Parivāra
Translators: brahmali
The Compendium
4. Antarapeyyāla
The internal repetition
Katipucchāvāra
The section on questioning “how many?”
Kati āpattiyo?
How many kinds of offenses?
Kati āpattikkhandhā?
How many classes of offenses?
Kati vinītavatthūni?
How many grounds of training?
Kati agāravā?
How many kinds of disrespect?
Kati gāravā?
How many kinds of respect?
Kati vinītavatthūni?
How many grounds of training?
Kati vipattiyo?
How many kinds of failure?
Kati āpattisamuṭṭhānā?
How many kinds of originations of offenses?
Kati vivādamūlāni?
How many sources of disputes?
Kati anuvādamūlāni?
How many sources of accusations?
Kati sāraṇīyā dhammā?
How many aspects of friendliness?
Kati bhedakaravatthūni?
How many grounds for schism?
Kati adhikaraṇāni?
How many kinds of legal issues?
Kati samathā?
How many principles for settling them?
Pañca āpattiyo.
There are five kinds of offenses.
Pañca āpattikkhandhā.
There are five classes of offenses.
Pañca vinītavatthūni.
There are five grounds of training.
Satta āpattiyo.
There are seven kinds of offenses.
Satta āpattikkhandhā.
There are seven classes of offenses.
Satta vinītavatthūni.
There are seven grounds of training.
Cha agāravā.
There are six kinds of disrespect.
Cha gāravā.
There are six kinds of respect.
Cha vinītavatthūni.
There are six grounds of training.
Catasso vipattiyo.
There are four kinds of failure.
Cha āpattisamuṭṭhānā.
There are six kinds of originations of offenses.
Cha vivādamūlāni.
There are six sources of disputes.
Cha anuvādamūlāni.
There are six sources of accusations.
Cha sāraṇīyā dhammā.
There are six aspects of friendliness.
Aṭṭhārasa bhedakaravatthūni.
There are eighteen grounds for schism.
Cattāri adhikaraṇāni.
There are four kinds of legal issues.
Satta samathā.
There are seven principles for settling them.
Tattha katamā pañca āpattiyo?
What are the five kinds of offenses?
Pārājikāpatti, saṅghādisesāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti—
Offenses entailing expulsion, offenses entailing suspension, offenses entailing confession, offenses entailing acknowledgment, offenses of wrong conduct.
imā pañca āpattiyo.
Tattha katame pañca āpattikkhandhā?
What are the five classes of offenses?
Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho—
The class of offenses entailing expulsion, the class of offenses entailing suspension, the class of offenses entailing confession, the class of offenses entailing acknowledgment, the class of offenses of wrong conduct.
ime pañca āpattikkhandhā.
Tattha katamāni pañca vinītavatthūni?
What are the five grounds of training?
Pañcahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto—
The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the five classes of offenses.
imāni pañca vinītavatthūni.
Tattha katamā satta āpattiyo?
What are the seven kinds of offenses?
Pārājikāpatti, saṅghādisesāpatti, thullaccayāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti, dubbhāsitāpatti—
Offenses entailing expulsion, offenses entailing suspension, serious offenses, offenses entailing confession, offenses entailing acknowledgment, offenses of wrong conduct, offenses of wrong speech.
imā satta āpattiyo.
Tattha katame satta āpattikkhandhā?
What are the seven classes of offenses?
Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, thullaccayāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho, dubbhāsitāpattikkhandho—
The class of offenses entailing expulsion, the class of offenses entailing suspension, the class of serious offenses, the class of offenses entailing confession, the class of offenses entailing acknowledgment, the class of offenses of wrong conduct, the class of offenses of wrong speech.
ime satta āpattikkhandhā.
Tattha katamāni satta vinītavatthūni?
What are the seven grounds of training?
Sattahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto—
The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the seven classes of offenses.
imāni satta vinītavatthūni.
Tattha katame cha agāravā?
What are the six kinds of disrespect?
Buddhe agāravo, dhamme agāravo, saṅghe agāravo, sikkhāya agāravo, appamāde agāravo, paṭisandhāre agāravo—
Disrespect for the Buddha, disrespect for the Teaching, disrespect for the Sangha, disrespect for the training, disrespect for heedfulness, disrespect for hospitality.
ime cha agāravā.
Tattha katame cha gāravā?
What are the six kinds of respect?
Buddhe gāravo, dhamme gāravo, saṅghe gāravo, sikkhāya gāravo, appamāde gāravo, paṭisandhāre gāravo—
Respect for the Buddha, respect for the Teaching, respect for the Sangha, respect for the training, respect for heedfulness, respect for hospitality.
ime cha gāravā.
