The Compendium Parivāra

Legal procedures, why a Monastic Law, resolution of legal issues 21. Pañcavagga

1. The subchapter on legal procedures 1. Kammavagga

There are four kinds of legal procedures: Cattāri kammāni. the legal procedure consisting of getting permission, the legal procedure consisting of one motion, the legal procedure consisting of one motion and one announcement, and the legal procedure consisting of one motion and three announcements. Apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—imāni cattāri kammāni. In how many ways do they fail? Katihākārehi vipajjanti? In five ways: Imāni cattāri kammāni pañcahākārehi vipajjanti—with respect to object, motion, announcement, monastery zone, or gathering. vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā.

How do legal procedures fail with respect to object? Kathaṁ vatthuto kammāni vipajjanti?

If they don’t do a legal procedure face-to-face that should be done face-to-face, that procedure has failed with respect to object and is illegitimate. Sammukhākaraṇīyaṁ kammaṁ asammukhā karoti, vatthuvipannaṁ adhammakammaṁ; If they do a legal procedure without questioning that should be done with questioning, that procedure has failed with respect to object and is illegitimate. paṭipucchākaraṇīyaṁ kammaṁ appaṭipucchā karoti, vatthuvipannaṁ adhammakammaṁ; If they do a legal procedure without admission that should be done by admission, that procedure has failed with respect to object and is illegitimate. paṭiññāya karaṇīyaṁ kammaṁ appaṭiññāya karoti, vatthuvipannaṁ adhammakammaṁ; If they apply resolution because of past insanity to one deserving resolution through recollection, that procedure has failed with respect to object and is illegitimate. sativinayārahassa amūḷhavinayaṁ deti, vatthuvipannaṁ adhammakammaṁ; If they do a legal procedure of further penalty against one deserving resolution because of past insanity, that procedure has failed with respect to object and is illegitimate. amūḷhavinayārahassa tassapāpiyasikākammaṁ karoti, vatthuvipannaṁ adhammakammaṁ;

If they do a legal procedure of condemnation against one deserving a procedure of further penalty, that procedure has failed with respect to object and is illegitimate. tassapāpiyasikākammārahassa tajjanīyakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ; If they do a legal procedure of demotion against one deserving a procedure of condemnation, that procedure has failed with respect to object and is illegitimate. tajjanīyakammārahassa niyassakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ; If they do a procedure of banishment against one deserving a procedure of demotion, that procedure has failed with respect to object and is illegitimate. niyassakammārahassa pabbājanīyakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ; If they do a procedure of reconciliation against one deserving a procedure of banishment, that procedure has failed with respect to object and is illegitimate. pabbājanīyakammārahassa paṭisāraṇīyakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ; If they do a legal procedure of ejection against one deserving a procedure of reconciliation, that procedure has failed with respect to object and is illegitimate. paṭisāraṇīyakammārahassa ukkhepanīyakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ;

If they give probation to one deserving a procedure of ejection, that procedure has failed with respect to object and is illegitimate. ukkhepanīyakammārahassa parivāsaṁ deti, vatthuvipannaṁ adhammakammaṁ; If they send back to the beginning one deserving probation, that procedure has failed with respect to object and is illegitimate. parivāsārahaṁ mūlāya paṭikassati, vatthuvipannaṁ adhammakammaṁ; If they give the trial period to one deserving to be sent back to the beginning, that procedure has failed with respect to object and is illegitimate. mūlāyapaṭikassanārahassa mānattaṁ deti, vatthuvipannaṁ adhammakammaṁ; If they rehabilitate one deserving the trial period, that procedure has failed with respect to object and is illegitimate. mānattārahaṁ abbheti, vatthuvipannaṁ adhammakammaṁ;

If they give full ordination to one deserving rehabilitation, that procedure has failed with respect to object and is illegitimate. abbhānārahaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ; If they do the observance-day ceremony on a non-observance day, that procedure has failed with respect to object and is illegitimate. anuposathe uposathaṁ karoti, vatthuvipannaṁ adhammakammaṁ; If they do the invitation ceremony on a non-invitation day, that procedure has failed with respect to object and is illegitimate. apavāraṇāya pavāreti, vatthuvipannaṁ adhammakammaṁ. Evaṁ vatthuto kammāni vipajjanti.

How do legal procedures fail with respect to motion? Kathaṁ ñattito kammāni vipajjanti?

In five ways: Pañcahākārehi ñattito kammāni vipajjanti—they do not touch on the object, the Sangha, the person, or the motion, or the motion is put forward after the announcement. vatthuṁ na parāmasati, saṅghaṁ na parāmasati, puggalaṁ na parāmasati, ñattiṁ na parāmasati, pacchā vā ñattiṁ ṭhapeti—imehi pañcahākārehi ñattito kammāni vipajjanti.

How do legal procedures fail with respect to announcement? Kathaṁ anussāvanato kammāni vipajjanti?

In five ways: Pañcahākārehi anussāvanato kammāni vipajjanti—they do not touch on the object, the Sangha, or the person, or an announcement is omitted, or the announcement is made at the wrong time. vatthuṁ na parāmasati, saṅghaṁ na parāmasati, puggalaṁ na parāmasati, sāvanaṁ hāpeti, akāle vā sāveti—imehi pañcahākārehi anussāvanato kammāni vipajjanti.

How do legal procedures fail with respect to the monastery zone? Kathaṁ sīmato kammāni vipajjanti?

In eleven ways: Ekādasahi ākārehi sīmato kammāni vipajjanti—(1) they establish a zone that is too small; (2) they establish a zone that is too large; (3) they establish an incomplete zone; (4) they establish a zone with a shadow as a zone marker; (5) they establish a zone without zone markers; (6) they establish a zone while standing outside it; (7) they establish a zone in a river; (8) they establish a zone in an ocean; (9) they establish a zone in a lake; (10) they establish a zone that merges with an existing zone; (11) they establish a zone that encloses an existing zone. atikhuddakaṁ sīmaṁ sammannati, atimahatiṁ sīmaṁ sammannati, khaṇḍanimittaṁ sīmaṁ sammannati, chāyānimittaṁ sīmaṁ sammannati, animittaṁ sīmaṁ sammannati, bahisīme ṭhito sīmaṁ sammannati, nadiyā sīmaṁ sammannati, samudde sīmaṁ sammannati, jātassare sīmaṁ sammannati, sīmāya sīmaṁ sambhindati, sīmāya sīmaṁ ajjhottharati—imehi ekādasahi ākārehi sīmato kammāni vipajjanti.

How do legal procedures fail with respect to gathering? Kathaṁ parisato kammāni vipajjanti?

In twelve ways: Dvādasahi ākārehi parisato kammāni vipajjanti—In regard to legal procedures that require a group of four: (1) the monks who should take part haven’t all arrived, consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (2) the monks who should take part have arrived, but consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (3) the monks who should take part have arrived, and consent has been brought for those who are eligible to give their consent, but someone present objects to the decision. catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te anāgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti.

In regard to legal procedures that require a group of five: … (4-6) … Pañcavaggakaraṇe kamme …pe…

In regard to legal procedures that require a group of ten: … (7-9) … dasavaggakaraṇe kamme …pe…

In regard to legal procedures that require a group of twenty: (10) the monks who should take part haven’t all arrived, consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (11) the monks who should take part have arrived, but consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (12) the monks who should take part have arrived, and consent has been brought for those who are eligible to give their consent, but someone present objects to the decision. vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te anāgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti—imehi dvādasahi ākārehi parisato kammāni vipajjanti.

