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Parivāra The Compendium
20. Sedamocanagāthā The sudorific verses
1. Avippavāsapañhā 1. Question on staying apart
Asaṁvāso bhikkhūhi ca bhikkhunīhi ca, For one excluded from the community of the monks and the nuns, This refers to people who are not fully ordained, including those who have committed an offense entailing expulsion.
Sambhogo ekacco tahiṁ na labbhati; Some interactions are unallowable—
Avippavāsena anāpatti, How, then, is there no offense for one who is not staying apart? Sp 5.479: Avippavāsena anāpattīti sahagāraseyyāya anāpatti, “‘There is no offense for one who is not staying apart’: there is no offense for sharing a sleeping place in a house.”
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill. Vmv 5.479: Pañhā mesāti ettha ma-kāro padasandhikaro, “Pañhā mesā: here the syllable ‘ma’ creates a junction between the words.”
Avissajjiyaṁ avebhaṅgiyaṁ, Of things not to be given away, nor to be shared out,
Pañca vuttā mahesinā; Five are mentioned by the Great Sage—
Vissajjantassa paribhuñjantassa anāpatti, How, then, is there no offense for using what has been given away? Vjb 5.479: Varasenāsanarakkhaṇatthāya vissajjetvāparibhuñjituṁ vaṭṭatī”ti garubhaṇḍavinicchaye vutto, “It is said in the investigation of valuable goods that it is allowable to give away and use a good dwelling for the purpose of protecting it.”
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Dasa puggale na vadāmi, I do not say the ten people, Sp 5.479: Dasa puggale na vadāmīti senāsanakkhandhake vutte dasa puggale na vadāmi, “‘I do not say the ten people’: I do not say the ten people mentioned in The Chapter on Resting Places.” See Kd 16:6.5.2.
Ekādasa vivajjiya; Or the eleven to be avoided—Sp 5.479: Ekādasa vivajjiyāti ye mahākhandhake ekādasa vivajjanīyapuggalā vuttā, tepi na vadāmi, “‘The eleven to be avoided’: I do not say the eleven people to be avoided mentioned in The Great Chapter.” See Kd 1:61.1.19–68.1.4.
Vuḍḍhaṁ vandantassa āpatti, How, then, is there an offense for paying respect to one who is senior? Sp 5.479: Ayaṁ pañhā naggaṁ bhikkhuṁ sandhāya vuttā, “This question was asked with reference to a naked monk.” See Kd 15:15.1.6.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Na ukkhittako na ca pana pārivāsiko, One who has not been ejected, nor is on probation,
Na saṅghabhinno na ca pana pakkhasaṅkanto; Who has not caused a schism in the Sangha, or joined another religion or sect;
Samānasaṁvāsakabhūmiyā ṭhito, Who belongs to the same Buddhist sect—
Kathaṁ nu sikkhāya asādhāraṇo siyā; How, then, could they not share in the training? Sp 5.479: Kathaṁ nu sikkhāya asādhāraṇoti pañhā nahāpitapubbakaṁ bhikkhuṁ sandhāya vuttā. Ayañhi khurabhaṇḍaṁ pariharituṁ na labhati, aññe labhanti; tasmā sikkhāya asādhāraṇo, “‘How could they not share in the training?’ This question was asked with reference to the monk who was previously a barber. For him it was not allowable to carry barber equipment around, but for others it was. Therefore the training was not shared.” See Kd 6:37.5.7.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Upeti dhammaṁ paripucchamāno, Questioning, one arrives at the Teaching,
Kusalaṁ atthūpasañhitaṁ; At what is wholesome and beneficial;
Na jīvati na mato na nibbuto, One who is not alive, nor dead or extinguished—
Taṁ puggalaṁ katamaṁ vadanti buddhā; What kind of person is that, say the Buddhas? Sp 5.479: Taṁ puggalaṁ katamaṁ vadanti buddhāti ayaṁ pañhā nimmitabuddhaṁ sandhāya vuttā, “‘What kind of person is that, say the Buddhas’: this question was asked with reference to a created Buddha.” Sp-yoj 5.479: Nimmitabuddhanti buddhena nimmitaṁ buddharūpaṁ, “‘A created Buddha’: a Buddha form created by the Buddha.” It seems this refers to creating an image of the Buddha through supernormal powers.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Ubbhakkhake na vadāmi, I do not say above the collar bone,
Adho nābhiṁ vivajjiya; Having abandoned what is below the navel;
Methunadhammapaccayā, Because of sexual intercourse,
Kathaṁ pārājiko siyā; How might there be an offense entailing expulsion? Sp 5.479: Ayaṁ pañhā yaṁ taṁ asīsakaṁ kabandhaṁ, yassa ure akkhīni ceva mukhañca hoti, taṁ sandhāya vuttā, “This question was asked with reference to a headless body with eyes and mouth on the chest.”
