. There are ten kinds of rightness. — Sp 5.330: Viparītā sammattā, “The kinds of rightness are the reverse.”
Dasa akusalakammapathā. There are ten ways of doing unskillful deeds. — For this and the next item see AN 10.211.
Dasa kusalakammapathā. There are ten ways of doing skillful deeds. —
Dasa adhammikā salākaggāhā. There are ten reasons why a vote is illegitimate. — See Kd 14:10.1.3.
Dasa dhammikā salākaggāhā. There are ten reasons why a vote is legitimate. — See Kd 14:10.2.2.
Sāmaṇerānaṁ dasa sikkhāpadāni. There are ten training rules for novice monks. — See Kd 1:56.1.4–56.1.14.
Dasahaṅgehi samannāgato sāmaṇero nāsetabbo. A novice monk who has ten qualities should be expelled. See Kd 1:60.1.5–60.1.15.
Dasahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has ten qualities, he is considered ignorant:
attano bhāsapariyantaṁ na uggaṇhāti, parassa bhāsapariyantaṁ na uggaṇhāti, attano bhāsapariyantaṁ anuggahetvā parassa bhāsapariyantaṁ anuggahetvā adhammena kāreti, appaṭiññāya āpattiṁ na jānāti, āpattiyā mūlaṁ na jānāti, āpattisamudayaṁ na jānāti, āpattinirodhaṁ na jānāti, āpattinirodhagāminiṁ paṭipadaṁ na jānāti. (1) he does not grasp what is proper for himself to say; (2) he does not grasp what is proper for others to say; (3-5) not grasping either, he makes them act illegitimately, without their admission; (6) he does not know the offenses; (7) he does not know the roots of the offenses; (8) he does not know the origin of the offenses; (9) he does not know the ending of the offenses; (10) he does not know the way leading to the ending of the offenses. Here the punctuation of the Pali is wrong. The comma should come after appaṭiññāya, not before it; see Pvr 7:64.2.
Dasahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has ten qualities, he is considered learned:
attano bhāsapariyantaṁ uggaṇhāti, parassa bhāsapariyantaṁ uggaṇhāti, attano bhāsapariyantaṁ uggahetvā parassa bhāsapariyantaṁ uggahetvā dhammena kāreti, paṭiññāya āpattiṁ jānāti, āpattiyā mūlaṁ jānāti, āpattisamudayaṁ jānāti, āpattinirodhaṁ jānāti, āpattinirodhagāminiṁ paṭipadaṁ jānāti. (1) he grasps what is proper for himself to say; (2) he grasps what is proper for others to say; (3-5) grasping both, he makes them act legitimately, in accordance with their admission; (6) he knows the offenses; (7) he knows the roots of the offenses; (8) he knows the origin of the offenses; (9) he knows the ending of the offenses; (10) he knows the way leading to the ending of the offenses.
Aparehipi dasahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has ten other qualities, he is considered ignorant:
adhikaraṇaṁ na jānāti, adhikaraṇassa mūlaṁ na jānāti, adhikaraṇasamudayaṁ na jānāti, adhikaraṇanirodhaṁ na jānāti, adhikaraṇanirodhagāminiṁ paṭipadaṁ na jānāti, vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, anupaññattiṁ na jānāti, anusandhivacanapathaṁ na jānāti. (1) he does not know the legal issues; (2) he does not know the root of the legal issues; (3) he does not know the origin of the legal issues; (4) he does not know the ending of the legal issues; (5) he does not know the way leading to the ending of the legal issues; (6) he does not know the actions that are the bases for offenses; (7) he does not know the origin stories; (8) he does not know the rules; (9) he does not know the additions to the rules; (10) he does not know the sequence of statements.
Dasahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has ten qualities, he is considered learned:
adhikaraṇaṁ jānāti, adhikaraṇassa mūlaṁ jānāti, adhikaraṇasamudayaṁ jānāti, adhikaraṇanirodhaṁ jānāti, adhikaraṇanirodhagāminiṁ paṭipadaṁ jānāti, vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, anupaññattiṁ jānāti, anusandhivacanapathaṁ jānāti. (1) he knows legal issues; (2) he knows the root of the legal issues; (3) he knows the origin of the legal issues; (4) he knows the ending of the legal issues; (5) he knows the way leading to the ending of the legal issues; (6) he knows the actions that are the bases for offenses; (7) he knows the origin stories; (8) he knows the rules; (9) he knows the additions to the rules; (10) he knows the sequence of statements.
Aparehipi dasahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has ten other qualities, he is considered ignorant:
ñattiṁ na jānāti, ñattiyā karaṇaṁ na jānāti, na pubbakusalo hoti, na aparakusalo hoti, akālaññū ca hoti, āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, ācariyaparamparā kho panassa na suggahitā hoti na sumanasikatā na sūpadhāritā. (1) he does not know the motion; (2) he does not know how the motion is done; (3) he is not skilled in what comes first; (4) he is not skilled in what comes afterwards; (5) he does not know the right time; (6) he does not know the offenses and non-offenses; (7) he does not know the light and heavy offenses; (8) he does not know the curable and incurable offenses; (9) he does not know the grave and minor offenses; (10) he has not well-learned or well-remembered his teachers’ tradition.
Dasahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has ten qualities, he is considered learned:
ñattiṁ jānāti, ñattiyā karaṇaṁ jānāti, pubbakusalo hoti, aparakusalo hoti, kālaññū ca hoti, āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, ācariyaparamparā kho panassa suggahitā hoti sumanasikatā sūpadhāritā. (1) he knows the motion; (2) he knows how the motion is done; (3) he is skilled in what comes first; (4) he is skilled in what comes afterwards; (5) he knows the right time; (6) he knows the offenses and non-offenses; (7) he knows the light and heavy offenses; (8) he knows the curable and incurable offenses; (9) he knows the grave and minor offenses; (10) he has well-learned and well-remembered his teachers’ tradition.
Aparehipi dasahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—When an expert on the Monastic Law has ten other qualities, he is considered ignorant:
āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, adhikaraṇe ca na vinicchayakusalo hoti. (1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he has not properly learned both Monastic Codes in detail, not having analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition; (6) he does not know the offenses and non-offenses; (7) he does not know the light and heavy offenses; (8) he does not know the curable and incurable offenses; (9) he does not know the grave and minor offenses; (10) he is not skilled in deciding legal issues. The redundancy in this set seems to be a result of mechanically putting together two sets from the group of fives above. And the same below.
Dasahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—But when an expert on the Monastic Law has ten qualities, he is considered learned:
āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, adhikaraṇe ca vinicchayakusalo hoti. (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 properly learned both Monastic Codes in detail, having analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition; (6) he knows the offenses and non-offenses; (7) he knows the light and heavy offenses; (8) he knows the curable and incurable offenses; (9) he knows the grave and minor offenses; (10) he is skilled in deciding legal issues.
Dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. A monk who has ten qualities may be appointed to a committee. — See Kd 14:14.19.2–14.19.12.
Dasa atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. The Buddha laid down the training rules for his disciples for ten reasons. — See e.g. Bu Pj 1:5.11.32.
Dasa ādīnavā rājantepurappavesane. There are ten dangers of entering a royal compound. — See e.g. Bu Pc 83:1.3.1–1.3.53. For an explanation of the rendering “royal compound” for rājantepura, see antepura in Appendix of Technical Terms.
Dasa dānavatthūni. There are ten reasons for giving. — See AN 8.33:1.1.
Dasa ratanāni. There are ten precious things. — See e.g. Bu Pc 84:4.1.6.
Dasavaggo bhikkhusaṅgho. A sangha of monks consisting of a group of ten. —
Dasavaggena gaṇena upasampādetabbaṁ. A group of ten may give the full ordination. —
Dasa paṁsukūlāni. There are ten kinds of rags. — See above at Pvr 7:63.30–63.32.
