1. Question on staying apart 1. Avippavāsapañhā

For one excluded from the community of the monks and the nuns, Asaṁvāso bhikkhūhi ca bhikkhunīhi ca, Some interactions are unallowable—Sambhogo ekacco tahiṁ na labbhati; How, then, is there no offense for one who is not staying apart? Avippavāsena anāpatti, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Of things not to be given away, nor to be shared out, Avissajjiyaṁ avebhaṅgiyaṁ, Five are mentioned by the Great Sage—Pañca vuttā mahesinā; How, then, is there no offense for using what has been given away? Vissajjantassa paribhuñjantassa anāpatti, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

I do not say the ten people, Dasa puggale na vadāmi, Or the eleven to be avoided—Ekādasa vivajjiya; How, then, is there an offense for paying respect to one who is senior? Vuḍḍhaṁ vandantassa āpatti, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

One who has not been ejected, nor is on probation, Na ukkhittako na ca pana pārivāsiko, Who has not caused a schism in the Sangha, or joined another religion or sect; Na saṅghabhinno na ca pana pakkhasaṅkanto; Who belongs to the same Buddhist sect—Samānasaṁvāsakabhūmiyā ṭhito, How, then, could they not share in the training? Kathaṁ nu sikkhāya asādhāraṇo siyā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Questioning, one arrives at the Teaching, Upeti dhammaṁ paripucchamāno, At what is wholesome and beneficial; Kusalaṁ atthūpasañhitaṁ; One who is not alive, nor dead or extinguished—Na jīvati na mato na nibbuto, What kind of person is that, say the Buddhas? Taṁ puggalaṁ katamaṁ vadanti buddhā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

I do not say above the collar bone, Ubbhakkhake na vadāmi, Having abandoned what is below the navel; Adho nābhiṁ vivajjiya; Because of sexual intercourse, Methunadhammapaccayā, How might there be an offense entailing expulsion? Kathaṁ pārājiko siyā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

A monk, by means of begging, builds a hut, Bhikkhu saññācikāya kuṭiṁ karoti, Whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides; Adesitavatthukaṁ pamāṇātikkantaṁ; How, then, does he not commit an offense? Sārambhaṁ aparikkamanaṁ anāpatti, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

A monk, by means of begging, builds a hut, Bhikkhu saññācikāya kuṭiṁ karoti, Whose site has been approved, which is the right size, where no harm will be done, and which has a space on all sides. Desitavatthukaṁ pamāṇikaṁ; How, then, does he commit an offense? Anārambhaṁ saparikkamanaṁ āpatti, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

One does not do anything by body, Na kāyikaṁ kiñci payogamācare, Nor does one say anything to another; Na cāpi vācāya pare bhaṇeyya; How, then, does one commit a heavy offense, a ground for cutting off? Āpajjeyya garukaṁ chejjavatthuṁ, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Nothing bad by body, speech, or mind Na kāyikaṁ vācasikañca kiñci, Would a good person do; Manasāpi santo na kareyya pāpaṁ; How, then, when he is expelled, would it be right? So nāsito kinti sunāsito bhave, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Not speaking with any human, Anālapanto manujena kenaci, Nor saying anything to others; Vācāgiraṁ no ca pare bhaṇeyya; How, then, does one commit an offense of speech, not one of body? Āpajjeyya vācasikaṁ na kāyikaṁ, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

The training rules praised by the splendid Buddha Sikkhāpadā buddhavarena vaṇṇitā, Include which four offenses entailing suspension; Saṅghādisesā caturo bhaveyyuṁ; All committed through a single effort? Āpajjeyya ekapayogena sabbe, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Two nuns were ordained together, Ubho ekato upasampannā, And one receives a robe directly from both; Ubhinnaṁ hatthato cīvaraṁ paṭiggaṇheyya; Might the offenses be different? Siyā āpattiyo nānā, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Four people having made an arrangement, Caturo janā saṁvidhāya, Took valuable goods; Garubhaṇḍaṁ avāharuṁ; How, then, did three commit an offense entailing expulsion, but one did not? Tayo pārājikā eko na pārājiko, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

2. Questions on the offenses entailing expulsion, etc. 2. Pārājikādipañhā

The woman is within, Itthī ca abbhantare siyā, And the monk is outside; Bhikkhu ca bahiddhā siyā; In that house there is no hole—Chiddaṁ tasmiṁ ghare natthi, Then, because of sexual intercourse; Methunadhammapaccayā; How could there be an offense entailing expulsion? Kathaṁ pārājiko siyā, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Oil, honey, syrup, and ghee, Telaṁ madhuṁ phāṇitañcāpi sappiṁ, Having received it oneself, one stores it; Sāmaṁ gahetvāna nikkhipeyya; Not exceeding seven days. Avītivatte sattāhe, Then if one uses it, even when there is a reason, how is there an offense? Sati paccaye paribhuñjantassa āpatti; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