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Bhikkhu saññācikāya kuṭiṁ karoti, A monk, by means of begging, builds a hut,
Adesitavatthukaṁ pamāṇātikkantaṁ; Whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides;
Sārambhaṁ aparikkamanaṁ anāpatti, How, then, does he not commit an offense? Sp 5.479: Bhikkhu saññācikāya kuṭinti ayaṁ pañhā tiṇacchādanaṁ kuṭiṁ sandhāya vuttā, “‘A monk, by means of begging, a hut’: this question was asked with reference to a hut with a grass roof.” See Bu Ss 6:3.16.4.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Bhikkhu saññācikāya kuṭiṁ karoti, A monk, by means of begging, builds a hut,
Desitavatthukaṁ pamāṇikaṁ; Whose site has been approved, which is the right size, where no harm will be done, and which has a space on all sides.
Anārambhaṁ saparikkamanaṁ āpatti, How, then, does he commit an offense? Sp 5.479: Dutiyapañhā sabbamattikāmayaṁ kuṭiṁ sandhāya vuttā, “The second question was asked with reference to a hut made entirely of clay.” See Bu Pj 2:1.2.11.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Na kāyikaṁ kiñci payogamācare, One does not do anything by body,
Na cāpi vācāya pare bhaṇeyya; Nor does one say anything to another;
Āpajjeyya garukaṁ chejjavatthuṁ, How, then, does one commit a heavy offense, a ground for cutting off? Sp 5.479: Āpajjeyya garukaṁ chejjavatthunti ayaṁ pañhā vajjapaṭicchādikaṁ bhikkhuniṁ sandhāya vuttā, “‘How, then, does one commit a heavy offense, a ground for cutting off’: this question was asked with reference to a nun who hides offenses.” See Bi Pj 6:1.23.1.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Na kāyikaṁ vācasikañca kiñci, Nothing bad by body, speech, or mind
Manasāpi santo na kareyya pāpaṁ; Would a good person do;
So nāsito kinti sunāsito bhave, How, then, when he is expelled, would it be right? Sp 5.479: Dutiyapañhā paṇḍakādayo abhabbapuggale sandhāya vuttā. Ekādasapi hi te gihibhāveyeva pārājikaṁ pattā, “‘The second question was asked with reference to the incapable people, starting with the paṇḍakas. ” See Kd 1:61.1.19–68.1.4.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Anālapanto manujena kenaci, Not speaking with any human,
Vācāgiraṁ no ca pare bhaṇeyya; Nor saying anything to others;
Āpajjeyya vācasikaṁ na kāyikaṁ, How, then, does one commit an offense of speech, not one of body? Sp 5.479: Ayaṁ pañhā “santiṁ āpattiṁ nāvikareyya, sampajānamusāvādassa hotī”ti imaṁ musāvādaṁ sandhāya vuttā, “This question was asked with reference to this kind of lying: ‘Should he not reveal an existing offense, he has lied in full awareness.’” See Kd 2:3.3.13.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Sikkhāpadā buddhavarena vaṇṇitā, The training rules praised by the splendid Buddha
Saṅghādisesā caturo bhaveyyuṁ; Include which four offenses entailing suspension;
Āpajjeyya ekapayogena sabbe, All committed through a single effort? Sp 5.479: Saṅghādisesā caturoti ayaṁ pañhā aruṇugge gāmantarapariyāpannaṁ nadipāraṁ okkantabhikkhuniṁ sandhāya vuttā, sā hi sakagāmato paccūsasamaye nikkhamitvā aruṇuggamanakāle vuttappakāraṁ nadipāraṁ okkantamattāva rattivippavāsagāmantaranadipāragaṇamhāohīyanalakkhaṇena ekappahāreneva caturo saṅghādisese āpajjati, “‘Four offenses entailing suspension’: this question was asked with reference to a nun who has gone away and, at dawn, has entered another village and crossed a river. Having departed from her own village early in the morning, and in the said manner, just having crossed a river at the time of dawn, then, by the characteristics of staying apart for a night, of going to the next village, of crossing a river, and of lagging behind her group, she commits four offenses entailing suspension in one go.” See Bi Ss 3:4.14.1.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Ubho ekato upasampannā, Two nuns were ordained together,
Ubhinnaṁ hatthato cīvaraṁ paṭiggaṇheyya; And one receives a robe directly from both;
Siyā āpattiyo nānā, Might the offenses be different? Sp 5.479: Siyā āpattiyo nānāti ayaṁ pañhā ekatoupasampannā dve bhikkhuniyo sandhāya vuttā. Tāsu hi bhikkhūnaṁ santike ekatoupasampannāya hatthato gaṇhantassa pācittiyaṁ, bhikkhunīnaṁ santike ekatoupasampannāya hatthato gaṇhantassa dukkaṭaṁ, “‘Might the offenses be different’: this question was asked with reference to two nuns fully ordained on one side only. When they are in the presence of the monks, there is an offense entailing confession for one who receives directly from a nun who is fully ordained only on one side. In the presence of the nuns, there is an offense of wrong conduct for one who receives directly from a nun who is fully ordained only on one side.” See Bu NP 5:3.2.4.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Caturo janā saṁvidhāya, Four people having made an arrangement,
Garubhaṇḍaṁ avāharuṁ; Took valuable goods;
Tayo pārājikā eko na pārājiko, How, then, did three commit an offense entailing expulsion, but one did not? Sp 5.479: Caturo janā saṁvidhāyāti ācariyo ca tayo ca antevāsikā chamāsakaṁ bhaṇḍaṁ avahariṁsu, ācariyassa sāhatthikā tayo māsakā, āṇattiyāpi tayova tasmā thullaccayaṁ āpajjati, itaresaṁ sāhatthiko ekeko, āṇattikā pañcāti tasmā pārājikaṁ āpajjiṁsu, “‘Four people having made an arrangement’: a teacher and three pupils took goods worth six māsaka coins. The teacher took three māsakas’ worth with his own hands and three by command. Because of that, he committed a serious offense. Among the others, they took a single one by hand and five through command. Because of that, they committed offenses entailing expulsion.” The point here is that one incurs a pārājika if one takes five or more māsakas with a single intention. See Bu Pj 2:6.1.1–6.1.16.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
