The section on questioning “how many?” Katipucchāvāra

How many kinds of offenses? Kati āpattiyo? How many classes of offenses? Kati āpattikkhandhā? How many grounds of training? Kati vinītavatthūni? How many kinds of disrespect? Kati agāravā? How many kinds of respect? Kati gāravā? How many grounds of training? Kati vinītavatthūni? How many kinds of failure? Kati vipattiyo? How many kinds of originations of offenses? Kati āpattisamuṭṭhānā? How many roots of disputes? Kati vivādamūlāni? How many roots of accusations? Kati anuvādamūlāni? How many aspects of friendliness? Kati sāraṇīyā dhammā? How many grounds for schism? Kati bhedakaravatthūni? How many kinds of legal issues? Kati adhikaraṇāni? How many principles for settling them? Kati samathā?

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 seven kinds of offenses. Satta āpattiyo. There are seven classes of offenses. Satta āpattikkhandhā. There are seven grounds of training. Satta vinītavatthūni. 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 four kinds of failure. Catasso vipattiyo. There are six kinds of originations of offenses. Cha āpattisamuṭṭhānā. 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. There are eighteen grounds for schism. Aṭṭhārasa bhedakaravatthūni. There are four kinds of legal issues. Cattāri adhikaraṇāni. There are seven principles for settling them. Satta samathā.

What are the five kinds of offenses? Tattha katamā pañca āpattiyo? Offenses entailing expulsion, offenses entailing suspension, offenses entailing confession, offenses entailing acknowledgment, offenses of wrong conduct. Pārājikāpatti, saṅghādisesāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti—imā pañca āpattiyo.

What are the five classes of offenses? Tattha katame pañca āpattikkhandhā? The class of offenses entailing expulsion, the class of offenses entailing suspension, the class of offenses entailing confession, the class of offenses entailing acknowledgment, the class of offenses of wrong conduct. Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho—ime pañca āpattikkhandhā.

What are the five grounds of training? Tattha katamāni pañca vinītavatthūni? The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the five classes of offenses. Pañcahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto—imāni pañca vinītavatthūni.

What are the seven kinds of offenses? Tattha katamā satta āpattiyo? Offenses entailing expulsion, offenses entailing suspension, serious offenses, offenses entailing confession, offenses entailing acknowledgment, offenses of wrong conduct, offenses of wrong speech. Pārājikāpatti, saṅghādisesāpatti, thullaccayāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti, dubbhāsitāpatti—imā satta āpattiyo.

What are the seven classes of offenses? Tattha katame satta āpattikkhandhā? The class of offenses entailing expulsion, the class of offenses entailing suspension, the class of serious offenses, the class of offenses entailing confession, the class of offenses entailing acknowledgment, the class of offenses of wrong conduct, the class of offenses of wrong speech. Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, thullaccayāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho, dubbhāsitāpattikkhandho—ime satta āpattikkhandhā.

What are the seven grounds of training? Tattha katamāni satta vinītavatthūni? The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the seven classes of offenses. Sattahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto—imāni satta vinītavatthūni.

What are the six kinds of disrespect? Tattha katame cha agāravā? Disrespect for the Buddha, disrespect for the Teaching, disrespect for the Sangha, disrespect for the training, disrespect for heedfulness, disrespect for hospitality. Buddhe agāravo, dhamme agāravo, saṅghe agāravo, sikkhāya agāravo, appamāde agāravo, paṭisandhāre agāravo—ime cha agāravā.

What are the six kinds of respect? Tattha katame cha gāravā? Respect for the Buddha, respect for the Teaching, respect for the Sangha, respect for the training, respect for heedfulness, respect for hospitality. Buddhe gāravo, dhamme gāravo, saṅghe gāravo, sikkhāya gāravo, appamāde gāravo, paṭisandhāre gāravo—ime cha gāravā.

What are the six grounds of training? Tattha katamāni cha vinītavatthūni? The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the six kinds of disrespect. Chahi agāravehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto—imāni cha vinītavatthūni.

What are four kinds of failure? Tattha katamā catasso vipattiyo? Failure in morality, failure in conduct, failure in view, failure in livelihood. Sīlavipatti, ācāravipatti, diṭṭhivipatti, ājīvavipatti—imā catasso vipattiyo.

