1. The subchapter on “without formal support” 1. Anissitavagga

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Venerable Upāli went to the Buddha, bowed, sat down, Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—“Venerable sir, what sort of monk should live with formal support for life?” “katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabban”ti?

“One who has five qualities, Upāli: “Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Katamehi pañcahi? (1) he doesn’t know about the observance-day ceremony; (2) he doesn’t know the observance-day procedure; (3) he doesn’t know the Monastic Code; (4) he doesn’t 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—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. But a monk who has five qualities may live without formal support for life: Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ. Katamehi pañcahi? (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—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ.

A monk who has five other qualities should also live with formal support for life: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Katamehi pañcahi? (1) he doesn’t know about the invitation ceremony; (2) he doesn’t know the invitation procedure; (3) he doesn’t know the Monastic Code; (4) he doesn’t 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—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. But a monk who has five qualities may live without formal support for life: Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ. Katamehi pañcahi? (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—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ.

A monk who has five other qualities should also live with formal support for life: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. Katamehi pañcahi? (1) he doesn’t know the offenses and non-offenses; (2) he doesn’t know the light and heavy offenses; (3) he doesn’t know the curable and incurable offenses; (4) he doesn’t 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—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ nānissitena vatthabbaṁ. But a monk who has five qualities may live without formal support for life: Pañcahupāli, aṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ. Katamehi pañcahi? (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—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā yāvajīvaṁ anissitena vatthabbaṁ”.

“Sir, what sort of monk shouldn’t give the full ordination or formal support, nor have a novice monk attend on him?” “Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? He’s incapable of three things in regard to a student: (1) of nursing him or having him nursed when he’s sick; (2) of sending him away or having him sent away when he’s discontent with the spiritual life; and (3) of using the Teaching to dispel anxiety. And (4) he is incapable of training him in the Teaching; and (5) he is incapable of training him in the Monastic Law. Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. But a monk who has five qualities may give the full ordination and formal support, and he may have a novice monk attend on him: Pañcahupāli, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? He’s capable of three things in regard to a student: (1) of nursing him or having him nursed when he’s sick; (2) of sending him away or having him sent away when he’s discontent with the spiritual life; and (3) of using the Teaching to dispel anxiety. And (4) he is capable of training him in the Teaching; and (5) he is capable of training him in the Monastic Law. Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.

A monk who has five other qualities also shouldn’t give the full ordination or formal support, nor have a novice monk attend on him: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? He’s incapable of five things in regard to a student: (1) of training him in good conduct; (2) of training him in the basics of the spiritual life; (3) of training him in the higher morality; (4) of training him in the higher mind; (5) of training him in the higher wisdom. Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacāriyakāya sikkhāya vinetuṁ, adhisīle vinetuṁ, adhicitte vinetuṁ, adhipaññāya vinetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. But a monk who has five qualities may give the full ordination and formal support, and he may have a novice monk attend on him: Pañcahupāli, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? He’s capable of five things in regard to a student: (1) of training him in good conduct; (2) of training him in the basics of the spiritual life; (3) of training him in the higher morality; (4) of training him in the higher mind; (5) of training him in the higher wisdom.” Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacāriyakāya sikkhāya vinetuṁ, adhisīle vinetuṁ, adhicitte vinetuṁ, adhipaññāya vinetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo”ti.

“Sir, against what sort of monk should a legal procedure be done?” “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno kammaṁ kātabban”ti?

“Against one who has five qualities: Pañcahupāli, aṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? he is shameless, ignorant, and not a regular monk, and he has wrong view, and he has failed in livelihood. Alajjī ca hoti, bālo ca, apakatatto ca, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

A legal procedure should also be done against a monk who has five other qualities: “Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? he has failed in the higher morality; he has failed in conduct; he has failed in view; he has wrong view; and he has failed in livelihood. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

A legal procedure should also be done against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? his bodily conduct is frivolous; his verbal conduct is frivolous; his bodily and verbal conduct are frivolous; he has wrong view; and he has failed in livelihood. Kāyikena davena samannāgato hoti, vācasikena davena samannāgato hoti, kāyikavācasikena davena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

A legal procedure should also be done against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? he is improperly behaved by body; he is improperly behaved by speech; he is improperly behaved by body and speech; he has wrong view; and he has failed in livelihood. Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

A legal procedure should also be done against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? his bodily conduct is harmful; his verbal conduct is harmful; his bodily and verbal conduct are harmful; he has wrong view; and he has failed in livelihood. Kāyikena upaghātikena samannāgato hoti, vācasikena upaghātikena samannāgato hoti, kāyikavācasikena upaghātikena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

A legal procedure should also be done against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? he has wrong livelihood by body; he has wrong livelihood by speech; he has wrong livelihood by body and speech; he has wrong view; and he has failed in livelihood. Kāyikena micchājīvena samannāgato hoti, vācasikena micchājīvena samannāgato hoti, kāyikavācasikena micchājīvena samannāgato hoti, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

A legal procedure should also be done against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? if, after committing an offense and having had a legal procedure done against him, he: (1) gives the full ordination, (2) gives formal support, (3) has a novice monk attend on him, (4) accepts being appointed as an instructor of the nuns, (5) instructs the nuns, whether appointed or not. Āpattiṁ āpanno kammakato upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

A legal procedure should also be done against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? (1) he commits the same offense for which the Sangha did the legal procedure against him; (2) he commits an offense similar to the one for which the Sangha did the legal procedure against him; (3) he commits an offense worse than the one for which the Sangha did the legal procedure against him; (4) he criticizes the procedure; (5) he criticizes those who did the procedure. Yāya āpattiyā saṅghena kammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ, kammaṁ garahati, kammike garahati—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ.

A legal procedure should also be done against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabbaṁ. Katamehi pañcahi? he disparages the Buddha; he disparages the Teaching; he disparages the Sangha; he has wrong view; and he has failed in livelihood.” Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ kātabban”ti.

The first subchapter on “without formal support” is finished. Anissitavaggo niṭṭhito paṭhamo.

2. The subchapter on not lifting 2. Nappaṭippassambhanavagga

“Sir, for what sort of monk should a legal procedure not be lifted?” “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabban”ti?

“For one who has five qualities, Upāli: “Pañcahupāli, aṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ. Katamehi pañcahi? if, after committing an offense and having had a legal procedure done against him, he: (1) gives the full ordination, (2) gives formal support, (3) has a novice monk attend on him, (4) accepts being appointed as an instructor of the nuns, (5) instructs the nuns, whether appointed or not. Āpattiṁ āpanno kammakato upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ.

A legal procedure should also not be lifted for a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ. Katamehi pañcahi? (1) he commits the same offense for which the Sangha did the legal procedure against him; (2) he commits an offense similar to the one for which the Sangha did the legal procedure against him; (3) he commits an offense worse than the one for which the Sangha did the legal procedure against him; (4) he criticizes the procedure; (5) he criticizes those who did the procedure. Yāya āpattiyā saṅghena kammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ, kammaṁ garahati, kammike garahati—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ.

A legal procedure should also not be lifted for a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ. Katamehi pañcahi? he disparages the Buddha; he disparages the Teaching; he disparages the Sangha; he has wrong view; and he has failed in livelihood. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati, micchādiṭṭhiko ca hoti, ājīvavipanno ca—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ.

A legal procedure should also not be lifted for a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabbaṁ. Katamehi pañcahi? he is shameless, ignorant, and not a regular monk, and he is a bully, and he doesn’t fulfill the training in proper conduct.” Alajjī ca hoti, bālo ca, apakatatto ca, omaddakārako ca hoti, vattesu sikkhāya ca na paripūrakārī—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno kammaṁ nappaṭippassambhetabban”ti.

“Sir, when a monk is involved in a conflict and is about to approach the Sangha, how many qualities should he first set up in himself?” “Saṅgāmāvacarena, bhante, bhikkhunā saṅghaṁ upasaṅkamantena kati dhamme ajjhattaṁ upaṭṭhāpetvā saṅgho upasaṅkamitabbo”ti?

“He should set up five qualities in himself: “Saṅgāmāvacarena, upāli, bhikkhunā saṅghaṁ upasaṅkamantena pañca dhamme ajjhattaṁ upaṭṭhāpetvā saṅgho upasaṅkamitabbo. Katame pañca? (1) he should be humble; (2) he should be intent on removing defilements; (3) he should be skilled in appropriate seating and where to sit down, taking a seat without encroaching on the senior monks and without blocking the junior monks; (4) he shouldn’t ramble or engage in worldly talk, but should speak according to the Teaching or invite others to speak or value noble silence; (5) if the Sangha is doing legal procedures requiring unity, but the monk doesn’t approve, then he should reveal his view but think, ‘I shouldn’t be at variance with the Sangha,’ and unity can then be announced.” Saṅgāmāvacarena, upāli, bhikkhunā saṅghaṁ upasaṅkamantena nīcacittena saṅgho upasaṅkamitabbo, rajoharaṇasamena cittena, āsanakusalena bhavitabbaṁ nissajjakusalena, there bhikkhū anupakhajjantena, nave bhikkhū āsanena appaṭibāhantena yathāpatirūpe āsane nisīditabbaṁ, anānākathikena bhavitabbaṁ atiracchānakathikena, sāmaṁ vā dhammo bhāsitabbo, paro vā ajjhesitabbo, ariyo vā tuṇhībhāvo nātimaññitabbo, sace, upāli, saṅgho samaggakaraṇīyāni kammāni karoti; tatra ce, upāli, bhikkhuno nakkhamati, api diṭṭhāvikammaṁ katvā ñāpetabbā sāmaggī. Taṁ kissahetu? Māhaṁ saṅghena nānatto assanti. Saṅgāmāvacarenupāli, bhikkhunā saṅghaṁ upasaṅkamantena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā saṅgho upasaṅkamitabbo”ti.

“What sort of monk does the majority dislike and disapprove of when he speaks in the Sangha?” “Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito cā”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanarucito ca. Katamehi pañcahi? (1) he’s arrogant; (2) he repeats what others say; (3) he doesn’t keep to the topic; (4) he doesn’t accuse others according to the Teaching, the Monastic Law, or their offense; (5) he doesn’t act according to the Teaching, the Monastic Law, or his offenses. Ussitamantī ca hoti, nissitajappī ca, na ca bhāsānusandhikusalo hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. But when a monk has five qualities, the majority likes and approves of him when he speaks in the Sangha: Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca. Katamehi pañcahi? (1) he’s not arrogant; (2) he doesn’t repeat what others say; (3) he keeps to the topic; (4) he accuses others according to the Teaching, the Monastic Law, and their offense; (5) he acts according to the Teaching, the Monastic Law, and his offenses. Na ussitamantī ca hoti, na nissitajappī ca, bhāsānusandhikusalo ca hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca.

When a monk has five other qualities, the majority dislikes and disapproves of him when he speaks in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Katamehi pañcahi? (1) he praises; and (2) he blames; (3) he maintains what is contrary to the Teaching; (4) he obstructs what is in accordance with the Teaching; and (5) he often speaks frivolously. Ussādetā ca hoti, apasādetā ca, adhammaṁ gaṇhāti, dhammaṁ paṭibāhati, samphañca bahuṁ bhāsati—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. But when a monk has five qualities, the majority likes and approves of him when he speaks in the Sangha: Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca. Katamehi pañcahi? (1) he doesn’t praise; and (2) he doesn’t blame; (3) he maintains what is in accordance with the Teaching; (4) he obstructs what is contrary to the Teaching; and (5) he rarely speaks frivolously. Na ussādetā ca hoti, na apasādetā ca, dhammaṁ gaṇhāti, adhammaṁ paṭibāhati, samphañca na bahuṁ bhāsati—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca.