2. Pārājikādipañhā 2. Questions on the offenses entailing expulsion, etc.
Itthī ca abbhantare siyā, The woman is within,
Bhikkhu ca bahiddhā siyā; And the monk is outside;
Chiddaṁ tasmiṁ ghare natthi, In that house there is no hole—
Methunadhammapaccayā; Then, because of sexual intercourse;
Kathaṁ pārājiko siyā, How could there be an offense entailing expulsion? Sp 5.480: Chiddaṁ tasmiṁ ghare natthīti ayaṁ pañhā dussakuṭiādīni santhatapeyyālañca sandhāya vuttā, “‘In that house there is no hole’: this question was asked with reference to a hut made of cloth, etc., and the successive series on ‘covered’.” Bu Pj 1:9.4.0–9.6.60.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Telaṁ madhuṁ phāṇitañcāpi sappiṁ, Oil, honey, syrup, and ghee,
Sāmaṁ gahetvāna nikkhipeyya; Having received it oneself, one stores it;
Avītivatte sattāhe, Not exceeding seven days.
Sati paccaye paribhuñjantassa āpatti; Then if one uses it, even when there is a reason, how is there an offense? Sp 5.480: Telaṁ madhuṁ phāṇitanti gāthā liṅgaparivattaṁ sandhāya vuttā, “‘Oil, honey, syrup’: the verse was spoken with reference to change of sex.” Vmv 5.480: Liṅgaparivattaṁ sandhāya vuttāti liṅge parivatte paṭiggahaṇassa vijahanato puna appaṭiggahetvā paribhuñjanāpattiṁ sandhāya vuttaṁ, “‘Was spoken with reference to change of sex’: when there is a change of sex, then, for the one receiving, it is given up. It was spoken with reference to the offense for using it without again having received it.”
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Nissaggiyena āpatti, How is there an offense entailing relinquishment,
Suddhakena pācittiyaṁ; And an ordinary offense entailing confession;
Āpajjantassa ekato, Both together, for one who commits it? Sp 5.480: Nissaggiyenāti gāthā pariṇāmanaṁ sandhāya vuttā. Yo hi saṅghassa pariṇatalābhato ekaṁ cīvaraṁ attano, ekaṁ aññassāti dve cīvarāni “ekaṁ mayhaṁ, ekaṁ tassa dehī”ti ekapayaogena pariṇāmeti, so nissaggiyapācittiyañceva suddhikapācittiyañca ekato āpajjati, “‘Entailing relinquishment’: the verse was spoken with reference to diverting. One who diverts the gain of two robes directed to the Sangha, one to himself and one to someone else, with a single effort, he commits an offense entailing relinquishment and confession and a regular offense entailing confession together.” This refers to Bu NP 30:1.27.1 and Bu Pc 82:1.26.1.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Bhikkhū siyā vīsatiyā samāgatā, Twenty monks have come together,
Kammaṁ kareyyuṁ samaggasaññino; Perceiving unity, they do a legal procedure;
Bhikkhu siyā dvādasayojane ṭhito, If a monk is 150 km away, For a discussion of the yojana, see sugata in Appendix of Technical Terms.
