1. The section on ones 1. Ekakavāra

“The things that produce offenses should be known. Āpattikarā dhammā jānitabbā. The things that do not produce offenses should be known. Anāpattikarā dhammā jānitabbā. Offenses should be known. Āpatti jānitabbā. Non-offenses should be known. Anāpatti jānitabbā. Light offenses should be known. Lahukā āpatti jānitabbā. Serious offenses should be known. Garukā āpatti jānitabbā. Curable offenses should be known. Sāvasesā āpatti jānitabbā. Incurable offenses should be known. Anavasesā āpatti jānitabbā. Grave offenses should be known. Duṭṭhullā āpatti jānitabbā. Minor offenses should be known. Aduṭṭhullā āpatti jānitabbā. Offenses that require making amends should be known. Sappaṭikammā āpatti jānitabbā. Offenses that do not require making amends should be known. Appaṭikammā āpatti jānitabbā. Offenses that are confessable should be known. Desanāgāminī āpatti jānitabbā. Offenses that are not confessable should be known. Adesanāgāminī āpatti jānitabbā. Obstructive offenses should be known. Antarāyikā āpatti jānitabbā. Unobstructive offenses should be known. Anantarāyikā āpatti jānitabbā. Offenses designated as blameworthy should be known. Sāvajjapaññatti āpatti jānitabbā. Offenses designated as blameless should be known. Anavajjapaññatti āpatti jānitabbā. Offenses originating from action should be known. Kiriyato samuṭṭhitā āpatti jānitabbā. Offenses originating from non-action should be known. Akiriyato samuṭṭhitā āpatti jānitabbā. Offenses originating from both action and non-action should be known. Kiriyākiriyato samuṭṭhitā āpatti jānitabbā. Initial offenses should be known. Pubbāpatti jānitabbā. Subsequent offenses should be known. Aparāpatti jānitabbā. Offenses committed while making amends for an initial offense should be known. Pubbāpattīnaṁ antarāpatti jānitabbā. Offenses committed while making amends for a subsequent offense should be known. Aparāpattīnaṁ antarāpatti jānitabbā. Offenses that are fit to be counted as confessed should be known. Desitā gaṇanūpagā āpatti jānitabbā. Offenses that are unfit to be counted as confessed should be known. Desitā na gaṇanūpagā āpatti jānitabbā. The rule should be known. Paññatti jānitabbā. An addition to the rule down should be known. Anupaññatti jānitabbā. An unprompted rule should be known. Anuppannapaññatti jānitabbā. Rules that apply everywhere should be known. Sabbatthapaññatti jānitabbā. Rules that apply in a particular place should be known. Padesapaññatti jānitabbā. Rules that the monks and nuns have in common should be known. Sādhāraṇapaññatti jānitabbā. Rules they do not have in common should be known. Asādhāraṇapaññatti jānitabbā. Rules for one Sangha should be known. Ekatopaññatti jānitabbā. Rules for both Sanghas should be known. Ubhatopaññatti jānitabbā. Heavy offenses should be known. Thullavajjā āpatti jānitabbā. Light offenses should be known. Athullavajjā āpatti jānitabbā. Offenses connected with householders should be known. Gihipaṭisaṁyuttā āpatti jānitabbā. Offenses not connected with householders should be known. Na gihipaṭisaṁyuttā āpatti jānitabbā. Offenses with fixed rebirth should be known. Niyatā āpatti jānitabbā. Offenses with undetermined rebirth should be known. Aniyatā āpatti jānitabbā. The person who is the first offender should be known. Ādikaro puggalo jānitabbo. The subsequent offenders should be known. Anādikaro puggalo jānitabbo. The occasional offender should be known. Adhiccāpattiko puggalo jānitabbo. The frequent offender should be known. Abhiṇhāpattiko puggalo jānitabbo. The accusing person should be known. Codako puggalo jānitabbo. The accused person should be known. Cuditako puggalo jānitabbo. The person who accuses illegitimately should be known. Adhammacodako puggalo jānitabbo. The person who is accused illegitimately should be known. Adhammacuditako puggalo jānitabbo. The person who accuses legitimately should be known. Dhammacodako puggalo jānitabbo. The person who is accused legitimately should be known. Dhammacuditako puggalo jānitabbo. The person with fixed future should be known. Niyato puggalo jānitabbo. The person with undetermined future should be known. Aniyato puggalo jānitabbo. The person incapable of an offense should be known. Abhabbāpattiko puggalo jānitabbo. The person capable of an offense should be known. Bhabbāpattiko puggalo jānitabbo. The ejected person should be known. Ukkhittako puggalo jānitabbo. The unejected person should be known. Anukkhittako puggalo jānitabbo. The expelled person should be known. Nāsitako puggalo jānitabbo. The unexpelled person should be known. Anāsitako puggalo jānitabbo. The person who belongs to the same Buddhist sect should be known. Samānasaṁvāsako puggalo jānitabbo. The person who belongs to a different Buddhist sect should be known. Asamānasaṁvāsako puggalo jānitabbo. Cancellation should be known.” Ṭhapanaṁ jānitabbanti.

The section on ones is finished. Ekakaṁ niṭṭhitaṁ.

2. The section on twos 2. Dukavāra

There are offenses for which perception is a factor, and offenses for which it is not. — Atthāpatti saññā vimokkhā, atthāpatti no saññāvimokkhā. There are offenses for which the attainment has been achieved, and offenses for which it has not. — Atthāpatti laddhasamāpattikassa, atthāpatti na laddhasamāpattikassa. There are offenses that are connected with the true Teaching, and offenses that are not. — Atthāpatti saddhammapaṭisaññuttā, atthāpatti asaddhammapaṭisaññuttā. There are offenses that are connected with one’s own requisites, and offenses that are connected with someone else’s requisites. — Atthāpatti saparikkhārapaṭisaññuttā, atthāpatti paraparikkhārapaṭisaññuttā. There are offenses that are connected with oneself, and offenses that are connected with others. — Atthāpatti sapuggalapaṭisaññuttā, atthāpatti parapuggalapaṭisaññuttā. There are heavy offenses committed by one speaking the truth, and light offenses committed by one speaking falsely. Atthi saccaṁ bhaṇanto garukaṁ āpattiṁ āpajjati, musā bhaṇanto lahukaṁ. There are heavy offenses committed by one speaking falsely, and light offenses committed by one speaking the truth. — Atthi musā bhaṇanto garukaṁ āpattiṁ āpajjati, saccaṁ bhaṇanto lahukaṁ. There are offenses committed by one on the ground, not by one above ground. Atthāpatti bhūmigato āpajjati, no vehāsagato. There are offenses committed by one above ground, not by one on the ground. — Atthāpatti vehāsagato āpajjati, no bhūmigato. There are offenses committed by one who is leaving, not by one who is entering. Atthāpatti nikkhamanto āpajjati, no pavisanto. There are offenses committed by one who is entering, not by one who is leaving. — Atthāpatti pavisanto āpajjati, no nikkhamanto. There are offenses committed by applying, and offenses committed by not applying. — Atthāpatti ādiyanto āpajjati, atthāpatti anādiyanto āpajjati. There are offenses committed by undertaking, and offenses committed by not undertaking. — Atthāpatti samādiyanto āpajjati, atthāpatti na samādiyanto āpajjati. There are offenses committed by doing, and offenses committed by not doing. — Atthāpatti karonto āpajjati, atthāpatti na karonto āpajjati. There are offenses committed by giving, and offenses committed by not giving. — Atthāpatti dento āpajjati, atthāpatti na dento āpajjati. There are offenses committed by teaching, and offenses committed by not teaching. — Atthāpatti desento āpajjati, atthāpatti na desento āpajjati. There are offenses committed by receiving, and offenses committed by not receiving. — Atthāpatti paṭiggaṇhanto āpajjati, atthāpatti na paṭiggaṇhanto āpajjati. There are offenses committed by using, and offenses committed by not using. — Atthāpatti paribhogena āpajjati, atthāpatti na paribhogena āpajjati. There are offenses committed at night, not by day. Atthāpatti rattiṁ āpajjati, no divā. There are offenses committed by day, not at night. — Atthāpatti divā āpajjati, no rattiṁ. There are offenses committed at dawn, and offenses committed not at dawn. — Atthāpatti aruṇugge āpajjati, atthāpatti na aruṇugge āpajjati. There are offenses committed by cutting, and offenses committed by not cutting. — Atthāpatti chindanto āpajjati, atthāpatti na chindanto āpajjati. There are offenses committed by covering, and offenses committed by not covering. — Atthāpatti chādento āpajjati, atthāpatti na chādento āpajjati. There are offenses committed by wearing, and offenses committed by not wearing. Atthāpatti dhārento āpajjati, atthāpatti na dhārento āpajjati.

There are two observance days: Dve uposathā—the fourteenth and the fifteenth day of the lunar half-month. — cātuddasiko ca pannarasiko ca. There are two invitation days: Dve pavāraṇā—the fourteenth and the fifteenth day of the lunar half-month. — cātuddasikā ca pannarasikā ca. There are two kinds of legal procedures: Dve kammāni—the procedure consisting of getting permission, and the procedure consisting of one motion. — apalokanakammaṁ, ñattikammaṁ. There are two other kinds of legal procedures: Aparānipi dve kammāni—the procedure consisting of one motion and one announcement, and the procedure consisting of one motion and three announcements. — ñattidutiyakammaṁ, ñatticatutthakammaṁ. There are two kinds of cases of legal procedures: Dve kammavatthūni—the cases of procedures consisting of getting permission, and the cases of procedures consisting of one motion. — apalokanakammassa vatthu, ñattikammassa vatthu. There are two other kinds of cases of legal procedures: Aparānipi dve kammavatthūni—the cases of procedures consisting of one motion and one announcement, and the cases of procedures consisting of one motion and three announcements. — ñattidutiyakammassa vatthu, ñatticatutthakammassa vatthu. There are two kinds of flaws in legal procedures: Dve kammadosā—the flaw in a procedure consisting of getting permission, and the flaw in a procedure consisting of one motion. — apalokanakammassa doso, ñattikammassa doso. There are two other kinds of flaws in legal procedures: Aparepi dve kammadosā—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. — ñattidutiyakammassa doso, ñatticatutthakammassa doso. There are two kinds of successes in legal procedures: Dve kammasampattiyo—the success of a procedure consisting of getting permission, and the success of a procedure consisting of one motion. — apalokanakammassa sampatti, ñattikammassa sampatti. There are two other kinds of successes in legal procedures: Aparāpi dve kammasampattiyo—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. ñattidutiyakammassa sampatti, ñatticatutthakammassa sampatti.

There are two grounds for belonging to a different Buddhist sect: Dve nānāsaṁvāsakabhūmiyo—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. — attanā vā attānaṁ nānāsaṁvāsakaṁ karoti, samaggo vā naṁ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā. There are two grounds for belonging to the same Buddhist sect: Dve samānasaṁvāsakabhūmiyo—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. — attanā vā attānaṁ samānasaṁvāsakaṁ karoti, samaggo vā naṁ saṅgho ukkhittaṁ osāreti dassane vā paṭikamme vā paṭinissagge vā. There are two kinds of offenses entailing expulsion: Dve pārājikā—for monks and for nuns. — bhikkhūnañca bhikkhunīnañca. 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: Dve saṅghādisesā, dve thullaccayā, dve pācittiyā, dve pāṭidesanīyā, dve dukkaṭā, dve dubbhāsitā—for monks and for nuns. — bhikkhūnañca bhikkhunīnañca. There are seven kinds of offenses and seven classes of offenses. — Satta āpattiyo, satta āpattikkhandhā. Schism in the Sangha occurs in two ways: Dvīhākārehi saṅgho bhijjati—through a legal procedure or through a vote. kammena vā salākaggāhena vā.