What are the six kinds of originations of offenses? Tattha katame cha āpattisamuṭṭhānā? There are offenses that originate from body, but not from speech or mind; Atthāpatti kāyato samuṭṭhāti, na vācato na cittato; there are offenses that originate from speech, but not from body or mind; atthāpatti vācato samuṭṭhāti, na kāyato na cittato; there are offenses that originate from body and speech, but not from mind; atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato; there are offenses that originate from body and mind, but not from speech; atthāpatti kāyato ca cittato ca samuṭṭhāti, na vācato; there are offenses that originate from speech and mind, but not from body; atthāpatti vācato ca cittato ca samuṭṭhāti, na kāyato; there are offenses that originate from body, speech, and mind. atthāpatti kāyato ca vācato ca cittato ca samuṭṭhāti—ime cha āpattisamuṭṭhānā.

What are the six roots of disputes? Tattha katamāni cha vivādamūlāni? (1) It may be that a monk is angry and resentful. Idha bhikkhu kodhano hoti upanāhī. One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Such a person Yo so bhikkhu satthari agāravo viharati appatisso, dhamme …pe… saṅghe …pe… creates disputes in the Sangha. sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Disputes are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. When you see such a root of disputes either in yourself or in others, you should make an effort to get rid of it. Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. If you don’t see such a root either in yourself or in others, you should practice so that it has no future effect. Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. In this way that bad root of disputes is abandoned. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. In this way that bad root of disputes has no future effect. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.

(2) Or it may be that a monk is denigrating and domineering, Puna caparaṁ bhikkhu makkhī hoti paḷāsī …pe… (3) envious and stingy, (4) treacherous and deceitful, (5) one who has bad desires and wrong views, or (6) one who obstinately grasps his own views and only gives them up with difficulty. issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Any of these is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Such a person Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe… saṅghe …pe… creates disputes in the Sangha. sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Disputes are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans. Yo so hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. When you see such a root of disputes either in yourself or in others, you should make an effort to get rid of it. Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. If you don’t see such a root either in yourself or in others, you should practice so that it has no future effect. Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. In this way that bad root of disputes is abandoned. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. In this way that bad root of disputes has no future effect. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Imāni cha vivādamūlāni.

What are the six roots of accusations? Tattha katamāni cha anuvādamūlāni? (1) It may be that a monk is angry and resentful. Idha bhikkhu kodhano hoti upanāhī. One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Such a person Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe… saṅghe …pe… creates accusations in the Sangha. sikkhāya na paripūrakārī so saṅghe anuvādaṁ janeti. Accusations are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. When you see such a root of accusations either in yourself or in others, you should make an effort to get rid of it. Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. If you don’t see such a root either in yourself or in others, you should practice so that it has no future effect. Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. In this way that bad root of accusations is abandoned. Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti. In this way that bad root of accusations has no future effect. Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.

(2) Or it may be that a monk is denigrating and domineering, Puna caparaṁ bhikkhu makkhī hoti palāsī …pe… (3) envious and stingy, (4) treacherous and deceitful, (5) one who has bad desires and wrong views, or (6) one who obstinately grasps his own views and only gives them up with difficulty. issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Any of these is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Such a person Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe… saṅghe …pe… creates accusations in the Sangha. sikkhāya na paripūrakārī so saṅghe anuvādaṁ janeti. Accusations are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. When you see such a root of accusations either in yourself or in others, you should make an effort to get rid of it. Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. If you don’t see such a root either in yourself or in others, you should practice so that it has no future effect. Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. In this way that bad root of accusations is abandoned. Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti. In this way that bad root of accusations has no future effect. Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti. Imāni cha anuvādamūlāni.

What are the six aspects of friendliness? Tattha katame cha sāraṇīyā dhammā? (1) As to this, a monk acts with good will toward his fellow monastics, both in public and in private. Idha bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (2) Furthermore, a monk speaks with good will to his fellow monastics, both in public and in private. Puna caparaṁ bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (3) Furthermore, a monk thinks with good will about his fellow monastics, both in public and in private. Puna caparaṁ bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (4) Furthermore, whatever a monk has gained in an appropriate manner, even the content of his almsbowl, he shares without reservation with his virtuous fellow monastics. Puna caparaṁ bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (5) Furthermore, a monk lives with his fellow monastics, both in public and in private, with moral conduct that is unbroken, consistent, spotless, pure, liberating, praised by the wise, ungrasped, and leading to stillness. Puna caparaṁ bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (6) Furthermore, a monk lives with his fellow monastics, both in public and in private, with that noble view that is liberating and leads one who acts in accordance with it to the complete end of suffering. Puna caparaṁ bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. These aspects of friendliness create love and respect, and lead to coming together, concord, harmony, and unity. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Ime cha sāraṇīyā dhammā.