When a monk has five other qualities, the majority dislikes and disapproves of him when he speaks in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. Katamehi pañcahi? (1) he speaks forcefully; (2) he speaks without having gotten permission; (3) he doesn’t accuse others according to the Teaching, the Monastic Law, or their offense; (4) he doesn’t act according to the Teaching, the Monastic Law, or his offenses; (5) he doesn’t explain things according to his own view. Pasayhapavattā hoti, anokāsakammaṁ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanaakanto ca hoti bahujanaamanāpo ca bahujanaarucito ca. But when a monk has five qualities, the majority likes and approves of him when he speaks in the Sangha: Pañcahupāli, aṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito ca. Katamehi pañcahi? (1) he doesn’t speak forcefully; (2) he doesn’t speak without having gotten permission; (3) he accuses others according to the Teaching, the Monastic Law, and their offense; (4) he acts according to the Teaching, the Monastic Law, and his offenses; (5) he explains things according to his own view.” Na pasayhapavattā hoti, okāsakammaṁ kāretvā pavattā hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu saṅghe voharanto bahujanakanto ca hoti bahujanamanāpo ca bahujanarucito cā”ti.

“Sir, how many benefits are there of studying the Monastic Law?” “Kati nu kho, bhante, ānisaṁsā vinayapariyattiyā”ti?

“There are these five benefits: “Pañcime, upāli, ānisaṁsā vinayapariyattiyā. Katame pañca? (1) your own morality is well guarded; (2) you’re 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’re 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—imehi kho, upāli, pañcānisaṁsā vinayapariyattiyā”.

The second subchapter on not lifting is finished. Nappaṭippassambhanavaggo niṭṭhito dutiyo.

The first pairs have been laid down. Paṭhamayamakapaññatti.

3. The subchapter on speech 3. Vohāravagga

“Sir, what sort of monk shouldn’t speak in the Sangha?” “Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saṅghe na voharitabban”ti

“One who has five qualities, Upāli: “Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses. Āpattiṁ na jānāti, āpattisamuṭṭhānaṁ na jānāti, āpattiyā payogaṁ na jānāti, āpattiyā vūpasamaṁ na jānāti, āpattiyā na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses. Āpattiṁ jānāti, āpattisamuṭṭhānaṁ jānāti, āpattiyā payogaṁ jānāti, āpattiyā vūpasamaṁ jānāti, āpattiyā vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that is the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues. Adhikaraṇaṁ na jānāti, adhikaraṇasamuṭṭhānaṁ na jānāti, adhikaraṇassa payogaṁ na jānāti, adhikaraṇassa vūpasamaṁ na jānāti, adhikaraṇassa na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that is the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues. Adhikaraṇaṁ jānāti, adhikaraṇasamuṭṭhānaṁ jānāti, adhikaraṇassa payogaṁ jānāti, adhikaraṇassa vūpasamaṁ jānāti, adhikaraṇassa vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he speaks forcefully; (2) he speaks without having gotten permission; (3) he doesn’t accuse others according to the Teaching, the Monastic Law, or their offense; (4) he doesn’t act according to the Teaching, the Monastic Law, or his offenses; (5) he doesn’t explain things according to his own view. Pasayhapavattā hoti, anokāsakammaṁ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t speak forcefully; (2) he doesn’t speak without having gotten permission; (3) he accuses others according to the Teaching, the Monastic Law, and their offense; (4) he acts according to the Teaching, the Monastic Law, and his offenses; (5) he explains things according to his own view. Na pasayhapavattā hoti, okāsakammaṁ kāretvā pavattā hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the offenses and non-offenses; (2) he doesn’t know the light and heavy offenses; (3) he doesn’t know the curable and incurable offenses; (4) he doesn’t know the grave and minor offenses; (5) he doesn’t know the offenses that are clearable by making amends and the offenses that are not clearable by making amends. Āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, sappaṭikammaṁ appaṭikammaṁ āpattiṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (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 knows the offenses that are clearable by making amends and the offenses that are not clearable by making amends. Āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, sappaṭikammaṁ appaṭikammaṁ āpattiṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the legal procedures; (2) he doesn’t know how the legal procedures are done; (3) he doesn’t know the actions that are the bases for the legal procedures; (4) he doesn’t know the proper conduct in relation to the legal procedures; (5) he doesn’t know the settling of the legal procedures. Kammaṁ na jānāti, kammassa karaṇaṁ na jānāti, kammassa vatthuṁ na jānāti, kammassa vattaṁ na jānāti, kammassa vūpasamaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (1) he knows the legal procedures; (2) he knows how the legal procedures are done; (3) he knows the actions that are the bases for the legal procedures; (4) he knows the proper conduct in relation to the legal procedures; (5) he knows the settling of the legal procedures. Kammaṁ jānāti, kammassa karaṇaṁ jānāti, kammassa vatthuṁ jānāti, kammassa vattaṁ jānāti, kammassa vūpasamaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements. Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (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 right order of words; (5) he knows the sequence of statements. Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he’s shameless. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, alajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he has a sense of conscience. Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, lajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he’s unskilled in the Monastic Law. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, akusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he’s skilled in the Monastic Law. Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, kusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the motion; (2) he doesn’t know how the motion is done; (3) he doesn’t know the proclamation of the motion; (4) he doesn’t know settling through a motion; (5) he doesn’t know resolution through a motion. Ñattiṁ na jānāti, ñattiyā karaṇaṁ na jānāti, ñattiyā anussāvanaṁ na jānāti, ñattiyā samathaṁ na jānāti, ñattiyā vūpasamaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (1) he knows the motion; (2) he knows how the motion is done; (3) he knows the proclamation of the motion; (4) he knows settling by way of a motion; (5) he knows resolution by way of a motion. Ñattiṁ jānāti, ñattiyā karaṇaṁ jānāti, ñattiyā anussāvanaṁ jānāti, ñattiyā samathaṁ jānāti, ñattiyā vūpasamaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the Monastic Code; (2) he doesn’t know what’s in accordance with the Monastic Code; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in what is and is not possible. Suttaṁ na jānāti, suttānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca ṭhānāṭhānakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (1) he knows the Monastic Code; (2) he knows what’s in accordance with the Monastic Code; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in what is and is not possible. Suttaṁ jānāti, suttānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, ṭhānāṭhānakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ.

A monk who has five other qualities also shouldn’t speak in the Sangha: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the Teaching; (2) he doesn’t know what’s in accordance with the Teaching; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in the right order. Dhammaṁ na jānāti, dhammānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe na voharitabbaṁ. But a monk who has five qualities may speak in the Sangha: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saṅghe voharitabbaṁ. Katamehi pañcahi? (1) he knows the Teaching; (2) he knows what’s in accordance with the Teaching; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in the right order.” Dhammaṁ jānāti, dhammānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, pubbāparakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saṅghe voharitabban”ti.

The third subchapter on speech is finished. Vohāravaggo niṭṭhito tatiyo.

4. The subchapter on revealing one’s view 4. Diṭṭhāvikammavagga

“Sir, how many illegitimate kinds of revealing one’s view are there?” “Kati nu kho, bhante, adhammikā diṭṭhāvikammā”ti?

“There are five, Upāli: “Pañcime, upāli, adhammikā diṭṭhāvikammā. Katame pañca? (1) one reveals a view about a non-offense; (2) one reveals a view about an offense that isn’t clearable by confession; (3) one reveals a view about an offense that has been confessed; (4) one reveals a view to four or five people; (5) one reveals a view by mind. Anāpattiyā diṭṭhiṁ āvi karoti, adesanāgāminiyā āpattiyā diṭṭhiṁ āvi karoti, desitāya āpattiyā diṭṭhiṁ āvi karoti, catūhi pañcahi diṭṭhiṁ āvi karoti, mano mānasena diṭṭhiṁ āvi karoti—ime kho, upāli, pañca adhammikā diṭṭhāvikammā.

But there are five legitimate kinds of revealing one’s view: Pañcime, upāli, dhammikā diṭṭhāvikammā. Katame pañca? (1) one reveals a view about an offense; (2) one reveals a view about an offense that’s clearable by confession; (3) one reveals a view about an offense that hasn’t been confessed; (4) one doesn’t reveal a view to four or five people; (5) one doesn’t reveal a view by mind. Āpattiyā diṭṭhiṁ āvi karoti, desanāgāminiyā āpattiyā diṭṭhiṁ āvi karoti, adesitāya āpattiyā diṭṭhiṁ āvi karoti, na catūhi pañcahi diṭṭhiṁ āvi karoti, na mano mānasena diṭṭhiṁ āvi karoti—ime kho, upāli, pañca dhammikā diṭṭhāvikammā.

There are five other illegitimate kinds of revealing one’s view: Aparepi, upāli, pañca adhammikā diṭṭhāvikammā. Katame pañca? (1) one reveals a view to someone who belongs to a different Buddhist sect; (2) one reveals a view to someone in a different monastery zone; (3) one reveals a view to someone who’s not a regular monk; (4) one reveals a view to four or five people; (5) one reveals a view by mind. Nānāsaṁvāsakassa santike diṭṭhiṁ āvi karoti, nānāsīmāya ṭhitassa santike diṭṭhiṁ āvi karoti, apakatattassa santike diṭṭhiṁ āvi karoti, catūhi pañcahi diṭṭhiṁ āvi karoti, mano mānasena diṭṭhiṁ āvi karoti—ime kho, upāli, pañca adhammikā diṭṭhāvikammā.

But there are five legitimate kinds of revealing one’s view: Pañcime, upāli, dhammikā diṭṭhāvikammā. Katame pañca? (1) one reveals a view to someone who belongs to the same Buddhist sect; (2) one reveals a view to someone in the same monastery zone; (3) one reveals a view to a regular monk; (4) one doesn’t reveal a view to four or five people; (5) one doesn’t reveal a view by mind.” Samānasaṁvāsakassa santike diṭṭhiṁ āvi karoti, samānasīmāya ṭhitassa santike diṭṭhiṁ āvi karoti, pakatattassa santike diṭṭhiṁ āvi karoti, na catūhi pañcahi diṭṭhiṁ āvi karoti, na mano mānasena diṭṭhiṁ āvi karoti—ime kho, upāli, pañca dhammikā diṭṭhāvikammā”ti.

“How many illegitimate kinds of receiving are there?” “Kati nu kho, bhante, adhammikā paṭiggahā”ti?

“There are five: “Pañcime, upāli, adhammikā paṭiggahā. Katame pañca? (1) when someone gives by body and one doesn’t receive by body; (2) when someone gives by body and one doesn’t receive with something connected to the body; (3) when someone gives with something connected to the body and one doesn’t receive by body; (4) when someone gives with something connected to the body and one doesn’t receive with something connected to the body; (5) when someone gives by releasing and one doesn’t receive by body or with something connected to the body. Kāyena diyyamānaṁ kāyena appaṭiggahitaṁ, kāyena diyyamānaṁ kāyappaṭibaddhena appaṭiggahitaṁ, kāyappaṭibaddhena diyyamānaṁ kāyena appaṭiggahitaṁ, kāyappaṭibaddhena diyyamānaṁ kāyappaṭibaddhena appaṭiggahitaṁ, nissaggiyena diyyamānaṁ kāyena vā kāyappaṭibaddhena vā appaṭiggahitaṁ—ime kho, upāli, pañca adhammikā paṭiggahā.