In regard to legal procedures that require a group of four, four regular monks should take part, while the remainder of regular monks are entitled to give their consent. Catuvaggakaraṇe kamme cattāro bhikkhū pakatattā kammapattā, avasesā pakatattā chandārahā. The one who is subject to the legal procedure should neither take part in the decision nor give his consent, but is deserving of the legal procedure. Yassa saṅgho kammaṁ karoti so neva kammapatto nāpi chandāraho, api ca kammāraho. In regard to legal procedures that require a group of five, five regular monks should take part, while the remainder of regular monks are entitled to give their consent. Pañcavaggakaraṇe kamme pañca bhikkhū pakatattā kammapattā, avasesā pakatattā chandārahā. The one who is subject to the legal procedure should neither take part in the decision nor give his consent, but is deserving of the legal procedure. Yassa saṅgho kammaṁ karoti so neva kammapatto nāpi chandāraho, api ca kammāraho. In regard to legal procedures that require a group of ten, ten regular monks should take part, while the remainder of regular monks are entitled to give their consent. Dasavaggakaraṇe kamme dasa bhikkhū pakatattā kammapattā, avasesā pakatattā chandārahā. The one who is subject to the legal procedure should neither take part in the decision nor give his consent, but is deserving of the legal procedure. Yassa saṅgho kammaṁ karoti so neva kammapatto nāpi chandāraho, api ca kammāraho. In regard to legal procedures that require a group of twenty, twenty regular monks should take part, while the remainder of regular monks are entitled to give their consent. Vīsativaggakaraṇe kamme vīsati bhikkhū pakatattā kammapattā, avasesā pakatattā chandārahā. The one who is subject to the legal procedure should neither take part in the decision nor give his consent, but is deserving of the legal procedure. Yassa saṅgho kammaṁ karoti so neva kammapatto nāpi chandāraho, api ca kammāraho.

There are four kinds of legal procedures: Cattāri kammāni—the procedure consisting of getting permission, the procedure consisting of one motion, the procedure consisting of one motion and one announcement, and the procedure consisting of one motion and three announcements. apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ. In how many ways do they fail? Imāni cattāri kammāni katihākārehi vipajjanti? In five ways: Imāni cattāri kammāni pañcahākārehi vipajjanti—with respect to object, motion, announcement, monastery zone, or gathering. vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā.

How do legal procedures fail with respect to object? Kathaṁ vatthuto kammāni vipajjanti?

If they give the full ordination to a <i lang='pi' translate='no'>paṇḍaka</i>, that procedure has failed in object and is illegitimate. Paṇḍakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to a fake monk, that procedure has failed in object and is illegitimate. Theyyasaṁvāsakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to one who has previously left to join the monastics of another religion, that procedure has failed in object and is illegitimate. Titthiyapakkantakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to an animal, that procedure has failed in object and is illegitimate. Tiracchānagataṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to a matricide, that procedure has failed in object and is illegitimate. Mātughātakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to a patricide, that procedure has failed in object and is illegitimate. Pitughātakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to a murderer of a perfected one, that procedure has failed in object and is illegitimate. Arahantaghātakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to a rapist of a nun, that procedure has failed in object and is illegitimate. Bhikkhunidūsakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to one who has caused a schism in the Sangha, that procedure has failed in object and is illegitimate. Saṅghabhedakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to one who has caused the Buddha to bleed, that procedure has failed in object and is illegitimate. Lohituppādakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to a hermaphrodite, that procedure has failed in object and is illegitimate. Ubhatobyañjanaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. If they give the full ordination to a person less then twenty years old, that procedure has failed in object and is illegitimate. Ūnavīsativassaṁ puggalaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Evaṁ vatthuto kammāni vipajjanti.

How do legal procedures fail with respect to motion? Kathaṁ ñattito kammāni vipajjanti?

In five ways: Pañcahākārehi ñattito kammāni vipajjanti. they do not touch on the object, the Sangha, the person, or the motion, or the motion is put forward after the announcement. Vatthuṁ na parāmasati, saṅghaṁ na parāmasati, puggalaṁ na parāmasati, ñattiṁ na parāmasati, pacchā vā ñattiṁ ṭhapeti—imehi pañcahākārehi ñattito kammāni vipajjanti.

How do legal procedures fail with respect to announcement? Kathaṁ anussāvanato kammāni vipajjanti?

How do legal procedures fail with respect to the monastery zone? Kathaṁ sīmato kammāni vipajjanti?

In eleven ways: Ekādasahi ākārehi sīmato kammāni vipajjanti. (1) they establish a zone that is too small; (2) they establish a zone that is too large; (3) they establish an incomplete zone; (4) they establish a zone with a shadow as a zone marker; (5) they establish a zone without zone markers; (6) they establish a zone while standing outside it; (7) they establish a zone in a river; (8) they establish a zone in an ocean; (9) they establish a zone in a lake; (10) they establish a zone that merges with an existing zone; (11) they establish a zone that encloses an existing zone. Atikhuddakaṁ sīmaṁ sammannati, atimahatiṁ sīmaṁ sammannati, khaṇḍanimittaṁ sīmaṁ sammannati, chāyānimittaṁ sīmaṁ sammannati, animittaṁ sīmaṁ sammannati, bahisīme ṭhito sīmaṁ sammannati, nadiyā sīmaṁ sammannati, samudde sīmaṁ sammannati, jātassare sīmaṁ sammannati, sīmāya sīmaṁ sambhindati, sīmāya sīmaṁ ajjhottharati—imehi ekādasahi ākārehi sīmato kammāni vipajjanti.

How do legal procedures fail with respect to gathering? Kathaṁ parisato kammāni vipajjanti?

In twelve ways: Dvādasahi ākārehi parisato kammāni vipajjanti—In regard to legal procedures that require a group of four: (1) the monks who should take part haven’t all arrived, consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (2) the monks who should take part have arrived, but consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (3) the monks who should take part have arrived, and consent has been brought for those who are eligible to give their consent, but someone present objects to the decision. catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te anāgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti. Catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti.

In regard to legal procedures that require a group of five: … (4-6) … Pañcavaggakaraṇe kamme …pe…

In regard to legal procedures that require a group of ten: … (7-9) … dasavaggakaraṇe kamme …pe…

In regard to legal procedures that require a group of twenty: (10) the monks who should take part haven’t all arrived, consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (11) the monks who should take part have arrived, but consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (12) the monks who should take part have arrived, and consent has been brought for those who are eligible to give their consent, but someone present objects to the decision. vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te anāgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti. Vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti. Vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti—imehi dvādasahi ākārehi parisato kammāni vipajjanti.

In how many situations does the legal procedure consisting of getting permission apply? Apalokanakammaṁ kati ṭhānāni gacchati? In how many situations does the legal procedure consisting of one motion apply? Ñattikammaṁ kati ṭhānāni gacchati? In how many situations does the legal procedure consisting of one motion and one announcement apply? Ñattidutiyakammaṁ kati ṭhānāni gacchati? In how many situations does the legal procedure consisting of one motion and three announcements apply? Ñatticatutthakammaṁ kati ṭhānāni gacchati?

A legal procedure consisting of getting permission applies in five situations. Apalokanakammaṁ pañca ṭhānāni gacchati. A legal procedure consisting of one motion applies in nine situations. Ñattikammaṁ nava ṭhānāni gacchati. A legal procedure consisting of one motion and one announcement applies in seven situations. Ñattidutiyakammaṁ satta ṭhānāni gacchati. A legal procedure consisting of one motion and three announcements applies in seven situations. Ñatticatutthakammaṁ satta ṭhānāni gacchati.

In which five situations does the legal procedure consisting of getting permission apply? Apalokanakammaṁ katamāni pañca ṭhānāni gacchati? Admittance, sending away, shaving, the supreme penalty, and any legal procedure with similar characteristics. Osāraṇaṁ, nissāraṇaṁ, bhaṇḍukammaṁ, brahmadaṇḍaṁ, kammalakkhaṇaññeva pañcamaṁ—apalokanakammaṁ imāni pañca ṭhānāni gacchati.

In which nine situations does the legal procedure consisting of one motion apply? Ñattikammaṁ katamāni nava ṭhānāni gacchati? Admittance, sending away, the observance day, the invitation ceremony, agreements, giving, receiving, postponement, and any legal procedure with similar characteristics. Osāraṇaṁ, nissāraṇaṁ, uposathaṁ, pavāraṇaṁ, sammutiṁ, dānaṁ, paṭiggahaṁ, paccukkaḍḍhanaṁ, kammalakkhaṇaññeva navamaṁ—ñattikammaṁ imāni nava ṭhānāni gacchati.

In which seven situations does the legal procedure consisting of one motion and one announcement apply? Ñattidutiyakammaṁ katamāni satta ṭhānāni gacchati? Admittance, sending away, agreements, giving, ending of the robe season, approval, and any legal procedure with similar characteristics. Osāraṇaṁ, nissāraṇaṁ, sammutiṁ, dānaṁ, uddharaṇaṁ, desanaṁ, kammalakkhaṇaññeva sattamaṁ—ñattidutiyakammaṁ imāni satta ṭhānāni gacchati.