Two kinds of people should not be given the full ordination: Dve puggalā na upasampādetabbā—one lacking in age, and one lacking in limbs. — addhānahīno, aṅgahīno. Another two kinds of people should not be given the full ordination: Aparepi dve puggalā na upasampādetabbā—one who is deficient as object, and one who has acted wrongly. — vatthuvipanno, karaṇadukkaṭako. Another two kinds of people should not be given the full ordination: Aparepi dve puggalā na upasampādetabbā—one who is incomplete, and one who is complete but who has not asked for it. — aparipūro paripūro no ca yācati. One should not live with formal support from two kinds of persons: Dvinnaṁ puggalānaṁ nissāya na vatthabbaṁ—one who is shameless, and one who is ignorant. — alajjissa ca bālassa ca. One should not give formal support to two kinds of people: Dvinnaṁ puggalānaṁ nissayo na dātabbo—one who is shameless, and one who has a sense of conscience but who has not asked for it. — alajjissa ca lajjino ca na yācati. One should give formal support to two kinds of people: Dvinnaṁ puggalānaṁ nissayo dātabbo—one who is ignorant, and one who has a sense of conscience and who has asked for it. — bālassa ca lajjissa ca yācati. Two kinds of people are incapable of committing an offense: Dve puggalā abhabbā āpattiṁ āpajjituṁ—Buddhas and solitary Buddhas. — buddhā ca paccekabuddhā ca. Two kinds of people are capable of committing an offense: Dve puggalā bhabbā, āpattiṁ āpajjituṁ—monks and nuns. — bhikkhū ca bhikkhuniyo ca. Two kinds of people are incapable of intentionally committing an offense: Dve puggalā abhabbā sañcicca āpattiṁ āpajjituṁ—monks and nuns who are noble persons. — bhikkhū ca bhikkhuniyo ca ariyapuggalā. Two kinds of people are capable of intentionally committing an offense: Dve puggalā bhabbā sañcicca āpattiṁ āpajjituṁ—monks and nuns who are ordinary persons. — bhikkhū ca bhikkhuniyo ca puthujjanā. Two kinds of people are incapable of intentionally committing an action that goes too far: Dve puggalā abhabbā sañcicca sātisāraṁ vatthuṁ ajjhācarituṁ—monks and nuns who are noble persons. — bhikkhū ca bhikkhuniyo ca ariyapuggalā. Two kinds of people are capable of intentionally committing an action that goes too far: Dve puggalā bhabbā sañcicca sātisāraṁ vatthuṁ ajjhācarituṁ—monks and nuns who are ordinary persons. bhikkhū ca bhikkhuniyo ca puthujjanā.

There are two kinds of objections: Dve paṭikkosā—one objects by body, or one objects by speech. — kāyena vā paṭikkosati vācāya vā paṭikkosati. There are two kinds of sending away: Dve nissāraṇā—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. — atthi puggalo appatto nissāraṇaṁ tañce saṅgho nissāreti ekacco sunissārito, ekacco dunnissārito. There are two kinds of admittance: Dve osāraṇā—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. — atthi puggalo appatto osāraṇaṁ tañce saṅgho osāreti ekacco sosārito, ekacco dosārito. There are two kinds of admitting: Dve paṭiññā—one admits by body, or one admits by speech. — kāyena vā paṭijānāti vācāya vā paṭijānāti. There are two kinds of receiving: Dve paṭiggahā—one receives by body, or one receives by what is connected to the body. — kāyena vā paṭiggaṇhāti kāyapaṭibaddhena vā paṭiggaṇhāti. There are two kinds of prohibitions: Dve paṭikkhepā—one prohibits by body, or one prohibits by speech. — kāyena vā paṭikkhipati vācāya vā paṭikkhipati. There are two kinds of harming: Dve upaghātikā—harming of the training, and harming of possessions. — sikkhūpaghātikā ca bhogūpaghātikā ca. There are two kinds of accusing: Dve codanā—one accuses by body, or one accuses by speech. kāyena vā codeti vācāya vā codeti.

There are two obstacles for the ending of the robe season: Dve kathinassa palibodhā—the monastery obstacle, and the robe obstacle. — āvāsapalibodho ca cīvarapalibodho ca. There are two removals of obstacles for the ending of the robe season: Dve kathinassa apalibodhā—the removal of the monastery obstacle, and the removal of the robe obstacle. — āvāsaapalibodho ca cīvaraapalibodho ca. There are two kinds of robes: Dve cīvarāni—from householders, and from rags. — gahapatikañca paṁsukūlañca. There are two kinds of almsbowls: Dve pattā—iron bowls, and ceramic bowls. — ayopatto mattikāpatto. There are two kinds of bowl rests: Dve maṇḍalāni—bowl-rests made of tin, and bowl-rests made of lead. — tipumayaṁ, sīsamayaṁ. There are two ways of determining an almsbowl: Dve pattassa adhiṭṭhānā—one determines it by body, or one determines it by speech. — kāyena vā adhiṭṭheti vācāya vā adhiṭṭheti. There are two ways of determining a robe: Dve cīvarassa adhiṭṭhānā—one determines it by body, or one determines it by speech. — kāyena vā adhiṭṭheti vācāya vā adhiṭṭheti. There are two kinds of assignment: Dve vikappanā—assignment in the presence of, and assignment in the absence of. sammukhāvikappanā ca parammukhāvikappanā ca.

There are two Monastic Laws: Dve vinayā—for the monks, and for the nuns. — bhikkhūnañca bhikkhunīnañca. There are two things that belong to the Monastic Law: Dve venayikā—the rules, and what accords with the rules. — paññattañca paññattānulomañca. There are two kinds of self-effacement through the Monastic Law: Dve vinayassa sallekhā—ending access to what is unallowable, and moderation in what is allowable. — akappiye setughāto, kappiye mattakāritā. One commits an offense in two ways: Dvīhākārehi āpattiṁ āpajjati—one commits it by body, or one commits it by speech. — kāyena vā āpajjati vācāya vā āpajjati. One is cleared of an offense in two ways: Dvīhākārehi āpattiyā vuṭṭhāti—one is cleared by body, or one is cleared by speech. — kāyena vā vuṭṭhāti vācāya vā vuṭṭhāti. There are two kinds of probation: Dve parivāsā—probation for concealed offenses, and probation for unconcealed offenses. — paṭicchannaparivāso, appaṭicchannaparivāso. There are two other kinds of probation: Aparepi dve parivāsā—purifying probation, and simultaneous probation. — suddhantaparivāso samodhānaparivāso. There are two kinds of trial periods: Dve mānattā—trial periods for concealed offenses, and trial periods for unconcealed offenses. — paṭicchannamānattaṁ, appaṭicchannamānattaṁ. There are two other kinds of trial periods: Aparepi dve mānattā—trial periods for a half-month, and simultaneous trial periods. — pakkhamānattaṁ, samodhānamānattaṁ. Not counting a day is for two kinds of people: Dvinnaṁ puggalānaṁ ratticchedo—for one on probation, and for one undertaking the trial period. — pārivāsikassa ca mānattacārikassa ca. There are two kinds of disrespect: Dve anādariyāni—disrespect for the person, and disrespect for the rule. puggalānādariyañca dhammānādariyañca.

There are two kinds of salt: Dve loṇāni—natural, and artificial. — jātimañca kārimañca. There are two other kinds of salt: Aparānipi dve loṇāni—sea salt, and black salt. — sāmuddaṁ kāḷaloṇaṁ. There are two other kinds of salt: Aparānipi dve loṇāni—hill salt, and soil salt. — sindhavaṁ, ubbhidaṁ. There are two other kinds of salt: Aparānipi dve loṇāni—salt from the Roma country, and grain salt. — romakaṁ, pakkālakaṁ. There are two kinds of using: Dve paribhogā—using internally, and using externally. — abbhantaraparibhogo ca bāhiraparibhogo ca. There are two kinds of name-calling: Dve akkosā—low name-calling, and high name-calling. — hīno ca akkoso ukkaṭṭho ca akkoso. There is malicious talebearing in two ways: Dvīhākārehi pesuññaṁ hoti—for one wanting to endear himself, or for one aiming at division. — piyakamyassa vā bhedādhippāyassa vā. Eating in a group comes about in two ways: Dvīhākārehi gaṇabhojanaṁ pasavati—through an invitation, or through asking. — nimantanato vā viññattito vā. There are two entries to the rainy-season residence: Dve vassūpanāyikā—the first and the second. — purimikā, pacchimikā. There are two kinds of illegitimate cancellations of the Monastic Code. — Dve adhammikāni pātimokkhaṭṭhapanāni. There are two kinds of legitimate cancellations of the Monastic Code. Dve dhammikāni pātimokkhaṭṭhapanāni.

There are two kinds of fools: Dve puggalā bālā—one who takes on future responsibilities, and one who does not take on current responsibilities. — yo ca anāgataṁ bhāraṁ vahati, yo ca āgataṁ bhāraṁ na vahati. There are two kinds of wise persons: Dve puggalā paṇḍitā—one who does not take on future responsibilities, and one who takes on current responsibilities. — yo ca anāgataṁ bhāraṁ na vahati, yo ca āgataṁ bhāraṁ vahati. There are two other kinds of fools: Aparepi dve puggalā bālā—one who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. — yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. And there are two kinds of wise persons: Dve puggalā paṇḍitā—one who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. — yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. There are two other kinds of fools: Aparepi dve puggalā bālā—one who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. — yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī. And there are two kinds of wise persons: Dve puggalā paṇḍitā—one who perceives an offense as an offense, and one who perceives a non-offense as a non-offense. — yo ca āpattiyā āpattisaññī, yo ca anāpattiyā anāpattisaññī. There are two other kinds of fools: Aparepi dve puggalā bālā—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. — yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. And there are two kinds of wise persons: Dve puggalā paṇḍitā—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. — yo ca adhamme adhammasaññī, yo ca dhamme dhammasaññī. There are two other kinds of fools: Aparepi dve puggalā bālā—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. — yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. And there are two kinds of wise persons: Dve puggalā paṇḍitā—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. yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī.

The corruptions increase for two kinds of persons: Dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—one who is afraid of wrongdoing when one should not be, and one who is not afraid of wrongdoing when one should be. — yo ca na kukkuccāyitabbaṁ kukkuccāyati, yo ca kukkuccāyitabbaṁ na kukkuccāyati. The corruptions do not increase for two kinds of persons: Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—one who is not afraid of wrongdoing when one should not be, and one who is afraid of wrongdoing when one should be. — yo ca na kukkuccāyitabbaṁ na kukkuccāyati, yo ca kukkuccāyitabbaṁ kukkuccāyati. The corruptions increase for two other kinds of persons: Aparesampi dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—one who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. — yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. The corruptions do not increase for two other kinds of persons: Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—one who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. — yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. The corruptions increase for two other kinds of persons: Aparesampi dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—one who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. — yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī. The corruptions do not increase for two other kinds of persons: Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—one who perceives a non-offense as a non-offense, and one who perceives an offense as an offense. — yo ca anāpattiyā anāpattisaññī, yo ca āpattiyā āpattisaññī. The corruptions increase for two other kinds of persons: Aparesampi dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—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. — yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. The corruptions do not increase for two other kinds of persons: Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—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. — yo ca adhamme adhammasaññī, yo ca dhamme dhammasaññī. The corruptions increase for two other kinds of persons: Aparesampi dvinnaṁ puggalānaṁ āsavā vaḍḍhanti—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. — yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. The corruptions do not increase for two other kinds of persons: Dvinnaṁ puggalānaṁ āsavā na vaḍḍhanti—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. yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī.

The section on twos is finished. Dukā niṭṭhitā.

3. The section on threes 3. Tikavāra

“(1) There are offenses one commits while the Buddha is alive, not after his extinguishment. Atthāpatti tiṭṭhante bhagavati āpajjati, no parinibbute; (2) There are offenses one commits after the Buddha’s extinguishment, not while he is alive. atthāpatti parinibbute bhagavati āpajjati, no tiṭṭhante; (3) There are offenses one commits both while the Buddha is alive and also after his extinguishment. atthāpatti tiṭṭhantepi bhagavati āpajjati parinibbutepi.

(1) There are offenses one commits at the right time, not at the wrong time. Atthāpatti kāle āpajjati, no vikāle; (2) There are offenses one commits at the wrong time, not at the right time. atthāpatti vikāle āpajjati, no kāle; (3) There are offenses one commits both at the right time and also at the wrong time. atthāpatti kāle ceva āpajjati vikāle ca.

(1) There are offenses one commits at night, not by day. Atthāpatti rattiṁ āpajjati, no divā; (2) There are offenses one commits by day, not at night. atthāpatti divā āpajjati, no rattiṁ; (3) There are offenses one commits both at night and also by day. atthāpatti rattiñceva āpajjati divā ca.

(1) There are offenses one commits when one has ten years of seniority, not less. Atthāpatti dasavasso āpajjati, no ūnadasavasso; (2) There are offenses one commits when one has less than ten years of seniority, not ten. atthāpatti ūnadasavasso āpajjati, no dasavasso; (3) There are offenses one commits both when one has ten years of seniority and also when one has less. atthāpatti dasavasso ceva āpajjati ūnadasavasso ca.

(1) There are offenses one commits when one has five years of seniority, not less. Atthāpatti pañcavasso āpajjati, no ūnapañcavasso; (2) There are offenses one commits when one has less than five years of seniority, not five. atthāpatti ūnapañcavasso āpajjati, no pañcavasso; (3) There are offenses one commits both when one has five years of seniority and also when one has less. atthāpatti pañcavasso ceva āpajjati ūnapañcavasso ca.

(1) There are offenses one commits with a wholesome mind. Atthāpatti kusalacitto āpajjati; (2) There are offenses one commits with an unwholesome mind. atthāpatti akusalacitto āpajjati; (3) There are offenses one commits with an indeterminate mind. atthāpatti abyākatacitto āpajjati.

(1) There are offenses one commits while experiencing pleasant feelings. Atthāpatti sukhavedanāsamaṅgī āpajjati; (2) There are offenses one commits while experiencing unpleasant feelings. atthāpatti dukkhavedanāsamaṅgī āpajjati; (3) There are offenses one commits while experiencing neither pleasant nor unpleasant feelings. atthāpatti adukkhamasukhavedanāsamaṅgī āpajjati.