But there are five legitimate kinds of receiving: Pañcime, upāli, dhammikā paṭiggahā. Katame pañca? (1) when someone gives by body and one receives by body; (2) when someone gives by body and one receives with something connected to the body; (3) when someone gives with something connected to the body and one receives by body; (4) when someone gives with something connected to the body and one receives with something connected to the body; (5) when someone gives by releasing and one receives by body or with something connected to the body.” Kāyena diyyamānaṁ kāyena paṭiggahitaṁ, kāyena diyyamānaṁ kāyappaṭibaddhena paṭiggahitaṁ, kāyappaṭibaddhena diyyamānaṁ kāyena paṭiggahitaṁ, kāyappaṭibaddhena diyyamānaṁ kāyappaṭibaddhena paṭiggahitaṁ, nissaggiyena diyyamānaṁ kāyena vā kāyappaṭibaddhena vā paṭiggahitaṁ—ime kho, upāli, pañca dhammikā paṭiggahā”ti.

“In how many ways is something considered ‘not left over’?” “Kati nu kho, bhante, anatirittā”ti?

“In five ways: “Pañcime, upāli, anatirittā. Katame pañca? (1) the making it left over is done with food that’s unallowable; (2) it’s done with food that hasn’t been received; (3) it’s done with food that’s not held in hand; (4) it’s done by one who’s not within arm’s reach; (5) ‘I’ve had enough,’ hasn’t been said. Akappiyakataṁ hoti, appaṭiggahitakataṁ hoti anuccāritakataṁ hoti, ahatthapāse kataṁ hoti, alametaṁ sabbanti avuttaṁ hoti—ime kho, upāli, pañca anatirittā.

And there are five aspects for something to be considered ‘left over’: Pañcime, upāli, atirittā. Katame pañca? (1) the making it left over is done with food that’s allowable; (2) it’s done with food that has been received; (3) it’s done with food that’s held in hand; (4) it’s done by one who’s within arm’s reach; (5) ‘I’ve had enough,’ has been said.” Kappiyakataṁ hoti, paṭiggahitakataṁ hoti, uccāritakataṁ hoti, hatthapāse kataṁ hoti, alametaṁ sabbanti vuttaṁ hoti—ime kho, upāli, pañca atirittā”ti.

“How many aspects are there of refusing an invitation to eat more?” “Katihi nu kho, bhante, ākārehi pavāraṇā paññāyatī”ti?

“There are five aspects: “Pañcahupāli, ākārehi pavāraṇā paññāyati. Katamehi pañcahi? there is eating; there is cooked food; they stand within arm’s reach; there is an offering; there is a refusal.” Asanaṁ paññāyati, bhojanaṁ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati—imehi kho, upāli, pañcahākārehi pavāraṇā paññāyatī”ti.

“How many illegitimate ways are there of acting according to what has been admitted?” “Kati nu kho, bhante, adhammikā paṭiññātakaraṇā”ti?

“There are five ways: “Pañcime, upāli, adhammikā paṭiññātakaraṇā. Katame pañca? (1) A monk has committed an offense entailing expulsion. When he’s accused of having committed such an offense, he admits to committing an offense entailing suspension. The Sangha deals with him for an offense entailing suspension. That acting according to what has been admitted is illegitimate. Bhikkhu pārājikaṁ ajjhāpanno hoti, pārājikena codiyamāno saṅghādisesaṁ ajjhāpanno paṭijānāti, taṁ saṅgho saṅghādisesena kāreti, adhammikaṁ paṭiññātakaraṇaṁ. Again, a monk has committed an offense entailing expulsion. When he’s accused of having committed such an offense, he admits to committing an offense entailing confession … Bhikkhu pārājikaṁ ajjhāpanno hoti, pārājikena codiyamāno pācittiyaṁ …pe… an offense entailing acknowledgment … pāṭidesanīyaṁ … an offense of wrong conduct. The Sangha deals with him for an offense of wrong conduct. That acting according to what has been admitted is illegitimate. dukkaṭaṁ ajjhāpanno paṭijānāti, taṁ saṅgho dukkaṭena kāreti, adhammikaṁ paṭiññātakaraṇaṁ.

(2) A monk has committed an offense entailing suspension … Bhikkhu saṅghādisesaṁ …pe…

(3) A monk has committed an offense entailing confession … pācittiyaṁ …

(4) A monk has committed an offense entailing acknowledgment … pāṭidesanīyaṁ …

(5) A monk has committed an offense of wrong conduct. When he’s accused of having committed such an offense, he admits to committing an offense entailing expulsion. The Sangha deals with him for an offense entailing expulsion. That acting according to what has been admitted is illegitimate. dukkaṭaṁ ajjhāpanno hoti. Dukkaṭena codiyamāno pārājikaṁ ajjhāpanno paṭijānāti, taṁ saṅgho pārājikena kāreti, adhammikaṁ paṭiññātakaraṇaṁ. Again, a monk has committed an offense of wrong conduct. When he’s accused of having committed such an offense, he admits to committing an offense entailing suspension … Bhikkhu dukkaṭaṁ ajjhāpanno hoti, dukkaṭena codiyamāno saṅghādisesaṁ …pe… an offense entailing confession … pācittiyaṁ … an offense entailing acknowledgment. The Sangha deals with him for an offense entailing acknowledgment. That acting according to what has been admitted is illegitimate. pāṭidesanīyaṁ ajjhāpanno paṭijānāti, taṁ saṅgho pāṭidesanīyena kāreti, adhammikaṁ paṭiññātakaraṇaṁ. Ime kho, upāli, pañca adhammikā paṭiññātakaraṇā.

There are five ways of legitimately acting according to what has been admitted: Pañcime, upāli, dhammikā paṭiññātakaraṇā. Katame pañca? (1) A monk has committed an offense entailing expulsion. When he’s accused of having committed such an offense, he admits it. The Sangha deals with him for an offense entailing expulsion. That acting according to what has been admitted is legitimate. Bhikkhu pārājikaṁ ajjhāpanno hoti, pārājikena codiyamāno pārājikaṁ ajjhāpanno paṭijānāti, taṁ saṅgho pārājikena kāreti, dhammikaṁ paṭiññātakaraṇaṁ.

(2) A monk has committed an offense entailing suspension … Bhikkhu saṅghādisesaṁ …pe…

(3) A monk has committed an offense entailing confession … pācittiyaṁ …

(4) A monk has committed an offense entailing acknowledgment … pāṭidesanīyaṁ …

(5) A monk has committed an offense of wrong conduct. When he’s accused of having committed such an offense, he admits it. The Sangha deals with him for an offense of wrong conduct. That acting according to what has been admitted is legitimate.” dukkaṭaṁ ajjhāpanno hoti, dukkaṭena codiyamāno dukkaṭaṁ ajjhāpanno paṭijānāti, taṁ saṅgho dukkaṭena kāreti, dhammikaṁ paṭiññātakaraṇaṁ. Ime kho, upāli, pañca dhammikā paṭiññātakaraṇā”ti.

“Sir, what sort of monk is unqualified to get permission to correct someone?” “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātun”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ. Katamehi pañcahi? (1) he’s shameless; (2) he’s ignorant; (3) he’s not a regular monk; (4) he speaks to make someone disrobe, (5) not with the aim of clearing their offenses. Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ.

But a monk who has five qualities is qualified to get permission to correct someone: Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa alaṁ okāsakammaṁ kātuṁ. Katamehi pañcahi? (1) he has a sense of conscience; (2) he’s knowledgeable; (3) he’s a regular monk; (4) he speaks with the aim of clearing someone’s offense, (5) not to make them disrobe.” Lajjī ca hoti, paṇḍito ca, pakatatto ca, vuṭṭhānādhippāyo vattā hoti, no cāvanādhippāyo—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa alaṁ okāsakammaṁ kātun”ti.

“What sort of monk should one not discuss the Monastic Law with?” “Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo. Katamehi pañcahi? (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements. Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ vinayo na sākacchitabbo.

But the Monastic Law may be discussed with a monk who has five qualities: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ vinayo sākacchitabbo. Katamehi pañcahi? (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 right order of words; (5) he knows the sequence of statements.” Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ vinayo sākacchitabbo”ti.

“How many kinds of questions and enquiries are there?” “Kati nu kho, bhante, pañhāpucchā”ti?

“There are five: “Pañcimā, upāli, pañhāpucchā. Katamā pañca? one asks (1) because of stupidity and folly; (2) because one is overcome by bad desires; (3) because of contempt; (4) because one desires to know; (5) because of the thought, ‘If he explains correctly when I ask him, all is well, but if he doesn’t, I’ll explain it correctly to him.’” Mandattā momūhattā pañhaṁ pucchati, pāpiccho icchāpakato pañhaṁ pucchati, paribhavā pañhaṁ pucchati, aññātukāmo pañhaṁ pucchati, sace me pañhaṁ puṭṭho sammadeva byākarissati iccetaṁ kusalaṁ no ce pañhaṁ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmīti pañhaṁ pucchati—imā kho, upāli, pañca pañhāpucchā”ti.

“How many kinds of declaration of perfect insight are there?” “Kati nu kho, bhante, aññabyākaraṇā”ti?

“There are five: “Pañcime, upāli, aññabyākaraṇā. Katame pañca? one declares perfect insight (1) because of stupidity and folly; (2) because one is overcome by bad desires; (3) because of insanity and derangement; (4) because of overestimation; (5) because it’s true.” Mandattā momūhattā aññaṁ byākaroti, pāpiccho icchāpakato aññaṁ byākaroti, ummādā cittakkhepā aññaṁ byākaroti, adhimānena aññaṁ byākaroti, bhūtaṁ aññaṁ byākaroti—ime kho, upāli, pañca aññabyākaraṇā”ti.

“How many kinds of purification are there?” “Kati nu kho, bhante, visuddhiyo”ti?

“There are five: “Pañcimā, upāli, visuddhiyo. Katamā pañca? (1) After reciting the introduction, the rest is announced as if heard. (2) After reciting the introduction and the four rules entailing expulsion, the rest is announced as if heard. (3) After reciting the introduction, the four rules entailing expulsion, and the thirteen rules entailing suspension, the rest is announced as if heard. (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. (5) In full is the fifth.” Nidānaṁ uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ paṭhamā visuddhi, nidānaṁ uddisitvā cattāri pārājikāni uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ dutiyā visuddhi, nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ tatiyā visuddhi, nidānaṁ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṁ sutena sāvetabbaṁ ayaṁ catutthā visuddhi, vitthāreneva pañcamī—imā kho, upāli, pañca visuddhiyo”ti.

“How many kinds of cooked food are there?” “Kati nu kho, bhante, bhojanā”ti?

“There are five: “Pañcime, upāli, bhojanā. Katame pañca? cooked grain, porridge, flour products, fish, and meat.” Odano, kummāso, sattu, maccho, maṁsaṁ—ime kho, upāli, pañca bhojanā”ti.

The fourth subchapter on revealing one’s view is finished. Diṭṭhāvikammavaggo niṭṭhito catuttho.

5. The subchapter on raising an issue 5. Attādānavagga

“Sir, how many qualities should a monk see in himself before accusing another?” “Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ paccavekkhitvā paro codetabbo”ti?

“He should see five qualities in himself: “Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo. Katame pañca? (1) He should reflect: Codakenupāli, bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Is my bodily conduct pure and flawless? Is this quality found in me or not?’ ‘Parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṁsena, saṁvijjati nu kho me eso dhammo udāhu no’ti. If it’s not, there will be those who say, No ce, upāli, bhikkhu parisuddhakāyasamācāro hoti, parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṁsena, tassa bhavanti vattāro—‘Please train your own bodily conduct first.’ ‘iṅgha tāva āyasmā kāyikaṁ sikkhassū’ti itissa bhavanti vattāro.