In which seven situations does the legal procedure consisting of one motion and three announcements apply? Ñatticatutthakammaṁ katamāni satta ṭhānāni gacchati? Admittance, sending away, agreements, giving, restraining, pressing, and any legal procedure with similar characteristics. Osāraṇaṁ, nissāraṇaṁ, sammutiṁ, dānaṁ, niggahaṁ, samanubhāsanaṁ, kammalakkhaṇaññeva sattamaṁ—ñatticatutthakammaṁ imāni satta ṭhānāni gacchati.

The first subchapter on legal procedures is finished. Kammavaggo niṭṭhito paṭhamo.

2. The subchapter on reasons 2. Atthavasavagga

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. for the well-being of the Sangha and for the comfort of the Sangha. Saṅghasuṭṭhutāya, saṅghaphāsutāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. for the restraint of bad people and for the ease of good monks. Dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. for the restraint of the corruptions relating to the present life and for the restraint of the corruptions relating to future lives. Diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. for the restraint of threats relating to the present life and for avoiding threats relating to future lives. Diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. for the restraint of faults relating to the present life and for avoiding faults relating to future lives. Diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. for the restraint of dangers relating to the present life and for avoiding dangers relating to future lives. Diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. for the restraint of unwholesome qualities relating to the present life and for avoiding unwholesome qualities relating to future lives. Diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. out of compassion for householders and for breaking up the factions of those with bad desires. Gihīnaṁ anukampāya, pāpicchānaṁ pakkhupacchedāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. to give rise to confidence in those without it and to increase the confidence of those who have it. Appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The Buddha laid down the training rules for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. for the longevity of the true Teaching and for supporting the training. Saddhammaṭṭhitiyā, vinayānuggahāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

The second subchapter on reasons is finished. Atthavasavaggo niṭṭhito dutiyo.

3. The subchapter on laying down 3. Paññattavagga

The Buddha laid down the Monastic Code for his disciples for two reasons: … Dve atthavase paṭicca tathāgatena sāvakānaṁ pātimokkhaṁ paññattaṁ …pe… laid down the recitation of the Monastic Code … pātimokkhuddeso paññatto … laid down the canceling of the Monastic Code … pātimokkhaṭṭhapanaṁ paññattaṁ … laid down the invitation ceremony … pavāraṇā paññattā … laid down the canceling of the invitation ceremony … pavāraṇāṭhapanaṁ paññattaṁ … laid down the legal procedure of condemnation … tajjanīyakammaṁ paññattaṁ … laid down the legal procedure of demotion … niyassakammaṁ paññattaṁ … laid down the legal procedure of banishment … pabbājanīyakammaṁ paññattaṁ … laid down the legal procedure of reconciliation … paṭisāraṇīyakammaṁ paññattaṁ … laid down the legal procedure of ejection … ukkhepanīyakammaṁ paññattaṁ … laid down the giving of probation … parivāsadānaṁ paññattaṁ … laid down the sending back to the beginning … mūlāyapaṭikassanā paññattā … laid down the giving of the trial period … mānattadānaṁ paññattaṁ … laid down the rehabilitation … abbhānaṁ paññattaṁ … laid down the admittance … osāraṇīyaṁ paññattaṁ … laid down the sending away … nissāraṇīyaṁ paññattaṁ … laid down the full ordination … upasampadaṁ paññattaṁ … laid down the legal procedure consisting of getting permission … apalokanakammaṁ paññattaṁ … laid down the legal procedure consisting of one motion … ñattikammaṁ paññattaṁ … laid down the legal procedure consisting of one motion and one announcement … ñattidutiyakammaṁ paññattaṁ … laid down the legal procedure consisting of one motion and three announcements … ñatticatutthakammaṁ paññattaṁ …pe….

The third subchapter on laying down is finished. Paññattavaggo niṭṭhito tatiyo.

4. The subchapter on “laid down a rule when there was no existing rule” 4. Apaññattepaññattavagga

… …pe… laid down a rule when there was no existing rule, and laid down an addition to an existing rule … Apaññatte paññattaṁ, paññatte anupaññattaṁ …pe… laid down resolution face-to-face … sammukhāvinayo paññatto …pe… laid down resolution by recollection … sativinayo paññatto …pe… laid down resolution because of past insanity … amūḷhavinayo paññatto …pe… laid down acting according to what has been admitted … paṭiññātakaraṇaṁ paññattaṁ …pe… laid down the majority decision … yebhuyyasikā paññattā …pe… laid down the further penalty … tassapāpiyasikā paññattā …pe… laid down the covering over as if with grass for the well-being of the Sangha and for the comfort of the Sangha. tiṇavatthārako paññatto saṅghasuṭṭhutāya, saṅghaphāsutāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. for the restraint of bad people and for the ease of good monks. Dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. for the restraint of the corruptions relating to the present life and for the restraint of the corruptions relating to future lives. Diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. for the restraint of threats relating to the present life and for avoiding threats relating to future lives. Diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. for the restraint of faults relating to the present life and for avoiding faults relating to future lives. Diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. for the restraint of dangers relating to the present life and for avoiding dangers relating to future lives. Diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. for the restraint of unwholesome qualities relating to the present life and for avoiding unwholesome qualities relating to future lives. Diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. out of compassion for householders and for breaking up the factions of those with bad desires. Gihīnaṁ anukampāya, pāpicchānaṁ pakkhupacchedāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. to give rise to confidence in those without it and to increase the confidence of those who have it. Appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. for the longevity of the true Teaching and for supporting the training. Saddhammaṭṭhitiyā, vinayānuggahāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

The fourth subchapter on “laid down a rule when there was no existing rule” is finished. Apaññatte paññattavaggo niṭṭhito catuttho.

5. The subchapter on nine kinds of “being found among” 5. Navasaṅgahavagga

“There are nine kinds of ‘being found among’: Navasaṅgahā—being found among the actions that are the bases for offenses, being found among the failures, being found among the offenses, being found among the origin stories, being found among persons, being found among the classes, being found among the originations, being found among the legal issues, and being found among the settling of legal issues. vatthusaṅgaho, vipattisaṅgaho āpattisaṅgaho, nidānasaṅgaho, puggalasaṅgaho, khandhasaṅgaho, samuṭṭhānasaṅgaho, adhikaraṇasaṅgaho, samathasaṅgahoti.

When a legal issue has arisen, if the two opponents come, they should be told to inform about the action that was the basis for the disagreement. Adhikaraṇe samuppanne sace ubho atthapaccatthikā āgacchanti ubhinnampi vatthu ārocāpetabbaṁ. After hearing the testimony of both, Ubhinnampi vatthuṁ ārocāpetvā ubhinnampi paṭiññā sotabbā. they should be told, Ubhinnampi paṭiññaṁ sutvā ubhopi vattabbā—‘When we’ve resolved this legal issue, you should both be satisfied.’ “amhākaṁ imasmiṁ adhikaraṇe vūpasamite ubhopi tuṭṭhā bhavissathā”ti. If they say, Sace āhaṁsu—‘We’ll both be satisfied,’ then the Sangha should take on that legal issue. “ubhopi tuṭṭhā bhavissāmā”ti, saṅghena taṁ adhikaraṇaṁ sampaṭicchitabbaṁ. If there are many shameless people in the gathering, then the issue should be resolved by means of a committee. Sace alajjussannā hoti, parisā ubbāhikāya vūpasametabbaṁ. If there are many ignorant people in the gathering, they should search for an expert on the Monastic Law to resolve that legal issue in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction. Sace bālussannā hoti, parisā vinayadharo pariyesitabbo yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati. That legal issue should be resolved in this way. Tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.

One should know the basis for an offense, one should know the category, one should know the name, and one should know the offense. Vatthu jānitabbaṁ, gottaṁ jānitabbaṁ, nāmaṁ jānitabbaṁ, āpatti jānitabbā.

‘Sexual intercourse’ is the basis for an offense, as well as a category. Methunadhammoti vatthu ceva gottañca—‘Offense entailing expulsion’ is the name, as well as the offense. pārājikanti nāmañceva āpatti ca.

‘Stealing’ is the basis for an offense, as well as a category. Adinnādānanti vatthu ceva gottañca—‘Offense entailing expulsion’ is the name, as well as the offense. pārājikanti nāmañceva āpatti ca.

‘Human being’ is the basis for an offense, as well as a category. Manussaviggahoti vatthu ceva gottañca—‘Offense entailing expulsion’ is the name, as well as the offense. pārājikanti nāmañceva āpatti ca.