Kammañca taṁ kuppeyya vaggapaccayā; How is that procedure reversible because the assembly is incomplete? Sp 5.480: Kammañca taṁ kuppeyya vaggapaccayāti ayaṁ pañhā dvādasayojanapamāṇesu bārāṇasiādīsu nagaresu gāmasīmaṁ sandhāya vuttā, “‘How is that procedure invalid because the assembly is incomplete’: this question was asked with reference to the zones of inhabited areas of towns like Benares that are 150 km in size.” See Kd 2:12.7.1. For the rendering “reversible” for kuppeyya, see kuppa in Appendix of Technical Terms.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Padavītihāramattena vācāya bhaṇitena ca, When, after speaking, one merely takes a single step,
Sabbāni garukāni sappaṭikammāni; How would one, all at once, commit sixty-four heavy offenses;
Catusaṭṭhi āpattiyo āpajjeyya ekato, All to be made amends for? Sp 5.480: Padavītihāramattenāti gāthā sañcarittaṁ sandhāya vuttā, atthopi cassā sañcarittavaṇṇanāyameva vutto, “‘One merely takes a single step’: this line was spoken with reference to matchmaking. The meaning of it is spoken of in the commentary on matchmaking.” See Bu Ss 5:2.2.13.1.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Nivattho antaravāsakena, Dressed in a sarong,
Diguṇaṁ saṅghāṭiṁ pāruto; And a double-layered upper robe—For an explanation of the rendering “upper robe” for saṅghāṭi, see Appendix of Technical Terms.
Sabbāni tāni nissaggiyāni honti, How could they all be subject to relinquishment? Sp 5.480: Sabbāni tāni nissaggiyānīti ayaṁ pañhā aññātikāya bhikkhuniyā dhovāpanaṁ sandhāya vuttā. Sace hi tiṇṇampi cīvarānaṁ kākaūhadanaṁ vā kaddamamakkhitaṁ vā kaṇṇaṁ gahetvā bhikkhunī udakena dhovati, bhikkhussa kāyagatāneva nissaggiyāni honti, “‘How could they all be subject to relinquishment’: this question was asked with reference to having an unrelated nun wash a robe. If, in regard to the three robes, a nun takes a corner that is soiled with crow excretions or mud, and she washes it with water, there is an offense entailing relinquishment if they had been worn by the monk.” See Bu NP 4:1.31.1.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Na cāpi ñatti na ca pana kammavācā, There was no motion, nor announcement,
Na cehi bhikkhūti jino avoca; Nor had the Victor said, “Come, monk”;
Saraṇagamanampi na tassa atthi, Nor had he gone for refuge—
Upasampadā cassa akuppā; How, then, was the ordination irreversible? Sp 5.480: Ayaṁ pana pañhā mahāpajāpatiyā upasampadaṁ sandhāya vuttā, “This question was asked with reference to the full ordination of Mahāpajāpati.” See Kd 20:2.2.15.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Itthiṁ hane na mātaraṁ, If one kills a woman who is not one’s mother,
Purisañca na pitaraṁ hane; If one kills a man who is not one’s father;
Haneyya anariyaṁ mando, If a fool kills one who is not noble,
Tena cānantaraṁ phuse; How, because of that, would one experience the result in the next life? Sp 5.480: Ayaṁ pañhā liṅgaparivattena itthibhūtaṁ pitaraṁ purisabhūtañca mātaraṁ sandhāya vuttā, “This question was asked with reference to the father becoming a woman or the mother becoming a man on account of change in sex.”
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Itthiṁ hane ca mātaraṁ, If one kills a woman who is one’s mother,
Purisañca pitaraṁ hane; If one kills a man who is one’s father;
Mātaraṁ pitaraṁ hantvā, How, having done this,
Na tenānantaraṁ phuse; Does one not experience the result in the next life? Sp 5.480: Na tenānantaraṁ phuseti ayaṁ pañhā migasiṅgatāpasasīhakumārādīnaṁ viya tiracchānamātāpitaro sandhāya vuttā, “‘Does one not experience the result in the next life’: this question was asked with reference to an animal father and mother of a youthful deer or a young lion, etc.” Sp-yoj 5.480: Migasiṅgatāpasoti migasiṅganāmako, “Migasiṅgatāpasa: one named a youthful dear.”
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Acodayitvā assārayitvā, If, without accusing, without reminding, Sp 5.480: Acodayitvāti gāthā dūtenupasampadaṁ sandhāya vuttā, “‘Without accusing’: this verse was spoken with reference to ordination by messenger.” See Kd 20:22.1.13–22.3.46.
Asammukhībhūtassa kareyya kammaṁ; They do a legal procedure, but not face-to-face—
Katañca kammaṁ sukataṁ bhaveyya, How could the procedure be valid,
Kārako ca saṅgho anāpattiko siyā; And the Sangha not have committed an offense?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Codayitvā sārayitvā, If, after accusing and reminding, Sp 5.480: Codayitvāti gāthā paṇḍakādīnaṁ upasampadaṁ sandhāya vuttā, “‘After accusing’: this verse was spoken with reference to the ordination of paṇḍakas, etc.” See Kd 1:61.1.19–68.1.4.