How is there an offense entailing relinquishment, Nissaggiyena āpatti, And an ordinary offense entailing confession; Suddhakena pācittiyaṁ; Both together, for one who commits it? Āpajjantassa ekato, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Twenty monks have come together, Bhikkhū siyā vīsatiyā samāgatā, Perceiving unity, they do a legal procedure; Kammaṁ kareyyuṁ samaggasaññino; If a monk is 150 km away, Bhikkhu siyā dvādasayojane ṭhito, How is that procedure reversible because the assembly is incomplete? Kammañca taṁ kuppeyya vaggapaccayā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

When, after speaking, one merely takes a single step, Padavītihāramattena vācāya bhaṇitena ca, How would one, all at once, commit sixty-four heavy offenses; Sabbāni garukāni sappaṭikammāni; All to be made amends for? Catusaṭṭhi āpattiyo āpajjeyya ekato, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Dressed in a sarong, Nivattho antaravāsakena, And a double-layered upper robe—Diguṇaṁ saṅghāṭiṁ pāruto; How could they all be subject to relinquishment? Sabbāni tāni nissaggiyāni honti, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

There was no motion, nor announcement, Na cāpi ñatti na ca pana kammavācā, Nor had the Victor said, “Come, monk”; Na cehi bhikkhūti jino avoca; Nor had he gone for refuge—Saraṇagamanampi na tassa atthi, How, then, was the ordination irreversible? Upasampadā cassa akuppā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

If one kills a woman who is not one’s mother, Itthiṁ hane na mātaraṁ, If one kills a man who is not one’s father; Purisañca na pitaraṁ hane; If a fool kills one who is not noble, Haneyya anariyaṁ mando, How, because of that, would one experience the result in the next life? Tena cānantaraṁ phuse; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

If one kills a woman who is one’s mother, Itthiṁ hane ca mātaraṁ, If one kills a man who is one’s father; Purisañca pitaraṁ hane; How, having done this, Mātaraṁ pitaraṁ hantvā, Does one not experience the result in the next life? Na tenānantaraṁ phuse; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

If, without accusing, without reminding, Acodayitvā assārayitvā, They do a legal procedure, but not face-to-face—Asammukhībhūtassa kareyya kammaṁ; How could the procedure be valid, Katañca kammaṁ sukataṁ bhaveyya, And the Sangha not have committed an offense? Kārako ca saṅgho anāpattiko siyā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

If, after accusing and reminding, Codayitvā sārayitvā, They do a legal procedure face-to-face—Sammukhībhūtassa kareyya kammaṁ; How could the procedure be invalid, Katañca kammaṁ akataṁ bhaveyya, And the Sangha have committed an offense? Kārako ca saṅgho sāpattiko siyā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

How is there an offense for cutting? Chindantassa āpatti, Yet no offense for cutting? Chindantassa anāpatti; How is there an offense for concealing? Chādentassa āpatti, Yet no offense for concealing? Chādentassa anāpatti; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

How is speaking the truth a heavy offense, Saccaṁ bhaṇanto garukaṁ, While lying is a light one? Musā ca lahu bhāsato; And how is lying a heavy offense, Musā bhaṇanto garukaṁ, While speaking the truth is a light one? Saccañca lahu bhāsato; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

3. Questions on the offenses entailing confession, etc. 3. Pācittiyādipañhā

It is determined and dyed, Adhiṭṭhitaṁ rajanāya rattaṁ, And also marked; Kappakatampi santaṁ; How is there an offense for using it? Paribhuñjantassa āpatti, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

A monk eats meat after sunset, Atthaṅgate sūriye bhikkhu maṁsāni khādati, And is neither insane nor deranged; Na ummattako na ca pana khittacitto; Nor overwhelmed by pain—Na cāpi so vedanāṭṭo bhaveyya, How, then, is there no offense for him, Na cassa hoti āpatti; Yet a rule was taught by the Accomplished One? So ca dhammo sugatena desito, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

One is neither lustful nor intent on stealing, Na rattacitto na ca pana theyyacitto, Nor intent on killing another; Na cāpi so paraṁ maraṇāya cetayi; How, then, in giving out a ballot is one cut off? Salākaṁ dentassa hoti chejjaṁ, And how does the receiver commit a serious offense? Paṭiggaṇhantassa thullaccayaṁ; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

It is not a risky wilderness dwelling, Na cāpi āraññakaṁ sāsaṅkasammataṁ, Nor was his robe given by the Sangha; Na cāpi saṅghena sammuti dinnā; Nor did he participate in the robe-making ceremony there—Na cassa kathinaṁ atthataṁ tattheva, How, then, if he stores the robe and then travels 6 kilometers, Cīvaraṁ nikkhipitvā gaccheyya aḍḍhayojanaṁ; Is there no offense at dawn? Tattheva aruṇaṁ uggacchantassa anāpatti, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Done by body, not by speech, Kāyikāni na vācasikāni, All with different bases for the offense; Sabbāni nānāvatthukāni; How, then, does one commit them all together at the same time? Apubbaṁ acarimaṁ āpajjeyya ekato, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Done by speech, not by body, Vācasikāni na kāyikāni, All with different bases for the offense; Sabbāni nānāvatthukāni; How, then, does one commit them all together at the same time? Apubbaṁ acarimaṁ āpajjeyya ekato, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