‘Superhuman quality’ is the basis for an offense, as well as a category. Uttarimanussadhammoti vatthu ceva gottañca—‘Offense entailing expulsion’ is the name, as well as the offense. pārājikanti nāmañceva āpatti ca.

‘Emission of semen’ is the basis for an offense, as well as a category. Sukkavissaṭṭhīti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘Physical contact’ is the basis for an offense, as well as a category. Kāyasaṁsaggoti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘Indecent speech’ is the basis for an offense, as well as a category. Duṭṭhullavācāti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘One’s own desires’ is the basis for an offense, as well as a category. Attakāmanti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘Matchmaking’ is the basis for an offense, as well as a category. Sañcarittanti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘Building a hut by means of begging’ is the basis for an offense, as well as a category. Saññācikāya kuṭiṁ kārāpananti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘Building a large dwelling’ is the basis for an offense, as well as a category. Mahallakaṁ vihāraṁ kārāpananti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘Groundlessly charging a monk with an offense entailing expulsion’ is the basis for an offense, as well as a category. Bhikkhuṁ amūlakena pārājikena dhammena anuddhaṁsananti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘Charging a monk with an offense entailing expulsion, using an unrelated legal issue as a pretext’ is the basis for an offense, as well as a category. Bhikkhuṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsananti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘A monk not stopping with pursuing schism in the Sangha when pressed for the third time’ is the basis for an offense, as well as a category. Saṅghabhedakassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjananti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘Monks not stopping siding with one who is pursuing schism in the Sangha when pressed for the third time’ is the basis for an offense, as well as a category. Bhedakānuvattakānaṁ bhikkhūnaṁ yāvatatiyaṁ samanubhāsanāya na paṭinissajjananti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘A monk not stopping with being difficult to correct when pressed for the third time’ is the basis for an offense, as well as a category. Dubbacassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjananti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. saṅghādisesoti nāmañceva āpatti ca.

‘A monk not stopping with being a corrupter of families when pressed for the third time’ is the basis for an offense, as well as a category. Kuladūsakassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjananti vatthu ceva gottañca—‘Offense entailing suspension’ is the name, as well as the offense. … saṅghādisesoti nāmañceva āpatti ca …pe….

‘Out of disrespect, defecating, urinating, or spitting in water’ is the basis for an offense, as well as a category. Anādariyaṁ paṭicca udake uccāraṁ vā passāvaṁ vā kheḷaṁ vā karaṇanti vatthu ceva gottañca—‘Offense of wrong conduct’ is the name, as well as the offense.” dukkaṭanti nāmañceva āpatti cāti.

The fifth subchapter on nine kinds of “being found among” is finished. Navasaṅgahavaggo niṭṭhito pañcamo.

This is the summary: Tassuddānaṁ

“Getting permission, and motion, Apalokanaṁ ñatti ca, One motion and one announcement, and with one motion and three announcements; dutiyaṁ catutthena ca; Object, motion, announcement, Vatthu ñatti anussāvanaṁ, Monastery zone, and gathering. sīmā parisameva ca.
Face-to-face, and questioning, Sammukhā paṭipucchā ca, Admission, resolution, deserving; paṭiññā vinayāraho; Object, Sangha, and person, Vatthu saṅghapuggalañca, Motions, and not the motion afterwards. ñattiṁ na pacchā ñatti ca.
Object, Sangha, and person, Vatthuṁ saṅghapuggalañca, Announcement, and at the wrong time; sāvanaṁ akālena ca; Too small, and large, Atikhuddakā mahantā ca, Incomplete, shadow, without zone markers. khaṇḍacchāyā nimittakā.
Outside, river, and in an ocean, Bahinadī samudde ca, And in a lake, merges; jātassare ca bhindati; It encloses a zone, Ajjhottharati sīmāya, A group of four, and of five. catu pañca ca vaggikā.
A group of ten, and of twenty, Dasa vīsativaggā ca, Not brought and brought; anāhaṭā ca āhaṭā; Who should take part, eligible to give their consent, Kammapattā chandārahā, And person deserving of the legal procedure. kammārahā ca puggalā.
Five situations for getting permission, Apalokanaṁ pañcaṭṭhānaṁ, And nine situations for one motion; ñatti ca navaṭhānikā; Seven situations for one motion and one announcement, Ñatti dutiyaṁ sattaṭṭhānaṁ, Seven situations for one motion and three announcements. catutthā sattaṭhānikā.
Well-being, and comfort, bad, Suṭṭhu phāsu ca dummaṅku, And good, corruptions; pesalā cāpi āsavā; Threats, faults, and dangers, Veravajjabhayañceva, Unwholesome, and for householders. akusalaṁ gihīnañca.
Those with bad desires, those without confidence, Pāpicchā appasannānaṁ, Confidence, the longevity of the Teaching; pasannā dhammaṭṭhapanā; And supporting the training, Vinayānuggahā ceva, The Monastic Code, and with the recitation. pātimokkhuddesena ca.
And the canceling of the Monastic Code, Pātimokkhañca ṭhapanā, And the invitation ceremony, its suspension; Pavāraṇañca ṭhapanaṁ; Condemnation, and demotion, Tajjanīyā niyassañca, Banishment, reconciliation. Pabbājanīya paṭisāraṇī.
Ejection, probation, Ukkhepana parivāsaṁ, Beginning, trial period, rehabilitation; mūlamānattaabbhānaṁ; Admittance, sending away, Osāraṇaṁ nissāraṇaṁ, And so the full ordination. tatheva upasampadā.
Getting permission, and motion, Apalokanañatti ca, One motion and one announcement, one motion and three announcements; dutiyañca catutthakaṁ; When there was no existing rule, laid down an addition, Apaññattenupaññattaṁ, Resolution face-to-face, recollection. sammukhāvinayo sati.
Past insanity, admitted, majority, Amūḷhapaṭiyebhuyya, Further penalty, covering over as if with grass; pāpiya tiṇavatthārakaṁ; Basis, failure, offense, Vatthu vipatti āpatti, Origin story, and with person. nidānaṁ puggalena ca.
And classes, originations, Khandhā ceva samuṭṭhānā, And legal issue; adhikaraṇameva ca; And found among the settling, Samathā saṅgahā ceva, Name, and so offense.” nāmaāpattikā tathāti.

The Compendium is finished. Parivāro niṭṭhito.

The canonical text of the Compendium is finished. Parivārapāḷi niṭṭhitā.

Concluding verses: Pariyosānagāthā

“Having asked this and that Bubbācariyamaggañca, About the practice of past teachers—pucchitvā ca tahiṁ tahiṁ; Dīpanāma, who had great wisdom, Dīpanāmo mahāpañño, Superb memory, clarity of sight. sutadhāriṁ vicakkhaṇo.
This contraction of the detail, Imaṁ vitthārasaṅkhepaṁ, With a path for study, in the middle; sajjhāmaggena majjhime; Having thought it out, he had it written down, Cintayitvā likhāpesi, Bringing happiness to disciples. sissakānaṁ sukhāvahaṁ.
That which is called the ‘Compendium’, Parivāranti yaṁ vuttaṁ, With all bases for offenses with their characteristics, sabbaṁ vatthuṁ salakkhaṇaṁ; Meaning in accord with the meaning in the true Teaching, Atthaṁ atthena saddhamme, Rule in accord with the rule in what is laid down. dhammaṁ dhammena paññatte.
It encompasses the instruction, Sāsanaṁ parivāresi, Like the ocean encompasses India; jambudīpaṁva sāgaro; Not knowing the Compendium, Parivāraṁ ajānanto, How does one decide on the rules? kuto dhammavinicchayaṁ.
How does one decide on failures, bases, rules, Vipatti vatthu paññatti, Additions to the rules, persons; anupaññatti puggalo; Whether on each side or on both sides, Ekato ubhato ceva, A rule by convention from a moral fault? lokapaṇṇatti vajjato.
When anyone gives rise to doubt, Yassa jāyati vimati, It is cut off by the Compendium; parivārena chijjati; Like a universal monarch in the midst of his great army, Cakkavatti mahāsene, Like a lion in a herd of deer; migamajjheva kesari.
Like the sun surrounded by its rays, Ravi raṁsiparikkiṇṇo, Like the moon in the starry sky; cando tāragaṇe yathā; Like the Supreme Being in his assembly, Brahmā brahmaparisāya, Like a leader with his retinue—gaṇamajjheva nāyako; In this way, the true Teaching and the Monastic Law Evaṁ saddhammavinayo, Shine through the Compendium.” parivārena sobhatīti.