There are three grounds for an accusation: Tīṇi codanāvatthūni—what is seen, what is heard, and what is suspected. — diṭṭhena, sutena, parisaṅkāya. There are three ways of voting: Tayo salākaggāhā—a secret ballot, an open vote, and whispering in the ear. — guḷhako, vivaṭako, sakaṇṇajappako. Three things are opposed: Tayo paṭikkhepā—great desires, discontent, and self-inflation. — mahicchatā, asantuṭṭhitā, asallekhatā. Three things are allowed: Tayo anuññātā—fewness of wishes, contentment, and self-effacement. — appicchatā, santuṭṭhitā, sallekhatā. Three other things are opposed: Aparepi tayo paṭikkhepā—great desires, discontent, and lacking a sense of moderation. — mahicchatā, asantuṭṭhitā, amattaññutā. And three things are allowed: Tayo anuññātā—fewness of wishes, contentment, and having a sense of moderation. — appicchatā, santuṭṭhitā, mattaññutā. There are three kinds of rules: Tisso paññattiyo—a rule, an addition to a rule, and an unprompted rule. — paññatti, anupaññatti, anuppannapaññatti. There are three other kinds of rules: Aparāpi tisso paññattiyo—a rule that applies everywhere, a rule that applies in a particular place, and a rule that the monks and nuns have in common. — sabbatthapaññatti, padesapaññatti, sādhāraṇapaññatti. There are three other kinds of rules: Aparāpi tisso paññattiyo—a rule the monks and nuns do not have in common, a rule for one Sangha, and a rule for both Sanghas. asādhāraṇapaññatti, ekatopaññatti, ubhatopaññatti.

(1) There are offenses committed by fools, not by the wise. Atthāpatti bālo āpajjati, no paṇḍito; (2) There are offenses committed by the wise, not by fools. atthāpatti paṇḍito āpajjati, no bālo; (3) There are offenses committed by both by fools and the wise. atthāpatti bālo ceva āpajjati paṇḍito ca.

(1) There are offenses committed during the waning phase of the moon, not during the waxing phase. Atthāpatti kāḷe āpajjati, no juṇhe; (2) There are offenses committed during the waxing phase of the moon, not during the waning phase. atthāpatti juṇhe āpajjati, no kāḷe; (3) There are offenses committed both during the waning and the waxing phases of the moon. atthāpatti kāḷe ceva āpajjati juṇhe ca.

(1) There are things that are allowable during the waning phase of the moon, not during the waxing phase. Atthi kāḷe kappati, no juṇhe; (2) There are things that are allowable during the waxing phase of the moon, not during the waning phase. atthi juṇhe kappati, no kāḷe; (3) There are things that are allowable both during the waning and the waxing phases of the moon. atthi kāḷe ceva kappati juṇhe ca.

(1) There are offenses committed during winter, not during summer or the rainy season. Atthāpatti hemante āpajjati, no gimhe no vasse; (2) There are offenses committed during summer, not during winter or the rainy season. atthāpatti gimhe āpajjati, no hemante no vasse; (3) There are offenses committed during the rainy season, not during winter or summer. atthāpatti vasse āpajjati, no hemante no gimhe.

(1) There are offenses committed by a sangha, not by several monastics or an individual. Atthāpatti saṅgho āpajjati, na gaṇo na puggalo; (2) There are offenses committed by several monastics, not by a sangha or an individual. atthāpatti gaṇo āpajjati, na saṅgho na puggalo; (3) There are offenses committed by an individual, not by a sangha or several monastics. atthāpatti puggalo āpajjati, na saṅgho na gaṇo.

(1) There are things allowable for a sangha, not for several monastics or an individual. Atthi saṅghassa kappati, na gaṇassa na puggalassa; (2) There are things allowable for several monastics, not for a sangha or an individual. atthi gaṇassa kappati, na saṅghassa na puggalassa; (3) There are things allowable for an individual, not for a sangha or several monastics. atthi puggalassa kappati, na saṅghassa na gaṇassa.

There are three kinds of concealing: Tisso chādanā—(1) one conceals the action that was the basis for the offense, not the offense. vatthuṁ chādeti, no āpattiṁ; (2) one conceals the offense, not the action that was the basis for the offense. āpattiṁ chādeti, no vatthuṁ; (3) one conceals both the action that was the basis for the offense and also the offense. vatthuñceva chādeti āpattiñca.

There are three coverings: Tisso paṭicchādiyo—(1) a sauna, (2) water, and (3) a cloth. jantāgharapaṭicchādi, udakapaṭicchādi, vatthapaṭicchādi.

Three things happen concealed, not openly: Tīṇi paṭicchannāni vahanti, no vivaṭāni—(1) Women are married with a veil, not unveiled. mātugāmo paṭicchanno vahati, no vivaṭo; (2) The mantras of the brahmins are transmitted in secret, not openly. brāhmaṇānaṁ mantā paṭicchannā vahanti, no vivaṭā; (3) Wrong view is transmitted in secret, not openly. micchādiṭṭhi paṭicchannā vahati, no vivaṭā.

Three things shine in the open, not when concealed: Tīṇi vivaṭāni virocanti, no paṭicchannāni—(1) The disc of the moon shines in the open, not when concealed. candamaṇḍalaṁ vivaṭaṁ virocati, no paṭicchannaṁ; (2) The disc of the sun shines in the open, not when concealed. sūriyamaṇḍalaṁ vivaṭaṁ virocati, no paṭicchannaṁ; (3) The spiritual path proclaimed by the Buddha shines in the open, not when concealed. tathāgatappavedito dhammavinayo vivaṭo virocati, no paṭicchanno.

There are three times for the allocation of dwellings: Tayo senāsanaggāhā—(1) the first, (2) the second, and (3) when given up in between. purimako, pacchimako, antarāmuttako.

(1) There are offenses that one commits when sick, not when not sick. Atthāpatti gilāno āpajjati, no agilāno; (2) There are offenses that one commits when not sick, not when sick. atthāpatti agilāno āpajjati, no gilāno; (3) There are offenses that one commits both when sick and when not sick. atthāpatti gilāno ceva āpajjati agilāno ca.

There are three kinds of illegitimate cancellations of the Monastic Code. — Tīṇi adhammikāni pātimokkhaṭṭhapanāni. There are three kinds of legitimate cancellations of the Monastic Code. — Tīṇi dhammikāni pātimokkhaṭṭhapanāni. There are three kinds of probation: Tayo parivāsā—probation for concealed offenses, probation for unconcealed offenses, and purifying probation. — paṭicchannaparivāso, appaṭicchannaparivāso, suddhantaparivāso. There are three kinds of trial period: Tayo mānattā—trial period for concealed offenses, trial period for unconcealed offenses, and trial period for a half-month. — paṭicchannamānattaṁ, appaṭicchannamānattaṁ, pakkhamānattaṁ. There are three things that stop a monk on probation from counting a particular day toward his probationary period: Tayo pārivāsikassa bhikkhuno ratticchedā—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. sahavāso, vippavāso, anārocanā.

(1) There are offenses that one commits inside, not outside. Atthāpatti anto āpajjati, no bahi; (2) There are offenses that one commits outside, not inside. atthāpatti bahi āpajjati, no anto; (3) There are offenses that one commits both inside and outside. atthāpatti anto ceva āpajjati bahi ca.

(1) There are offenses that one commits inside the monastery zone, not outside. Atthāpatti antosīmāya āpajjati, no bahisīmāya; (2) There are offenses that one commits outside the monastery zone, not inside. atthāpatti bahisīmāya āpajjati, no antosīmāya; (3) There are offenses that one commits both inside and outside the monastery zone. atthāpatti antosīmāya ceva āpajjati bahisīmāya ca.

One commits an offense in three ways: Tīhākārehi āpattiṁ āpajjati—one commits an offense by body, by speech, or by body and speech. — kāyena āpajjati, vācāya āpajjati, kāyena vācāya āpajjati. One commits an offense in three other ways: Aparehipi tīhākārehi āpattiṁ āpajjati—in the midst of the Sangha, in the midst of a group, or in the presence of an individual. — saṅghamajjhe, gaṇamajjhe, puggalassa santike. One clears an offense in three ways: Tīhākārehi āpattiyā vuṭṭhāti—one clears an offense by body, by speech, or by body and speech. — kāyena vuṭṭhāti, vācāya vuṭṭhāti, kāyena vācāya vuṭṭhāti. One clears an offense in three other ways: Aparehipi tīhākārehi āpattiyā vuṭṭhāti—in the midst of the Sangha, in the midst of a group, or in the presence of an individual. — saṅghamajjhe, gaṇamajjhe, puggalassa santike. There are three illegitimate grantings of resolution because of past insanity. — Tīṇi adhammikāni amūḷhavinayassa dānāni. There are three legitimate grantings of resolution because of past insanity. Tīṇi dhammikāni amūḷhavinayassa dānāni.

When a monk has three qualities, the Sangha may, if it wishes, do a procedure of condemnation against him: Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tajjanīyakammaṁ kareyya—(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. bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi.

When a monk has three qualities, the Sangha may, if it wishes, do a procedure of demotion against him: Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho niyassakammaṁ kareyya—(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. bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi.

When a monk has three qualities, the Sangha may, if it wishes, do a procedure of banishing him: Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho pabbājanīyakammaṁ kareyya—(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. bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno kuladūsako hoti pāpasamācāro pāpasamācārā dissanti ceva suyyanti ca.

When a monk has three qualities, the Sangha may, if it wishes, do a procedure of reconciliation against him: Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṁ kareyya—(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. bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno gihī akkosati paribhāsati.

When a monk has three qualities, the Sangha may, if it wishes, do a procedure of ejecting him for not recognizing an offense: Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho āpattiyā adassane ukkhepanīyakammaṁ kareyya—(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. bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno āpattiṁ āpajjitvā na icchati āpattiṁ passituṁ.

When a monk has three qualities, the Sangha may, if it wishes, do a procedure of ejecting him for not making amends for an offense: Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho āpattiyā appaṭikamme ukkhepanīyakammaṁ kareyya—(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. bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno āpattiṁ āpajjitvā na icchati āpattiṁ paṭikātuṁ.

When a monk has three qualities, the Sangha may, if it wishes, do a procedure of ejecting him for not giving up a bad view: Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṁ kareyya—(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. bhaṇḍanakārako hoti …pe… saṅghe adhikaraṇakārako, bālo hoti abyatto, āpattibahulo anapadāno na icchati pāpikaṁ diṭṭhiṁ paṭinissajjituṁ.

When a monk has three qualities, the Sangha may, if it wishes, plan a strong action against him: Tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho āgāḷhāya ceteyya—(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. bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, bālo hoti abyatto āpattibahulo anapadāno, gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi.

When a monk has three qualities a legal procedure may be done against him: Tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three other qualities a legal procedure may be done against him: Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—he has failed in the higher morality; he has failed in conduct; he has failed in view. — adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti. When a monk has three other qualities a legal procedure may be done against him: Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—his bodily conduct is frivolous; his verbal conduct is frivolous; his bodily and verbal conduct are frivolous. — kāyikena davena samannāgato hoti, vācasikena davena samannāgato hoti, kāyikavācasikena davena samannāgato hoti. When a monk has three other qualities a legal procedure may be done against him: Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—he is improperly behaved by body; he is improperly behaved by speech; he is improperly behaved by body and speech. — kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti. When a monk has three other qualities a legal procedure may be done against him: Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—his bodily conduct is harmful; his verbal conduct is harmful; his bodily and verbal conduct are harmful. — kāyikena upaghātikena samannāgato hoti, vācasikena upaghātikena samannāgato hoti, kāyikavācasikena upaghātikena samannāgato hoti. When a monk has three other qualities a legal procedure may be done against him: Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—he has wrong livelihood by body; he has wrong livelihood by speech; he has wrong livelihood by body and speech. — kāyikena micchājīvena samannāgato hoti, vācasikena micchājīvena samannāgato hoti, kāyikavācasikena micchājīvena samannāgato hoti. When a monk has three other qualities a legal procedure may be done against him: Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—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. — āpattiṁ āpanno kammakato upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti. When a monk has three other qualities a legal procedure may be done against him: Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—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. — yāya āpattiyā saṅghena kammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ. When a monk has three other qualities a legal procedure may be done against him: Aparehipi tīhaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ—he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati.