Dasa cīvaradhāraṇā. There are ten kinds of robe wearing. — Sp 5.330: Dasa cīvaradhāraṇāti “sabbanīlakāni cīvarāni dhārentī”ti vuttavasena dasāti kurundiyaṁ vuttaṁ. Mahāaṭṭhakathāyaṁ pana “navasu kappiyacīvaresu udakasāṭikaṁ vā saṅkaccikaṁ vā pakkhipitvā dasā”ti vuttaṁ, “The ten kinds of robe wearing: it is said in the Kurundī that the ten are on account of what was said: ‘They wore completely blue robes.’ But it is said in the Great Commentary that it is the nine allowable robes, adding the bathing robe or the chest wrap.” The former refers to Kd 8:29.1.1–29.1.11 and the nine allowable robes to Kd 8:20.2.2.
Dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ. One should keep an extra robe for ten days at the most. — See Bu NP 1:3.1.6.
Dasa sukkāni. There are ten kinds of semen. — See Bu Ss 1:2.2.5.
Dasa itthiyo. There are ten kinds of women. — See Bu Ss 5:4.1.1.
Dasa bhariyāyo. There are ten kinds of wives. — See Bu Ss 5:4.1.2.
Vesāliyā dasa vatthūni dīpenti. The ten practices proclaimed as allowable at Vesālī. — See Kd 22:1.1.2.
Dasa puggalā avandiyā. There are ten kinds of people a monk should not pay respect to. — See Kd 16:6.5.2.
Dasa akkosavatthūni. There are ten kinds of abuse. — See Bu Pc 2:2.1.2.
Dasahākārehi pesuññaṁ upasaṁharati. There are ten ways of engaging in malicious talebearing. — See Bu Pc 3:2.1.3.
Dasa senāsanāni. There are ten kinds of furniture. — Sp 5.330: Dasa senāsanānīti mañco, pīṭhaṁ, bhisi, bimbohanaṁ, cimilikā, uttarattharaṇaṁ, taṭṭikā, cammakhaṇḍo, nisīdanaṁ, tiṇasanthāro, paṇṇasanthāroti, “The ten kinds of furniture: a bed, a bench, a mattress, a pillow, a mat underlay, a bedspread, a straw-mat, a hide, a sitting mat, a spread of grass, a spread of leaves.” See Bu Pc 14:1.1.9.1 and Bu Pc 15:2.1.8. The ten kinds of furniture have become eleven in the commentary! Sp-yoj 5.330 helpfully adds: Paṇṇasanthāro tiṇasanthārena saṅgahito, “The spread of leaves is included in the spread of grass.” For an explanation of the rendering “furniture” for senāsana, see Appendix of Technical Terms.
Dasa varāni yāciṁsu. They asked for ten favors. — Sp 5.330: Dasa varāni yāciṁsūti visākhā aṭṭha, suddhodanamahārājā ekaṁ, jīvako ekaṁ, “‘They asked for ten favors’: Visākhā eight, the great king Suddhodana one, Jīvaka one.”
Dasa adhammikāni pātimokkhaṭṭhapanāni. There are ten kinds of illegitimate cancellations of the Monastic Code. — See Kd 19:3.3.81–3.3.84.
Dasa dhammikāni pātimokkhaṭṭhapanāni. There are the ten legitimate cancellations of the Monastic Code. — See Kd 19:3.3.87–3.3.90.
Dasānisaṁsā yāguyā. These are the ten benefits of congee. — See Kd 6:24.6.3.
Dasa maṁsā akappiyā. There are ten kinds of unallowable meat. — See Kd 6:23.10.8–23.15.9 plus human meat as the tenth, see Kd 6:23.9.7.
Dasa paramāni. There are ten rules on ‘at the most’. — Ten out of the fourteen listed at Sp 5.326, see above at Pvr 7:81.9.