What are the eighteen grounds for schism? Tattha katamāni aṭṭhārasa bhedakaravatthūni? In this case a monk proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. He proclaims what is contrary to the Monastic Law as being in accordance with it, and what is in accordance with the Monastic Law as contrary to it. He proclaims what hasn’t been spoken by the Buddha as spoken by him, and what has been spoken by the Buddha as not spoken by him. He proclaims what was not practiced by the Buddha as practiced by him, and what was practiced by the Buddha as not practiced by him. He proclaims what was not laid down by the Buddha as laid down by him, and what was laid down by the Buddha as not laid down by him. He proclaims a non-offense as an offense, and an offense as a non-offense. He proclaims a light offense as heavy, and a heavy offense as light. He proclaims a curable offense as incurable, and an incurable offense as curable. He proclaims a grave offense as minor, and a minor offense as grave. Idha bhikkhu adhammaṁ “dhammo”ti dīpeti, dhammaṁ “adhammo”ti dīpeti, avinayaṁ “vinayo”ti dīpeti, vinayaṁ “avinayo”ti dīpeti, abhāsitaṁ alapitaṁ tathāgatena “bhāsitaṁ lapitaṁ tathāgatenā”ti dīpeti, bhāsitaṁ lapitaṁ tathāgatena “abhāsitaṁ alapitaṁ tathāgatenā”ti dīpeti, anāciṇṇaṁ tathāgatena “āciṇṇaṁ tathāgatenā”ti dīpeti, āciṇṇaṁ tathāgatena “anāciṇṇaṁ tathāgatenā”ti dīpeti, apaññattaṁ tathāgatena “paññattaṁ tathāgatenā”ti dīpeti, paññattaṁ tathāgatena “apaññattaṁ tathāgatenā”ti dīpeti, āpattiṁ “anāpattī”ti dīpeti, anāpattiṁ “āpattī”ti dīpeti, lahukaṁ āpattiṁ “garukā āpattī”ti dīpeti, garukaṁ āpattiṁ “lahukā āpattī”ti dīpeti, sāvasesaṁ āpattiṁ “anavasesā āpattī”ti dīpeti, anavasesaṁ āpattiṁ “sāvasesā āpattī”ti dīpeti, duṭṭhullaṁ āpattiṁ “aduṭṭhullā āpattī”ti dīpeti, aduṭṭhullaṁ āpattiṁ “duṭṭhullā āpattī”ti dīpeti. Imāni aṭṭhārasa bhedakaravatthūni.

What are the four kinds of legal issues? Tattha katamāni cattāri adhikaraṇāni? Legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, legal issues arising from business. Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ—imāni cattāri adhikaraṇāni.

What are the seven principles for settling them? Tattha katame satta samathā? Resolution face-to-face, resolution through recollection, resolution because of past insanity, acting according to what has been admitted, majority decision, further penalty, covering over as if with grass. Sammukhāvinayo, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako—ime satta samathā.

The section on questioning “how many?” is finished. Katipucchāvāro niṭṭhito.

1. The section on the six kinds of originations of offenses 4.1. Chaāpattisamuṭṭhānavāra

“Is it possible to commit an offense entailing expulsion through the first kind of origination of offenses?”—Paṭhamena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? “No.”—Na hīti vattabbaṁ. “An offense entailing suspension?”—Saṅghādisesaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “A serious offense?”—Thullaccayaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing confession?”—Pācittiyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing acknowledgment?”—Pāṭidesanīyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong conduct?”—Dukkaṭaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong speech?”—Dubbhāsitaṁ āpajjeyyāti? “No.” Na hīti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the second kind of origination of offenses?”—Dutiyena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? “No.”—Na hīti vattabbaṁ. “An offense entailing suspension?”—Saṅghādisesaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “A serious offense?”—Thullaccayaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing confession?”—Pācittiyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing acknowledgment?”—Pāṭidesanīyaṁ āpajjeyyāti? “No.”—Na hīti vattabbaṁ. “An offense of wrong conduct?”—Dukkaṭaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong speech?”—Dubbhāsitaṁ āpajjeyyāti? “No.” Na hīti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the third kind of origination of offenses?”—Tatiyena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? “No.”—Na hīti vattabbaṁ. “An offense entailing suspension?”—Saṅghādisesaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “A serious offense?”—Thullaccayaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing confession?”—Pācittiyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing acknowledgment?”—Pāṭidesanīyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong conduct?”—Dukkaṭaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong speech?”—Dubbhāsitaṁ āpajjeyyāti? “No.” Na hīti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the fourth kind of origination of offenses?”—Catutthena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing suspension?”—Saṅghādisesaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “A serious offense?”—Thullaccayaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing confession?”—Pācittiyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing acknowledgment?”—Pāṭidesanīyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong conduct?”—Dukkaṭaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong speech?”—Dubbhāsitaṁ āpajjeyyāti? “No.” Na hīti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the fifth kind of origination of offenses?”—Pañcamena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing suspension?”—Saṅghādisesaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “A serious offense?”—Thullaccayaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing confession?”—Pācittiyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing acknowledgment?”—Pāṭidesanīyaṁ āpajjeyyāti? “No.”—Na hīti vattabbaṁ. “An offense of wrong conduct?”—Dukkaṭaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong speech?”—Dubbhāsitaṁ āpajjeyyāti? “One might.” Siyāti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the sixth kind of origination of offenses?”—Chaṭṭhena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing suspension?”—Saṅghādisesaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “A serious offense?”—Thullaccayaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing confession?”—Pācittiyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense entailing acknowledgment?”—Pāṭidesanīyaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong conduct?”—Dukkaṭaṁ āpajjeyyāti? “One might.”—Siyāti vattabbaṁ. “An offense of wrong speech?”—Dubbhāsitaṁ āpajjeyyāti? “No.” Na hīti vattabbaṁ.