Tattha katamāni cha vinītavatthūni?
What are the six grounds of training?
Chahi agāravehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto—
The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the six kinds of disrespect.
imāni cha vinītavatthūni.
Tattha katamā catasso vipattiyo?
What are four kinds of failure?
Sīlavipatti, ācāravipatti, diṭṭhivipatti, ājīvavipatti—
Failure in morality, failure in conduct, failure in view, failure in livelihood.
imā catasso vipattiyo.
Tattha katame cha āpattisamuṭṭhānā?
What are the six kinds of originations of offenses?
Atthāpatti kāyato samuṭṭhāti, na vācato na cittato;
There are offenses that originate from body, but not from speech or mind;
atthāpatti vācato samuṭṭhāti, na kāyato na cittato;
there are offenses that originate from speech, but not from body or mind;
atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato;
there are offenses that originate from body and speech, but not from mind;
atthāpatti kāyato ca cittato ca samuṭṭhāti, na vācato;
there are offenses that originate from body and mind, but not from speech;
atthāpatti vācato ca cittato ca samuṭṭhāti, na kāyato;
there are offenses that originate from speech and mind, but not from body;
atthāpatti kāyato ca vācato ca cittato ca samuṭṭhāti—
there are offenses that originate from body, speech, and mind.
ime cha āpattisamuṭṭhānā.
Tattha katamāni cha vivādamūlāni?
What are the six sources of disputes?
Idha bhikkhu kodhano hoti upanāhī.
(1) It may be that a monk is angry and resentful.
Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.
Yo so bhikkhu satthari agāravo viharati appatisso, dhamme …pe…
Such a person
saṅghe …pe…
sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti.
creates disputes in the Sangha.
Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
Disputes are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans.
Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
When you see such a source of disputes either in yourself or in others, you should make an effort to get rid of it.
Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see such a source either in yourself or in others, you should practice so that it has no future effect.
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti.
In this way that bad source of disputes is abandoned.
Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
In this way that bad source of disputes has no future effect.
Puna caparaṁ bhikkhu makkhī hoti paḷāsī …pe…
(2) Or it may be that a monk is denigrating and domineering,
issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.
(3) envious and stingy, (4) treacherous and deceitful, (5) one who has bad desires and wrong views, or (6) one who obstinately grasps his own views and only gives them up with difficulty.
Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Any of these is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.
Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe…
Such a person
saṅghe …pe…
sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti.
creates disputes in the Sangha.
Yo so hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
Disputes are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans.
Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
When you see such a source of disputes either in yourself or in others, you should make an effort to get rid of it.
Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see such a source either in yourself or in others, you should practice so that it has no future effect.
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti.
In this way that bad source of disputes is abandoned.
Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
In this way that bad source of disputes has no future effect.
Imāni cha vivādamūlāni.
Tattha katamāni cha anuvādamūlāni?
What are the six sources of accusations?
Idha bhikkhu kodhano hoti upanāhī.
(1) It may be that a monk is angry and resentful.
Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.
Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe…
Such a person
saṅghe …pe…
sikkhāya na paripūrakārī so saṅghe anuvādaṁ janeti.
creates accusations in the Sangha.
Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
Accusations are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans.
Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha.
When you see such a source of accusations either in yourself or in others, you should make an effort to get rid of it.
Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see such a source either in yourself or in others, you should practice so that it has no future effect.
Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti.
In this way that bad source of accusations is abandoned.
Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.
In this way that bad source of accusations has no future effect.
Puna caparaṁ bhikkhu makkhī hoti palāsī …pe…
(2) Or it may be that a monk is denigrating and domineering,
issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.
(3) envious and stingy, (4) treacherous and deceitful, (5) one who has bad desires and wrong views, or (6) one who obstinately grasps his own views and only gives them up with difficulty.
Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Any of these is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.
Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe…
Such a person
saṅghe …pe…
sikkhāya na paripūrakārī so saṅghe anuvādaṁ janeti.
creates accusations in the Sangha.
Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
Accusations are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans.
Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha.
When you see such a source of accusations either in yourself or in others, you should make an effort to get rid of it.
Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see such a source either in yourself or in others, you should practice so that it has no future effect.
Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti.
In this way that bad source of accusations is abandoned.
Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.
In this way that bad source of accusations has no future effect.
Imāni cha anuvādamūlāni.
Tattha katame cha sāraṇīyā dhammā?
What are the six aspects of friendliness?