English Translation

Pāli Text

The Compendium

Legal procedures, why a Monastic Law, resolution of legal issues

1. The subchapter on legal procedures

There are four kinds of legal procedures: the legal procedure consisting of getting permission, the legal procedure consisting of one motion, the legal procedure consisting of one motion and one announcement, and the legal procedure consisting of one motion and three announcements. In how many ways do they fail? In five ways: with respect to object, motion, announcement, monastery zone, or gathering.

How do legal procedures fail with respect to object?

If they don’t do a legal procedure face-to-face that should be done face-to-face, that procedure has failed with respect to object and is illegitimate. If they do a legal procedure without questioning that should be done with questioning, that procedure has failed with respect to object and is illegitimate. If they do a legal procedure without admission that should be done by admission, that procedure has failed with respect to object and is illegitimate. If they apply resolution because of past insanity to one deserving resolution through recollection, that procedure has failed with respect to object and is illegitimate. If they do a legal procedure of further penalty against one deserving resolution because of past insanity, that procedure has failed with respect to object and is illegitimate.

If they do a legal procedure of condemnation against one deserving a procedure of further penalty, that procedure has failed with respect to object and is illegitimate. If they do a legal procedure of demotion against one deserving a procedure of condemnation, that procedure has failed with respect to object and is illegitimate. If they do a procedure of banishment against one deserving a procedure of demotion, that procedure has failed with respect to object and is illegitimate. If they do a procedure of reconciliation against one deserving a procedure of banishment, that procedure has failed with respect to object and is illegitimate. If they do a legal procedure of ejection against one deserving a procedure of reconciliation, that procedure has failed with respect to object and is illegitimate.

If they give probation to one deserving a procedure of ejection, that procedure has failed with respect to object and is illegitimate. If they send back to the beginning one deserving probation, that procedure has failed with respect to object and is illegitimate. If they give the trial period to one deserving to be sent back to the beginning, that procedure has failed with respect to object and is illegitimate. If they rehabilitate one deserving the trial period, that procedure has failed with respect to object and is illegitimate.

If they give full ordination to one deserving rehabilitation, that procedure has failed with respect to object and is illegitimate. If they do the observance-day ceremony on a non-observance day, that procedure has failed with respect to object and is illegitimate. If they do the invitation ceremony on a non-invitation day, that procedure has failed with respect to object and is illegitimate.

How do legal procedures fail with respect to motion?

In five ways: they do not touch on the object, the Sangha, the person, or the motion, or the motion is put forward after the announcement.

How do legal procedures fail with respect to announcement?

In five ways: they do not touch on the object, the Sangha, or the person, or an announcement is omitted, or the announcement is made at the wrong time.

How do legal procedures fail with respect to the monastery zone?

In eleven ways: (1) they establish a zone that is too small; (2) they establish a zone that is too large; (3) they establish an incomplete zone; (4) they establish a zone with a shadow as a zone marker; (5) they establish a zone without zone markers; (6) they establish a zone while standing outside it; (7) they establish a zone in a river; (8) they establish a zone in an ocean; (9) they establish a zone in a lake; (10) they establish a zone that merges with an existing zone; (11) they establish a zone that encloses an existing zone.

How do legal procedures fail with respect to gathering?

In twelve ways: In regard to legal procedures that require a group of four: (1) the monks who should take part haven’t all arrived, consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (2) the monks who should take part have arrived, but consent has not been brought for those who are eligible to give their consent, or someone present objects to the decision; (3) the monks who should take part have arrived, and consent has been brought for those who are eligible to give their consent, but someone present objects to the decision.

In regard to legal procedures that require a group of five: … (4-6) …

In regard to legal procedures that require a group of ten: … (7-9) …

In regard to legal procedures that require a group of four, four regular monks should take part, while the remainder of regular monks are entitled to give their consent. The one who is subject to the legal procedure should neither take part in the decision nor give his consent, but is deserving of the legal procedure. In regard to legal procedures that require a group of five, five regular monks should take part, while the remainder of regular monks are entitled to give their consent. The one who is subject to the legal procedure should neither take part in the decision nor give his consent, but is deserving of the legal procedure. In regard to legal procedures that require a group of ten, ten regular monks should take part, while the remainder of regular monks are entitled to give their consent. The one who is subject to the legal procedure should neither take part in the decision nor give his consent, but is deserving of the legal procedure. In regard to legal procedures that require a group of twenty, twenty regular monks should take part, while the remainder of regular monks are entitled to give their consent. The one who is subject to the legal procedure should neither take part in the decision nor give his consent, but is deserving of the legal procedure.

There are four kinds of legal procedures: the procedure consisting of getting permission, the procedure consisting of one motion, the procedure consisting of one motion and one announcement, and the procedure consisting of one motion and three announcements. In how many ways do they fail? In five ways: with respect to object, motion, announcement, monastery zone, or gathering.

How do legal procedures fail with respect to object?

If they give the full ordination to a <i lang='pi' translate='no'>paṇḍaka</i>, that procedure has failed in object and is illegitimate. If they give the full ordination to a fake monk, that procedure has failed in object and is illegitimate. If they give the full ordination to one who has previously left to join the monastics of another religion, that procedure has failed in object and is illegitimate. If they give the full ordination to an animal, that procedure has failed in object and is illegitimate. If they give the full ordination to a matricide, that procedure has failed in object and is illegitimate. If they give the full ordination to a patricide, that procedure has failed in object and is illegitimate. If they give the full ordination to a murderer of a perfected one, that procedure has failed in object and is illegitimate. If they give the full ordination to a rapist of a nun, that procedure has failed in object and is illegitimate. If they give the full ordination to one who has caused a schism in the Sangha, that procedure has failed in object and is illegitimate. If they give the full ordination to one who has caused the Buddha to bleed, that procedure has failed in object and is illegitimate. If they give the full ordination to a hermaphrodite, that procedure has failed in object and is illegitimate. If they give the full ordination to a person less then twenty years old, that procedure has failed in object and is illegitimate.

How do legal procedures fail with respect to motion?

In five ways: they do not touch on the object, the Sangha, the person, or the motion, or the motion is put forward after the announcement.

How do legal procedures fail with respect to announcement?

In five ways: they do not touch on the object, the Sangha, or the person, or an announcement is omitted, or the announcement is made at the wrong time.

How do legal procedures fail with respect to the monastery zone?

How do legal procedures fail with respect to gathering?

In regard to legal procedures that require a group of five: … (4-6) …

In regard to legal procedures that require a group of ten: … (7-9) …

In how many situations does the legal procedure consisting of getting permission apply? In how many situations does the legal procedure consisting of one motion apply? In how many situations does the legal procedure consisting of one motion and one announcement apply? In how many situations does the legal procedure consisting of one motion and three announcements apply?

A legal procedure consisting of getting permission applies in five situations. A legal procedure consisting of one motion applies in nine situations. A legal procedure consisting of one motion and one announcement applies in seven situations. A legal procedure consisting of one motion and three announcements applies in seven situations.

In which five situations does the legal procedure consisting of getting permission apply? Admittance, sending away, shaving, the supreme penalty, and any legal procedure with similar characteristics.

In which nine situations does the legal procedure consisting of one motion apply? Admittance, sending away, the observance day, the invitation ceremony, agreements, giving, receiving, postponement, and any legal procedure with similar characteristics.

In which seven situations does the legal procedure consisting of one motion and one announcement apply? Admittance, sending away, agreements, giving, ending of the robe season, approval, and any legal procedure with similar characteristics.

In which seven situations does the legal procedure consisting of one motion and three announcements apply? Admittance, sending away, agreements, giving, restraining, pressing, and any legal procedure with similar characteristics.

The first subchapter on legal procedures is finished.

2. The subchapter on reasons

The Buddha laid down the training rules for his disciples for two reasons: for the well-being of the Sangha and for the comfort of the Sangha.

The Buddha laid down the training rules for his disciples for two reasons: for the restraint of bad people and for the ease of good monks.

The Buddha laid down the training rules for his disciples for two reasons: for the restraint of the corruptions relating to the present life and for the restraint of the corruptions relating to future lives.

The Buddha laid down the training rules for his disciples for two reasons: for the restraint of threats relating to the present life and for avoiding threats relating to future lives.