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: Tīhaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ ṭhapentassa—“alaṁ, bhikkhu, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti omadditvā saṅghena uposatho kātabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. 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: Tīhaṅgehi samannāgatassa bhikkhuno saṅghamajjhe pavāraṇaṁ ṭhapentassa—“alaṁ, bhikkhu, mā bhaṇḍanaṁ mā kalahaṁ mā viggahaṁ mā vivādan”ti omadditvā saṅghena pavāretabbaṁ—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. The Sangha should not give any formal approval to a monk who has three qualities: Tīhaṅgehi samannāgatassa bhikkhuno na kāci saṅghasammuti dātabbā—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not speak in the Sangha: Tīhaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not be put in any position of authority: Tīhaṅgehi samannāgato bhikkhu na kismiñci paccekaṭṭhāne ṭhapetabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, one should not live with formal support from him: Tīhaṅgehi samannāgatassa bhikkhuno nissāya na vatthabbaṁ—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not give formal support: Tīhaṅgehi samannāgatassa bhikkhuno nissayo na dātabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he is not qualified to get permission to correct another: Tīhaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not be allowed to direct anyone: Tīhaṅgehi samannāgatassa bhikkhuno savacanīyaṁ nādātabbaṁ—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not be asked about the Monastic Law: Tīhaṅgehi samannāgatassa bhikkhuno vinayo na pucchitabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not ask about the Monastic Law: Tīhaṅgehi samannāgatena bhikkhunā vinayo na pucchitabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, his questions about the Monastic Law should not be replied to: Tīhaṅgehi samannāgatassa bhikkhuno vinayo na vissajjetabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not reply to questions about the Monastic Law: Tīhaṅgehi samannāgatena bhikkhunā vinayo na vissajjetabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not be allowed to ask questions: Tīhaṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, one should not discuss the Monastic Law with him: Tīhaṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo—he is shameless, ignorant, and not a regular monk. — alajjī ca hoti, bālo ca, apakatatto ca. When a monk has three qualities, he should not give the full ordination, give formal support, or have a novice monk attend on him: Tīhaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo—he is shameless, ignorant, and not a regular monk. alajjī ca hoti, bālo ca, apakatatto ca.

There are three kinds of observance-day ceremonies: Tayo uposathā—on the fourteenth, on the fifteenth, and the observance-day ceremony for the sake of unity. — cātuddasiko, pannarasiko, sāmaggiuposatho. There are three other kinds of observance-day ceremonies: Aparepi tayo uposathā—the observance-day ceremony for a sangha, the observance-day ceremony for a group, and the observance-day ceremony for an individual. — saṅgheuposatho, gaṇeuposatho, puggaleuposatho. There are three other kinds of observance-day ceremonies: Aparepi tayo uposathā—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. suttuddesouposatho, pārisuddhiuposatho, adhiṭṭhānuposatho.

There are three kinds of invitation ceremonies: Tisso pavāraṇā—on the fourteenth, on the fifteenth, and the invitation ceremony for the sake of unity. — cātuddasikā, pannarasikā, sāmaggipavāraṇā. There are three other kinds of invitation ceremonies: Aparāpi tisso pavāraṇā—the invitation ceremony for a sangha, the invitation ceremony for a group, and the invitation ceremony for an individual. — saṅghepavāraṇā, gaṇepavāraṇā, puggalepavāraṇā. There are three other kinds of invitation ceremonies: Aparāpi tisso pavāraṇā—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. tevācikāpavāraṇā, dvevācikāpavāraṇā, samānavassikāpavāraṇā.

There are three kinds of persons bound for hell: Tayo āpāyikā nerayikā—(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. 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.

There are three unwholesome roots: Tīṇi akusalamūlāni—desire, ill will, and confusion. — lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. There are three wholesome roots: Tīṇi kusalamūlāni—non-desire, non-ill will, and non-confusion. — alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. There are three kinds of misconduct: Tīṇi duccaritāni—misconduct by body, misconduct by speech, and misconduct by mind. — kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ. There are three kinds of good conduct: Tīṇi sucaritāni—good conduct by body, good conduct by speech, and good conduct by mind. — kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ. There are three reasons why the Buddha laid down the rule on eating in groups of no more than three: Tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ—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. — dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, “mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyun”ti kulānuddayatāya ca. 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. — Tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho pāpicchatā pāpamittatā oramattakena visesādhigamena antarā vosānaṁ āpādi. There are three kinds of approval: Tisso sammutiyo—approval to use a staff, approval to use a carrying net, and approval to use both a staff and a carrying net. — daṇḍasammuti, sikkāsammuti, daṇḍasikkāsammuti. There are three kinds of foot stands that are fixed in place and immobile: Tisso pādukā dhuvaṭṭhānikā asaṅkamanīyā—foot stands for defecating, foot stands for urinating, foot stands for restroom ablutions. — vaccapādukā, passāvapādukā, ācamanapādukā. There are three kinds of foot scrubbers: Tisso pādaghaṁsaniyo—stones, pebbles, and pumice.” sakkharaṁ, kathalā, samuddapheṇakoti.

The section on threes is finished. Tikaṁ niṭṭhitaṁ.

4. The section on fours 4. Catukkavāra

(1) There are offenses that one commits through one’s own speech, but clears through someone else’s speech. Atthāpatti sakavācāya āpajjati, paravācāya vuṭṭhāti; (2) There are offenses that one commits through someone else’s speech, but clears through one’s own speech. atthāpatti paravācāya āpajjati, sakavācāya vuṭṭhāti; (3) There are offenses that one commits through one’s own speech and clears through one’s own speech. atthāpatti sakavācāya āpajjati, sakavācāya vuṭṭhāti; (4) There are offenses that one commits through someone else’s speech and clears through someone else’s speech. atthāpatti paravācāya āpajjati, paravācāya vuṭṭhāti.

(1) There are offenses that one commits by body, but clears by speech. Atthāpatti kāyena āpajjati, vācāya vuṭṭhāti; (2) There are offenses that one commits by speech, but clears by body. atthāpatti vācāya āpajjati, kāyena vuṭṭhāti; (3) There are offenses that one commits by body and clears by body. atthāpatti kāyena āpajjati, kāyena vuṭṭhāti; (4) There are offenses that one commits by speech and clears by speech. atthāpatti vācāya āpajjati, vācāya vuṭṭhāti.

(1) There are offenses that one commits while sleeping, but clears while awake. Atthāpatti pasutto āpajjati, paṭibuddho vuṭṭhāti; (2) There are offenses that one commits while awake, but clears while sleeping. atthāpatti paṭibuddho āpajjati, pasutto vuṭṭhāti; (3) There are offenses that one commits while sleeping and clears while sleeping. atthāpatti pasutto āpajjati, pasutto vuṭṭhāti; (4) There are offenses that one commits while awake and clears while awake. atthāpatti paṭibuddho āpajjati, paṭibuddho vuṭṭhāti.

(1) There are offenses that one commits unintentionally, but clears intentionally. Atthāpatti acittako āpajjati, sacittako vuṭṭhāti; (2) There are offenses that one commits intentionally, but clears unintentionally. atthāpatti sacittako āpajjati, acittako vuṭṭhāti; (3) There are offenses that one commits unintentionally and clears unintentionally. atthāpatti acittako āpajjati, acittako vuṭṭhāti; (4) There are offenses that one commits intentionally and clears intentionally. atthāpatti sacittako āpajjati, sacittako vuṭṭhāti.

(1) There are offenses where one confesses an offense while committing an offense. Atthāpatti āpajjanto deseti; (2) There are offenses where one commits an offense while confessing an offense. desento āpajjati; (3) There are offenses where one clears an offense while committing an offense. atthāpatti āpajjanto vuṭṭhāti; (4) There are offenses where one commits an offense while clearing an offense. vuṭṭhahanto āpajjati.

(1) There are offenses that one commits through action, but clears through non-action. Atthāpatti kammena āpajjati, akammena vuṭṭhāti; (2) There are offenses that one commits through non-action, but clears through action. atthāpatti akammena āpajjati, kammena vuṭṭhāti; (3) There are offenses that one commits through action and clears through action. atthāpatti kammena āpajjati, kammena vuṭṭhāti; (4) There are offenses that one commits through non-action and clears through non-action. atthāpatti akammena āpajjati, akammena vuṭṭhāti.

There are four kinds of ignoble speech: Cattāro anariyavohārā—(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. adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.

There are four kinds of noble speech: Cattāro ariyavohārā—(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. adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.

There are four other kinds of ignoble speech: Aparepi cattāro anariyavohārā—(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. diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.

There are four other kinds of noble speech: Cattāro ariyavohārā—(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. diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.

The monks have four offenses entailing expulsion in common with the nuns. — Cattāro pārājikā bhikkhūnaṁ bhikkhunīhi sādhāraṇā; The nuns have four offenses entailing expulsion not in common with the monks. cattāro pārājikā bhikkhunīnaṁ bhikkhūhi asādhāraṇā.

There are four kinds of requisites: Cattāro parikkhārā—(1) There are requisites that should be guarded, taken as a personal possession, and made use of. atthi parikkhāro rakkhitabbo gopetabbo mamāyitabbo paribhuñjitabbo; (2) There are requisites that should be guarded and made use of, but not taken as a personal possession. atthi parikkhāro rakkhitabbo gopetabbo mamāyitabbo, na paribhuñjitabbo; (3) There are requisites that should be guarded, but not taken as a personal possession or made use of. atthi parikkhāro rakkhitabbo gopetabbo, na mamāyitabbo na paribhuñjitabbo; (4) There are requisites that should neither be guarded, nor taken as a personal possession, nor made use of. atthi parikkhāro na rakkhitabbo na gopetabbo, na mamāyitabbo na paribhuñjitabbo.

(1) There are offenses one commits in the presence of someone, but clears in their absence. Atthāpatti sammukhā āpajjati, parammukhā vuṭṭhāti; (2) There are offenses one commits in the absence of someone, but clears in their presence. atthāpatti parammukhā āpajjati, sammukhā vuṭṭhāti; (3) There are offenses one commits in the presence of someone and clears in their presence. atthāpatti sammukhā āpajjati, sammukhā vuṭṭhāti; (4) There are offenses one commits in the absence of someone and clears in their absence. atthāpatti parammukhā āpajjati, parammukhā vuṭṭhāti.

(1) There are offenses one commits unknowingly, but clears knowingly. Atthāpatti ajānanto āpajjati, jānanto vuṭṭhāti; (2) There are offenses one commits knowingly, but clears unknowingly. atthāpatti jānanto āpajjati, ajānanto vuṭṭhāti; (3) There are offenses one commits unknowingly and clears unknowingly. atthāpatti ajānanto āpajjati, ajānanto vuṭṭhāti; (4) There are offenses one commits knowingly and clears knowingly. atthāpatti jānanto āpajjati, jānanto vuṭṭhāti.

One commits offenses in four ways: Catūhākārehi āpattiṁ āpajjati—by body, by speech, by body and speech, through a legal procedure. — kāyena āpajjati, vācāya āpajjati, kāyena vācāya āpajjati, kammavācāya āpajjati. One commits offenses in four other ways: Aparehipi catūhākārehi āpattiṁ āpajjati—in the midst of the Sangha, in the midst of a group, in the presence of an individual, through the appearance of sexual characteristics. — saṅghamajjhe, gaṇamajjhe, puggalassa santike, liṅgapātubhāvena. One clears offenses in four ways: Catūhākārehi āpattiyā vuṭṭhāti—by body, by speech, by body and speech, through a legal procedure. — kāyena vuṭṭhāti, vācāya vuṭṭhāti, kāyena vācāya vuṭṭhāti, kammavācāya vuṭṭhāti. One clears offenses in four other ways: Aparehipi catūhākārehi āpattiyā vuṭṭhāti—in the midst of the Sangha, in the midst of a group, in the presence of an individual, through the appearance of sexual characteristics. — saṅghamajjhe, gaṇamajjhe, puggalassa santike, liṅgapātubhāvena. 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. — Saha paṭilābhena purimaṁ jahati, pacchime 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. — Saha paṭilābhena pacchimaṁ jahati, purime patiṭṭhāti, viññattiyo paṭippassambhanti, paṇṇattiyo nirujjhanti. There are four kinds of accusing: Catasso codanā—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. — sīlavipattiyā codeti, ācāravipattiyā codeti, diṭṭhivipattiyā codeti, ājīvavipattiyā codeti. There are four kinds of probation: Cattāro parivāsā—probation for concealed offenses, probation for unconcealed offenses, purifying probation, and simultaneous probation. — paṭicchannaparivāso, appaṭicchannaparivāso, suddhantaparivāso, samodhānaparivāso. There are four kinds of trial periods: Cattāro mānattā—trial periods for concealed offenses, trial periods for unconcealed offenses, trial periods for a half-month, and simultaneous trial periods. — paṭicchannamānattaṁ, appaṭicchannamānattaṁ, pakkhamānattaṁ, samodhānamānattaṁ. There are four things that stop a monk who is undertaking the trial period from counting a particular day toward his trial period: Cattāro mānattacārikassa bhikkhuno ratticchedā—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. — sahavāso, vippavāso, anārocanā, ūne gaṇe carati. There are four unique things. — Cattāro sāmukkaṁsā. There are four things that need to be received: Cattāro paṭiggahitaparibhogā—ordinary food, post-midday tonics, seven-day tonics, and lifetime tonics. — yāvakālikaṁ, yāmakālikaṁ, sattāhakālikaṁ, yāvajīvikaṁ. There are four foul edibles: Cattāri mahāvikaṭāni—feces, urine, ash, and clay. — gūtho, muttaṁ, chārikā, mattikā. There are four kinds of legal procedures: Cattāri kammāni—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. — apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ. There are four other kinds of legal procedures: Aparānipi cattāri kammāni—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. — adhammena vaggakammaṁ, adhammena samaggakammaṁ, dhammena vaggakammaṁ, dhammena samaggakammaṁ. There are four kinds of failure: Catasso vipattiyo—failure in morality, failure in conduct, failure in view, and failure in livelihood. — sīlavipatti, ācāravipatti, diṭṭhivipatti, ājīvavipatti. There are four kinds of legal issues: Cattāri adhikaraṇāni—legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, and legal issues arising from business. — vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ. There are four kinds of people who corrupt a gathering: Cattāro 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. — bhikkhu dussīlo pāpadhammo parisadūsano, bhikkhunī dussīlā pāpadhammā parisadūsanā, upāsako dussīlo pāpadhammo parisadūsano, upāsikā dussīlā pāpadhammā parisadūsanā. There are four kinds of people who make a gathering shine: Cattāro 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. bhikkhu sīlavā kalyāṇadhammo parisasobhano, bhikkhunī sīlavatī kalyāṇadhammā parisasobhanā, upāsako sīlavā kalyāṇadhammo parisasobhano, upāsikā sīlavatī kalyāṇadhammā parisasobhanā.