Dasavassena bhikkhunā byattena paṭibalena pabbājetabbaṁ upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo. A competent and capable monk who has ten years of seniority may give the going forth, the full ordination, and formal support, and may have a novice monk attend on him. —
Dasavassāya bhikkhuniyā byattāya paṭibalāya pabbājetabbaṁ upasampādetabbaṁ nissayo dātabbo sāmaṇerī upaṭṭhāpetabbā. A competent and capable nun who has ten years of seniority may give the going forth, the full ordination, and formal support, and may have a novice nun attend on her. — This and the next item contradict Bi Pc 74:1.14.1, which stipulates twelve years of seniority for a nun to give the full ordination.
Dasavassāya bhikkhuniyā byattāya paṭibalāya vuṭṭhāpanasammuti sāditabbā. A competent and capable nun who has ten years of seniority may agree to be approved to give the full admission. —
Dasavassāya gihigatāya sikkhā dātabbāti. The training may be given to a married girl who is ten years old.”
Dasakaṁ niṭṭhitaṁ. The section on tens is finished.
Tassuddānaṁ This is the summary:
Āghātaṁ vinayaṁ vatthu, “Resentment, getting rid of, grounds,
micchā sammā ca antagā; Wrong, and right, extreme;
Micchattā ceva sammattā, And kinds of wrongness, kinds of rightness,
akusalā kusalāpi ca. Unskillful, and also skillful.
Salākā adhammā dhammā, An illegitimate vote, legitimate,
sāmaṇerā ca nāsanā; Novice monks, and expelling;
Bhāsādhikaraṇañceva, To say, and legal issue,
ñattilahukameva ca. Motion, and light.
Lahukā garukā ete, These light and heavy,
kaṇhasukkā vijānatha; Understand the dark and bright;
Ubbāhikā ca sikkhā ca, And committee, and training,
antepure ca vatthūni. And compound, reasons.
Ratanaṁ dasavaggo ca, Precious thing, and a group of ten,
tatheva upasampadā; And so the full ordination;
Paṁsukūladhāraṇā ca, Rag, and wearing,
dasāhasukkaitthiyo. Ten days, semen, women.
Bhariyā dasa vatthūni, Wives, ten practices,
avandiyakkosena ca; Should not pay respect to, and with abuse;
Pesuññañceva senāni, And malicious talebearing, kinds of furniture,
varāni ca adhammikā. And favors, illegitimate.
Dhammikā yāgumaṁsā ca, Legitimate, congee, and meat,
paramā bhikkhu bhikkhunī; ‘At the most’, monk, nun;
Vuṭṭhāpanā gihigatā, Full admission, married girl,
dasakā suppakāsitāti. The section on tens have been well proclaimed.”
11. Ekādasakavāra 11. The section on elevens
Ekādasa puggalā anupasampannā na upasampādetabbā, upasampannā nāsetabbā. “There are eleven kinds of people who should not be ordained, and if they have been ordained, they should be expelled. — See Kd 1:61.1.19–68.1.4. A convenient list of the eleven is found at Khuddasikkhā-purāṇaṭīkā, para. 16.
Ekādasa pādukā akappiyā. There are eleven kinds of unallowable shoes. — Sp 5.331: Ekādasa pādukāti dasa ratanamayā, ekā kaṭṭhapādukā, “The eleven kinds of shoes: ten made with precious substances and one made of wood.” See the last ten items at Kd 5:8.3.4 and Kd 5:6.4.12.
Ekādasa pattā akappiyā. There are eleven kinds of unallowable almsbowls. — Sp 5.331: Ekādasa pattāti tambalohamayena vā dārumayena vā saddhiṁ dasa ratanamayā, “The eleven kinds of bowls: ten made with precious substances together with one made of copper or one made of wood.” See Kd 15:8.2.26–9.1.14. It is curious that the copper bowl is mentioned here as if separate from the list of ten, yet it also occurs in the list of ten. There seems to be an error either in the Canonical text or the commentary.