The Buddha laid down the training rules for his disciples for two reasons: for the restraint of faults relating to the present life and for avoiding faults relating to future lives.

The Buddha laid down the training rules for his disciples for two reasons: for the restraint of dangers relating to the present life and for avoiding dangers relating to future lives.

The Buddha laid down the training rules for his disciples for two reasons: for the restraint of unwholesome qualities relating to the present life and for avoiding unwholesome qualities relating to future lives.

The Buddha laid down the training rules for his disciples for two reasons: out of compassion for householders and for breaking up the factions of those with bad desires.

The Buddha laid down the training rules for his disciples for two reasons: to give rise to confidence in those without it and to increase the confidence of those who have it.

The Buddha laid down the training rules for his disciples for two reasons: for the longevity of the true Teaching and for supporting the training.

The second subchapter on reasons is finished.

3. The subchapter on laying down

The Buddha laid down the Monastic Code for his disciples for two reasons: … laid down the recitation of the Monastic Code … laid down the canceling of the Monastic Code … laid down the invitation ceremony … laid down the canceling of the invitation ceremony … laid down the legal procedure of condemnation … laid down the legal procedure of demotion … laid down the legal procedure of banishment … laid down the legal procedure of reconciliation … laid down the legal procedure of ejection … laid down the giving of probation … laid down the sending back to the beginning … laid down the giving of the trial period … laid down the rehabilitation … laid down the admittance … laid down the sending away … laid down the full ordination … laid down the legal procedure consisting of getting permission … laid down the legal procedure consisting of one motion … laid down the legal procedure consisting of one motion and one announcement … laid down the legal procedure consisting of one motion and three announcements …

The third subchapter on laying down is finished.

4. The subchapter on “laid down a rule when there was no existing rule”

… laid down a rule when there was no existing rule, and laid down an addition to an existing rule … laid down resolution face-to-face … laid down resolution by recollection … laid down resolution because of past insanity … laid down acting according to what has been admitted … laid down the majority decision … laid down the further penalty … laid down the covering over as if with grass for the well-being of the Sangha and for the comfort of the Sangha.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: for the restraint of bad people and for the ease of good monks.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: for the restraint of the corruptions relating to the present life and for the restraint of the corruptions relating to future lives.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: for the restraint of threats relating to the present life and for avoiding threats relating to future lives.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: for the restraint of faults relating to the present life and for avoiding faults relating to future lives.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: for the restraint of dangers relating to the present life and for avoiding dangers relating to future lives.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: for the restraint of unwholesome qualities relating to the present life and for avoiding unwholesome qualities relating to future lives.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: out of compassion for householders and for breaking up the factions of those with bad desires.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: to give rise to confidence in those without it and to increase the confidence of those who have it.

The Buddha laid down the covering over as if with grass for his disciples for two reasons: for the longevity of the true Teaching and for supporting the training.

The fourth subchapter on “laid down a rule when there was no existing rule” is finished.

5. The subchapter on nine kinds of “being found among”

“There are nine kinds of ‘being found among’: being found among the actions that are the bases for offenses, being found among the failures, being found among the offenses, being found among the origin stories, being found among persons, being found among the classes, being found among the originations, being found among the legal issues, and being found among the settling of legal issues.

When a legal issue has arisen, if the two opponents come, they should be told to inform about the action that was the basis for the disagreement. After hearing the testimony of both, they should be told, ‘When we’ve resolved this legal issue, you should both be satisfied.’ If they say, ‘We’ll both be satisfied,’ then the Sangha should take on that legal issue. If there are many shameless people in the gathering, then the issue should be resolved by means of a committee. If there are many ignorant people in the gathering, they should search for an expert on the Monastic Law to resolve that legal issue in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction. That legal issue should be resolved in this way.

One should know the basis for an offense, one should know the category, one should know the name, and one should know the offense.

‘Sexual intercourse’ is the basis for an offense, as well as a category. ‘Offense entailing expulsion’ is the name, as well as the offense.

‘Stealing’ is the basis for an offense, as well as a category. ‘Offense entailing expulsion’ is the name, as well as the offense.

‘Human being’ is the basis for an offense, as well as a category. ‘Offense entailing expulsion’ is the name, as well as the offense.

‘Superhuman quality’ is the basis for an offense, as well as a category. ‘Offense entailing expulsion’ is the name, as well as the offense.

‘Emission of semen’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘Physical contact’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘Indecent speech’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘One’s own desires’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘Matchmaking’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘Building a hut by means of begging’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘Building a large dwelling’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘Groundlessly charging a monk with an offense entailing expulsion’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘Charging a monk with an offense entailing expulsion, using an unrelated legal issue as a pretext’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘A monk not stopping with pursuing schism in the Sangha when pressed for the third time’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘Monks not stopping siding with one who is pursuing schism in the Sangha when pressed for the third time’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘A monk not stopping with being difficult to correct when pressed for the third time’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense.

‘A monk not stopping with being a corrupter of families when pressed for the third time’ is the basis for an offense, as well as a category. ‘Offense entailing suspension’ is the name, as well as the offense. …

‘Out of disrespect, defecating, urinating, or spitting in water’ is the basis for an offense, as well as a category. ‘Offense of wrong conduct’ is the name, as well as the offense.”

The fifth subchapter on nine kinds of “being found among” is finished.

This is the summary:

“Getting permission, and motion, One motion and one announcement, and with one motion and three announcements; Object, motion, announcement, Monastery zone, and gathering.
Face-to-face, and questioning, Admission, resolution, deserving; Object, Sangha, and person, Motions, and not the motion afterwards.
Object, Sangha, and person, Announcement, and at the wrong time; Too small, and large, Incomplete, shadow, without zone markers.
Outside, river, and in an ocean, And in a lake, merges; It encloses a zone, A group of four, and of five.
A group of ten, and of twenty, Not brought and brought; Who should take part, eligible to give their consent, And person deserving of the legal procedure.
Five situations for getting permission, And nine situations for one motion; Seven situations for one motion and one announcement, Seven situations for one motion and three announcements.
Well-being, and comfort, bad, And good, corruptions; Threats, faults, and dangers, Unwholesome, and for householders.
Those with bad desires, those without confidence, Confidence, the longevity of the Teaching; And supporting the training, The Monastic Code, and with the recitation.
And the canceling of the Monastic Code, And the invitation ceremony, its suspension; Condemnation, and demotion, Banishment, reconciliation.
Ejection, probation, Beginning, trial period, rehabilitation; Admittance, sending away, And so the full ordination.
Getting permission, and motion, One motion and one announcement, one motion and three announcements; When there was no existing rule, laid down an addition, Resolution face-to-face, recollection.
Past insanity, admitted, majority, Further penalty, covering over as if with grass; Basis, failure, offense, Origin story, and with person.
And classes, originations, And legal issue; And found among the settling, Name, and so offense.”

The Compendium is finished.

The canonical text of the Compendium is finished.

Concluding verses:

“Having asked this and that About the practice of past teachers—Dīpanāma, who had great wisdom, Superb memory, clarity of sight.
This contraction of the detail, With a path for study, in the middle; Having thought it out, he had it written down, Bringing happiness to disciples.
That which is called the ‘Compendium’, With all bases for offenses with their characteristics, Meaning in accord with the meaning in the true Teaching, Rule in accord with the rule in what is laid down.
It encompasses the instruction, Like the ocean encompasses India; Not knowing the Compendium, How does one decide on the rules?
How does one decide on failures, bases, rules, Additions to the rules, persons; Whether on each side or on both sides, A rule by convention from a moral fault?
When anyone gives rise to doubt, It is cut off by the Compendium; Like a universal monarch in the midst of his great army, Like a lion in a herd of deer;
Like the sun surrounded by its rays, Like the moon in the starry sky; Like the Supreme Being in his assembly, Like a leader with his retinue—In this way, the true Teaching and the Monastic Law Shine through the Compendium.”

Parivāra

21. Pañcavagga

1. Kammavagga

Cattāri kammāni. Apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—imāni cattāri kammāni. Katihākārehi vipajjanti? Imāni cattāri kammāni pañcahākārehi vipajjanti—vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā.

Kathaṁ vatthuto kammāni vipajjanti?