(1) There are offenses committed by new arrivals, not by residents. Atthāpatti āgantuko āpajjati, no āvāsiko; (2) There are offenses committed by residents, not by new arrivals. atthāpatti āvāsiko āpajjati, no āgantuko; (3) There are offenses committed both by new arrivals and by residents. atthāpatti āgantuko ceva āpajjati āvāsiko ca; (4) There are offenses committed neither by new arrivals nor by residents. atthāpatti neva āgantuko āpajjati, no āvāsiko.

(1) There are offenses committed by those departing, not by residents. Atthāpatti gamiko āpajjati, no āvāsiko; (2) There are offenses committed by residents, not by those departing. atthāpatti āvāsiko āpajjati, no gamiko; (3) There are offenses committed both by those departing and by residents. atthāpatti gamiko ceva āpajjati āvāsiko ca; (4) There are offenses committed neither by those departing nor by residents. atthāpatti neva gamiko āpajjati no āvāsiko.

(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. Atthi vatthunānattatā no āpattinānattatā, atthi āpattinānattatā no vatthunānattatā, atthi vatthunānattatā ceva āpattinānattatā ca, atthi neva vatthunānattatā no āpattinānattatā.

(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. Atthi vatthusabhāgatā no āpattisabhāgatā, atthi āpattisabhāgatā no vatthusabhāgatā, atthi vatthusabhāgatā ceva āpattisabhāgatā ca atthi neva vatthusabhāgatā no āpattisabhāgatā.

(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. 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 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. Atthāpatti ācariyo āpajjati no antevāsiko, atthāpatti antevāsiko āpajjati no ācariyo, atthāpatti ācariyo ceva āpajjati antevāsiko ca, atthāpatti neva ācariyo āpajjati no antevāsiko.

There is no offense for breaking the rainy-season residence for these four reasons: Cattāro paccayā anāpatti vassacchedassa—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. — saṅgho vā bhinno hoti, saṅghaṁ vā bhinditukāmā honti, jīvitantarāyo vā hoti, brahmacariyantarāyo vā hoti. There are four kinds of bad conduct by speech: Cattāri vacīduccaritāni—lying, divisive speech, harsh speech, and idle speech. — musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo. There are four kinds of good conduct by speech: Cattāri vacīsucaritāni—truthful speech, non-divisive speech, gentle speech, and meaningful speech. saccavācā, apisuṇā vācā, saṇhā vācā, mantā bhāsā.

(1) There are offenses that are serious when taking for oneself, but light when inciting someone else. Atthi ādiyanto garukaṁ āpattiṁ āpajjati, payojento lahukaṁ; (2) There are offenses that are light when taking for oneself, but serious when inciting someone else. atthi ādiyanto lahukaṁ āpattiṁ āpajjati, payojento garukaṁ; (3) There are offenses that are serious both when taking for oneself and when inciting someone else. atthi ādiyantopi payojentopi garukaṁ āpattiṁ āpajjati; (4) There are offenses that are light both when taking for oneself and when inciting someone else. atthi ādiyantopi payojentopi lahukaṁ āpattiṁ āpajjati.

(1) There are people who deserve being bowed down to, but not being stood up for. Atthi puggalo abhivādanāraho, no paccuṭṭhānāraho; (2) There are people who deserve being stood up for, but not to being bowed down to. atthi puggalo paccuṭṭhānāraho, no abhivādanāraho; (3) There are people who deserve both being bowed down to and being stood up for. atthi puggalo abhivādanāraho ceva paccuṭṭhānāraho ca; (4) There are people who deserve neither being bowed down to nor being stood up for. atthi puggalo neva abhivādanāraho no paccuṭṭhānāraho.

(1) There are people who deserve a seat, but not being bowed down to. Atthi puggalo āsanāraho, no abhivādanāraho; (2) There are people who deserve being bowed down to, but not a seat. atthi puggalo abhivādanāraho, no āsanāraho; (3) There are people who deserve both a seat and being bowed down to. atthi puggalo āsanāraho ceva abhivādanāraho ca; (4) There are people who deserve neither a seat nor being bowed down to. atthi puggalo neva āsanāraho no abhivādanāraho.

(1) There are offenses that one commits at the right time, not at the wrong time. Atthāpatti kāle āpajjati, no vikāle; (2) There are offenses that one commits at the wrong time, not at the right time. atthāpatti vikāle āpajjati, no kāle; (3) There are offenses that one commits both at the right time and at the wrong time. atthāpatti kāle ceva āpajjati vikāle ca; (4) There are offenses that one commits neither at the right time nor at the wrong time. atthāpatti neva kāle āpajjati no vikāle.

(1) There are things that when received are allowable at the right time, but not at the wrong time. Atthi paṭiggahitaṁ kāle kappati, no vikāle; (2) There are things that when received are allowable at the wrong time, but not at the right time. atthi paṭiggahitaṁ vikāle kappati, no kāle; (3) There are things that when received are allowable both at the right time and at the wrong time. atthi paṭiggahitaṁ kāle ceva kappati vikāle ca; (4) There are things that when received are allowable neither at the right time nor at the wrong time. atthi paṭiggahitaṁ neva kāle kappati no vikāle.

(1) There are offenses that one commits outside the central Ganges plain, but not within it. Atthāpatti paccantimesu janapadesu āpajjati, no majjhimesu; (2) There are offenses that one commits within the central Ganges plain, but not outside it. atthāpatti majjhimesu janapadesu āpajjati, no paccantimesu; (3) There are offenses that one commits both outside the central Ganges plain and within it. atthāpatti paccantimesu ceva janapadesu āpajjati majjhimesu ca; (4) There are offenses that one commits neither outside the central Ganges plain nor within it. atthāpatti neva paccantimesu janapadesu āpajjati no majjhimesu.

(1) There are things that are allowable outside the central Ganges plain, but not within it. Atthi paccantimesu janapadesu kappati, no majjhimesu; (2) There are things that are allowable within the central Ganges plain, but not outside of it. atthi majjhimesu janapadesu kappati, no paccantimesu; (3) There are things that are allowable both outside the central Ganges plain and within it. atthi paccantimesu ceva janapadesu kappati majjhimesu ca; (4) There are things that are allowable neither outside the central Ganges plain nor within it. atthi neva paccantimesu janapadesu kappati no majjhimesu.

(1) There are offenses that one commits inside, but not outside. Atthāpatti anto āpajjati, no bahi; (2) There are offenses that one commits outside, but not inside. atthāpatti bahi āpajjati, no anto; (3) There are offenses that one commits both inside and outside. atthāpatti anto ceva āpajjati bahi ca; (4) There are offenses that one commits neither inside nor outside. atthāpatti neva anto āpajjati no bahi.

(1) There are offenses that one commits inside the monastery zone, not outside. Atthāpatti antosīmāya āpajjati, no bahisīmāya; (2) There are offenses that one commits outside the monastery zone, not inside. atthāpatti bahisīmāya āpajjati, no antosīmāya; (3) There are offenses that one commits both inside and outside the monastery zone. atthāpatti antosīmāya ceva āpajjati bahisīmāya ca; (4) There are offenses that one commits neither inside nor outside the monastery zone. atthāpatti neva antosīmāya āpajjati no bahisīmāya.

(1) There are offenses that one commits in inhabited areas, not in the wilderness. Atthāpatti gāme āpajjati, no araññe; (2) There are offenses that one commits in the wilderness, not in inhabited areas. atthāpatti araññe āpajjati, no gāme; (3) There are offenses that one commits both in inhabited areas and in the wilderness. atthāpatti gāme ceva āpajjati araññe ca; (4) There are offenses that one commits neither in inhabited areas nor in the wilderness. atthāpatti neva gāme āpajjati no araññe.

There are four kinds of accusing: Catasso codanā—pointing out the action that is the basis for an offense, pointing out the offense, refusing to live together, refusing to act respectfully. — vatthusandassanā, āpattisandassanā, saṁvāsapaṭikkhepo, sāmīcipaṭikkhepo. There are four kinds of preliminary actions. — Cattāro pubbakiccā. There are four kinds of readiness. — Cattāro pattakallā. There are four offenses entailing confession concerning “no other”. — Cattāri anaññapācittiyāni. There are four kinds of approval from the monks. — Catasso bhikkhusammutiyo. There are four ways of acting that are wrong: Cattāri agatigamanāni—one is biased by desire, ill will, confusion, or fear. — chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. There are four ways of acting that are not wrong: Cattāri nāgatigamanāni—one is not biased by desire, ill will, confusion, or fear. — na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati. When a shameless monk has four qualities, he causes a schism in the Sangha: Catūhaṅgehi samannāgato alajjī bhikkhu saṅghaṁ bhindati—he is biased by desire, ill will, confusion, or fear. — chandāgatiṁ gacchanto, dosāgatiṁ gacchanto, mohāgatiṁ gacchanto, bhayāgatiṁ gacchanto. When a good monk has four qualities, he unites a divided Sangha: Catūhaṅgehi samannāgato pesalo bhikkhu bhinnaṁ saṅghaṁ samaggaṁ karoti—he is not biased by desire, ill will, confusion, or fear. — na chandāgatiṁ gacchanto, na dosāgatiṁ gacchanto, na mohāgatiṁ gacchanto, na bhayāgatiṁ gacchanto. When a monk has four qualities, he should not be asked about the Monastic Law: Catūhaṅgehi samannāgatassa bhikkhuno vinayo na pucchitabbo—he is biased by desire, ill will, confusion, or fear. — chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. When a monk has four qualities, he should not ask about the Monastic Law: Catūhaṅgehi samannāgatena bhikkhunā vinayo na pucchitabbo—he is biased by desire, ill will, confusion, or fear. — chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. When a monk has four qualities, his questions about the Monastic Law should not be replied to: Catūhaṅgehi samannāgatassa bhikkhuno vinayo na vissajjetabbo—he is biased by desire, ill will, confusion, or fear. — chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. When a monk has four qualities, he should not reply to questions about the Monastic Law: Catūhaṅgehi samannāgatena bhikkhunā vinayo na vissajjetabbo—he is biased by desire, ill will, confusion, or fear. — chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. When a monk has four qualities, he should not be allowed to ask questions: Catūhaṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo—he is biased by desire, ill will, confusion, or fear. — chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. When a monk has four qualities, you should not discuss the Monastic Law with him: Catūhaṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo—he is biased by desire, ill will, confusion, or fear. — chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. There are offenses that one commits when sick, not when not sick; Atthāpatti gilāno āpajjati, no agilāno; there are offenses that one commits when not sick, not when sick; atthāpatti agilāno āpajjati, no gilāno; there are offenses that one commits both when sick and when not sick; atthāpatti gilāno ceva āpajjati agilāno ca; there are offenses that one commits neither when sick nor when not sick. — atthāpatti neva gilāno āpajjati no agilāno. There are four kinds of illegitimate cancellations of the Monastic Code. — Cattāri adhammikāni pātimokkhaṭṭhapanāni. There are four kinds of legitimate cancellations of the Monastic Code. Cattāri dhammikāni pātimokkhaṭṭhapanāni.

The section on fours is finished. Catukkaṁ niṭṭhitaṁ.

5. The section on fives 5. Pañcakavāra

“There are five kinds of offenses. — Pañca āpattiyo. There are five classes of offenses. — Pañca āpattikkhandhā. There are five grounds of training. — Pañca vinītavatthūni. There are five kinds of actions with results in the next life. — Pañca kammāni ānantarikāni. There are five kinds of people with fixed rebirth. — Pañca puggalā niyatā. There are five offenses involving cutting. — Pañca chedanakā āpattiyo. There are five reasons for committing an offense. — Pañcahākārehi āpattiṁ āpajjati. There are five kinds of offenses because of lying. Pañca āpattiyo.