Idha bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
(1) As to this, a monk acts with good will towards his fellow monastics, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
(2) Furthermore, a monk speaks with good will to his fellow monastics, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
(3) Furthermore, a monk thinks with good will about his fellow monastics, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
(4) Furthermore, whatever a monk has gained in an appropriate manner, even the content of his almsbowl, he shares without reservation with his virtuous fellow monastics.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
(5) Furthermore, a monk lives with his fellow monastics, both in public and in private, with moral conduct that is unbroken, consistent, spotless, pure, liberating, praised by the wise, ungrasped, and leading to stillness.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
(6) Furthermore, a monk lives with his fellow monastics, both in public and in private, with that noble view that is liberating and leads one who acts in accordance with it to the complete end of suffering.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
These aspects of friendliness create love and respect, and lead to coming together, concord, harmony, and unity.
Ime cha sāraṇīyā dhammā.
Tattha katamāni aṭṭhārasa bhedakaravatthūni?
What are the eighteen grounds for schism?
Idha bhikkhu adhammaṁ “dhammo”ti dīpeti, dhammaṁ “adhammo”ti dīpeti, avinayaṁ “vinayo”ti dīpeti, vinayaṁ “avinayo”ti dīpeti, abhāsitaṁ alapitaṁ tathāgatena “bhāsitaṁ lapitaṁ tathāgatenā”ti dīpeti, bhāsitaṁ lapitaṁ tathāgatena “abhāsitaṁ alapitaṁ tathāgatenā”ti dīpeti, anāciṇṇaṁ tathāgatena “āciṇṇaṁ tathāgatenā”ti dīpeti, āciṇṇaṁ tathāgatena “anāciṇṇaṁ tathāgatenā”ti dīpeti, apaññattaṁ tathāgatena “paññattaṁ tathāgatenā”ti dīpeti, paññattaṁ tathāgatena “apaññattaṁ tathāgatenā”ti dīpeti, āpattiṁ “anāpattī”ti dīpeti, anāpattiṁ “āpattī”ti dīpeti, lahukaṁ āpattiṁ “garukā āpattī”ti dīpeti, garukaṁ āpattiṁ “lahukā āpattī”ti dīpeti, sāvasesaṁ āpattiṁ “anavasesā āpattī”ti dīpeti, anavasesaṁ āpattiṁ “sāvasesā āpattī”ti dīpeti, duṭṭhullaṁ āpattiṁ “aduṭṭhullā āpattī”ti dīpeti, aduṭṭhullaṁ āpattiṁ “duṭṭhullā āpattī”ti dīpeti.
In this case a monk proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. He proclaims what is contrary to the Monastic Law as being in accordance with it, and what is in accordance with the Monastic Law as contrary to it. He proclaims what hasn’t been spoken by the Buddha as spoken by him, and what has been spoken by the Buddha as not spoken by him. He proclaims what was not practiced by the Buddha as practiced by him, and what was practiced by the Buddha as not practiced by him. He proclaims what was not laid down by the Buddha as laid down by him, and what was laid down by the Buddha as not laid down by him. He proclaims a non-offense as an offense, and an offense as a non-offense. He proclaims a light offense as heavy, and a heavy offense as light. He proclaims a curable offense as incurable, and an incurable offense as curable. He proclaims a grave offense as minor, and a minor offense as grave.
Imāni aṭṭhārasa bhedakaravatthūni.
Tattha katamāni cattāri adhikaraṇāni?
What are the four kinds of legal issues?
Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ—
Legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, legal issues arising from business.
imāni cattāri adhikaraṇāni.
Tattha katame satta samathā?
What are the seven principles for settling them?
Sammukhāvinayo, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako—
Resolution face-to-face, resolution through recollection, resolution because of past insanity, acting according to what has been admitted, majority decision, further penalty, covering over as if with grass.
ime satta samathā.
Katipucchāvāro niṭṭhito.
The section on questioning “how many?” is finished.
Tassuddānaṁ
This is the summary:
Āpatti āpattikkhandhā,
“Offense, classes of offenses,
vinītā sattadhā puna;
Training, again sevenfold;
Vinītāgāravā ceva,
Training, and disrespect,
gāravā mūlameva ca.
Respect, and source.
Puna vinītā vipatti,
Again training, failure,
samuṭṭhānā vivādanā;
Originations, disputes;
Anuvādā sāraṇīyaṁ,
Accusations, friendliness,
bhedādhikaraṇena ca;
Schism, and with legal issues;
Satteva samathā vuttā,
Seven are said on settling,
padā sattarasā imeti.
These are the seventeen items.”
4.1. Chaāpattisamuṭṭhānavāra
4.1 The section on the six kinds of originations of offenses
Paṭhamena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti?