Ekādasa cīvarāni akappiyāni. There are eleven kinds of unallowable robes. — Sp 5.331: Ekādasa cīvarānīti sabbanīlakādīni ekādasa, “The eleven kinds of robes: the eleven are those that are entirely blue, etc.” See Kd 8:29.1.1–29.1.11.
Ekādasa yāvatatiyakā. There are eleven ‘after the third’. — Sp 5.331: Yāvatatiyakāti ukkhittānuvattikā bhikkhunī, saṅghādisesā aṭṭha, ariṭṭho, caṇḍakāḷīti, “‘After the third’: a nun takes sides with one who has been ejected, eight offenses entailing suspension, Ariṭṭha, and Caṇḍakāḷī.” This refers to Bi Pj 7:1.11.1, Bu Ss 10:1.3.16.1–13, Bi Ss 10:1.19.1–13, Bu Pc 68:1.49.1, and Bi Pc 36:1.11.1.
Bhikkhunīnaṁ ekādasa antarāyikā dhammā pucchitabbā. The nuns should be asked about the eleven obstacles. — Sp 5.331: Ekādasa antarāyikā nāma “nasi animittā”ti ādayo, “The eleven obstacles: ‘Do you lack genitals? etc.” See Kd 20:17.1.6.
Ekādasa cīvarāni adhiṭṭhātabbāni. There are eleven kinds of robes that should be determined. — Sp 5.331: Ekādasa cīvarāni adhiṭṭhātabbānīti ticīvaraṁ, vassikasāṭikā, nisīdanaṁ, paccattharaṇaṁ, kaṇḍuppaṭicchādi, mukhapuñchanacoḷaṁ, parikkhāracoḷaṁ, udakasāṭikā, saṅkaccikāti, “Eleven kinds of robes that should be determined: the three robes, the rainy-season robe, the sitting mat, a sheet, an itch-covering cloth, a washcloth, a cloth for requisites, the bathing robe, and the chest wrap.”
Ekādasa cīvarāni na vikappetabbāni. There are eleven kinds of robes that should not be assigned to another. — Sp 5.331: Na vikappetabbānīti etāneva adhiṭṭhitakālato paṭṭhāya na vikappetabbāni, “Should not be assigned to another: beginning from the time of determination, these should not be assigned to another.”
Ekādase aruṇuggamane nissaggiyaṁ hoti. Becoming subject to relinquishment at dawn on the eleventh day. — See Bu NP 1:3.2.2.
Ekādasa gaṇṭhikā kappiyā. There are eleven kinds of allowable toggles. — Sp 5.331: Gaṇṭhikā ca vidhā ca suttamayena saddhiṁ ekādasa honti, te sabbe khuddakakkhandhake niddiṭṭhā, “Together with those made of thread, there are eleven kinds of toggles and buckles. They are all specified in The Chapter on Minor Topics.” For the toggles see Kd 15:29.3.12.
Ekādasa vidhā kappiyā. There are eleven kinds of allowable buckles. — See Kd 15:29.2.23–29.2.24.
Ekādasa pathavī akappiyā. There are eleven kinds of unallowable earth. — See Bu Pc 10:2.1.8–2.1.10.
Ekādasa pathavī kappiyā. There are eleven kinds of allowable earth. — See Bu Pc 10:2.1.12–2.1.14.
Ekādasa nissayapaṭippassaddhiyo. There are eleven reasons why formal support comes to an end. — Sp 5.331: Nissayapaṭipassaddhiyo upajjhāyamhā pañca, ācariyamhā cha; evaṁ ekādasa, “The reasons why formal support comes to an end are five for a preceptor and six for a teacher, thus eleven.” See Kd 1:36.1.4 and Kd 1:36.1.7.