(2) He should reflect: Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Is my verbal conduct pure and flawless? Is this quality found in me or not?’ ‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṁsena, saṁvijjati nu kho me eso dhammo udāhu no’ti. If it’s not, there will be those who say, No ce, upāli, bhikkhu parisuddhavacīsamācāro hoti, parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṁsena, tassa bhavanti vattāro—‘Please train your own verbal conduct first.’ ‘iṅgha tāva āyasmā vācasikaṁ sikkhassū’ti itissa bhavanti vattāro.

(3) He should reflect: Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Do I have a mind of good will toward my fellow monastics, a mind free from anger? Is this quality found in me or not?’ ‘mettaṁ nu kho me cittaṁ paccupaṭṭhitaṁ sabrahmacārīsu anāghātaṁ, saṁvijjati nu kho me eso dhammo udāhu no’ti. If it’s not, there will be those who say, No ce, upāli, bhikkhuno mettaṁ cittaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu anāghātaṁ, tassa bhavanti vattāro—‘Please set up a mind of good will toward your fellow monastics first.’ ‘iṅgha tāva āyasmā sabrahmacārīsu mettaṁ cittaṁ upaṭṭhāpehī’ti itissa bhavanti vattāro.

(4) He should reflect: Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Have I learned much and do I retain and accumulate what I’ve 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—have I learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view? Is this quality found in me or not?’ ‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, saṁvijjati nu kho me eso dhammo udāhu no’ti. If it’s not, there will be those who say, No ce, upāli, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpassa dhammā na bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro—‘Please learn the tradition first.’ ‘iṅgha tāva āyasmā āgamaṁ pariyāpuṇassū’ti itissa bhavanti vattāro.

(5) He should reflect: Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Have I properly learned both Monastic Codes in detail; have I analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition? Is this quality found in me or not?’ ‘ubhayāni kho me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, saṁvijjati nu kho me eso dhammo udāhu no’ti. If it’s not, then when he’s asked, ‘Where was this said by the Buddha?’ he won’t be able to reply. And there will be those who say, No ce, upāli, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṁ panāvuso kattha vuttaṁ bhagavatā’ti iti puṭṭho na sampāyati, (…) tassa bhavanti vattāro—‘Please learn the Monastic Law first.’” ‘iṅgha tāva āyasmā vinayaṁ pariyāpuṇassū’ti itissa bhavanti vattāro. Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo”ti.

“Sir, how many qualities should a monk set up in himself before accusing another?” “Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti?

“He should set up five qualities in himself: “Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo. Katame pañca? (1) ‘I’ll speak at an appropriate time, not at an inappropriate one; (2) I’ll speak the truth, not falsehood; (3) I’ll speak gently, not harshly; (4) I’ll speak what’s beneficial, not what’s unbeneficial; (5) I’ll speak with a mind of good will, not with ill will.’” Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettācitto vakkhāmi no dosantaroti—codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti.

“How many qualities should a monk attend to in himself before accusing another?” “Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ manasi karitvā paro codetabbo”ti?

“He should attend to five qualities in himself: “Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo. Katame pañca? compassion, being of benefit, sympathy, the idea of clearing offenses, and the idea of prioritizing the training.” Kāruññatā, hitesitā, anukampatā, āpattivuṭṭhānatā, vinayapurekkhāratā—codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo”ti.

“What sort of monk is unqualified to get permission to correct someone?” “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātun”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ. Katamehi pañcahi? (1) he’s impure in bodily conduct; (2) he’s impure in verbal conduct; (3) he’s impure in livelihood; (4) he’s ignorant and incompetent; (5) he’s incapable of answering properly when questioned.” Aparisuddhakāyasamācāro hoti, aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti abyatto, na paṭibalo anuyuñjiyamāno anuyogaṁ dātuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa nālaṁ okāsakammaṁ kātuṁ.

But a monk who has five qualities is qualified to get permission to correct someone: Pañcahupāli, aṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa alaṁ okāsakammaṁ kātuṁ. Katamehi pañcahi? (1) he’s pure in bodily conduct; (2) he’s pure in verbal conduct; (3) he’s pure in livelihood; (4) he’s knowledgeable and competent; (5) he’s capable of answering properly when questioned.” Parisuddhakāyasamācāro hoti, parisuddhavacīsamācāro hoti, parisuddhājīvo hoti, paṇḍito hoti byatto paṭibalo anuyuñjiyamāno anuyogaṁ dātuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno okāsakammaṁ kārāpentassa alaṁ okāsakammaṁ kātun”ti.

“Sir, if a monk wishes to raise an issue, what factors should be fulfilled?” “Attādānaṁ ādātukāmena, bhante, bhikkhunā katihaṅgehi samannāgataṁ attādānaṁ ādātabban”ti?

“Five factors should be fulfilled: “Attādānaṁ ādātukāmenupāli, bhikkhunā pañcaṅgasamannāgataṁ attādānaṁ ādātabbaṁ. Katame pañca? He should reflect Attādānaṁ ādātukāmena, upāli, bhikkhunā evaṁ paccavekkhitabbaṁ—whether it’s the right time to raise it. ‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, kālo nu kho imaṁ attādānaṁ ādātuṁ udāhu no’ti. If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—it’s the wrong time, he shouldn’t raise it. ‘akālo imaṁ attādānaṁ ādātuṁ no kālo’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

(1) But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—it’s the right time, he should reflect further ‘kālo imaṁ attādānaṁ ādātuṁ no akālo’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—whether it’s a real issue. ‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo bhūtaṁ nu kho idaṁ attādānaṁ udāhu no’ti. If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—it’s not, he shouldn’t raise it. ‘abhūtaṁ idaṁ attādānaṁ no bhūtan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

(2) But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—it is, he should reflect further ‘bhūtaṁ idaṁ attādānaṁ no abhūtan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—whether raising the issue will be beneficial. ‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, atthasaṁhitaṁ nu kho idaṁ attādānaṁ udāhu no’ti. If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—it won’t, he shouldn’t raise it. ‘anatthasaṁhitaṁ idaṁ attādānaṁ no atthasaṁhitan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

(3) But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—it will, he should reflect further ‘atthasaṁhitaṁ idaṁ attādānaṁ no anatthasaṁhitan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—whether the monks who are on the side of the Teaching and the Monastic Law will support him. ‘imaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe udāhu no’ti. If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—that they won’t, he shouldn’t raise it. ‘imaṁ kho ahaṁ attādānaṁ ādiyamāno na labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

(4) But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—that they will, he should reflect further ‘idaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—whether raising the issue will lead to arguments and disputes, to fracture and schism in the Sangha. ‘imaṁ kho me attādānaṁ ādiyato bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ udāhu no’ti. If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—it will, he shouldn’t raise it. ‘imaṁ kho me attādānaṁ ādiyato bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

(5) But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—it won’t, he may raise it. ‘imaṁ kho me attādānaṁ ādiyato na bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, taṁ ādātabbaṁ, upāli, attādānaṁ. In this way, when five factors are fulfilled, he won’t regret raising that issue.” Evaṁ pañcaṅgasamannāgataṁ kho, upāli, attādānaṁ ādinnaṁ pacchāpi avippaṭisārakaraṁ bhavissatī”ti.

“What sort of monk is of great help to monks involved in a legal issue?” “Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hotī”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti. Katamehi pañcahi? (1) He’s virtuous and restrained by the Monastic Code. His conduct is good, he associates with the right people, and he sees danger in minor faults. He undertakes and trains in the training rules. Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; (2) He has learned much, and he retains and accumulates what he has learned. bahussuto hoti sutadharo sutasannicayo; (3) 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. ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpassa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; (4) He’s firmly committed to the Monastic Law. vinaye kho pana ṭhito hoti asaṁhīro; (5) He’s capable of making both sides relax, of persuading them, of convincing them, of making them see, of reconciling them. paṭibalo hoti ubho atthapaccatthike assāsetuṁ saññāpetuṁ nijjhāpetuṁ pekkhetuṁ pasādetuṁ—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti.

A monk who has five other qualities is also of great help to monks involved in a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti. Katamehi pañcahi? he’s pure in bodily conduct; he’s pure in verbal conduct; he’s pure in livelihood; he’s knowledgeable and competent; he’s capable of answering properly when questioned. Parisuddhakāyasamācāro hoti, parisuddhavacīsamācāro hoti, parisuddhājīvo hoti, paṇḍito hoti byatto, paṭibalo anuyuñjiyamāno anuyogaṁ dātuṁ—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti.

A monk who has five other qualities is also of great help to monks involved in a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hoti. Katamehi pañcahi? he knows the actions that are the bases for offenses; he knows the origin stories; he knows the rules; he knows the right order of words; he knows the sequence of statements.” Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu adhikaraṇajātānaṁ bhikkhūnaṁ bahūpakāro hotī”ti.

“Sir, what sort of monk shouldn’t be examined?” “Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā nānuyuñjitabban”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the Monastic Code; (2) he doesn’t know what is in accordance with the Monastic Code; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in what is and is not possible. Suttaṁ na jānāti, suttānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca ṭhānāṭhānakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

But a monk who has five qualities may be examined: Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? (1) he knows the Monastic Code; (2) he knows what’s in accordance with the Monastic Code; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in what is and is not possible. Suttaṁ jānāti, suttānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, ṭhānāṭhānakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ.

A monk who has five other qualities also shouldn’t be examined: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the Teaching; (2) he doesn’t know what’s in accordance with the Teaching; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in the right order. Dhammaṁ na jānāti, dhammānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

But a monk who has five qualities may be examined: Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? (1) he knows the Teaching; (2) he knows what’s in accordance with the Teaching; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in the right order. Dhammaṁ jānāti, dhammānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, pubbāparakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ.

A monk who has five other qualities also shouldn’t be examined: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements. Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

But a monk who has five qualities may be examined: Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? (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 right order of words; (5) he knows the sequence of statements. Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ.

A monk who has five other qualities also shouldn’t be examined: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses. Āpattiṁ na jānāti, āpattisamuṭṭhānaṁ na jānāti, āpattiyā payogaṁ na jānāti, āpattiyā vūpasamaṁ na jānāti, āpattiyā na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

But a monk who has five qualities may be examined: Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? (1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses. Āpattiṁ jānāti, āpattisamuṭṭhānaṁ jānāti, āpattiyā payogaṁ jānāti, āpattiyā vūpasamaṁ jānāti, āpattiyā vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ.

A monk who has five other qualities also shouldn’t be examined: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ. Katamehi pañcahi? (1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that’s the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues. Adhikaraṇaṁ na jānāti, adhikaraṇasamuṭṭhānaṁ na jānāti, adhikaraṇassa payogaṁ na jānāti, adhikaraṇassa vūpasamaṁ na jānāti, adhikaraṇassa na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṁ.

But a monk who has five qualities may be examined: Pañcahupāli, aṅgehi samannāgatena bhikkhunā anuyuñjitabbaṁ. Katamehi pañcahi? (1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that’s the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues.” Adhikaraṇaṁ jānāti, adhikaraṇasamuṭṭhānaṁ jānāti, adhikaraṇassa payogaṁ jānāti, adhikaraṇassa vūpasamaṁ jānāti, adhikaraṇassa vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā anuyuñjitabban”ti.

The fifth subchapter on raising an issue is finished. Attādānavaggo niṭṭhito pañcamo.

6. The subchapter on ascetic practices 6. Dhutaṅgavagga

“Sir, how many kinds of wilderness dwellers are there?” “Kati nu kho, bhante, āraññikā”ti?

“There are five kinds: “Pañcime, upāli, āraññikā. Katame pañca? those who are wilderness dwellers: (1) because of stupidity and folly; (2) because they are overcome by bad desires; (3) because of insanity and derangement; (4) because it is praised by the Buddhas and their disciples; (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 buddhasāvakehīti āraññiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya, sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya āraññiko hoti—ime kho, upāli, pañca āraññikā”ti.