Sammukhībhūtassa kareyya kammaṁ; They do a legal procedure face-to-face—
Katañca kammaṁ akataṁ bhaveyya, How could the procedure be invalid,
Kārako ca saṅgho sāpattiko siyā; And the Sangha have committed an offense?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Chindantassa āpatti, How is there an offense for cutting? Sp 5.480: Chindantassa āpattīti vanappatiṁ chindantassa pārājikaṁ, tiṇalatādiṁ chindantassa pācittiyaṁ, aṅgajātaṁ chindantassa thullaccayaṁ, “‘How is there an offense for cutting’: there is an offense entailing expulsion for cutting down a forest tree; an offense entailing confession for cutting grass, creepers, etc.; and a serious offense for cutting off the penis.” The first of these refers to Bu Pj 2:4.18.1, the second to Bu Pc 11:1.29.1, and the last to Kd 15:7.1.1.
Chindantassa anāpatti; Yet no offense for cutting? Sp 5.480: Chindantassa anāpattīti kese ca nakhe ca chindantassa anāpatti, “‘Yet no offense for cutting’: there is no offense for cutting the hair and the nails.”
Chādentassa āpatti, How is there an offense for concealing? Sp 5.480: Chādentassa āpattīti attano āpattiṁ chādentassa aññesaṁ vā āpattiṁ, “‘How is there an offense for concealing’: there is an offense for concealing one’s own or another’s offense.” See especially Bu Pc 64:1.23.1 and Bi Pj 6:1.23.1.
Chādentassa anāpatti; Yet no offense for concealing? Sp 5.480: Chādentassa anāpattīti gehādīni chādentassa anāpatti, “‘Yet no offense for concealing’: there is no offense for concealing a house, etc.” Here concealing means covering, that is, roofing.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Saccaṁ bhaṇanto garukaṁ, How is speaking the truth a heavy offense, Sp 5.480: Saccaṁ bhaṇantoti gāthāya “sikharaṇīsi ubhatobyañjanāsī”ti saccaṁ bhaṇanto garukaṁ āpajjati, sampajānamusāvāde pana musā bhāsato lahukāpatti hoti, abhūtārocane musā bhaṇanto garukaṁ āpajjati, bhūtārocane saccaṁ bhāsato lahukāpatti hotīti, “‘How is speaking the truth’: in the verse, saying ‘You have genital prolapse, you’re a gynandromorph,’ one commits a heavy offense for speaking the truth. But for lying in full awareness, one commits a light offense for lying. For telling what is not true, one commits a heavy offense for lying. For telling what is true, one commits a light offense for speaking the truth.” For the first of these see Bu Ss 3:3.1.31; for the second Bu Pc 1:1.20.1; for the third Bu Pj 4:3.32; and for the last Bu Pc 8:1.2.26.1.
Musā ca lahu bhāsato; While lying is a light one?
Musā bhaṇanto garukaṁ, And how is lying a heavy offense,
Saccañca lahu bhāsato; While speaking the truth is a light one?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
3. Pācittiyādipañhā 3. Questions on the offenses entailing confession, etc.
Adhiṭṭhitaṁ rajanāya rattaṁ, It is determined and dyed,
Kappakatampi santaṁ; And also marked;
Paribhuñjantassa āpatti, How is there an offense for using it? Sp 5.481: Adhiṭṭhitanti gāthā nissaggiyacīvaraṁ anissajjitvā paribhuñjantaṁ sandhāya vuttā, “‘It is determined’: the verse was spoken with reference to using a robe to be relinquished without first relinquishing it.” See e.g. Bu NP 1:4.11.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Atthaṅgate sūriye bhikkhu maṁsāni khādati, A monk eats meat after sunset, Sp 5.481: Atthaṅgate sūriyeti gāthā romanthakaṁ sandhāya vuttā, “‘After sunset’: the verse was spoken with reference to a regurgitator.” See Kd 15:25.1.7.
Na ummattako na ca pana khittacitto; And is neither insane nor deranged;
Na cāpi so vedanāṭṭo bhaveyya, Nor overwhelmed by pain—
Na cassa hoti āpatti; How, then, is there no offense for him,
So ca dhammo sugatena desito, Yet a rule was taught by the Accomplished One?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Na rattacitto na ca pana theyyacitto, One is neither lustful nor intent on stealing, Sp 5.481: Na rattacittoti gāthāya ayamattho – rattacitto methunadhammapārājikaṁ āpajjati. Theyyacitto adinnādānapārājikaṁ, paraṁ maraṇāya cetento manussaviggahapārājikaṁ, saṅghabhedako pana na rattacitto na ca pana theyyacitto na cāpi so paraṁ maraṇāya cetayi, salākaṁ panassa dentassa hoti chejjaṁ, pārājikaṁ hoti, salākaṁ paṭiggaṇhantassa bhedakānuvattakassa thullaccayaṁ, “‘One is neither lustful’: this is the meaning of the verse. One who is lustful commits an offense entailing expulsion in regard to sexual intercourse. One intent on stealing commits an offense entailing expulsion in regard to taking what is not given. One intent on killing another commits an offense entailing expulsion in regard to a human being. A schismatic is neither lustful, not intent on stealing, nor intent on killing another, yet he is cut off with an offense entailing expulsion by giving out ballots. For the receiver of a ballot, there is a serious offense.” See Kd 1:67.1.13 and Kd 17:4.4.6.