There are five reasons why a legal procedure is invalid: Musāvādapaccayā pañcahākārehi kammaṁ na upeti—(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. sayaṁ vā kammaṁ na karoti, paraṁ vā na ajjhesati, chandaṁ vā pārisuddhiṁ vā na deti, kayiramāne kamme paṭikkosati, kate vā pana kamme adhammadiṭṭhi hoti.

There are five reasons why a legal procedure is valid: Pañcahākārehi kammaṁ upeti—(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. sayaṁ vā kammaṁ karoti, paraṁ vā ajjhesati, chandaṁ vā pārisuddhiṁ vā deti, kayiramāne kamme nappaṭikkosati, kate vā pana kamme dhammadiṭṭhi hoti.

There are five things that are allowable for a monk who only eats almsfood: Pañca piṇḍapātikassa bhikkhuno kappanti—(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. anāmantacāro, gaṇabhojanaṁ, paramparabhojanaṁ, anadhiṭṭhānaṁ, avikappanā.

When a monk has five qualities, whether he is a bad monk or firm in morality, he is suspected and mistrusted: Pañcahaṅgehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti—he regularly associates with sex workers, widows, single women, <i lang='pi' translate='no'>paṇḍakas</i>, or nuns. — pāpabhikkhupi akuppadhammopi vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārigocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunigocaro vā hoti. There are five kinds of oil: Pañca telāni—sesame oil, mustard oil, honey-tree oil, castor oil, and oil from fat. — tilatelaṁ, sāsapatelaṁ, madhukatelaṁ, eraṇḍakatelaṁ, vasātelaṁ. There are five kinds of fat: Pañca vasāni—bear fat, fish fat, alligator fat, pig fat, and donkey fat. — acchavasaṁ, macchavasaṁ, susukāvasaṁ, sūkaravasaṁ, gadrabhavasaṁ. There are five kinds of losses: Pañca byasanāni—loss of relatives, loss of property, loss of health, loss of morality, and loss of view. — ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ. There are five kinds of successes: Pañca sampadā—success in relatives, success in property, success in health, success in morality, and success in view. ñātisampadā, bhogasampadā, arogasampadā, sīlasampadā, diṭṭhisampadā.

There are five reasons why the formal support from a preceptor comes to an end: Pañca nissayapaṭippassaddhiyo upajjhāyamhā—(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. upajjhāyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī.

There are five kinds of people who should not be given the full ordination: Pañca puggalā na upasampādetabbā—(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. addhānahīno, aṅgahīno, vatthuvipanno, karaṇadukkaṭako, aparipūro.

There are five kinds of rags: Pañca paṁsukūlāni—(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. sosānikaṁ, pāpaṇikaṁ, undūrakkhāyikaṁ, upacikakkhāyikaṁ, aggidaḍḍhaṁ.

There are five other kinds of rags: Aparānipi pañca paṁsukūlāni—(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. gokhāyikaṁ, ajakkhāyikaṁ, thūpacīvaraṁ, ābhisekikaṁ, gatapaṭiyāgataṁ.

There are five kinds of removing: Pañca avahārā—removing by theft, removing by force, removing dependent on conditions, removing by concealing, removing by drawing lots. — theyyāvahāro, pasayhāvahāro, parikappāvahāro, paṭicchannāvahāro, kusāvahāro. There are five notorious gangsters to be found in the world. — Pañca mahācorā santo saṁvijjamānā lokasmiṁ. There are five things not to be given away. — Pañca avissajjaniyāni. There are five things not to be distributed. — Pañca avebhaṅgiyāni. There are five kinds of offenses that originate from body, not from speech and mind. — Pañcāpattiyo kāyato samuṭṭhanti, na vācato na cittato. There are five kinds of offenses that originate from body and speech, not from mind. — Pañcāpattiyo kāyato ca vācato ca samuṭṭhanti, na cittato. There are five kinds of offenses that are confessable. — Pañcāpattiyo desanāgāminiyo. There are five kinds of sangha. — Pañca saṅghā. There are five ways of reciting the Monastic Code. — Pañca pātimokkhuddesā. Outside the central Ganges plain, the full ordination is to be given by a group of five, including one expert on the Monastic Law. — Sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampādetabbaṁ. There are five benefits of performing the robe-making ceremony. — Pañcānisaṁsā kathinatthāre. There are five kinds of legal procedures. — Pañca kammāni. There are five ‘for the third time’ offenses. — Yāvatatiyake pañca āpattiyo. When five factors are fulfilled, there is an offense entailing expulsion for one who steals. — Pañcahākārehi adinnaṁ ādiyantassa āpatti pārājikassa. When five factors are fulfilled, there is a serious offense for one who steals. — Pañcahākārehi adinnaṁ ādiyantassa āpatti thullaccayassa. When five factors are fulfilled, there is an offense of wrong conduct for one who steals. — Pañcahākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. There are five unallowable things that should not be used: Pañca akappiyāni na paribhuñjitabbāni—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. — adinnañca hoti, aviditañca hoti, akappiyañca hoti, appaṭiggahitañca hoti, akatātirittañca hoti. There are five allowable things that may be used: Pañca kappiyāni paribhuñjitabbāni—what has been given, what is known about, what is allowable, what has been received, what has been made left over. — dinnañca hoti, viditañca hoti, kappiyañca hoti, paṭiggahitañca hoti, katātirittañca hoti. There are five gifts without merit that are considered meritorious in the world: Pañca dānāni apuññāni puññasammatāni lokasmiṁ—alcohol, entertainment, a woman, a bull, and a picture. — majjadānaṁ, samajjadānaṁ, itthidānaṁ, usabhadānaṁ, cittakammadānaṁ. There are five things that are hard to remove: Pañca uppannā duppaṭivinodayā—desire, ill will, confusion, feeling inspired to speak, and the thought of departing. uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṁ paṭibhānaṁ duppaṭivinodayaṁ, uppannaṁ gamiyacittaṁ duppaṭivinodayaṁ.

There are five benefits of sweeping: Pañcānisaṁsā sammajjaniyā—(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. sakacittaṁ pasīdati, paracittaṁ pasīdati, devatā attamanā honti, pāsādikasaṁvattanikakammaṁ upacinati, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

There are five other benefits of sweeping: Aparepi pañcānisaṁsā sammajjaniyā—(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. sakacittaṁ pasīdati, paracittaṁ pasīdati, devatā attamanā honti, satthusāsanaṁ kataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati.

When an expert on the Monastic Law has five qualities, he is considered ignorant: Pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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. attano bhāsapariyantaṁ na uggaṇhāti, parassa bhāsapariyantaṁ na uggaṇhāti, attano bhāsapariyantaṁ na uggahetvā parassa bhāsapariyantaṁ na uggahetvā adhammena kāreti appaṭiññāya.

But when an expert on the Monastic Law has five qualities, he is considered learned: Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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. attano bhāsapariyantaṁ uggaṇhāti, parassa bhāsapariyantaṁ uggaṇhāti, attano bhāsapariyantaṁ uggahetvā parassa bhāsapariyantaṁ uggahetvā dhammena kāreti paṭiññāya.

When an expert on the Monastic Law has five other qualities, he is considered ignorant: Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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 path leading to the ending of the offenses. āpattiṁ na jānāti, āpattiyā mūlaṁ na jānāti, āpattisamudayaṁ na jānāti, āpattinirodhaṁ na jānāti, āpattinirodhagāminiṁ paṭipadaṁ na jānāti.

But when an expert on the Monastic Law has five qualities, he is considered learned: Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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 path leading to the ending of the offenses. āpattiṁ jānāti, āpattiyā mūlaṁ jānāti, āpattisamudayaṁ jānāti, āpattinirodhaṁ jānāti, āpattinirodhagāminiṁ paṭipadaṁ jānāti.

When an expert on the Monastic Law has five other qualities, he is considered ignorant: Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(1) he does not know the legal issues; (2) he does not know the roots of the legal issues; (3) he does not know the origins of the legal issues; (4) he does not know the ending of the legal issues; (5) he does not know the path leading to the ending of the legal issues. adhikaraṇaṁ na jānāti, adhikaraṇassa mūlaṁ na jānāti, adhikaraṇasamudayaṁ na jānāti, adhikaraṇanirodhaṁ na jānāti, adhikaraṇanirodhagāminiṁ paṭipadaṁ na jānāti.

But when an expert on the Monastic Law has five qualities, he is considered learned: Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(1) he knows the legal issues; (2) he knows the roots of the legal issues; (3) he knows the origins of the legal issues; (4) he knows the ending of the legal issues; (5) he knows the path leading to the ending of the legal issues. adhikaraṇaṁ jānāti, adhikaraṇassa mūlaṁ jānāti, adhikaraṇasamudayaṁ jānāti, adhikaraṇanirodhaṁ jānāti, adhikaraṇanirodhagāminiṁ paṭipadaṁ jānāti.

When an expert on the Monastic Law has five other qualities, he is considered ignorant: Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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. vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, anupaññattiṁ na jānāti, anusandhivacanapathaṁ na jānāti.

But when an expert on the Monastic Law has five qualities, he is considered learned: Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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. vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, anupaññattiṁ jānāti, anusandhivacanapathaṁ jānāti.

When an expert on the Monastic Law has five other qualities, he is considered ignorant: Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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. ñattiṁ na jānāti, ñattiyā karaṇaṁ na jānāti, na pubbakusalo hoti, na aparakusalo hoti, akālaññū ca hoti.

But when an expert on the Monastic Law has five qualities, he is considered learned: Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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. ñattiṁ jānāti, ñattiyā karaṇaṁ jānāti, pubbakusalo hoti, aparakusalo hoti, kālaññū ca hoti.

When an expert on the Monastic Law has five other qualities, he is considered ignorant: Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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. 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.

But when an expert on the Monastic Law has five qualities, he is considered learned: Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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. āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānati, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, ācariyaparamparā kho panassa suggahitā hoti sumanasikatā sūpadhāritā.

When an expert on the Monastic Law has five other qualities, he is considered ignorant: Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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. 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.

But when an expert on the Monastic Law has five qualities, he is considered learned: Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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. āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso.

When an expert on the Monastic Law has five other qualities, he is considered ignorant: Aparehipi pañcahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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. āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, adhikaraṇe ca na vinicchayakusalo hoti.

But when an expert on the Monastic Law has five qualities, he is considered learned: Pañcahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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. āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, adhikaraṇe ca vinicchayakusalo hoti.

There are five kinds of wilderness dwellers: Pañca āraññikā—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. 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.

There are five kinds of people who only eat almsfood … Pañca piṇḍapātikā …pe… There are five kinds of rag-robe wearers … pañca paṁsukūlikā …pe… There are five kinds of people who live at the foot of a tree … pañca rukkhamūlikā …pe… There are five kinds of people who live in charnel grounds … pañca sosānikā …pe… There are five kinds of people who live out in the open … pañca abbhokāsikā …pe… There are five kinds of people who only have three robes … pañca tecīvarikā …pe… There are five kinds of people who go on continuous almsround … pañca sapadānacārikā …pe… There are five kinds of people who never lie down … pañca nesajjikā …pe… There are five kinds of people who accept any kind of resting place … pañca yathāsanthatikā …pe… There are five kinds of people who eat in one sitting per day … pañca ekāsanikā …pe… There are five kinds of people who refuse to accept food offered after the meal has begun … pañca khalupacchābhattikā …pe… There are five kinds of people who eat only from the almsbowl: pañca pattapiṇḍikā—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. 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.

When a monk has five qualities, he should not live without formal support: Pañcahaṅgehi samannāgatena bhikkhunā nānissitena vatthabbaṁ—(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. uposathaṁ na jānāti, uposathakammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavasso hoti.

But when a monk has five qualities, he may live without formal support: Pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ—(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. uposathaṁ jānāti, uposathakammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā.

When a monk has five other qualities, he should not live without formal support: Aparehipi pañcahaṅgehi samannāgatena bhikkhunā nānissitena vatthabbaṁ—(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. pavāraṇaṁ na jānāti, pavāraṇākammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavasso hoti.

But when a monk has five qualities, he may live without formal support: Pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ—(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. pavāraṇaṁ jānāti, pavāraṇākammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā.

When a monk has five other qualities, he should not live without formal support: Aparehipi pañcahaṅgehi samannāgatena bhikkhunā nānissitena vatthabbaṁ—(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. āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, ūnapañcavasso hoti.

But when a monk has five qualities, he may live without formal support: Pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ—(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. āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā.

When a nun has five qualities, she should not live without formal support: Pañcahaṅgehi samannāgatāya bhikkhuniyā nānissitāya vatthabbaṁ—(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. uposathaṁ na jānāti, uposathakammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavassā hoti.