Sammukhākaraṇīyaṁ kammaṁ asammukhā karoti, vatthuvipannaṁ adhammakammaṁ; paṭipucchākaraṇīyaṁ kammaṁ appaṭipucchā karoti, vatthuvipannaṁ adhammakammaṁ; paṭiññāya karaṇīyaṁ kammaṁ appaṭiññāya karoti, vatthuvipannaṁ adhammakammaṁ; sativinayārahassa amūḷhavinayaṁ deti, vatthuvipannaṁ adhammakammaṁ; amūḷhavinayārahassa tassapāpiyasikākammaṁ karoti, vatthuvipannaṁ adhammakammaṁ;

tassapāpiyasikākammārahassa tajjanīyakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ; tajjanīyakammārahassa niyassakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ; niyassakammārahassa pabbājanīyakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ; pabbājanīyakammārahassa paṭisāraṇīyakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ; paṭisāraṇīyakammārahassa ukkhepanīyakammaṁ karoti, vatthuvipannaṁ adhammakammaṁ;

ukkhepanīyakammārahassa parivāsaṁ deti, vatthuvipannaṁ adhammakammaṁ; parivāsārahaṁ mūlāya paṭikassati, vatthuvipannaṁ adhammakammaṁ; mūlāyapaṭikassanārahassa mānattaṁ deti, vatthuvipannaṁ adhammakammaṁ; mānattārahaṁ abbheti, vatthuvipannaṁ adhammakammaṁ;

abbhānārahaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ; anuposathe uposathaṁ karoti, vatthuvipannaṁ adhammakammaṁ; apavāraṇāya pavāreti, vatthuvipannaṁ adhammakammaṁ. Evaṁ vatthuto kammāni vipajjanti.

Kathaṁ ñattito kammāni vipajjanti?

Pañcahākārehi ñattito kammāni vipajjanti—vatthuṁ na parāmasati, saṅghaṁ na parāmasati, puggalaṁ na parāmasati, ñattiṁ na parāmasati, pacchā vā ñattiṁ ṭhapeti—imehi pañcahākārehi ñattito kammāni vipajjanti.

Kathaṁ anussāvanato kammāni vipajjanti?

Pañcahākārehi anussāvanato kammāni vipajjanti—vatthuṁ na parāmasati, saṅghaṁ na parāmasati, puggalaṁ na parāmasati, sāvanaṁ hāpeti, akāle vā sāveti—imehi pañcahākārehi anussāvanato kammāni vipajjanti.

Kathaṁ sīmato kammāni vipajjanti?

Ekādasahi ākārehi sīmato kammāni vipajjanti—atikhuddakaṁ sīmaṁ sammannati, atimahatiṁ sīmaṁ sammannati, khaṇḍanimittaṁ sīmaṁ sammannati, chāyānimittaṁ sīmaṁ sammannati, animittaṁ sīmaṁ sammannati, bahisīme ṭhito sīmaṁ sammannati, nadiyā sīmaṁ sammannati, samudde sīmaṁ sammannati, jātassare sīmaṁ sammannati, sīmāya sīmaṁ sambhindati, sīmāya sīmaṁ ajjhottharati—imehi ekādasahi ākārehi sīmato kammāni vipajjanti.

Kathaṁ parisato kammāni vipajjanti?

Dvādasahi ākārehi parisato kammāni vipajjanti—catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te anāgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti.

Pañcavaggakaraṇe kamme …pe…

dasavaggakaraṇe kamme …pe…

vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te anāgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti—imehi dvādasahi ākārehi parisato kammāni vipajjanti.

Catuvaggakaraṇe kamme cattāro bhikkhū pakatattā kammapattā, avasesā pakatattā chandārahā. Yassa saṅgho kammaṁ karoti so neva kammapatto nāpi chandāraho, api ca kammāraho. Pañcavaggakaraṇe kamme pañca bhikkhū pakatattā kammapattā, avasesā pakatattā chandārahā. Yassa saṅgho kammaṁ karoti so neva kammapatto nāpi chandāraho, api ca kammāraho. Dasavaggakaraṇe kamme dasa bhikkhū pakatattā kammapattā, avasesā pakatattā chandārahā. Yassa saṅgho kammaṁ karoti so neva kammapatto nāpi chandāraho, api ca kammāraho. Vīsativaggakaraṇe kamme vīsati bhikkhū pakatattā kammapattā, avasesā pakatattā chandārahā. Yassa saṅgho kammaṁ karoti so neva kammapatto nāpi chandāraho, api ca kammāraho.

Cattāri kammāni—apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ. Imāni cattāri kammāni katihākārehi vipajjanti? Imāni cattāri kammāni pañcahākārehi vipajjanti—vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā.

Kathaṁ vatthuto kammāni vipajjanti?

Paṇḍakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Theyyasaṁvāsakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Titthiyapakkantakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Tiracchānagataṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Mātughātakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Pitughātakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Arahantaghātakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Bhikkhunidūsakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Saṅghabhedakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Lohituppādakaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Ubhatobyañjanaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Ūnavīsativassaṁ puggalaṁ upasampādeti, vatthuvipannaṁ adhammakammaṁ. Evaṁ vatthuto kammāni vipajjanti.

Kathaṁ ñattito kammāni vipajjanti?

Pañcahākārehi ñattito kammāni vipajjanti. Vatthuṁ na parāmasati, saṅghaṁ na parāmasati, puggalaṁ na parāmasati, ñattiṁ na parāmasati, pacchā vā ñattiṁ ṭhapeti—imehi pañcahākārehi ñattito kammāni vipajjanti.

Kathaṁ anussāvanato kammāni vipajjanti?

Kathaṁ sīmato kammāni vipajjanti?

Ekādasahi ākārehi sīmato kammāni vipajjanti. Atikhuddakaṁ sīmaṁ sammannati, atimahatiṁ sīmaṁ sammannati, khaṇḍanimittaṁ sīmaṁ sammannati, chāyānimittaṁ sīmaṁ sammannati, animittaṁ sīmaṁ sammannati, bahisīme ṭhito sīmaṁ sammannati, nadiyā sīmaṁ sammannati, samudde sīmaṁ sammannati, jātassare sīmaṁ sammannati, sīmāya sīmaṁ sambhindati, sīmāya sīmaṁ ajjhottharati—imehi ekādasahi ākārehi sīmato kammāni vipajjanti.

Kathaṁ parisato kammāni vipajjanti?

Dvādasahi ākārehi parisato kammāni vipajjanti—catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te anāgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti. Catuvaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti.

Pañcavaggakaraṇe kamme …pe…

dasavaggakaraṇe kamme …pe…

vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te anāgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti. Vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti. Vīsativaggakaraṇe kamme yāvatikā bhikkhū kammapattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti—imehi dvādasahi ākārehi parisato kammāni vipajjanti.

Apalokanakammaṁ kati ṭhānāni gacchati? Ñattikammaṁ kati ṭhānāni gacchati? Ñattidutiyakammaṁ kati ṭhānāni gacchati? Ñatticatutthakammaṁ kati ṭhānāni gacchati?

Apalokanakammaṁ pañca ṭhānāni gacchati. Ñattikammaṁ nava ṭhānāni gacchati. Ñattidutiyakammaṁ satta ṭhānāni gacchati. Ñatticatutthakammaṁ satta ṭhānāni gacchati.

Apalokanakammaṁ katamāni pañca ṭhānāni gacchati? Osāraṇaṁ, nissāraṇaṁ, bhaṇḍukammaṁ, brahmadaṇḍaṁ, kammalakkhaṇaññeva pañcamaṁ—apalokanakammaṁ imāni pañca ṭhānāni gacchati.

Ñattikammaṁ katamāni nava ṭhānāni gacchati? Osāraṇaṁ, nissāraṇaṁ, uposathaṁ, pavāraṇaṁ, sammutiṁ, dānaṁ, paṭiggahaṁ, paccukkaḍḍhanaṁ, kammalakkhaṇaññeva navamaṁ—ñattikammaṁ imāni nava ṭhānāni gacchati.

Ñattidutiyakammaṁ katamāni satta ṭhānāni gacchati? Osāraṇaṁ, nissāraṇaṁ, sammutiṁ, dānaṁ, uddharaṇaṁ, desanaṁ, kammalakkhaṇaññeva sattamaṁ—ñattidutiyakammaṁ imāni satta ṭhānāni gacchati.

Ñatticatutthakammaṁ katamāni satta ṭhānāni gacchati? Osāraṇaṁ, nissāraṇaṁ, sammutiṁ, dānaṁ, niggahaṁ, samanubhāsanaṁ, kammalakkhaṇaññeva sattamaṁ—ñatticatutthakammaṁ imāni satta ṭhānāni gacchati.