Na cāpi so paraṁ maraṇāya cetayi; Nor intent on killing another;
Salākaṁ dentassa hoti chejjaṁ, How, then, in giving out a ballot is one cut off?
Paṭiggaṇhantassa thullaccayaṁ; And how does the receiver commit a serious offense?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Na cāpi āraññakaṁ sāsaṅkasammataṁ, It is not a risky wilderness dwelling,
Na cāpi saṅghena sammuti dinnā; Nor was his robe given by the Sangha;
Na cassa kathinaṁ atthataṁ tattheva, Nor did he participate in the robe-making ceremony there—
Cīvaraṁ nikkhipitvā gaccheyya aḍḍhayojanaṁ; How, then, if he stores the robe and then travels 6 kilometers, Sp 5.481: Gaccheyya aḍḍhayojananti ayaṁ pañhā suppatiṭṭhitanigrodhasadisaṁ ekakulassa rukkhamūlaṁ sandhāya vuttā, “‘Travels 6 kilometers’: this question was asked with reference to the foot of a tree belonging to one clan, like the banyan tree ‘Well-planted’.” This question refers to Bu Np 2, which states that one must remain “within the area of the midday shadow of the tree”, see Bu NP 2:3.16.1. According to the story at AN 6.54, the canopy of this banyan tree spread for twelve yojanas, that is, almost 150 km according to the estimate I use here.
Tattheva aruṇaṁ uggacchantassa anāpatti, Is there no offense at dawn?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Kāyikāni na vācasikāni, Done by body, not by speech, Sp 5.481: Kāyikānīti ayaṁ gāthā sambahulānaṁ itthīnaṁ kese vā aṅguliyo vā ekato gaṇhantaṁ sandhāya vuttā, “‘Done by body’: this verse was spoken with reference to grasping the hair or the fingers of many women at once.” This refers to Bu Ss 2:1.2.15.1.
Sabbāni nānāvatthukāni; All with different bases for the offense;
Apubbaṁ acarimaṁ āpajjeyya ekato, How, then, does one commit them all together at the same time?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Vācasikāni na kāyikāni, Done by speech, not by body, Sp 5.481: Vācasikānīti ayaṁ gāthā “sabbā tumhe sikharaṇiyo”tiādinā nayena duṭṭhullabhāṇiṁ sandhāya vuttā, “‘Done by speech’: this verse was spoken with reference to indecent speech according to the way of ‘You all have genital prolapse,’ etc.” This refers to Bu Ss 3:1.2.14.1.
Sabbāni nānāvatthukāni; All with different bases for the offense;
Apubbaṁ acarimaṁ āpajjeyya ekato, How, then, does one commit them all together at the same time?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Tissitthiyo methunaṁ taṁ na seve, One does not have sex with three kinds of women,
Tayo purise tayo anariyapaṇḍake; Nor with three kinds of men, three kinds of ignoble ones, or paṇḍakas, Sp 5.481: Tayo anariyapaṇḍaketi ubhatobyañjanasaṅkhāte tayo anariye, “Three kinds of ignoble ones or paṇḍakas’: the three kinds of gynandromorphs are called ignoble ones.” See Bu Pj 1:9.1.1–9.1.8.
Na cācare methunaṁ byañjanasmiṁ, As stated in the rule—Sp 5.481: Na cācare methunaṁ byañjanasminti anulomapārājikavasenapi methunaṁ nācarati, “‘As stated in the rule’: one does not have sex that is in conformity with an offense entailing expulsion.” See Bu Pj 1:9.1.9.1–9.1.25.
Chejjaṁ siyā methunadhammapaccayā; How, then, might one still be cut off conditioned by sexual intercourse? Sp 5.481: Chejjaṁ siyā methunadhammapaccayāti siyā methunadhammapaccayā pārājikanti. Ayaṁ pañhā aṭṭhavatthukaṁ sandhāya vuttā, tassā hi methunadhammassa pubbabhāgaṁ kāyasaṁsaggaṁ āpajjituṁ vāyamantiyā methunadhammapaccayā chejjaṁ hoti, “‘How, then, might one still be cut off conditioned by sexual intercourse’: one would commit an offense entailing expulsion conditioned by sexual intercourse. This question was asked with reference to the training rule having eight parts. If she commits physical contact as a precursor to sexual intercourse, then, through the effort conditioned by sexual intercourse, she is cut off.” This concerns Bi Pj 8:1.11.1. The point seems to be that the effort described fulfills the last and eighth part needed to commit this offense. Actual sexual intercourse is not required.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Mātaraṁ cīvaraṁ yāce, One might ask one’s mother for robe-cloth, Sp 5.481: Mātaraṁ cīvaranti ayaṁ gāthā piṭṭhisamaye vassikasāṭikatthaṁ satuppādakaraṇaṁ sandhāya vuttā, “‘One’s mother for robe-cloth’: this verse was spoken with reference to reminding someone for the sake of a rainy-season robe outside of the robe season.” This refers to Bu NP 24:1.18.1, for which there is an offense even in asking one’s own mother.