“How many kinds of people are there who only eat almsfood?” … “Kati nu kho, bhante, piṇḍapātikāti …pe… “How many kinds of rag-robe wearers are there?” … kati nu kho, bhante, paṁsukūlikāti …pe… “How many kinds of people are there who live at the foot of a tree?” … kati nu kho, bhante, rukkhamūlikāti …pe… “How many kinds of people are there who live in charnel grounds?” … kati nu kho, bhante, sosānikāti …pe… “How many kinds of people are there who live out in the open?” … kati nu kho, bhante, abbhokāsikāti …pe… “How many kinds of people are there who only have three robes?” … kati nu kho, bhante, tecīvarikāti …pe… “How many kinds of people are there who go on continuous almsround?” … kati nu kho, bhante, sapadānacārikāti …pe… “How many kinds of people are there who never lie down?” … kati nu kho, bhante, nesajjikāti …pe… “How many kinds of people are there who accept any kind of resting place?” … kati nu kho, bhante, yathāsanthatikāti …pe… “How many kinds of people are there who eat in one sitting per day?” … kati nu kho, bhante, ekāsanikāti …pe… “How many kinds of people are there who refuse to accept food offered after the meal has begun?” … kati nu kho, bhante, khalupacchābhattikāti …pe… “How many kinds of people are there who eat only from the almsbowl?” kati nu kho, bhante, pattapiṇḍikā”ti?

“There are five kinds: “Pañcime, upāli, pattapiṇḍikā. Katame pañca? those who eat only from the almsbowl: (1) because of stupidity and folly; (2) because they are overcome by bad desires; (3) because of insanity and derangement; (4) because it is praised by the Buddhas and their disciples; (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 buddhasāvakehīti pattapiṇḍiko hoti, api ca appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya pattapiṇḍiko hoti—ime kho, upāli, pañca pattapiṇḍikā”ti.

The sixth subchapter on ascetic practices is finished. Dhutaṅgavaggo niṭṭhito chaṭṭho.

7. The subchapter on lying 7. Musāvādavagga

“Sir, how many kinds of lying are there?” “Kati nu kho, bhante, musāvādā”ti?

“There are five kinds: “Pañcime, upāli, musāvādā. Katame pañca? (1) there’s lying that leads to an offense entailing expulsion; (2) there’s lying that leads to an offense entailing suspension; (3) there’s lying that leads to a serious offense; (4) there’s lying that leads to an offense entailing confession; (5) there’s lying that leads to an offense of wrong conduct.” Atthi musāvādo pārājikagāmī, atthi musāvādo saṅghādisesagāmī, atthi musāvādo thullaccayagāmī, atthi musāvādo pācittiyagāmī, atthi musāvādo dukkaṭagāmī—ime kho, upāli, pañca musāvādā”ti.

“A monk may be canceling someone’s observance day or invitation in the midst of the Sangha. Among such monks, what sort should be pressed: ‘Enough. No more arguing and disputing,’ with the Sangha then doing the observance-day ceremony or the invitation ceremony?” “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā”ti?

“A monk who has five qualities: “Pañcahupāli, aṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā. Katamehi pañcahi? he’s shameless; he’s ignorant; he’s not a regular monk; he speaks to make someone disrobe, not with the aim of clearing their offenses. Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā.

The same procedure should be followed also for a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā. Katamehi pañcahi? he’s impure in bodily conduct; he’s impure in verbal conduct; he’s impure in livelihood; he’s ignorant and incompetent; he’s quarrelsome and argumentative.” Aparisuddhakāyasamācāro hoti, aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti abyatto, bhaṇḍanakārako hoti kalahakārako—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno saṅghamajjhe uposathaṁ vā pavāraṇaṁ vā ṭhapentassa—‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena uposatho vā pavāraṇā vā kātabbā”ti.

“What sort of monk shouldn’t be allowed to question?” “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo. Katamehi pañcahi? (1) he doesn’t know the offenses and non-offenses; (2) he doesn’t know the light and heavy offenses; (3) he doesn’t know the curable and incurable offenses; (4) he doesn’t know the grave and minor offenses; (5) he doesn’t know the offenses that are clearable by making amends and the offenses that are not clearable by making amends. Āpattānāpattiṁ na jānāti, lahukagarukaṁ āpattiṁ na jānāti, sāvasesānavasesaṁ āpattiṁ na jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ na jānāti, sappaṭikammāpaṭikammaṁ āpattiṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno anuyogo na dātabbo.

But a monk who has five other qualities may question: Pañcahupāli, aṅgehi samannāgatassa bhikkhuno anuyogo dātabbo. Katamehi pañcahi? (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 knows the offenses that are clearable by making amends and the offenses that are not clearable by making amends.” Āpattānāpattiṁ jānāti, lahukagarukaṁ āpattiṁ jānāti, sāvasesānavasesaṁ āpattiṁ jānāti, duṭṭhullāduṭṭhullaṁ āpattiṁ jānāti, sappaṭikammāpaṭikammaṁ āpattiṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno anuyogo dātabbo”ti.

“For how many reasons does a monk commit an offense?” “Katihi nu kho, bhante, ākārehi bhikkhu āpattiṁ āpajjatī”ti?

“For five reasons: “Pañcahupāli, ākārehi bhikkhu āpattiṁ āpajjati. Katamehi pañcahi? because of shamelessness; because of ignorance; because of being overcome by anxiety; because of perceiving what’s unallowable as allowable; because of perceiving what’s allowable as unallowable. Alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā—imehi kho, upāli, pañcahākārehi bhikkhu āpattiṁ āpajjati.

A monk also commits an offense for five other reasons: Aparehipi, upāli, pañcahākārehi bhikkhu āpattiṁ āpajjati. Katamehi pañcahi? because of not seeing; because of not hearing; because of sleeping; because of perceiving it as allowable; because of absentmindedness.” Adassanena, assavanena, pasuttakatā, tathāsaññī, satisammosā—imehi kho, upāli, pañcahākārehi bhikkhu āpattiṁ āpajjatī”ti.

“How many kinds of hostility are there?” “Kati nu kho, bhante, verā”ti?

“There are five: “Pañcime, upāli, verā. Katame pañca? killing living beings; stealing; sexual misconduct; lying; alcohol, which causes heedlessness.” Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, surāmerayamajjappamādaṭṭhānaṁ—ime kho, upāli, pañca verā”ti.

“How many kinds of abstention are there?” “Kati nu kho, bhante, veramaṇiyo”ti?

“There are five: “Pañcimā, upāli, veramaṇiyo. Katamā pañca? abstention from killing living beings; from stealing; from sexual misconduct; from lying; from alcohol, which causes heedlessness.” Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī—imā kho, upāli, pañca veramaṇiyo”ti.

“How many kinds of loss are there?” “Kati nu kho, bhante, byasanānī”ti?

“There are five: “Pañcimāni, upāli, byasanāni. Katamāni pañca? loss of relatives, property, health, morality, and view.” Ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ—imāni kho, upāli, pañca byasanānī”ti.

“How many kinds of success are there?” “Kati nu kho, bhante, sampadā”ti?

“There are five: “Pañcimā, upāli, sampadā. Katamā pañca? success in relatives, property, health, morality, and view.” Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā—imā kho, upāli, pañca sampadā”ti.

The seventh subchapter on lying is finished. Musāvādavaggo niṭṭhito sattamo.

8. The subchapter on instructing the nuns 8. Bhikkhunovādavagga

“Sir, against what sort of monk should the Sangha of nuns do a legal procedure?” “Katihi nu kho, bhante, aṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabban”ti?

“They should do a legal procedure, prohibiting the Sangha of nuns from paying respect to him, against a monk who has five qualities: “Pañcahupāli, aṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? (1) he exposes his body to the nuns; (2) he exposes his thighs to the nuns; (3) he exposes his genitals to the nuns; (4) he exposes both shoulders to the nuns; (5) he speaks indecently to the nuns; he associates inappropriately with householders. Vivaritvā kāyaṁ bhikkhunīnaṁ dasseti, ūruṁ dasseti, aṅgajātaṁ dasseti, ubho aṁsakūṭe dasseti, obhāsati, gihī sampayojeti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ. Avandiyo so bhikkhu bhikkhunisaṅghena.

They should do the same legal procedure also against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? (1) he’s trying to stop nuns from getting material support; (2) he’s trying to harm nuns; (3) he’s trying to get nuns to lose their place of residence; (4) he abuses and reviles nuns; (5) he causes division between the monks and the nuns. Bhikkhunīnaṁ alābhāya parisakkati, bhikkhunīnaṁ anatthāya parisakkati, bhikkhunīnaṁ avāsāya parisakkati, bhikkhuniyo akkosati paribhāsati, bhikkhū bhikkhunīhi bhedeti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghena.

They should do the same legal procedure also against a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghena. Katamehi pañcahi? (1) he’s trying to stop nuns from getting material support; (2) he’s trying to harm nuns; (3) he’s trying to get nuns to lose their place of residence; (4) he abuses and reviles nuns; (5) he causes the monks to associate inappropriately with the nuns.” Bhikkhunīnaṁ alābhāya parisakkati, bhikkhunīnaṁ anatthāya parisakkati, bhikkhunīnaṁ avāsāya parisakkati, bhikkhuniyo akkosati paribhāsati, bhikkhū bhikkhunīhi sampayojeti—imehi kho, upāli, pañcahaṅgehi samannāgatassa bhikkhuno bhikkhunisaṅgheneva kammaṁ kātabbaṁ, avandiyo so bhikkhu bhikkhunisaṅghenā”ti.

“Against what sort of nun should a legal procedure be done?” “Katihi nu kho, bhante, aṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabban”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ. Katamehi pañcahi? (1) she exposes her body to the monks; (2) she exposes her thighs to the monks; (3) she exposes her genitals to the monks; (4) she exposes both shoulders to the monks; (5) she speaks indecently to the monks; she associates inappropriately with householders. Vivaritvā kāyaṁ bhikkhūnaṁ dasseti, ūruṁ dasseti, aṅgajātaṁ dasseti, ubho aṁsakūṭe dasseti, obhāsati, gihī sampayojeti—imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ.

A legal procedure should be done also against a nun who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ. Katamehi pañcahi? (1) she’s trying to stop monks from getting material support; (2) she’s trying to harm monks; (3) she’s trying to get monks to lose their place of residence; (4) she abuses and reviles monks; (5) she causes division between the nuns and the monks. Bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhuniyo bhikkhūhi bhedeti—imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ.

A legal procedure should be done also against a nun who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabbaṁ. Katamehi pañcahi? (1) she’s trying to stop monks from getting material support; (2) she’s trying to harm monks; (3) she’s trying to get monks to lose their place of residence; (4) she abuses and reviles monks; (5) she causes the nuns to associate inappropriately with the monks.” Bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhuniyo bhikkhūhi sampayojeti—imehi kho, upāli, pañcahaṅgehi samannāgatāya bhikkhuniyā kammaṁ kātabban”ti.

“What sort of monk shouldn’t cancel the nuns’ instruction?” “Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo. Katamehi pañcahi? he’s shameless; he’s ignorant; he’s not a regular monk; he speaks to make someone disrobe, not with the aim of clearing their offenses. Alajjī ca hoti, bālo ca, apakatatto ca, cāvanādhippāyo vattā hoti, no vuṭṭhānādhippāyo—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo.