The first section on the six kinds of originations of offenses is finished. Chaāpattisamuṭṭhānavāro niṭṭhito paṭhamo.

2. The section on “how many kinds of offenses?” 4.2. Katāpattivāra

“How many kinds of offenses does one commit through the first kind of origination of offenses? Paṭhamena āpattisamuṭṭhānena kati āpattiyo āpajjati? Five: Paṭhamena āpattisamuṭṭhānena pañca āpattiyo āpajjati. (1) when a monk—perceiving it as allowable and by means of begging—builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct; Bhikkhu kappiyasaññī saññācikāya kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ; (2) when there is one piece left to complete the hut, he commits a serious offense; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; (3) when the last piece is finished, he commits an offense entailing suspension; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa; (4) when a monk, perceiving it as allowable, eats cooked food at the wrong time, he commits an offense entailing confession; bhikkhu kappiyasaññī vikāle bhojanaṁ bhuñjati, āpatti pācittiyassa; (5) when a monk, perceiving it as allowable, receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment. bhikkhu kappiyasaññī aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa—paṭhamena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? In how many of the seven classes of offenses are they found? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Through how many of the six kinds of originations of offenses do they originate? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti? To which of the four kinds of legal issues do they belong? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Through how many of the seven principles for settling legal issues are they settled? Sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in five classes of offenses: Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from body, not from speech or mind. kāyato samuṭṭhanti, na vācato na cittato. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit through the second kind of origination of offenses? Dutiyena āpattisamuṭṭhānena kati āpattiyo āpajjati? Four: Dutiyena āpattisamuṭṭhānena catasso āpattiyo āpajjati—(1) when a monk, perceiving it as allowable, appoints someone to build him a hut, and they build a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct; bhikkhu kappiyasaññī samādisati—“kuṭiṁ me karothā”ti. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ; (2) when there is one piece left to complete the hut, he commits a serious offense; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; (3) when the last piece is finished, he commits an offense entailing suspension; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa. (4) when a monk, perceiving it as allowable, instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession. Bhikkhu kappiyasaññī anupasampannaṁ padaso dhammaṁ vāceti, āpatti pācittiyassa—dutiyena āpattisamuṭṭhānena imā catasso āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in four classes of offenses: Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from speech, not from body or mind. vācato samuṭṭhanti, na kāyato na cittato. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit through the third kind of origination of offenses? Tatiyena āpattisamuṭṭhānena kati āpattiyo āpajjati? Five: Tatiyena āpattisamuṭṭhānena pañca āpattiyo āpajjati. (1) when a monk—perceiving it as allowable and having appointed someone—builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct; Bhikkhu kappiyasaññī saṁvidahitvā kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ; (2) when there is one piece left to complete the hut, he commits a serious offense; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; (3) when the last piece is finished, he commits an offense entailing suspension; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa. (4) when a monk, perceiving it as allowable, eats fine foods that he has requested for himself, he commits an offense entailing confession; Bhikkhu kappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. (5) when a monk, perceiving it as allowable, eats without having restrained a nun who is giving directions, he commits an offense entailing acknowledgment. Bhikkhu kappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa—tatiyena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in five classes of offenses: Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from body and speech, not from mind. kāyato ca vācato ca samuṭṭhanti, na cittato. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit through the fourth kind of origination of offenses? Catutthena āpattisamuṭṭhānena kati āpattiyo āpajjati? Six: Catutthena āpattisamuṭṭhānena cha āpattiyo āpajjati—(1) when a monk has sexual intercourse, he commits an offense entailing expulsion; bhikkhu methunaṁ dhammaṁ paṭisevati, āpatti pārājikassa; (2) when a monk—perceiving it as unallowable and by means of begging—builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct; bhikkhu akappiyasaññī saññācikāya kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ; (3) when there is one piece left to complete the hut, he commits a serious offense; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; (4) when the last piece is finished, he commits an offense entailing suspension; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa. (5) when a monk, perceiving it as unallowable, eats cooked food at the wrong time, he commits an offense entailing confession; Bhikkhu akappiyasaññī vikāle bhojanaṁ bhuñjati, āpatti pācittiyassa. (6) when a monk, perceiving it as unallowable, receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment. Bhikkhu akappiyasaññī aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa. Catutthena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in six classes of offenses: Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from body and mind, not from speech. kāyato ca cittato ca samuṭṭhanti, na vācato. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit through the fifth kind of origination of offenses? Pañcamena āpattisamuṭṭhānena kati āpattiyo āpajjati? Six: Pañcamena āpattisamuṭṭhānena cha āpattiyo āpajjati. (1) when a monk, having bad desires, overcome by desire, claims a non-existent superhuman quality, he commits an offense entailing expulsion; Bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati, āpatti pārājikassa; (2) when a monk, perceiving it as unallowable, appoints someone to build him a hut, and they build a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct; bhikkhu akappiyasaññī samādisati—“kuṭiṁ me karothā”ti. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ; (3) when there is one piece left to complete the hut, he commits a serious offense; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; (4) when the last piece is finished, he commits an offense entailing suspension; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa. (5) when a monk, perceiving it as unallowable, instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession; Bhikkhu akappiyasaññī anupasampannaṁ padaso dhammaṁ vāceti, āpatti pācittiyassa. (6) when—not wishing to revile, not wishing to insult, not wishing to humiliate, but wanting to have fun—one says what is low to one who is low, one commits an offense of wrong speech. Na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo davakamyatā hīnena hīnaṁ vadeti, āpatti dubbhāsitassa—pañcamena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in six classes of offenses: Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct; they may be in the class of offenses of wrong speech. siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena, siyā dubbhāsitāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from speech and mind, not from body. vācato ca cittato ca samuṭṭhanti, na kāyato. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit through the sixth kind of origination of offenses? Chaṭṭhena āpattisamuṭṭhānena kati āpattiyo āpajjati? Six: Chaṭṭhena āpattisamuṭṭhānena cha āpattiyo āpajjati—(1) when a monk, having agreed with others, steals goods, he commits an offense entailing expulsion; bhikkhu saṁvidahitvā bhaṇḍaṁ avaharati, āpatti pārājikassa; (2) when a monk—perceiving it as unallowable and having appointed someone—builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct; bhikkhu akappiyasaññī saṁvidahitvā kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ; (3) when there is one piece left to complete the hut, he commits a serious offense; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; (4) when the last piece is finished, he commits an offense entailing suspension; tasmiṁ piṇḍe āgate, āpatti saṅghādisesassa. (5) when a monk, perceiving it as unallowable, eats fine foods that he has requested for himself, he commits an offense entailing confession; Bhikkhu akappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. (6) when a monk, perceiving it as unallowable, eats without having restrained a nun who is giving directions, he commits an offense entailing acknowledgment. Bhikkhu akappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa—chaṭṭhena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? In how many of the seven classes of offenses are they found? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Through how many of the six kinds of originations of offenses do they originate? Channaṁ āpattisamuṭṭhānānaṁ katihi āpattisamuṭṭhānehi samuṭṭhanti? To which of the four kinds of legal issues do they belong? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Through how many of the seven principles for settling legal issues are they settled? Sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in six classes of offenses: Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from body, speech, and mind. kāyato ca vācato ca cittato ca samuṭṭhanti. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.” siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena cāti.

The second section on “how many kinds of offenses?” for the six kinds of originations of offenses is finished. Channaṁ āpattisamuṭṭhānānaṁ katāpattivāro niṭṭhito dutiyo.

3. The verses on the kinds of originations of offenses 4.3. Āpattisamuṭṭhānagāthā

“Origination from body has been declared by the one who benefits the world, Samuṭṭhānā kāyikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; I ask how many kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā kati, You who are skilled in analysis, please say. Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from body has been declared by the one who benefits the world, Samuṭṭhānā kāyikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; Five kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā pañca, I declare this to you, you who are skilled in analysis. Etaṁ te akkhāmi vibhaṅgakovida.

Origination from speech has been declared by the one who benefits the world, Samuṭṭhānā vācasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; I ask how many kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā kati, You who are skilled in analysis, please say. Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from speech has been declared by the one who benefits the world, Samuṭṭhānā vācasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; Four kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā catasso, I declare this to you, you who are skilled in analysis. Etaṁ te akkhāmi vibhaṅgakovida.