But when a nun has five qualities, she may live without formal support: Pañcahaṅgehi samannāgatāya bhikkhuniyā anissitāya vatthabbaṁ—(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. uposathaṁ jānāti, uposathakammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavassā vā hoti atirekapañcavassā vā.

When a nun has five other qualities, she should not live without formal support: Aparehipi pañcahaṅgehi samannāgatāya bhikkhuniyā nānissitāya vatthabbaṁ—(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. pavāraṇaṁ na jānāti, pavāraṇākammaṁ na jānāti, pātimokkhaṁ na jānāti, pātimokkhuddesaṁ na jānāti, ūnapañcavassā hoti.

But when a nun has five qualities, she may live without formal support: Pañcahaṅgehi samannāgatāya bhikkhuniyā anissitāya vatthabbaṁ—(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. pavāraṇaṁ jānāti, pavāraṇākammaṁ jānāti, pātimokkhaṁ jānāti, pātimokkhuddesaṁ jānāti, pañcavassā vā hoti atirekapañcavassā vā.

When a nun has five other qualities, she should not live without formal support: Aparehipi pañcahaṅgehi samannāgatāya bhikkhuniyā nānissitāya vatthabbaṁ—(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. āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, ūnapañcavassā hoti.

But when a nun has five qualities, she may live without formal support: Pañcahaṅgehi samannāgatāya bhikkhuniyā anissitāya vatthabbaṁ—(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. āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, pañcavassā vā hoti atirekapañcavassā vā.

There are five dangers in being uninspiring: Pañca ādīnavā apāsādike—(1) you criticize yourself; (2) after investigating, wise people condemn you; (3) you get a bad reputation; (4) you die confused; (5) after death, you are reborn in a lower realm. attāpi attānaṁ upavadati, anuviccapi viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

There are five benefits in being inspiring: Pañcānisaṁsā pāsādike—(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. attāpi attānaṁ na upavadati, anuviccapi viññū pasaṁsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

There are five other dangers in being uninspiring: Aparepi pañca ādīnavā apāsādike—(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. appasannā na pasīdanti, pasannānaṁ ekaccānaṁ aññathattaṁ hoti, satthusāsanaṁ akataṁ hoti, pacchimā janatā diṭṭhānugatiṁ nāpajjati, cittamassa na pasīdati.

And there are five benefits in being inspiring: Pañcānisaṁsā pāsādike—(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. appasannā pasīdanti, pasannānaṁ bhiyyobhāvāya hoti, satthusāsanaṁ kataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa pasīdati.

There are five dangers of associating with families: Pañca ādīnavā kulūpake—(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. anāmantacāre āpajjati, raho nisajjāya āpajjati, paṭicchanne āsane āpajjati, mātugāmassa uttarichappañcavācāhi dhammaṁ desento āpajjati, kāmasaṅkappabahulo ca viharati.

There are five dangers for a monk who associates with families: Pañca ādīnavā kulūpakassa bhikkhuno—(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. 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.

There are five kinds of propagation: Pañca bījajātāni—(1) propagation from roots, (2) propagation from stems, (3) propagation from joints, (4) propagation from cuttings, (5) propagation from regular seeds as the fifth. mūlabījaṁ, khandhabījaṁ, phaḷubījaṁ, aggabījaṁ, bījabījaññeva pañcamaṁ.

When fruit is allowable for monastics for any of five reasons, it may be eaten: Pañcahi samaṇakappehi phalaṁ paribhuñjitabbaṁ—(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. aggiparijitaṁ, satthaparijitaṁ, nakhaparijitaṁ, abījaṁ, nibbattabījaññeva pañcamaṁ.

There are five kinds of purification: Pañca visuddhiyo—(1) After reciting the introduction, the rest is announced as if heard. nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ, ayaṁ paṭhamā visuddhi; (2) After reciting the introduction and the four rules entailing expulsion, the rest is announced as if heard. nidānaṁ uddisitvā cattāri pārājikāni uddisitvā avasesaṁ sutena sāvetabbaṁ, ayaṁ dutiyā 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 avasesaṁ sutena sāvetabbaṁ, ayaṁ tatiyā 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. nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṁ sutena sāvetabbaṁ, ayaṁ catutthā visuddhi; (5) In full is the fifth. vitthāreneva pañcamī.

There are five other kinds of purification: Aparāpi pañca visuddhiyo—(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. suttuddeso, pārisuddhiuposatho, adhiṭṭhānuposatho, pavāraṇā, sāmaggīuposathoyeva pañcamo.

There are five benefits of being an expert on the Monastic Law: Pañcānisaṁsā vinayadhare—(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. attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṁ paṭisaraṇaṁ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṁ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hoti.

There are five kinds of illegitimate cancellations of the Monastic Code. — Pañca adhammikāni pātimokkhaṭṭhapanāni. There are five kinds of legitimate cancellations of the Monastic Code.” Pañca dhammikāni pātimokkhaṭṭhapanānīti.

The section on fives is finished. Pañcakaṁ niṭṭhitaṁ.

6. The section on sixes 6. Chakkavāra

“There are six kinds of disrespect. — Cha agāravā. There are six kinds of respect. — Cha gāravā. There are six grounds of training. — Cha vinītavatthūni. There are six proper ways. — Cha sāmīciyo. There are six originations of offenses. — Cha āpattisamuṭṭhānā. There are six offenses involving cutting. — Chacchedanakā āpattiyo. There are six ways of committing an offense. — Chahākārehi āpattiṁ āpajjati. There are six benefits of being an expert on the Monastic Law. — Chānisaṁsā vinayadhare. There are six rules about ‘at the most’. — Cha paramāni. One may be stay apart from one’s three robes for six days. — Chārattaṁ ticīvarena vippavasitabbaṁ. There are six kinds of robe-cloth. — Cha cīvarāni. There are six kinds of dye. — Cha rajanāni. There are six kinds of offenses that originate from body and mind, not from speech. — Cha āpattiyo kāyato ca cittato ca samuṭṭhanti na vācato. There are six kinds of offenses that originate from speech and mind, not from body. — Cha āpattiyo vācato ca cittato ca samuṭṭhanti na kāyato. There are six kinds of offenses that originate from body, speech, and mind. — Cha āpattiyo kāyato ca vācato ca cittato ca samuṭṭhanti. There are six kinds of legal procedures. — Cha kammāni. There are six roots of disputes. — Cha vivādamūlāni. There are six roots of accusations. — Cha anuvādamūlāni. There are six aspects of friendliness. — Cha sāraṇīyā dhammā. Six standard handspans in length. — Dīghaso cha vidatthiyo, sugatavidatthiyā. Six handspans wide. — Tiriyaṁ cha vidatthiyo. There are six reasons why the formal support from a teacher comes to an end. — Cha nissayapaṭippassaddhiyo ācariyamhā. There are six additions to the rule on bathing. — Cha nahāne anupaññattiyo. One takes an unfinished robe and leaves the monastery. — Vippakatacīvaraṁ ādāya pakkamati. One leaves the monastery with an unfinished robe. Vippakatacīvaraṁ samādāya pakkamati.

When a monk has six qualities, he may give the full ordination, give formal support, and have a novice monk attend on him: Chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—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. 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.

When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him: Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—(1) he has the virtue of one who is fully trained himself and encourages others in it; attanā asekkhena sīlakkhandhena samannāgato hoti, paraṁ asekkhe sīlakkhandhe samādapetā; (2) he has the stillness of one who is fully trained himself and encourages others in it; attanā asekkhena samādhikkhandhena samannāgato hoti, paraṁ asekkhe samādhikkhandhe samādapetā; (3) he has the wisdom of one who is fully trained himself and encourages others in it; attanā asekkhena paññakkhandhena samannāgato hoti, paraṁ asekkhe paññakkhandhe samādapetā; (4) he has the freedom of one who is fully trained himself and encourages others in it; attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṁ asekkhe vimuttikkhandhe samādapetā; (5) he has the knowledge and vision of freedom of one who is fully trained himself and encourages others in it; attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; (6) he has ten or more years of seniority. dasavasso vā hoti atirekadasavasso vā.

When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him: Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—he has (1) faith, (2) conscience, (3) moral prudence, (4) energy, (5) mindfulness, and (6) ten or more years of seniority. saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, dasavasso vā hoti atirekadasavasso vā.

When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him: Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—(1) he has not failed in the higher morality; (2) he has not failed in conduct; (3) he has not failed in view; (4) he is learned; (5) he is wise; (6) he has ten or more years of seniority. na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, dasavasso vā hoti atirekadasavasso vā.

When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him: Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—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. 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.

When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him: Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—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. 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.

When a monk has six other qualities, he may give the full ordination, give formal support, and have a novice monk attend on him: Aparehipi chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo—(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. 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.

There are six kinds of illegitimate cancellations of the Monastic Code. — Cha adhammikāni pātimokkhaṭṭhapanāni. There are six kinds of legitimate cancellations of the Monastic Code.” Cha dhammikāni pātimokkhaṭṭhapanānīti.

The section on sixes is finished. Chakkaṁ niṭṭhitaṁ.

7. The section on sevens 7. Sattakavāra

“There are seven kinds of offenses. — Sattāpattiyo. There are seven classes of offenses. — Sattāpattikkhandhā. There are seven grounds of training. — Satta vinītavatthūni. There are seven proper ways. — Satta sāmīciyo. There are seven illegitimate ways of acting according to what has been admitted. — Satta adhammikā paṭiññātakaraṇā. There are seven legitimate ways of acting according to what has been admitted. — Satta dhammikā paṭiññātakaraṇā. There is no offense in going for seven days to seven kinds of people. — Sattannaṁ anāpatti sattāhakaraṇīyena gantuṁ. There are seven benefits of being an expert on the Monastic Law. — Sattānisaṁsā vinayadhare. There are seven rules about ‘at the most’. — Satta paramāni. There is becoming subject to relinquishment at dawn on the seventh day. — Sattame aruṇuggamane nissaggiyaṁ hoti. There are seven principles for settling legal issues. — Satta samathā. There are seven kinds of legal procedures. — Satta kammāni. There are seven kinds of raw grain. — Satta āmakadhaññāni. It is seven wide inside. — Tiriyaṁ sattantarā. There are seven additions to the rule on eating in a group. — Gaṇabhojane satta anupaññattiyo. After being received, the tonics should be used from storage for at most seven days. — Bhesajjāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. One takes a finished robe and leaves the monastery. — Katacīvaraṁ ādāya pakkamati. One leaves the monastery with a finished robe. — Katacīvaraṁ samādāya pakkamati. A monk doesn’t have any offense he needs to recognize. — Bhikkhussa na 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. — Bhikkhussa hoti āpatti daṭṭhabbā. There are seven kinds of illegitimate cancellations of the Monastic Code. — Satta adhammikāni pātimokkhaṭṭhapanāni. There are seven kinds of legitimate cancellations of the Monastic Code. Satta dhammikāni pātimokkhaṭṭhapanāni.

When a monk has seven qualities, he is an expert on the Monastic Law: Sattahaṅgehi samannāgato bhikkhu vinayadharo hoti—(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. 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.

When a monk has seven other qualities, he is an expert on the Monastic Law: Aparehipi sattahaṅgehi samannāgato bhikkhu vinayadharo hoti—(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. 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.

When a monk has seven other qualities, he is an expert on the Monastic Law: Aparehipi sattahaṅgehi samannāgato bhikkhu vinayadharo hoti—(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. 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.

When a monk has seven other qualities, he is an expert on the Monastic Law: Aparehipi sattahaṅgehi samannāgato bhikkhu vinayadharo hoti—(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. 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.

When an expert on the Monastic Law has seven qualities, he shines: Sattahaṅgehi samannāgato vinayadharo sobhati—(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. 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.

When an expert on the Monastic Law has seven qualities, he shines: Aparehipi sattahaṅgehi samannāgato vinayadharo sobhati—(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. 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.

When an expert on the Monastic Law has seven qualities, he shines: Aparehipi sattahaṅgehi samannāgato vinayadharo sobhati—(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. 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.

When an expert on the Monastic Law has seven qualities, he shines: Aparehipi sattahaṅgehi samannāgato vinayadharo sobhati—(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. 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.

There are seven bad qualities: Satta asaddhammā—one has no faith, conscience, or moral prudence; and one is ignorant, lazy, absentminded, and foolish. — assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.

There are seven good qualities: Satta saddhammā—one has faith, conscience, and moral prudence; and one is learned, energetic, mindful, and wise.” saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hotīti.

The section on sevens is finished. Sattakaṁ niṭṭhitaṁ.