A monk who has five other qualities also shouldn’t cancel the nuns’ instruction: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo. Katamehi pañcahi? he’s impure in bodily conduct; he’s impure in verbal conduct; he’s impure in livelihood; he’s ignorant and incompetent; he’s incapable of answering properly when questioned. Aparisuddhakāyasamācāro hoti, aparisuddhavacīsamācāro hoti, aparisuddhājīvo hoti, bālo hoti, abyatto, na paṭibalo anuyuñjiyamāno anuyogaṁ dātuṁ—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo.

A monk who has five other qualities also shouldn’t cancel the nuns’ instruction: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo. Katamehi pañcahi? he’s improperly behaved by body; he’s improperly behaved by speech; he’s improperly behaved by body and speech; he abuses and reviles nuns; he socializes improperly with the nuns. Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, bhikkhunīnaṁ akkosakaparibhāsako hoti, bhikkhunīhi saddhiṁ saṁsaṭṭho viharati ananulomikena saṁsaggena—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo.

A monk who has five other qualities also shouldn’t cancel the nuns’ instruction: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo. Katamehi pañcahi? he’s shameless, ignorant, and not a regular monk, and he’s quarrelsome and argumentative, and he doesn’t fulfill the training.” Alajjī ca hoti, bālo ca, apakatatto ca, bhaṇḍanakārako ca hoti kalahakārako, sikkhāya ca na paripūrikārī—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na ṭhapetabbo”ti.

“What sort of monk shouldn’t agree to instruct the nuns?” “Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo. Katamehi pañcahi? he’s improperly behaved by body; he’s improperly behaved by speech; he’s improperly behaved by body and speech; he abuses and reviles nuns; he socializes improperly with the nuns. Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti, bhikkhunīnaṁ akkosakaparibhāsako hoti, bhikkhunīhi saddhiṁ saṁsaṭṭho viharati ananulomikena saṁsaggena—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo.

A monk who has five other qualities also shouldn’t agree to instruct the nuns: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo. Katamehi pañcahi? he’s shameless, ignorant, and not a regular monk, or he’s about to depart, or he’s sick.” Alajjī ca hoti, bālo ca, apakatatto ca, gamiko vā hoti, gilāno vā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā bhikkhunīnaṁ ovādo na gahetabbo”ti.

“What sort of monk should one not have a discussion with?” “Katihi nu kho, bhante, aṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo. Katamehi pañcahi? he doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who’s fully trained. Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo. But one may have a discussion with a monk who has five qualities: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ sākacchitabbo. Katamehi pañcahi? he has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who’s fully trained. Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ sākacchitabbo.

One also shouldn’t have a discussion with a monk who has five other qualities: Aparehipi, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo. Katamehi pañcahi? he hasn’t achieved the analysis of meaning, the analysis of text, the analysis of terminology, and the analysis of articulation, and he hasn’t reviewed the extent of his mind’s freedom. Na atthapaṭisambhidāpatto hoti, na dhammapaṭisambhidāpatto hoti, na niruttipaṭisambhidāpatto hoti, na paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṁ cittaṁ na paccavekkhitā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ na sākacchitabbo. But one may have a discussion with a monk who has five qualities: Pañcahupāli, aṅgehi samannāgatena bhikkhunā saddhiṁ sākacchitabbo. Katamehi pañcahi? he has achieved the analysis of meaning, the analysis of text, the analysis of terminology, and the analysis of articulation, and he reviews the extent of his mind’s freedom.” Atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṁ cittaṁ paccavekkhitā—imehi kho, upāli, pañcahaṅgehi samannāgatena bhikkhunā saddhiṁ sākacchitabbo”ti.

The eighth subchapter on instructing the nuns is finished. Bhikkhunovādavaggo niṭṭhito aṭṭhamo.

9. The subchapter on committees 9. Ubbāhikavagga

“What sort of monk shouldn’t be appointed to a committee?” “Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? he’s not skilled in the meaning, the Teaching, the terminology, the wording, or the right order. Na atthakusalo hoti, na dhammakusalo hoti, na niruttikusalo hoti, na byañjanakusalo hoti, na pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. But a monk who has five qualities may be appointed to a committee: Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? he’s skilled in the meaning, the Teaching, the terminology, the wording, and the right order. Atthakusalo hoti, dhammakusalo hoti, niruttikusalo hoti, byañjanakusalo hoti, pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

A monk who has five other qualities also shouldn’t be appointed to a committee: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? (1) he’s angry, overcome by anger; (2) he’s denigrating, overcome by denigration; (3) he’s domineering, overcome by being domineering; (4) he’s envious, overcome by envy; (5) he obstinately grasps his own views and only gives them up with difficulty. Kodhano hoti kodhābhibhūto, makkhī hoti makkhābhibhūto, paḷāsī hoti paḷāsābhibhūto, issukī hoti issābhibhūto, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. But a monk who has five qualities may be appointed to a committee: Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? (1) he’s not angry or overcome by anger; (2) he’s not denigrating or overcome by denigration; (3) he’s not domineering or overcome by being domineering; (4) he’s not envious or overcome by envy; (5) he doesn’t obstinately grasp his own views and gives them up with ease. Na kodhano hoti na kodhābhibhūto, na makkhī hoti na makkhābhibhūto, na paḷāsī hoti na paḷāsābhibhūto, na issukī hoti na issābhibhūto, asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

A monk who has five other qualities also shouldn’t be appointed to a committee: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? he (1) gets agitated, (2) has ill will, (3) becomes hardhearted, (4) gives rise to anger, and (5) is resistant and doesn’t receive instructions respectfully. Kuppati, byāpajjati, patiṭṭhiyati, kopaṁ janeti, akkhamo hoti apadakkhiṇaggāhī anusāsaniṁ—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. But a monk who has five qualities may be appointed to a committee: Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? he (1) doesn’t get agitated, (2) doesn’t have ill will, (3) doesn’t become hardhearted, (4) doesn’t give rise to anger, and (5) isn’t resistant but receives instructions respectfully. Na kuppati, na byāpajjati, na patiṭṭhiyati, na kopaṁ janeti, khamo hoti padakkhiṇaggāhī anusāsaniṁ—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

A monk who has five other qualities also shouldn’t be appointed to a committee: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? (1) he causes confusion, not recollection; (2) he speaks without having gotten permission; (3) he doesn’t accuse others according to the Teaching, the Monastic Law, or their offense; (4) he doesn’t act according to the Teaching, the Monastic Law, or his offenses; (5) he doesn’t explain things according to his own view. Pasāretā hoti no sāretā, anokāsakammaṁ kāretvā pavattā hoti, na yathādhamme yathāvinaye yathāpattiyā codetā hoti, na yathādhamme yathāvinaye yathāpattiyā kāretā hoti, na yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. But a monk who has five qualities may be appointed to a committee: Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? (1) he causes recollection, not confusion; (2) he speaks after getting permission; (3) he accuses others according to the Teaching, the Monastic Law, and their offense; (4) he acts according to the Teaching, the Monastic Law, and his offenses; (5) he explains things according to his own view. Sāretā hoti no pasāretā, okāsakammaṁ kāretvā pavattā hoti, yathādhamme yathāvinaye yathāpattiyā codetā hoti, yathādhamme yathāvinaye yathāpattiyā kāretā hoti, yathādiṭṭhiyā byākatā hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

A monk who has five other qualities also shouldn’t be appointed to a committee: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he’s shameless. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, alajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. But a monk who has five qualities may be appointed to a committee: Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he has a sense of conscience. Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, lajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo.

A monk who has five other qualities also shouldn’t be appointed to a committee: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he’s unskilled in the Monastic Law. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, akusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya na sammannitabbo. But a monk who has five qualities may be appointed to a committee: Pañcahupāli, aṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he’s skilled in the Monastic Law.” Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, kusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti.

“What sort of monk is considered ignorant?” “Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchatī”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he doesn’t know the Monastic Code; (2) he doesn’t know what’s in accordance with the Monastic Code; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in what is and is not possible. Suttaṁ na jānāti, suttānulomaṁ na jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca ṭhānāṭhānakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. But a monk who has five qualities is considered learned: Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he knows the Monastic Code; (2) he knows what’s in accordance with the Monastic Code; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in what is and isn’t possible. Suttaṁ jānāti, suttānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, ṭhānāṭhānakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati.

A monk who has five other qualities is also considered ignorant: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he doesn’t know the Teaching; (2) he doesn’t know what’s in accordance with the Teaching; (3) he doesn’t know the Monastic Law; (4) he doesn’t know what’s in accordance with the Monastic Law; (5) he’s not skilled in the right order. Dhammaṁ na jānāti, dhammānulomaṁ jānāti, vinayaṁ na jānāti, vinayānulomaṁ na jānāti, na ca pubbāparakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. But a monk who has five qualities is considered learned: Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he knows the Teaching; (2) he knows what’s in accordance with the Teaching; (3) he knows the Monastic Law; (4) he knows what’s in accordance with the Monastic Law; (5) he’s skilled in the right order. Dhammaṁ jānāti, dhammānulomaṁ jānāti, vinayaṁ jānāti, vinayānulomaṁ jānāti, pubbāparakusalo ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati.

A monk who has five other qualities is also considered ignorant: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements. Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. But a monk who has five qualities is considered learned: Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? (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 right order of words; (5) he knows the sequence of statements. Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati.

A monk who has five other qualities is also considered ignorant: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses. Āpattiṁ na jānāti, āpattisamuṭṭhānaṁ na jānāti, āpattiyā payogaṁ na jānāti, āpattiyā vūpasamaṁ na jānāti, āpattiyā na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. But a monk who has five qualities is considered learned: Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses. Āpattiṁ jānāti, āpattisamuṭṭhānaṁ jānāti, āpattiyā payogaṁ jānāti, āpattiyā vūpasamaṁ jānāti, āpattiyā vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati.

A monk who has five other qualities is also considered ignorant: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that’s the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues. Adhikaraṇaṁ na jānāti, adhikaraṇasamuṭṭhānaṁ na jānāti, adhikaraṇassa payogaṁ na jānāti, adhikaraṇassa vūpasamaṁ na jānāti, adhikaraṇassa na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu bālotveva saṅkhaṁ gacchati. But a monk who has five qualities is considered learned: Pañcahupāli, aṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchati. Katamehi pañcahi? (1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that is the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues.” Adhikaraṇaṁ jānāti, adhikaraṇasamuṭṭhānaṁ jānāti, adhikaraṇassa payogaṁ jānāti, adhikaraṇassa vūpasamaṁ jānāti, adhikaraṇassa vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu paṇḍitotveva saṅkhaṁ gacchatī”ti.

The ninth subchapter on committees is finished. Ubbāhikavaggo niṭṭhito navamo.

10. The subchapter on the resolving of legal issues 10. Adhikaraṇavūpasamavagga

“What sort of monk is unqualified to resolve a legal issue?” “Katihi nu kho, bhante, aṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametun”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? (1) he doesn’t know the offenses; (2) he doesn’t know the origination of the offenses; (3) he doesn’t know the kind of effort required to commit the offenses; (4) he doesn’t know the settling of offenses; (5) he’s not skilled in deciding on offenses. Āpattiṁ na jānāti, āpattisamuṭṭhānaṁ na jānāti, āpattiyā payogaṁ na jānāti, āpattiyā vūpasamaṁ na jānāti, āpattiyā na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. But monk who has five qualities is qualified to resolve a legal issue: Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? (1) he knows the offenses; (2) he knows the origination of the offenses; (3) he knows the kind of effort required to commit the offenses; (4) he knows the settling of offenses; (5) he’s skilled in deciding on offenses. Āpattiṁ jānāti, āpattisamuṭṭhānaṁ jānāti, āpattiyā payogaṁ jānāti, āpattiyā vūpasamaṁ jānāti, āpattiyā vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

A monk who has five other qualities is also unqualified to resolve a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? (1) he doesn’t know the legal issues; (2) he doesn’t know the origination of the legal issues; (3) he doesn’t know the kind of effort that’s the source of the legal issues; (4) he doesn’t know the settling of legal issues; (5) he’s not skilled in deciding legal issues. Adhikaraṇaṁ na jānāti, adhikaraṇasamuṭṭhānaṁ na jānāti, adhikaraṇassa payogaṁ na jānāti, adhikaraṇassa vūpasamaṁ na jānāti, adhikaraṇassa na vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ.