Origination from body and speech has been declared by the one who benefits the world, Samuṭṭhānā kāyikā vācasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; I ask how many kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā kati, You who are skilled in analysis, please say. Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from body and speech has been declared by the one who benefits the world, Samuṭṭhānā kāyikā vācasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; Five kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā pañca, I declare this to you, you who are skilled in analysis. Etaṁ te akkhāmi vibhaṅgakovida.

Origination from body and mind has been declared by the one who benefits the world, Samuṭṭhānā kāyikā mānasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; I ask how many kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā kati, You who are skilled in analysis, please say. Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from body and mind has been declared by the one who benefits the world, Samuṭṭhānā kāyikā mānasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; Six kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā cha, I declare this to you, you who are skilled in analysis. Etaṁ te akkhāmi vibhaṅgakovida.

Origination from speech and mind has been declared by the one who benefits the world, Samuṭṭhānā vācasikā mānasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; I ask how many kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā kati, You who are skilled in analysis, please say. Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from speech and mind has been declared by the one who benefits the world, Samuṭṭhānā vācasikā mānasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; Six kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā cha, I declare this to you, you who are skilled in analysis. Etaṁ te akkhāmi vibhaṅgakovida.

Origination from body, speech, and mind has been declared by the one who benefits the world, Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; I ask how many kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā kati, You who are skilled in analysis, please say. Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from body, speech, and mind has been declared by the one who benefits the world, Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā, The one of boundless vision, seeing seclusion: Akkhātā lokahitena vivekadassinā; Six kinds of offenses originate from that—Āpattiyo tena samuṭṭhitā cha, I declare this to you, you who are skilled in analysis.” Etaṁ te akkhāmi vibhaṅgakovidāti.

The third section on the verses on the kinds of originations of offenses is finished. Āpattisamuṭṭhānagāthā niṭṭhitā tatiyā.

4. The section on “as a result of failure” 4.4. Vipattipaccayavāra

How many kinds of offenses does one commit as a result of failure in morality? Sīlavipattipaccayā kati āpattiyo āpajjati? Four: Sīlavipattipaccayā catasso āpattiyo āpajjati—when a nun knowingly conceals an offense entailing expulsion, she commits an offense entailing expulsion; bhikkhunī jānaṁ pārājikaṁ dhammaṁ paṭicchādeti, āpatti pārājikassa; when, being unsure, she conceals it, she commits a serious offense; vematikā paṭicchādeti, āpatti thullaccayassa; when a monk conceals an offense entailing suspension, he commits an offense entailing confession; bhikkhu saṅghādisesaṁ paṭicchādeti, āpatti pācittiyassa; when he conceals a grave offense of his own, he commits an offense of wrong conduct. attano duṭṭhullaṁ āpattiṁ paṭicchādeti, āpatti dukkaṭassa—sīlavipattipaccayā imā catasso āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in four classes of offenses: Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing expulsion; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from body, speech, and mind. kāyato ca vācato ca cittato ca samuṭṭhanti. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit as a result of failure in conduct? Ācāravipattipaccayā kati āpattiyo āpajjati? One: Ācāravipattipaccayā ekaṁ āpattiṁ āpajjati. when one conceals a failure in conduct, one commits an offense of wrong conduct. Ācāravipattiṁ paṭicchādeti, āpatti dukkaṭassa—ācāravipattipaccayā imaṁ ekaṁ āpattiṁ āpajjati.