“Is it possible to commit an offense entailing expulsion through the first kind of origination of offenses?”—
Na hīti vattabbaṁ.
“No.”—
Saṅghādisesaṁ āpajjeyyāti?
“An offense entailing suspension?”—
Siyāti vattabbaṁ.
“One might.”—
Thullaccayaṁ āpajjeyyāti?
“A serious offense?”—
Siyāti vattabbaṁ.
“One might.”—
Pācittiyaṁ āpajjeyyāti?
“An offense entailing confession?”—
Siyāti vattabbaṁ.
“One might.”—
Pāṭidesanīyaṁ āpajjeyyāti?
“An offense entailing acknowledgment?”—
Siyāti vattabbaṁ.
“One might.”—
Dukkaṭaṁ āpajjeyyāti?
“An offense of wrong conduct?”—
Siyāti vattabbaṁ.
“One might.”—
Dubbhāsitaṁ āpajjeyyāti?
“An offense of wrong speech?”—
Na hīti vattabbaṁ.
“No.”
Dutiyena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti?
“Is it possible to commit an offense entailing expulsion through the second kind of origination of offenses?”—
Na hīti vattabbaṁ.
“No.”—
Saṅghādisesaṁ āpajjeyyāti?
“An offense entailing suspension?”—
Siyāti vattabbaṁ.
“One might.”—
Thullaccayaṁ āpajjeyyāti?
“A serious offense?”—
Siyāti vattabbaṁ.
“One might.”—
Pācittiyaṁ āpajjeyyāti?
“An offense entailing confession?”—
Siyāti vattabbaṁ.
“One might.”—
Pāṭidesanīyaṁ āpajjeyyāti?
“An offense entailing acknowledgment?”—
Na hīti vattabbaṁ.
“No.”—
Dukkaṭaṁ āpajjeyyāti?
“An offense of wrong conduct?”—
Siyāti vattabbaṁ.
“One might.”—
Dubbhāsitaṁ āpajjeyyāti?
“An offense of wrong speech?”—
Na hīti vattabbaṁ.
“No.”
Tatiyena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti?
“Is it possible to commit an offense entailing expulsion through the third kind of origination of offenses?”—
Na hīti vattabbaṁ.
“No.”—
Saṅghādisesaṁ āpajjeyyāti?
“An offense entailing suspension?”—
Siyāti vattabbaṁ.
“One might.”—
Thullaccayaṁ āpajjeyyāti?
“A serious offense?”—
Siyāti vattabbaṁ.
“One might.”—
Pācittiyaṁ āpajjeyyāti?
“An offense entailing confession?”—
Siyāti vattabbaṁ.
“One might.”—
Pāṭidesanīyaṁ āpajjeyyāti?
“An offense entailing acknowledgment?”—
Siyāti vattabbaṁ.
“One might.”—
Dukkaṭaṁ āpajjeyyāti?
“An offense of wrong conduct?”—
Siyāti vattabbaṁ.
“One might.”—
Dubbhāsitaṁ āpajjeyyāti?
“An offense of wrong speech?”—
Na hīti vattabbaṁ.
“No.”
Catutthena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti?
“Is it possible to commit an offense entailing expulsion through the fourth kind of origination of offenses?”—
Siyāti vattabbaṁ.
“One might.”—
Saṅghādisesaṁ āpajjeyyāti?
“An offense entailing suspension?”—
Siyāti vattabbaṁ.
“One might.”—
Thullaccayaṁ āpajjeyyāti?
“A serious offense?”—
Siyāti vattabbaṁ.
“One might.”—
Pācittiyaṁ āpajjeyyāti?
“An offense entailing confession?”—
Siyāti vattabbaṁ.
“One might.”—
Pāṭidesanīyaṁ āpajjeyyāti?
“An offense entailing acknowledgment?”—
Siyāti vattabbaṁ.
“One might.”—
Dukkaṭaṁ āpajjeyyāti?
“An offense of wrong conduct?”—
Siyāti vattabbaṁ.
“One might.”—
Dubbhāsitaṁ āpajjeyyāti?
“An offense of wrong speech?”—
Na hīti vattabbaṁ.
“No.”
Pañcamena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti?
“Is it possible to commit an offense entailing expulsion through the fifth kind of origination of offenses?”—
Siyāti vattabbaṁ.
“One might.”—
Saṅghādisesaṁ āpajjeyyāti?
“An offense entailing suspension?”—
Siyāti vattabbaṁ.
“One might.”—
Thullaccayaṁ āpajjeyyāti?