But a monk who has five qualities is qualified to resolve a legal issue: Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? (1) he knows the legal issues; (2) he knows the origination of the legal issues; (3) he knows the kind of effort that’s the source of the legal issues; (4) he knows the settling of legal issues; (5) he’s skilled in deciding legal issues. Adhikaraṇaṁ jānāti, adhikaraṇasamuṭṭhānaṁ jānāti, adhikaraṇassa payogaṁ jānāti, adhikaraṇassa vūpasamaṁ jānāti, adhikaraṇassa vinicchayakusalo hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

A monk who has five other qualities is also unqualified to resolve a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he’s shameless. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, alajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. But a monk who has five qualities is qualified to resolve a legal issue: Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he has a sense of conscience. Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, lajjī ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

A monk who has five other qualities is also unqualified to resolve a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he’s ignorant. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, appassuto ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. But a monk who has five qualities is qualified to resolve a legal issue: Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he’s learned. Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, bahussuto ca hoti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

A monk who has five other qualities is also unqualified to resolve a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? (1) he doesn’t know the actions that are the bases for offenses; (2) he doesn’t know the origin stories; (3) he doesn’t know the rules; (4) he doesn’t know the right order of words; (5) he doesn’t know the sequence of statements. Vatthuṁ na jānāti, nidānaṁ na jānāti, paññattiṁ na jānāti, padapaccābhaṭṭhaṁ na jānāti, anusandhivacanapathaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. But a monk who has five qualities is qualified to resolve a legal issue: Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? (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 right order of words; (5) he knows the sequence of statements. Vatthuṁ jānāti, nidānaṁ jānāti, paññattiṁ jānāti, padapaccābhaṭṭhaṁ jānāti, anusandhivacanapathaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

A monk who has five other qualities is also unqualified to resolve a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he’s unskilled in the Monastic Law. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, akusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. But a monk who has five qualities is qualified to resolve a legal issue: Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he’s skilled in the Monastic Law. Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, kusalo ca hoti vinaye—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

A monk who has five other qualities is also unqualified to resolve a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he respects individuals, not the Sangha. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, puggalagaru hoti no saṅghagaru—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. But a monk who has five qualities is qualified to resolve a legal issue: Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he respects the Sangha, not individuals. Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, saṅghagaru hoti no puggalagaru—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ.

A monk who has five other qualities is also unqualified to resolve a legal issue: Aparehipi, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear; and he values worldly things, not the true Teaching. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, āmisagaru hoti no saddhammagaru—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu nālaṁ adhikaraṇaṁ vūpasametuṁ. But a monk who has five qualities is qualified to resolve a legal issue: Pañcahupāli, aṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametuṁ. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear; and he values the true Teaching, not worldly things.” Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, saddhammagaru hoti no āmisagaru—imehi kho, upāli, pañcahaṅgehi samannāgato bhikkhu alaṁ adhikaraṇaṁ vūpasametun”ti.

“Sir, in how many ways is there schism in the Sangha?” “Katihi nu kho, bhante, ākārehi saṅgho bhijjatī”ti?

“In five ways, Upāli: “Pañcahupāli, ākārehi saṅgho bhijjati. Katamehi pañcahi? through a legal procedure, through recitation, through speaking, through a proclamation, and through voting.” Kammena, uddesena, voharanto, anussāvanena, salākaggāhena—imehi kho, upāli, pañcahākārehi saṅgho bhijjatī”ti.

“Sir, we speak of ‘fracture in the Sangha’. “Saṅgharāji saṅgharājīti, bhante, vuccati. But how is there fracture in the Sangha, yet not schism? Kittāvatā nu kho, bhante, saṅgharāji hoti no ca saṅghabhedo? And how is there both fracture and schism in the Sangha?” Kittāvatā ca pana saṅgharāji ceva hoti saṅghabhedo cā”ti?

“(1) Upāli, I’ve laid down the proper conduct for newly-arrived monks. “Paññattetaṁ, upāli, mayā āgantukānaṁ bhikkhūnaṁ āgantukavattaṁ. Even though I’ve carefully laid down the training rules, the newly-arrived monks don’t practice that proper conduct. Evaṁ supaññatte kho, upāli, mayā sikkhāpade āgantukā bhikkhū āgantukavatte na vattanti. In this way, there’s fracture in the Sangha, but not schism. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo.

(2) I’ve laid down the proper conduct for resident monks. Paññattetaṁ, upāli, mayā āvāsikānaṁ bhikkhūnaṁ āvāsikavattaṁ. Even though I’ve carefully laid down the training rules, the resident monks don’t practice that proper conduct. Evaṁ supaññatte kho, upāli, mayā sikkhāpade āvāsikā bhikkhū āvāsikavatte na vattanti. In this way, there’s fracture in the Sangha, but not schism. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo.

(3) I’ve laid down the proper conduct for monks in the dining hall: Paññattetaṁ, upāli, mayā bhikkhūnaṁ bhattagge bhattaggavattaṁ—the best seat, the best water, and the best almsfood is to be given out according to seniority and according to what’s proper. yathāvuḍḍhaṁ yathārattaṁ yathāpatirūpaṁ aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. Even though I’ve carefully laid down the training rules, the junior monks block the senior monks from seats. Evaṁ supaññatte kho, upāli, mayā sikkhāpade navā bhikkhū bhattagge therānaṁ bhikkhūnaṁ āsanaṁ paṭibāhanti. In this way, there’s fracture in the Sangha, but not schism. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo.

(4) I’ve laid down the proper conduct for the monks in regard to dwellings: Paññattetaṁ, upāli, mayā bhikkhūnaṁ senāsane senāsanavattaṁ—they’re to be given out according to seniority and according to what’s proper. yathāvuḍḍhaṁ yathārattaṁ yathāpatirūpaṁ. Even though I’ve carefully laid down the training rules, the junior monks block the senior monks from dwellings. Evaṁ supaññatte kho, upāli, mayā sikkhāpade navā bhikkhū therānaṁ bhikkhūnaṁ senāsanaṁ paṭibāhanti. In this way, there’s fracture in the Sangha, but not schism. Evampi kho, upāli, saṅgharāji hoti no ca saṅghabhedo.

(5) For monks within the same monastery zone, I’ve laid down this: a joint observance-day ceremony; a joint invitation ceremony; joint legal procedures of the Sangha; joint legal procedures of whatever kind. Paññattetaṁ, upāli, mayā bhikkhūnaṁ antosīmāya ekaṁ uposathaṁ ekaṁ pavāraṇaṁ ekaṁ saṅghakammaṁ ekaṁ kammākammaṁ. Even though I’ve carefully laid down the training rules, they form a faction, a subgroup, right there within the monastery zone. They then do a separate observance-day ceremony, a separate invitation ceremony, separate legal procedures of the Sangha, or separate legal procedures of whatever kind. Evaṁ supaññatte kho, upāli, mayā sikkhāpade tattheva antosīmāya āvenibhāvaṁ karitvā gaṇaṁ bandhitvā āveniṁ uposathaṁ karonti āveniṁ pavāraṇaṁ karonti āveniṁ saṅghakammaṁ karonti āveniṁ kammākammāni karonti. In this way, there’s both fracture and schism in the Sangha.” Evaṁ kho, upāli, saṅgharāji ceva hoti saṅghabhedo cā”ti.

The tenth subchapter on the resolving of legal issues is finished. Adhikaraṇavūpasamavaggo niṭṭhito dasamo.

11. The subchapter on schism in the Sangha 11. Saṅghabhedakavagga

“Sir, what sort of monk who has caused a schism in the Sangha is irredeemably destined to an eon in hell?” “Katihi nu kho, bhante, aṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho”ti?

“One who has five qualities, Upāli: “Pañcahupāli, aṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the legal procedure. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhiṁ kammena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the recitation. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhiṁ uddesena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true while he speaks. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhi voharanto—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the proclamation. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhiṁ anussāvanena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his view of what’s true during the voting. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya diṭṭhiṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his belief of what’s true during the legal procedure. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya khantiṁ kammena …pe…

… (5) he misrepresents his belief of what’s true during the recitation. vinidhāya khantiṁ uddesena …pe…

… (5) he misrepresents his belief of what’s true while he speaks. vinidhāya khantiṁ voharanto …pe…

… (5) he misrepresents his belief of what’s true during the proclamation. vinidhāya khantiṁ anussāvanena …pe…

… (5) he misrepresents his belief of what’s true during the voting. vinidhāya khantiṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his acceptance of what’s true during the legal procedure. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya ruciṁ kammena …pe…

… (5) he misrepresents his acceptance of what’s true during the recitation. vinidhāya ruciṁ uddesena …pe…

… (5) he misrepresents his acceptance of what’s true while he speaks. vinidhāya ruciṁ voharanto …pe…

… (5) he misrepresents his acceptance of what’s true during the proclamation. vinidhāya ruciṁ anussāvanena …pe…

… (5) he misrepresents his acceptance of what’s true during the voting. vinidhāya ruciṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also irredeemably destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he misrepresents his perception of what’s true during the legal procedure. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, vinidhāya saññaṁ kammena …pe…

… (5) he misrepresents his perception of what’s true during the recitation. vinidhāya saññaṁ uddesena …pe…

… (5) he misrepresents his perception of what’s true while he speaks. vinidhāya saññaṁ voharanto …pe…

… (5) he misrepresents his perception of what’s true during the proclamation. vinidhāya saññaṁ anussāvanena …pe…

… (5) he misrepresents his perception of what’s true during the voting.” vinidhāya saññaṁ salākaggāhena—

The eleventh subchapter on schism in the Sangha is finished. Saṅghabhedakavaggo niṭṭhito ekādasamo.

12. The second subchapter on schism in the Sangha 12. Dutiyasaṅghabhedakavagga

“Sir, what sort of monk who has caused a schism in the Sangha is redeemable, not destined to an eon in hell?” “Katihi nu kho, bhante, aṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho”ti?

“One who has five qualities, Upāli: “Pañcahupāli, aṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the legal procedure. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ kammena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the recitation. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ uddesena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true while he speaks. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ voharanto. Imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the proclamation. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ anussāvanena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his view of what’s true during the voting. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya diṭṭhiṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his belief of what’s true during the legal procedure. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya khantiṁ kammena …pe…

… (5) he doesn’t misrepresent his belief of what’s true during the recitation. avinidhāya khantiṁ uddesena …pe…

… (5) he doesn’t misrepresent his belief of what’s true while he speaks. avinidhāya khantiṁ voharanto …pe…

… (5) he doesn’t misrepresent his belief of what’s true during the proclamation. avinidhāya khantiṁ anussāvanena …pe…

… (5) he doesn’t misrepresent his belief of what’s true during the voting. avinidhāya khantiṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his acceptance of what’s true during the legal procedure. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya ruciṁ kammena …pe…

… (5) he doesn’t misrepresent his acceptance of what’s true during the recitation. avinidhāya ruciṁ uddesena …pe…

… (5) he doesn’t misrepresent his acceptance of what’s true while he speaks. avinidhāya ruciṁ voharanto …pe…

… (5) he doesn’t misrepresent his acceptance of what’s true during the proclamation. avinidhāya ruciṁ anussāvanena …pe…

… (5) he doesn’t misrepresent his acceptance of what’s true during the voting. avinidhāya ruciṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho.