When it comes to this offense, to how many of the four kinds of failure does it belong? … Sā āpatti catunnaṁ vipattīnaṁ kati vipattiyo bhajati …pe… Through how many of the seven principles for settling legal issues is it settled? sattannaṁ samathānaṁ katihi samathehi sammati? It belongs to one kind of failure: Sā āpatti catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajati—failure in conduct. ācāravipattiṁ. It is found in one class of offenses: Sattannaṁ āpattikkhandhānaṁ ekena āpattikkhandhena saṅgahitā—in the class of offenses of wrong conduct. dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—from body, speech, and mind. kāyato ca vācato ca cittato ca samuṭṭhāti. It belongs to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammati—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit as a result of failure in view? Diṭṭhivipattipaccayā kati āpattiyo āpajjati? Two: Diṭṭhivipattipaccayā dve āpattiyo āpajjati. when not giving up a bad view after being pressed for the third time, then after the motion, one commits an offense of wrong conduct; Pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṁ; when the last announcement is finished, one commits an offense entailing confession. kammavācāpariyosāne āpatti pācittiyassa—diṭṭhivipattipaccayā imā dve āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to one kind of failure: Tā āpattiyo catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajanti—failure in conduct. ācāravipattiṁ. They are found in two classes of offenses: Sattannaṁ āpattikkhandhānaṁ dvīhi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from body, speech, and mind. kāyato ca vācato ca cittato ca samuṭṭhanti. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit as a result of failure in livelihood? Ājīvavipattipaccayā kati āpattiyo āpajjati? Six: Ājīvavipattipaccayā cha āpattiyo āpajjati—(1) when, to make a living, having bad desires, overcome by desire, one claims a non-existent superhuman quality, one commits an offense entailing expulsion; ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati, āpatti pārājikassa; (2) when, to make a living, one acts as a matchmaker, one commits an offense entailing suspension; ājīvahetu ājīvakāraṇā sañcarittaṁ samāpajjati, āpatti saṅghādisesassa; (3) when, to make a living, one says, “The monk who stays in your dwelling is a perfected one,” and the listener understands, one commits a serious offense; ājīvahetu ājīvakāraṇā “yo te vihāre vasati, so bhikkhu arahā”ti bhaṇati, paṭivijānantassa āpatti thullaccayassa; (4) when, to make a living, a monk eats fine foods that he has requested for himself, he commits an offense entailing confession; ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa; (5) when, to make a living, a nun eats fine foods that she has requested for herself, she commits an offense entailing acknowledgment; ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa; (6) when, to make a living, one eats bean curry or rice that one has requested for oneself, one commits an offense of wrong conduct. ājīvahetu ājīvakāraṇā sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassa—ājīvavipattipaccayā imā cha āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti. They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in six classes of offenses: Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in six ways: Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhanti—from body, not from speech or mind; or siyā kāyato samuṭṭhanti, na vācato na cittato; from speech, not from body or mind; or siyā vācato samuṭṭhanti, na kāyato na cittato; from body and speech, not from mind; or siyā kāyato ca vācato ca samuṭṭhanti, na cittato; from body and mind, not from speech; or siyā kāyato ca cittato ca samuṭṭhanti, na vācato; from speech and mind, not from body; or siyā vācato ca cittato ca samuṭṭhanti, na kāyato; from body, speech, and mind. siyā kāyato ca vācato ca cittato ca samuṭṭhanti. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

The fourth section on “as a result of failure” is finished. Vipattipaccayavāro niṭṭhito catuttho.

5. The section on “as a result of legal issues” 4.5. Adhikaraṇapaccayavāra

“How many kinds of offenses does one commit as a result of legal issues arising from disputes? Vivādādhikaraṇapaccayā kati āpattiyo āpajjati? Two: Vivādādhikaraṇapaccayā dve āpattiyo āpajjati—when one speaks abusively to one who is fully ordained, one commits an offense entailing confession; upasampannaṁ omasati, āpatti pācittiyassa; when one speaks abusively to one who is not fully ordained, one commits an offense of wrong conduct. anupasampannaṁ omasati, āpatti dukkaṭassa—vivādādhikaraṇapaccayā imā dve āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to one kind of failure: Tā āpattiyo catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajanti—failure in conduct. ācāravipattiṁ. They are found in two classes of offenses: Sattannaṁ āpattikkhandhānaṁ dvīhi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in three ways: Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhanti—from body and mind, not from speech; or siyā kāyato ca cittato ca samuṭṭhanti, na vācato; from speech and mind, not from body; or siyā vācato ca cittato ca samuṭṭhanti, na kāyato; from body, speech, and mind. siyā kāyato ca vācato ca cittato ca samuṭṭhanti. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit as a result of legal issues arising from accusations? Anuvādādhikaraṇapaccayā kati āpattiyo āpajjati? Three: Anuvādādhikaraṇapaccayā tisso āpattiyo āpajjati. when one groundlessly charges a monk with an offense entailing expulsion, one commits an offense entailing suspension; Bhikkhuṁ amūlakena pārājikena dhammena anuddhaṁseti, āpatti saṅghādisesassa; when one groundlessly charges him with an offense entailing suspension, one commits an offense entailing confession; amūlakena saṅghādisesena anuddhaṁseti, āpatti pācittiyassa; when one groundlessly charges him with failure in conduct, one commits an offense of wrong conduct. amūlikāya ācāravipattiyā anuddhaṁseti, āpatti dukkaṭassa—anuvādādhikaraṇapaccayā imā tisso āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in three classes of offenses: Sattannaṁ āpattikkhandhānaṁ tīhi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing suspension; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. siyā saṅghādisesāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in three ways: Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhanti—from body and mind, not from speech; or siyā kāyato ca cittato ca samuṭṭhanti, na vācato; from speech and mind, not from body; or siyā vācato ca cittato ca samuṭṭhanti, na kāyato; from body, speech, and mind. siyā kāyato ca vācato ca cittato ca samuṭṭhanti. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit as a result of legal issues arising from offenses? Āpattādhikaraṇapaccayā kati āpattiyo āpajjati? Four: Āpattādhikaraṇapaccayā catasso āpattiyo āpajjati. when a nun knowingly conceals an offense entailing expulsion, she commits an offense entailing expulsion; Bhikkhunī jānaṁ pārājikaṁ dhammaṁ paṭicchādeti, āpatti pārājikassa; when, being unsure, she conceals it, she commits a serious offense; vematikā paṭicchādeti, āpatti thullaccayassa; when a monk conceals an offense entailing suspension, he commits an offense entailing confession; bhikkhu saṅghādisesaṁ paṭicchādeti, āpatti pācittiyassa; when one conceals a failure in conduct, one commits an offense of wrong conduct. ācāravipattiṁ paṭicchādeti, āpatti dukkaṭassa—āpattādhikaraṇapaccayā imā catasso āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in four classes of offenses: Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing expulsion; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from body, speech, and mind. kāyato ca vācato ca cittato ca samuṭṭhanti. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