Ekādasa puggalā avandiyā. There are eleven kinds of people a monk should not pay respect to. — Sp 5.331: Avandiyapuggalā naggena saddhiṁ ekādasa, “The eleven are the people a monk should not pay respect to together with the naked person.” See respectively Kd 16:6.5.2 and Kd 15:15.1.4–15.1.7.
Ekādasa paramāni. There are eleven rules on ‘at the most’. — Sp 5.331: Ekādasa paramāni pubbe vuttesu cuddasasu ekādasakavasena yojetvā veditabbāni, “The eleven rules on ‘at the most’: they are to be understood among the previously mentioned fourteen, having constructed them as a group of eleven.”
Ekādasa varāni yāciṁsu. They asked for eleven favors. — Sp 5.331: Ekādasa varānīti mahāpajāpatiyā yācitavarena saddhiṁ pubbe vuttāni dasa, “The eleven favors: the ten spoken of previously together with the favor asked for by Mahāpajāpatī.” For the previous ten see above at Pvr 7:135.19. For the eleventh favor see Kd 20:3.1.3.
Ekādasa sīmādosā. There are eleven kinds of flaws in monastery zones. — Sp 5.331: Ekādasa sīmādosāti “atikhuddakaṁ sīmaṁ sammannantī”tiādinā nayena kammavagge āgamissanti, “The eleven flaws in monastery zones: ‘They approved a monastery zone that was too small,’ etc. They are handed down in ‘the subchapter on legal procedures’ through this method.” This is not a reference to Kd 11, but to Pvr 21:5.3.
Akkosakaparibhāsake puggale ekādasādīnavā pāṭikaṅkhā. There are eleven dangers to be expected for people who abuse and revile. See AN 11.6:1.1.
Mettāya cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā. There are eleven benefits to be expected for one who practices the liberation of mind through love, who develops, cultivates, and makes it a vehicle and basis, who keeps it up, accumulates, and properly implements it: See AN 11.15:1.1.
Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭṭaṁ cittaṁ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttari appaṭivijjhanto brahmalokūpago hoti—(1) you sleep well, (2) you wake up rested, and (3) you have no nightmares; (4) you are loved by humans and (5) spirits; (6) you are protected by the gods; (7) you cannot be harmed by fire, poison, or weapons; (8) your mind is quickly stilled; (9) your face is serene; (10) you die unconfused; and (11) if you do not go any further, you are reborn in the world of the supreme beings.”
mettāya cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṁsā pāṭikaṅkhāti.
Ekādasakaṁ niṭṭhitaṁ. The section on elevens is finished.
Tassuddānaṁ This is the summary:
Nāsetabbā pādukā ca, “Should be expelled, and shoes,
pattā ca cīvarāni ca; And almsbowls, and robes;
Tatiyā pucchitabbā ca, Thirds, and should be asked about,
adhiṭṭhānavikappanā. Determination, assigning to another.
Aruṇā gaṇṭhikā vidhā, Dawn, toggles, buckles,
akappiyā ca kappiyaṁ; And unallowable, allowable;
Nissayāvandiyā ceva, Formal support, and should not pay respect to,
paramāni varāni ca; ‘At the most’, and favors;
Sīmādosā ca akkosā, And flaws in monastery zones, abuse,
mettāyekādasā katāti. With love—the elevens are done.”
Ekuttarikaṁ. The numerical method is finished.
Tassuddānaṁ This is the summary:
Ekakā ca dukā ceva, “The ones, and the twos,
tikā ca catupañcakā; And the threes, fours, and fives;
Chasattaṭṭhanavakā ca, And the sixes, sevens, eights, and nines,
dasa ekādasāni ca. The tens, and the elevens.
Hitāya sabbasattānaṁ, For the welfare of all beings,
ñātadhammena tādinā; By the Unwavering One who knows the Teaching;
Ekuttarikā vimalā, The stainless numerical method,
mahāvīrena desitāti. Was taught by the Great Hero.”
Ekuttarikaṁ niṭṭhitaṁ. The numerical method is finished.