8. The section on eights 8. Aṭṭhakavāra

“When you see eight benefits, you should not eject a monk for not recognizing an offense. — Aṭṭhānisaṁse sampassamānena na so bhikkhu āpattiyā adassane ukkhipitabbo. When you see eight benefits, you should confess an offense even out of confidence in the others. — Aṭṭhānisaṁse sampassamānena paresampi saddhāya sā āpatti desetabbā. There are eight ‘after the third’. — Aṭṭha yāvatatiyakā. There are eight ways of corrupting families. — Aṭṭhahākārehi kulāni dūseti. There are eight key phrases for the giving of robe-cloth. — Aṭṭha mātikā cīvarassa uppādāya. There are eight key phrases for when the robe season comes to an end. — Aṭṭha mātikā kathinassa ubbhārāya. There are eight kinds of drinks. — Aṭṭha pānāni. Because he was overcome and consumed by eight bad qualities, Devadatta is irredeemably destined to an eon in hell. — Aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. There are eight worldly phenomena. — Aṭṭha lokadhammā. There are eight important principles. — Aṭṭha garudhammā. There are eight offenses entailing acknowledgment. — Aṭṭha pāṭidesanīyā. Lying has eight factors. — Aṭṭhaṅgiko musāvādo. The observance day has eight factors. — Aṭṭha uposathaṅgāni. There are eight qualities of a qualified messenger. — Aṭṭha dūteyyaṅgāni. There are eight proper conducts of monastics of other religions. — Aṭṭha titthiyavattāni. The great ocean has eight amazing qualities. — Aṭṭha acchariyā abbhutadhammā mahāsamudde. This spiritual path has eight amazing qualities. — Aṭṭha acchariyā abbhutadhammā imasmiṁ dhammavinaye. There are eight ‘not left overs’. — Aṭṭha anatirittā. There are eight ‘left overs’. — Aṭṭha atirittā. There is becoming subject to relinquishment at dawn on the eighth day. — Aṭṭhame aruṇuggamane nissaggiyaṁ hoti. There are eight offenses entailing expulsion. — Aṭṭha pārājikā. When she fulfills the eight parts, she should be expelled. — Aṭṭhamaṁ vatthuṁ paripūrentī nāsetabbā. When she fulfills the eight parts, even if she confesses, it is not actually confessed. — Aṭṭhamaṁ vatthuṁ paripūrentiyā desitāpi adesitā hoti. There is full ordination with eight statements. — Aṭṭhavācikā upasampadā. One should stand up for eight people. — Aṭṭhannaṁ paccuṭṭhātabbaṁ. One should offer a seat to eight people. — Aṭṭhannaṁ āsanaṁ dātabbaṁ. The female lay follower who asked for eight favors. — Upāsikā aṭṭha varāni yācati. When a monk has eight qualities, he may be appointed as an instructor of the nuns. — Aṭṭhahaṅgehi samannāgato bhikkhu bhikkhunovādako sammannitabbo. There are eight benefits of being an expert on the Monastic Law. — Aṭṭhānisaṁsā vinayadhare. There are eight rules about ‘at the most’. — Aṭṭha paramāni. A monk who has had a legal procedure of further penalty done against himself should behave properly in eight respects. — Tassapāpiyasikākammakatena bhikkhunā aṭṭhasu dhammesu sammā vattitabbaṁ. There are eight kinds of illegitimate cancellations of the Monastic Code. — Aṭṭha adhammikāni pātimokkhaṭṭhapanāni. There are eight kinds of legitimate cancellations of the Monastic Code.” Aṭṭha dhammikāni pātimokkhaṭṭhapanānīti.

The section on eights is finished. Aṭṭhakaṁ niṭṭhitaṁ.

9. The section on nines 9. Navakavāra

“There are nine grounds for resentment. — Nava āghātavatthūni. There are nine ways of getting rid of resentment. — Nava āghātapaṭivinayā. There are nine grounds of training. — Nava vinītavatthūni. There are nine immediate offenses. — Nava paṭhamāpattikā. The Sangha is split by a group of nine. — Navahi saṅgho bhijjati. There are nine fine foods. — Nava paṇītabhojanāni. There is an offense of wrong conduct for eating nine kinds of meat. — Navamaṁsehi dukkaṭaṁ. There are nine ways of reciting the Monastic Code. — Nava pātimokkhuddesā. There are nine rules about ‘at the most’. — Nava paramāni. There are nine things rooted in craving. — Nava taṇhāmūlakā dhammā. There are nine kinds of conceit. — Nava vidhamānā. There are nine kinds of robes that should be determined. — Nava cīvarāni adhiṭṭhātabbāni. There are nine kinds of robes that should not be assigned to another. — Nava cīvarāni na vikappetabbāni. Nine standard handspans long. — Dīghaso nava vidatthiyo sugatavidatthiyā. There are nine illegitimate kinds of gifts. — Nava adhammikāni dānāni. There are nine illegitimate kinds of receiving. — Nava adhammikā paṭiggahā. There are nine illegitimate kinds of possession. — Nava adhammikā paribhogā—There are three legitimate kinds of gifts, three legitimate kinds of receiving, and three legitimate kinds of possession. — tīṇi dhammikāni dānāni, tayo dhammikā paṭiggahā, tayo dhammikā paribhogā. There are nine illegitimate ways of winning over. — Nava adhammikā saññattiyo. There are nine legitimate ways of winning over. — Nava dhammikā saññattiyo. There are two groups of nine on illegitimate legal procedures. — Adhammakamme dve navakāni. There are two groups of nine on legitimate legal procedures. — Dhammakamme dve navakāni. There are nine kinds of illegitimate cancellations of the Monastic Code. — Nava adhammikāni pātimokkhaṭṭhapanāni. There are nine kinds of legitimate cancellations of the Monastic Code.” Nava dhammikāni pātimokkhaṭṭhapanānīti.

The section on nines is finished. Navakaṁ niṭṭhitaṁ.

10. The section on tens 10. Dasakavāra

“There are ten grounds for resentment. — Dasa āghātavatthūni. There are ten ways of getting rid of resentment. — Dasa āghātapaṭivinayā. There are ten grounds of training. — Dasa vinītavatthūni. There are ten subject matters of wrong view. — Dasavatthukā micchādiṭṭhi. There are ten subject matters of right view. — Dasavatthukā sammādiṭṭhi. There are ten extreme views. — Dasa antaggāhikā diṭṭhi. There are ten kinds of wrongness. — Dasa micchattā. There are ten kinds of rightness. — Dasa sammattā. There are ten ways of doing unskillful deeds. — Dasa akusalakammapathā. There are ten ways of doing skillful deeds. — Dasa kusalakammapathā. There are ten reasons why a vote is illegitimate. — Dasa adhammikā salākaggāhā. There are ten reasons why a vote is legitimate. — Dasa dhammikā salākaggāhā. There are ten training rules for novice monks. — Sāmaṇerānaṁ dasa sikkhāpadāni. A novice monk who has ten qualities should be expelled. Dasahaṅgehi samannāgato sāmaṇero nāsetabbo.

When an expert on the Monastic Law has ten qualities, he is considered ignorant: Dasahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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 path leading to the ending of the offenses. 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.

But when an expert on the Monastic Law has ten qualities, he is considered learned: Dasahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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 path leading to the ending of the offenses. 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.

When an expert on the Monastic Law has ten other qualities, he is considered ignorant: Aparehipi dasahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(1) he does not know the legal issues; (2) he does not know the roots 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 path 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. 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.

But when an expert on the Monastic Law has ten qualities, he is considered learned: Dasahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(1) he knows legal issues; (2) he knows the roots of legal issues; (3) he knows the origin of legal issues; (4) he knows the ending of legal issues; (5) he knows the path leading to the ending of 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. adhikaraṇaṁ jānāti, adhikaraṇassa mūlaṁ jānāti, adhikaraṇasamudayaṁ jānāti, adhikaraṇanirodhaṁ jānāti, adhikaraṇanirodhagāminiṁ paṭipadaṁ jānāti, vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, anupaññattiṁ jānāti, anusandhivacanapathaṁ jānāti.

When an expert on the Monastic Law has ten other qualities, he is considered ignorant: Aparehipi dasahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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. 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.

But when an expert on the Monastic Law has ten qualities, he is considered learned: Dasahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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. 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.

When an expert on the Monastic Law has ten other qualities, he is considered ignorant: Aparehipi dasahaṅgehi samannāgato vinayadharo “bālo” tveva saṅkhaṁ gacchati—(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. 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.

But when an expert on the Monastic Law has ten qualities, he is considered learned: Dasahaṅgehi samannāgato vinayadharo “paṇḍito” tveva saṅkhaṁ gacchati—(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. 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.

A monk who has ten qualities may be appointed to a committee. — Dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. The Buddha laid down the training rules for his disciples for ten reasons. — Dasa atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ. There are ten dangers of entering a royal compound. — Dasa ādīnavā rājantepurappavesane. There are ten reasons for giving. — Dasa dānavatthūni. There are ten precious things. — Dasa ratanāni. A sangha of monks consisting of a group of ten. — Dasavaggo bhikkhusaṅgho. A group of ten may give the full ordination. — Dasavaggena gaṇena upasampādetabbaṁ. There are ten kinds of rags. — Dasa paṁsukūlāni. There are ten kinds of robe wearing. — Dasa cīvaradhāraṇā. One should keep an extra robe for ten days at the most. — Dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ. There are ten kinds of semen. — Dasa sukkāni. There are ten kinds of women. — Dasa itthiyo. There are ten kinds of wives. — Dasa bhariyāyo. The ten practices proclaimed as allowable at Vesālī. — Vesāliyā dasa vatthūni dīpenti. There are ten kinds of people a monk should not pay respect to. — Dasa puggalā avandiyā. There are ten kinds of abuse. — Dasa akkosavatthūni. There are ten ways of engaging in malicious talebearing. — Dasahākārehi pesuññaṁ upasaṁharati. There are ten kinds of furniture. — Dasa senāsanāni. They asked for ten favors. — Dasa varāni yāciṁsu. There are ten kinds of illegitimate cancellations of the Monastic Code. — Dasa adhammikāni pātimokkhaṭṭhapanāni. There are the ten legitimate cancellations of the Monastic Code. — Dasa dhammikāni pātimokkhaṭṭhapanāni. These are the ten benefits of congee. — Dasānisaṁsā yāguyā. There are ten kinds of unallowable meat. — Dasa maṁsā akappiyā. There are ten rules on ‘at the most’. — Dasa paramāni. 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. — Dasavassena bhikkhunā byattena paṭibalena pabbājetabbaṁ upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo. 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. — Dasavassāya bhikkhuniyā byattāya paṭibalāya pabbājetabbaṁ upasampādetabbaṁ nissayo dātabbo sāmaṇerī upaṭṭhāpetabbā. A competent and capable nun who has ten years of seniority may agree to be approved to give the full admission. — Dasavassāya bhikkhuniyā byattāya paṭibalāya vuṭṭhāpanasammuti sāditabbā. The training may be given to a married girl who is ten years old.” Dasavassāya gihigatāya sikkhā dātabbāti.

The section on tens is finished. Dasakaṁ niṭṭhitaṁ.

11. The section on elevens 11. Ekādasakavāra

“There are eleven kinds of people who should not be ordained, and if they have been ordained, they should be expelled. — Ekādasa puggalā anupasampannā na upasampādetabbā, upasampannā nāsetabbā. There are eleven kinds of unallowable shoes. — Ekādasa pādukā akappiyā. There are eleven kinds of unallowable almsbowls. — Ekādasa pattā akappiyā. There are eleven kinds of unallowable robes. — Ekādasa cīvarāni akappiyāni. There are eleven ‘after the third’. — Ekādasa yāvatatiyakā. The nuns should be asked about the eleven obstacles. — Bhikkhunīnaṁ ekādasa antarāyikā dhammā pucchitabbā. There are eleven kinds of robes that should be determined. — Ekādasa cīvarāni adhiṭṭhātabbāni. There are eleven kinds of robes that should not be assigned to another. — Ekādasa cīvarāni na vikappetabbāni. Becoming subject to relinquishment at dawn on the eleventh day. — Ekādase aruṇuggamane nissaggiyaṁ hoti. There are eleven kinds of allowable toggles. — Ekādasa gaṇṭhikā kappiyā. There are eleven kinds of allowable buckles. — Ekādasa vidhā kappiyā. There are eleven kinds of unallowable earth. — Ekādasa pathavī akappiyā. There are eleven kinds of allowable earth. — Ekādasa pathavī kappiyā. There are eleven reasons why formal support comes to an end. — Ekādasa nissayapaṭippassaddhiyo. There are eleven kinds of people a monk should not pay respect to. — Ekādasa puggalā avandiyā. There are eleven rules on ‘at the most’. — Ekādasa paramāni. They asked for eleven favors. — Ekādasa varāni yāciṁsu. There are eleven kinds of flaws in monastery zones. — Ekādasa sīmādosā. There are eleven dangers to be expected for people who abuse and revile. Akkosakaparibhāsake puggale ekādasādīnavā 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: Mettāya cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā. (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.” 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—mettāya cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṁsā pāṭikaṅkhāti.

The section on elevens is finished. Ekādasakaṁ niṭṭhitaṁ.

The numerical method is finished. Ekuttarikaṁ.

The numerical method is finished. Ekuttarikaṁ niṭṭhitaṁ.