Kammavaggo niṭṭhito paṭhamo.

2. Atthavasavagga

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Saṅghasuṭṭhutāya, saṅghaphāsutāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Gihīnaṁ anukampāya, pāpicchānaṁ pakkhupacchedāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. Saddhammaṭṭhitiyā, vinayānuggahāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

Atthavasavaggo niṭṭhito dutiyo.

3. Paññattavagga

Dve atthavase paṭicca tathāgatena sāvakānaṁ pātimokkhaṁ paññattaṁ …pe… pātimokkhuddeso paññatto … pātimokkhaṭṭhapanaṁ paññattaṁ … pavāraṇā paññattā … pavāraṇāṭhapanaṁ paññattaṁ … tajjanīyakammaṁ paññattaṁ … niyassakammaṁ paññattaṁ … pabbājanīyakammaṁ paññattaṁ … paṭisāraṇīyakammaṁ paññattaṁ … ukkhepanīyakammaṁ paññattaṁ … parivāsadānaṁ paññattaṁ … mūlāyapaṭikassanā paññattā … mānattadānaṁ paññattaṁ … abbhānaṁ paññattaṁ … osāraṇīyaṁ paññattaṁ … nissāraṇīyaṁ paññattaṁ … upasampadaṁ paññattaṁ … apalokanakammaṁ paññattaṁ … ñattikammaṁ paññattaṁ … ñattidutiyakammaṁ paññattaṁ … ñatticatutthakammaṁ paññattaṁ …pe….

Paññattavaggo niṭṭhito tatiyo.

4. Apaññattepaññattavagga

…pe… Apaññatte paññattaṁ, paññatte anupaññattaṁ …pe… sammukhāvinayo paññatto …pe… sativinayo paññatto …pe… amūḷhavinayo paññatto …pe… paṭiññātakaraṇaṁ paññattaṁ …pe… yebhuyyasikā paññattā …pe… tassapāpiyasikā paññattā …pe… tiṇavatthārako paññatto saṅghasuṭṭhutāya, saṅghaphāsutāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Gihīnaṁ anukampāya, pāpicchānaṁ pakkhupacchedāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto. Saddhammaṭṭhitiyā, vinayānuggahāya—ime dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto.

Apaññatte paññattavaggo niṭṭhito catuttho.

5. Navasaṅgahavagga

Navasaṅgahā—vatthusaṅgaho, vipattisaṅgaho āpattisaṅgaho, nidānasaṅgaho, puggalasaṅgaho, khandhasaṅgaho, samuṭṭhānasaṅgaho, adhikaraṇasaṅgaho, samathasaṅgahoti.

Adhikaraṇe samuppanne sace ubho atthapaccatthikā āgacchanti ubhinnampi vatthu ārocāpetabbaṁ. Ubhinnampi vatthuṁ ārocāpetvā ubhinnampi paṭiññā sotabbā. Ubhinnampi paṭiññaṁ sutvā ubhopi vattabbā—“amhākaṁ imasmiṁ adhikaraṇe vūpasamite ubhopi tuṭṭhā bhavissathā”ti. Sace āhaṁsu—“ubhopi tuṭṭhā bhavissāmā”ti, saṅghena taṁ adhikaraṇaṁ sampaṭicchitabbaṁ. Sace alajjussannā hoti, parisā ubbāhikāya vūpasametabbaṁ. Sace bālussannā hoti, parisā vinayadharo pariyesitabbo yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati. Tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.

Vatthu jānitabbaṁ, gottaṁ jānitabbaṁ, nāmaṁ jānitabbaṁ, āpatti jānitabbā.

Methunadhammoti vatthu ceva gottañca—pārājikanti nāmañceva āpatti ca.

Adinnādānanti vatthu ceva gottañca—pārājikanti nāmañceva āpatti ca.

Manussaviggahoti vatthu ceva gottañca—pārājikanti nāmañceva āpatti ca.

Uttarimanussadhammoti vatthu ceva gottañca—pārājikanti nāmañceva āpatti ca.

Sukkavissaṭṭhīti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Kāyasaṁsaggoti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Duṭṭhullavācāti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Attakāmanti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Sañcarittanti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Saññācikāya kuṭiṁ kārāpananti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Mahallakaṁ vihāraṁ kārāpananti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Bhikkhuṁ amūlakena pārājikena dhammena anuddhaṁsananti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Bhikkhuṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsananti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Saṅghabhedakassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjananti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Bhedakānuvattakānaṁ bhikkhūnaṁ yāvatatiyaṁ samanubhāsanāya na paṭinissajjananti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Dubbacassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjananti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca.

Kuladūsakassa bhikkhuno yāvatatiyaṁ samanubhāsanāya na paṭinissajjananti vatthu ceva gottañca—saṅghādisesoti nāmañceva āpatti ca …pe….

Anādariyaṁ paṭicca udake uccāraṁ vā passāvaṁ vā kheḷaṁ vā karaṇanti vatthu ceva gottañca—dukkaṭanti nāmañceva āpatti cāti.

Navasaṅgahavaggo niṭṭhito pañcamo.

Tassuddānaṁ

Apalokanaṁ ñatti ca, dutiyaṁ catutthena ca; Vatthu ñatti anussāvanaṁ, sīmā parisameva ca.
Sammukhā paṭipucchā ca, paṭiññā vinayāraho; Vatthu saṅghapuggalañca, ñattiṁ na pacchā ñatti ca.
Vatthuṁ saṅghapuggalañca, sāvanaṁ akālena ca; Atikhuddakā mahantā ca, khaṇḍacchāyā nimittakā.
Bahinadī samudde ca, jātassare ca bhindati; Ajjhottharati sīmāya, catu pañca ca vaggikā.
Dasa vīsativaggā ca, anāhaṭā ca āhaṭā; Kammapattā chandārahā, kammārahā ca puggalā.
Apalokanaṁ pañcaṭṭhānaṁ, ñatti ca navaṭhānikā; Ñatti dutiyaṁ sattaṭṭhānaṁ, catutthā sattaṭhānikā.
Suṭṭhu phāsu ca dummaṅku, pesalā cāpi āsavā; Veravajjabhayañceva, akusalaṁ gihīnañca.
Pāpicchā appasannānaṁ, pasannā dhammaṭṭhapanā; Vinayānuggahā ceva, pātimokkhuddesena ca.
Pātimokkhañca ṭhapanā, Pavāraṇañca ṭhapanaṁ; Tajjanīyā niyassañca, Pabbājanīya paṭisāraṇī.
Ukkhepana parivāsaṁ, mūlamānattaabbhānaṁ; Osāraṇaṁ nissāraṇaṁ, tatheva upasampadā.
Apalokanañatti ca, dutiyañca catutthakaṁ; Apaññattenupaññattaṁ, sammukhāvinayo sati.
Amūḷhapaṭiyebhuyya, pāpiya tiṇavatthārakaṁ; Vatthu vipatti āpatti, nidānaṁ puggalena ca.
Khandhā ceva samuṭṭhānā, adhikaraṇameva ca; Samathā saṅgahā ceva, nāmaāpattikā tathāti.

Parivāro niṭṭhito.

Parivārapāḷi niṭṭhitā.

Pariyosānagāthā

Bubbācariyamaggañca, pucchitvā ca tahiṁ tahiṁ; Dīpanāmo mahāpañño, sutadhāriṁ vicakkhaṇo.
Imaṁ vitthārasaṅkhepaṁ, sajjhāmaggena majjhime; Cintayitvā likhāpesi, sissakānaṁ sukhāvahaṁ.
Parivāranti yaṁ vuttaṁ, sabbaṁ vatthuṁ salakkhaṇaṁ; Atthaṁ atthena saddhamme, dhammaṁ dhammena paññatte.
Sāsanaṁ parivāresi, jambudīpaṁva sāgaro; Parivāraṁ ajānanto, kuto dhammavinicchayaṁ.
Vipatti vatthu paññatti, anupaññatti puggalo; Ekato ubhato ceva, lokapaṇṇatti vajjato.
Yassa jāyati vimati, parivārena chijjati; Cakkavatti mahāsene, migamajjheva kesari.
Ravi raṁsiparikkiṇṇo, cando tāragaṇe yathā; Brahmā brahmaparisāya, gaṇamajjheva nāyako; Evaṁ saddhammavinayo, parivārena sobhatīti.

The Compendium Parivāra