No ca saṅghe pariṇataṁ; And it was not intended for the Sangha;
Kenassa hoti āpatti, How, then, is there an offense for one,
Anāpatti ca ñātake; If there is no offense in regard to one’s relatives? The point seems to be that there is normally no offense in asking from one’s relatives, but Bu NP 24:1.18.1 is an exception to this pattern. See Sp-ṭ 1.628.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Kuddho ārādhako hoti, One angry person is approved of, Sp 5.481: Kuddho ārādhako hotīti gāthā titthiyavattaṁ sandhāya vuttā. Titthiyo hi vattaṁ pūrayamāno titthiyānaṁ vaṇṇe bhaññamāne kuddho ārādhako hoti, “‘One angry person is approved of’: this verse was spoken with reference to the proper conduct of the monastics of other religions. Monastics of other religions fulfilling the proper conduct are angry when the monastics of other religions are praised.” See Kd 1:38.10.2.
Kuddho hoti garahiyo; One angry person is blamed;
Atha ko nāma so dhammo, What is the name of that rule,
Yena kuddho pasaṁsiyo; In which an angry person is praised?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Tuṭṭho ārādhako hoti, One contented person is approved of, Sp 5.481: Dutiyagāthāpi tameva sandhāya vuttā, “Also the second verse was spoken with reference to that.” See Kd 1:38.7.2.
Tuṭṭho hoti garahiyo; One contented person is blamed;
Atha ko nāma so dhammo, What is the name of that rule,
Yena tuṭṭho garahiyo; In which a contented person is blamed?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Saṅghādisesaṁ thullaccayaṁ, An offense entailing suspension, a serious offense, Sp 5.481: Saṅghādisesantiādi gāthā yā bhikkhunī avassutāva avassutassa purisassa hatthato piṇḍapātaṁ gahetvā manussamaṁsalasuṇapaṇītabhojanasesaakappiyamaṁsehi saddhiṁ omadditvā ajjhoharati, taṁ sandhāya vuttā, “‘An offense entailing suspension’: this verse was spoken with reference to a lustful nun receiving almsfood directly from a lustful man. She then presses it into a mouthful containing human flesh, garlic, fine foods, and the remaining unallowable meats, finally swallowing it.” See respectively Bi Ss 5:1.14.1, Kd 6:23.9.7, Bi Pc 1:1.41.1, Bi Pd 1:1.2.9.1–8, and Kd 6:23.10.8–23.15.9.
Pācittiyaṁ pāṭidesanīyaṁ; An offense entailing confession, one entailing acknowledgment, and one of wrong conduct—
Dukkaṭaṁ āpajjeyya ekato, How does one commit all together?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Ubho paripuṇṇavīsativassā, Both are over twenty years old,
Ubhinnaṁ ekupajjhāyo; Both have the same preceptor,
Ekācariyo ekā kammavācā, The same teacher, the same ordination procedure—
Eko upasampanno eko anupasampanno; How, then, is it that one is ordained, but not the other? Sp 5.481: Eko upasampanno eko anupasampannoti gāthā ākāsagataṁ sandhāya vuttā. Sace hi dvīsu sāmaṇeresu eko iddhiyā kesaggamattampi pathaviṁ muñcitvā nisinno hoti, so anupasampanno nāma hoti, “‘How, then, is it that one is ordained, but not the other’: this verse was spoken with reference to one floating in the air. If one of the two novices, through supernormal power, is seated unconnected to the ground even by a hair’s breadth, he is not ordained.” This ruling is not found in any Canonical text. What is found there is that a person floating in the air cannot make up the quorum for a legal procedure, see Kd 9:4.5.25, nor can such a person object to a legal procedure, see Kd 9:4.7.28.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Akappakataṁ nāpi rajanāya rattaṁ, It is neither marked nor dyed, Sp 5.481: Akappakatanti gāthā acchinnacīvarakaṁ bhikkhuṁ sandhāya vuttā, “‘It is neither marked’: this verse was spoken with reference to a monk whose robe had been stolen.” See Bu NP 6:2.18.1.
Tena nivattho yena kāmaṁ vajeyya; Yet wearing that sarong one may go where one likes—
Na cassa hoti āpatti, How is there no offense for that person,
So ca dhammo sugatena desito; Yet a rule was taught by the Accomplished One?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Na deti na paṭiggaṇhāti, She neither gives nor receives, Sp 5.481: Na deti na paṭiggaṇhātīti nāpi uyyojikā deti, na uyyojitā tassā hatthato gaṇhāti, “‘She neither gives nor receives’: the inciter does not give; the one who is incited does not receive directly from her.”