How many kinds of offenses does one commit as a result of legal issues arising from business? Kiccādhikaraṇapaccayā kati āpattiyo āpajjati? Five: Kiccādhikaraṇapaccayā pañca āpattiyo āpajjati. (1) when a nun takes sides with one who has been ejected and does not stop when pressed for the third time, then after the motion, she commits an offense of wrong conduct; Ukkhittānuvattikā bhikkhunī yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṁ; (2) after each of the first two announcements, she commits a serious offense; dvīhi kammavācāhi thullaccayā; (3) when the last announcement is finished, she commits an offense entailing expulsion; kammavācāpariyosāne āpatti pārājikassa. (4) when monks who side with a monk who is pursuing schism do not stop when pressed for the third time, they commit an offense entailing suspension; Bhedakānuvattakā bhikkhū yāvatatiyaṁ samanubhāsanāya na paṭinissajjanti, āpatti saṅghādisesassa; (5) when not giving up a bad view after being pressed for the third time, one commits an offense entailing confession. pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, āpatti pācittiyassa—kiccādhikaraṇapaccayā imā pañca āpattiyo āpajjati.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… Through how many of the seven principles for settling legal issues are they settled? sattannaṁ samathānaṁ katihi samathehi sammanti? They belong to two kinds of failure: Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—they may be failure in morality; they may be failure in conduct. siyā sīlavipattiṁ, siyā ācāravipattiṁ. They are found in five classes of offenses: Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā—they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. They originate in one way: Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—from body, speech, and mind. kāyato ca vācato ca cittato ca samuṭṭhanti. They belong to legal issues arising from offenses. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. They are settled through three principles: Sattannaṁ samathānaṁ tīhi samathehi sammanti—they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass. siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

Apart from the seven kinds of offenses and the seven classes of offenses, when it comes to the rest of the offenses, to how many of the four kinds of failure do they belong? Ṭhapetvā satta āpattiyo satta āpattikkhandhe, avasesā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? In how many of the seven classes of offenses are they found? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Through how many of the six kinds of originations of offenses do they originate? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti? To which of the four kinds of legal issues do they belong? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Through how many of the seven principles for settling legal issues are they settled? Sattannaṁ samathānaṁ katihi samathehi sammanti? Apart from the seven kinds of offenses and the seven classes of offenses, the rest of the offenses do not belong to any of the four kinds of failure. Ṭhapetvā satta āpattiyo satta āpattikkhandhe avasesā āpattiyo catunnaṁ vipattīnaṁ na katamaṁ vipattiṁ bhajanti? They are not found in any of the seven classes of offenses. Sattannaṁ āpattikkhandhānaṁ na katamena āpattikkhandhena saṅgahitā. They do not originate through any of the six kinds of originations of offenses. Channaṁ āpattisamuṭṭhānānaṁ na katamena āpattisamuṭṭhānena samuṭṭhanti. They do not belong to any of the four kinds of legal issues. Catunnaṁ adhikaraṇānaṁ na katamaṁ adhikaraṇaṁ. They are not settled through any of the seven principles for settling legal issues. Sattannaṁ samathānaṁ na katamena samathena sammanti. Why is that? Taṁ kissa hetu? Apart from the seven kinds of offenses and the seven classes of offenses, there are no other offenses.” Ṭhapetvā satta āpattiyo satta āpattikkhandhe, natthaññā āpattiyoti.

The fifth section on “as a result of legal issues” is finished. Adhikaraṇapaccayavāro niṭṭhito pañcamo.

More on the origination of offenses is finished. Antarapeyyālaṁ niṭṭhitaṁ.