When one who has caused a schism in the Sangha has five other qualities, he’s also redeemable, not destined to an eon in hell: Aparehipi, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho. Katamehi pañcahi? (1) a monk proclaims what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, but (5) he doesn’t misrepresent his perception of what’s true during the legal procedure. Idhupāli, bhikkhu adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, avinidhāya saññaṁ kammena …pe…

… (5) he doesn’t misrepresent his perception of what’s true during the recitation. avinidhāya saññaṁ uddesena …pe…

… (5) he doesn’t misrepresent his perception of what’s true while he speaks. avinidhāya saññaṁ voharanto …pe…

… (5) he doesn’t misrepresent his perception of what’s true during the proclamation. avinidhāya saññaṁ anussāvanena …pe…

… (5) he doesn’t misrepresent his perception of what’s true during the voting.” avinidhāya saññaṁ salākaggāhena—imehi kho, upāli, pañcahaṅgehi samannāgato saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho”ti.

The twelfth subchapter, the second on schism in the Sangha, is finished. Dutiyasaṅghabhedakavaggo niṭṭhito dvādasamo.

13. The subchapter on resident monks 13. Āvāsikavagga

“Sir, what sort of resident monk is dumped in hell?” “Katihi nu kho, bhante, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? he’s biased by desire, ill will, confusion, or fear, and he uses what belongs to the Sangha as if belonging to an individual. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, saṅghikaṁ puggalikaparibhogena paribhuñjati—imehi kho, upāli, pañcahaṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

But a resident monk who has five qualities is deposited in heaven: Pañcahupāli, aṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? he’s not biased by desire, ill will, confusion, or fear, and he doesn’t use what belongs to the Sangha as if belonging to an individual.” Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, saṅghikaṁ na puggalikaparibhogena paribhuñjati—imehi kho, upāli, pañcahaṅgehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

“How many illegitimate explanations of the Monastic Law are there?” “Kati nu kho, bhante, adhammikā vinayabyākaraṇā”ti?

“There are five: “Pañcime, upāli, adhammikā vinayabyākaraṇā. Katame pañca? (1) a monk develops what’s contrary to the Teaching as being in accordance with it, (2) what’s in accordance with the Teaching as contrary to it, (3) what’s contrary to the Monastic Law as being in accordance with it, (4) what’s in accordance with the Monastic Law as contrary to it, and (5) he lays down new rules and gets rid of the existing ones. Idhupāli, bhikkhu adhammaṁ dhammoti pariṇāmeti, dhammaṁ adhammoti pariṇāmeti, avinayaṁ vinayoti pariṇāmeti, vinayaṁ avinayoti pariṇāmeti, apaññattaṁ paññāpeti, paññattaṁ samucchindati—ime kho, upāli, pañca adhammikā vinayabyākaraṇā. And there are five legitimate explanations of the Monastic Law: Pañcime, upāli, dhammikā vinayabyākaraṇā. Katame pañca? (1) a monk develops what’s contrary to the Teaching to what’s contrary to the Teaching, (2) what’s in accordance with the Teaching to what’s in accordance with the Teaching, (3) what’s contrary to the Monastic Law to what’s contrary to the Monastic Law, (4) what’s in accordance with the Monastic Law to what’s in accordance with the Monastic Law, and (5) he doesn’t lay down new rules or get rid of the existing ones.” Idhupāli, bhikkhu adhammaṁ adhammoti pariṇāmeti, dhammaṁ dhammoti pariṇāmeti, avinayaṁ avinayoti pariṇāmeti, vinayaṁ vinayoti pariṇāmeti, apaññattaṁ na paññapeti, paññattaṁ na samucchindati—ime kho, upāli, pañca dhammikā vinayabyākaraṇā”ti.

“What sort of designator of meals is dumped in hell?” “Katihi nu kho, bhante, aṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ niraye”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? he’s biased by favoritism, ill will, confusion, or fear, and he doesn’t know what has and hasn’t been designated. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ niraye.

But a designator of meals who has five qualities is deposited in heaven: Pañcahupāli, aṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and hasn’t been designated.” Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ sagge”ti.

“What sort of assigner of dwellings … “Katihi nu kho, bhante, aṅgehi samannāgato senāsanapaññāpako …pe… storeman … bhaṇḍāgāriko …pe… receiver of robe-cloth … cīvarapaṭiggāhako …pe… distributor of robe-cloth … cīvarabhājako …pe… distributor of congee … yāgubhājako …pe… distributor of fruit … phalabhājako …pe… distributor of fresh foods … khajjabhājako …pe… distributor of minor requisites … appamattakavissajjako …pe… distributor of rainy-season bathing cloths … sāṭiyaggāhāpako …pe… distributor of almsbowls … pattaggāhāpako …pe… supervisor of monastery workers … ārāmikapesako …pe… supervisor of novice monks is dumped in hell?” sāmaṇerapesako yathābhataṁ nikkhitto evaṁ niraye”ti?

“One who has five qualities: “Pañcahupāli, aṅgehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? he’s biased by favoritism, ill will, confusion, or fear, and he doesn’t know who is and is not supervised. Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, pesitāpesitaṁ na jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ niraye. But a supervisor of novice monks who has five qualities is deposited in heaven: Pañcahupāli, aṅgehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? he’s not biased by favoritism, ill will, confusion, or fear, and he knows who is and is not supervised.” Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, pesitāpesitaṁ jānāti—imehi kho, upāli, pañcahaṅgehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ sagge”ti.

The thirteenth subchapter on resident monks is finished. Āvāsikavaggo niṭṭhito terasamo.

14. The subchapter on the robe-making ceremony 14. Kathinatthāravagga

“Sir, how many benefits are there in participating in the robe-making ceremony?” “Kati nu kho, bhante, ānisaṁsā kathinatthāre”ti?

“There are five benefits, Upāli: “Pañcime, upāli, ānisaṁsā kathinatthāre. Katame pañca? (1) going without informing; (2) going without taking; (3) eating in a group; (4) as much extra robe-cloth as you need; and (5) whatever robe-cloth is given there is for you.” Anāmantacāro, asamādānacāro, gaṇabhojanaṁ, yāvadatthacīvaraṁ, yo ca tattha cīvaruppādo so nesaṁ bhavissati—ime kho, upāli, pañca ānisaṁsā kathinatthāre”ti.

“How many drawbacks are there in falling asleep absentminded and heedless?” “Kati nu kho, bhante, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato”ti?

“There are these five drawbacks: “Pañcime, upāli, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato. Katame pañca? you don’t sleep well; you wake up feeling miserable; you have nightmares; the gods don’t guard you; you emit semen. Dukkhaṁ supati, dukkhaṁ paṭibujjhati, pāpakaṁ supinaṁ passati, devatā na rakkhanti, asuci muccati—ime kho, upāli, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato.

But there are five benefits in falling asleep mindfully, with clear awareness: Pañcime, upāli, ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato. Katame pañca? you sleep well; you wake up feeling good; you don’t have nightmares; the gods guard you; you don’t emit semen.” Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, devatā rakkhanti, asuci na muccati—ime kho, upāli, pañca ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato”ti.

“How many kinds of people should one not pay respect to?” “Kati nu kho, bhante, avandiyā”ti?

“These five: “Pañcime, upāli, avandiyā. Katame pañca? one who has entered an inhabited area; one who’s walking along a street; one who’s in the dark; one who’s not paying attention; one who’s asleep. Antaragharaṁ paviṭṭho avandiyo, racchagato avandiyo, otamasiko avandiyo, asamannāharanto avandiyo, sutto avandiyo—ime kho, upāli, pañca avandiyā.

There are five other kinds of people you also shouldn’t pay respect to: Aparepi, upāli, pañca avandiyā. Katame pañca? one who’s drinking congee; one who’s in the dining hall; one who has turned away; one who’s preoccupied with something else; one who’s naked. Yāgupāne avandiyo, bhattagge avandiyo, ekāvatto avandiyo, aññavihito avandiyo, naggo avandiyo—ime kho, upāli, pañca avandiyā.

There are five other kinds of people you also shouldn’t pay respect to: Aparepi, upāli, pañca avandiyā. Katame pañca? one who’s eating fresh food; one who’s eating cooked food; one who’s defecating; one who’s urinating; one who has been ejected. Khādanto avandiyo, bhuñjanto avandiyo, uccāraṁ karonto avandiyo, passāvaṁ karonto avandiyo, ukkhittako avandiyo—ime kho, upāli, pañca avandiyā.

There are five other kinds of people you also shouldn’t pay respect to: Aparepi, upāli, pañca avandiyā. Katame pañca? (1) one who has been given the full ordination after you; (2) one who isn’t fully ordained; (3) one who belongs to a different Buddhist sect who’s senior to you, but who speaks contrary to the Teaching; (4) a woman; (5) a <i lang='pi' translate='no'>paṇḍaka</i>. Pure upasampannena pacchā upasampanno avandiyo, anupasampanno avandiyo, nānāsaṁvāsako vuḍḍhataro adhammavādī avandiyo, mātugāmo avandiyo, paṇḍako avandiyo—ime kho, upāli, pañca avandiyā.

There are five other kinds of people you also shouldn’t pay respect to: Aparepi, upāli, pañca avandiyā. Katame pañca? (1) one who’s on probation; (2) one who deserves to be sent back to the beginning; (3) one who deserves the trial period; (4) one who’s undertaking the trial period; (5) one who deserves rehabilitation.” Pārivāsiko avandiyo, mūlāyapaṭikassanāraho avandiyo, mānattāraho avandiyo, mānattacāriko avandiyo, abbhānāraho avandiyo—ime kho, upāli, pañca avandiyā”ti.

“But how many kinds of people should one pay respect to?” “Kati nu kho, bhante, vandiyā”ti?

“These five: “Pañcime, upāli, vandiyā. Katame pañca? (1) one who has been given the full ordination before you; (2) one who belongs to a different Buddhist sect who’s senior to you and who speaks in accordance with the Teaching; (3) your teacher; (4) your preceptor; and (5) in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, you should pay respect to the Buddha, perfected and fully awakened.” Pacchā upasampannena pure upasampanno vandiyo, nānāsaṁvāsako vuḍḍhataro dhammavādī vandiyo, ācariyo vandiyo, upajjhāyo vandiyo, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato arahaṁ sammāsambuddho vandiyo—ime kho, upāli, pañca vandiyā”ti.

“Sir, when a monk is paying respect to a more senior monk, how many qualities should he first set up in himself?” “Navakatarena, bhante, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena kati dhamme ajjhattaṁ upaṭṭhāpetvā pādā vanditabbā”ti?

“He should set up five qualities in himself: “Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena pañca dhamme ajjhattaṁ upaṭṭhāpetvā pādā vanditabbā. Katame pañca? (1) he should arrange his upper robe over one shoulder; (2) he should raise his joined palms; (3) he should stroke the feet with the palms of both hands; (4) he should set up a sense of affection; (5) he should set up a sense of respect.” Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ekaṁsaṁ uttarāsaṅgaṁ karitvā, añjaliṁ paggahetvā, ubhohi pāṇitalehi pādāni parisambāhantena, pemañca gāravañca upaṭṭhāpetvā pādā vanditabbā—navakatarenupāli bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā pādā vanditabbā”ti.

The fourteenth subchapter on the robe-making ceremony is finished. Kathinatthāravaggo niṭṭhito cuddasamo.

Ven. Upāli questions the Buddha is finished. Upālipañcakaṁ niṭṭhitaṁ.