Paṭiggaho tena na vijjati; Because of that there is no recipient; Sp 5.481: Paṭiggaho tena na vijjatīti teneva kāraṇena uyyojikāya hatthato uyyojitāya paṭiggaho na vijjati, “‘Because of that there is no recipient’: for that reason, the one who is incited does not receive directly from the inciter.”
Āpajjati garukaṁ na lahukaṁ, How, then, does she commit a heavy offense, Sp 5.481: Āpajjati garukanti evaṁ santepi avassutassa hatthato piṇḍapātaggahaṇe uyyojentī saṅghādisesāpattiṁ āpajjati, “‘How, then, does she commit a heavy offense’: when it is like this, she who is inciting her to take almsfood directly from a lustful man, she commits an offense entailing suspension.”
Tañca paribhogapaccayā; Not a light one, because of using? Sp 5.481: Tañca paribhogapaccayāti tañca pana āpattiṁ āpajjamānā tassā uyyojitāya paribhogapaccayā āpajjati. Tassā hi bhojanapariyosāne uyyojikāya saṅghādiseso hotīti, “‘Because of using’: in committing that offense, she commits it because of the using by the one who was incited by her. For at the end of her meal, the inciter commits an offense entailing suspension.” These four lines refer to Bi Ss 6:1.26.1. To sum up, there is an offense entailing suspension for successfully inciting another nun to receive and eat almsfood from a lustful man.
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Na deti na paṭiggaṇhāti, She neither gives nor receives, Sp 5.481: Dutiyagāthā tassāyeva udakadantaponaggahaṇe uyyojanaṁ sandhāya vuttā, “The second verse was spoken with reference to inciting her to take water or a tooth cleaner.” See Bi Ss 6:2.2.1.
Paṭiggaho tena na vijjati; Because of that there is no recipient;
Āpajjati lahukaṁ na garukaṁ, How, then, does she commit a light offense,
Tañca paribhogapaccayā; Not a heavy one, because of using?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill.
Āpajjati garukaṁ sāvasesaṁ, One commits a curable heavy offense,
Chādeti anādariyaṁ paṭicca; One conceals it out of disrespect;
Na bhikkhunī no ca phuseyya vajjaṁ, If it was not a nun, how is it that one is not affected by the fault?
Pañhā mesā kusalehi cintitā. This question was thought out by those with skill. Sp 5.481: Pañhā mesā kusalehi cintitāti ayaṁ kira pañhā ukkhittakabhikkhuṁ sandhāya vuttā. Tena hi saddhiṁ vinayakammaṁ natthi, tasmā so saṅghādisesaṁ āpajjitvā chādento vajjaṁ na phusatīti, “‘This question was thought out by those with skill’: this question was asked with reference to an ejected monk. The legal procedures of the Monastic Law are not to be done with him. Therefore, having committed an offense entailing suspension, then, in concealing it, one is not affected by the fault.”
Sedamocanagāthā niṭṭhitā. The sudorific verses are finished.
Tassuddānaṁ This is the summary:
Asaṁvāso avissajji, “Excluded from the community, not to be given away,
Dasa ca anukkhittako; And ten, one who has not been ejected;
Upeti dhammaṁ ubbhakkhakaṁ, One arrives at the Teaching, above the collar bone,
Tato saññācikā ca dve. And then two on begging.
Na kāyikañca garukaṁ, And heavy offense by body,
na kāyikaṁ na vācasikaṁ; Not by body or speech;
Anālapanto sikkhā ca, Not speaking, and training,
ubho ca caturo janā. And two, four people.
Itthī telañca nissaggi, Woman, and oil, relinquishment,
bhikkhu ca padavītiyo; And monks, a single step;
Nivattho ca na ca ñatti, And dressed in a sarong, and no motion,
na mātaraṁ pitaraṁ hane. If one kills not one’s mother, if one kills one’s father.
Acodayitvā codayitvā, Without accusing, after accusing,
chindantaṁ saccameva ca; Cutting, and the truth;
Adhiṭṭhitañcatthaṅgate, And determined, after sunset,
na rattaṁ na cāraññakaṁ. Neither lustful, and not the wilderness.
Kāyikā vācasikā ca, By body, and by speech,
tissitthī cāpi mātaraṁ; And three kinds of women, mother;
Kuddho ārādhako tuṭṭho, An angry person who is approved of, contented,
saṅghādisesā ca ubho. And an offense entailing suspension, both.
Akappakataṁ na deti, Not marked, she neither gives,
Na detāpajjatī garuṁ; She neither gives, one commits a heavy offense—
Sedamocanikā gāthā, The sudorific verses:
Pañhā viññūhi vibhāvitāti. Questions explained by the wise.”