One does not have sex with three kinds of women, Tissitthiyo methunaṁ taṁ na seve, Nor with three kinds of men, three kinds of ignoble ones, or <i lang='pi' translate='no'>paṇḍakas</i>, Tayo purise tayo anariyapaṇḍake; As stated in the rule—Na cācare methunaṁ byañjanasmiṁ, How, then, might one still be cut off conditioned by sexual intercourse? Chejjaṁ siyā methunadhammapaccayā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

One might ask one’s mother for robe-cloth, Mātaraṁ cīvaraṁ yāce, And it was not intended for the Sangha; No ca saṅghe pariṇataṁ; How, then, is there an offense for one, Kenassa hoti āpatti, If there is no offense in regard to one’s relatives? Anāpatti ca ñātake; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

One angry person is approved of, Kuddho ārādhako hoti, One angry person is censured; Kuddho hoti garahiyo; What is the name of that rule, Atha ko nāma so dhammo, In which an angry person is praised? Yena kuddho pasaṁsiyo; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

One contented person is approved of, Tuṭṭho ārādhako hoti, One contented person is censured; Tuṭṭho hoti garahiyo; What is the name of that rule, Atha ko nāma so dhammo, In which a contented person is censured? Yena tuṭṭho garahiyo; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

An offense entailing suspension, a serious offense, Saṅghādisesaṁ thullaccayaṁ, An offense entailing confession, one entailing acknowledgment, and one of wrong conduct—Pācittiyaṁ pāṭidesanīyaṁ; How does one commit all together? Dukkaṭaṁ āpajjeyya ekato, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

Both are over twenty years old, Ubho paripuṇṇavīsativassā, Both have the same preceptor, Ubhinnaṁ ekupajjhāyo; The same teacher, the same ordination procedure—Ekācariyo ekā kammavācā, How, then, is it that one is ordained, but not the other? Eko upasampanno eko anupasampanno; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

It is neither marked nor dyed, Akappakataṁ nāpi rajanāya rattaṁ, Yet wearing that sarong one may go where one likes—Tena nivattho yena kāmaṁ vajeyya; How is there no offense for that person, Na cassa hoti āpatti, Yet a rule was taught by the Accomplished One? So ca dhammo sugatena desito; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

She neither gives nor receives, Na deti na paṭiggaṇhāti, Because of that there is no recipient; Paṭiggaho tena na vijjati; How, then, does she commit a heavy offense, Āpajjati garukaṁ na lahukaṁ, Not a light one, because of using? Tañca paribhogapaccayā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

She neither gives nor receives, Na deti na paṭiggaṇhāti, Because of that there is no recipient; Paṭiggaho tena na vijjati; How, then, does she commit a light offense, Āpajjati lahukaṁ na garukaṁ, Not a heavy one, because of using? Tañca paribhogapaccayā; This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

One commits a curable heavy offense, Āpajjati garukaṁ sāvasesaṁ, One conceals it out of disrespect; Chādeti anādariyaṁ paṭicca; If it was not a nun, how is it that one is not affected by the fault? Na bhikkhunī no ca phuseyya vajjaṁ, This question was thought out by those with skill. Pañhā mesā kusalehi cintitā.

The sudorific verses are finished. Sedamocanagāthā niṭṭhitā.

This is the summary: Tassuddānaṁ

“Excluded from the community, not to be given away, Asaṁvāso avissajji, And ten, one who has not been ejected; Dasa ca anukkhittako; One arrives at the Teaching, above the collar bone, Upeti dhammaṁ ubbhakkhakaṁ, And then two on begging. Tato saññācikā ca dve.

And heavy offense by body, Na kāyikañca garukaṁ, Not by body or speech; na kāyikaṁ na vācasikaṁ; Not speaking, and training, Anālapanto sikkhā ca, And two, four people. ubho ca caturo janā.

Woman, and oil, relinquishment, Itthī telañca nissaggi, And monks, a single step; bhikkhu ca padavītiyo; And dressed in a sarong, and no motion, Nivattho ca na ca ñatti, If one kills not one’s mother, if one kills one’s father. na mātaraṁ pitaraṁ hane.

Without accusing, after accusing, Acodayitvā codayitvā, Cutting, and the truth; chindantaṁ saccameva ca; And determined, after sunset, Adhiṭṭhitañcatthaṅgate, Neither lustful, and not the wilderness. na rattaṁ na cāraññakaṁ.

By body, and by speech, Kāyikā vācasikā ca, And three kinds of women, mother; tissitthī cāpi mātaraṁ; An angry person who is approved of, contented, Kuddho ārādhako tuṭṭho, And an offense entailing suspension, both. saṅghādisesā ca ubho.

Not marked, she neither gives, Akappakataṁ na deti, She neither gives, one commits a heavy offense—Na detāpajjatī garuṁ; The sudorific verses: Sedamocanikā gāthā, Questions explained by the wise.” Pañhā viññūhi vibhāvitāti.