“A serious offense?”—
Siyāti vattabbaṁ.
“One might.”—
Pācittiyaṁ āpajjeyyāti?
“An offense entailing confession?”—
Siyāti vattabbaṁ.
“One might.”—
Pāṭidesanīyaṁ āpajjeyyāti?
“An offense entailing acknowledgment?”—
Na hīti vattabbaṁ.
“No.”—
Dukkaṭaṁ āpajjeyyāti?
“An offense of wrong conduct?”—
Siyāti vattabbaṁ.
“One might.”—
Dubbhāsitaṁ āpajjeyyāti?
“An offense of wrong speech?”—
Siyāti vattabbaṁ.
“One might.”
Chaṭṭhena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti?
“Is it possible to commit an offense entailing expulsion through the sixth kind of origination of offenses?”—
Siyāti vattabbaṁ.
“One might.”—
Saṅghādisesaṁ āpajjeyyāti?
“An offense entailing suspension?”—
Siyāti vattabbaṁ.
“One might.”—
Thullaccayaṁ āpajjeyyāti?
“A serious offense?”—
Siyāti vattabbaṁ.
“One might.”—
Pācittiyaṁ āpajjeyyāti?
“An offense entailing confession?”—
Siyāti vattabbaṁ.
“One might.”—
Pāṭidesanīyaṁ āpajjeyyāti?
“An offense entailing acknowledgment?”—
Siyāti vattabbaṁ.
“One might.”—
Dukkaṭaṁ āpajjeyyāti?
“An offense of wrong conduct?”—
Siyāti vattabbaṁ.
“One might.”—
Dubbhāsitaṁ āpajjeyyāti?
“An offense of wrong speech?”—
Na hīti vattabbaṁ.
“No.”
Chaāpattisamuṭṭhānavāro niṭṭhito paṭhamo.
The first section on the six kinds of originations of offenses is finished.
4.2. Katāpattivāra
4.2 The section on “how many kinds of offenses?”
Paṭhamena āpattisamuṭṭhānena kati āpattiyo āpajjati?
“How many kinds of offenses does one commit through the first kind of origination of offenses?
Paṭhamena āpattisamuṭṭhānena pañca āpattiyo āpajjati.
Five:
Bhikkhu kappiyasaññī saññācikāya kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ;
(1) when a monk—perceiving it as allowable and by means of begging—builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct;
ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa;
(2) when there is one piece left to complete the hut, he commits a serious offense;
tasmiṁ piṇḍe āgate āpatti saṅghādisesassa;
(3) when the last piece is finished, he commits an offense entailing suspension;
bhikkhu kappiyasaññī vikāle bhojanaṁ bhuñjati, āpatti pācittiyassa;
(4) when a monk, perceiving it as allowable, eats cooked food at the wrong time, he commits an offense entailing confession;
bhikkhu kappiyasaññī aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa—
(5) when a monk, perceiving it as allowable, receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment.
paṭhamena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti?
When it comes to these offenses, to how many of the four kinds of failure do they belong?
Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā?
In how many of the seven classes of offenses are they found?
Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti?
Through how many of the six kinds of originations of offenses do they originate?
Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ?
To which of the four kinds of legal issues do they belong?
Sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā—
They are found in five classes of offenses:
siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
kāyato samuṭṭhanti, na vācato na cittato.
from body, not from speech or mind.
Catunnaṁ adhikaraṇānaṁ āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Dutiyena āpattisamuṭṭhānena kati āpattiyo āpajjati?
How many kinds of offenses does one commit through the second kind of origination of offenses?
Dutiyena āpattisamuṭṭhānena catasso āpattiyo āpajjati—
Four:
bhikkhu kappiyasaññī samādisati—“kuṭiṁ me karothā”ti. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ;
(1) when a monk, perceiving it as allowable, appoints someone to build him a hut, and they build a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct;
ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa;
(2) when there is one piece left to complete the hut, he commits a serious offense;
tasmiṁ piṇḍe āgate āpatti saṅghādisesassa.
(3) when the last piece is finished, he commits an offense entailing suspension;
Bhikkhu kappiyasaññī anupasampannaṁ padaso dhammaṁ vāceti, āpatti pācittiyassa—
(4) when a monk, perceiving it as allowable, instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession.
dutiyena āpattisamuṭṭhānena imā catasso āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā—
They are found in four classes of offenses:
siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
vācato samuṭṭhanti, na kāyato na cittato.
from speech, not from body or mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Tatiyena āpattisamuṭṭhānena kati āpattiyo āpajjati?
How many kinds of offenses does one commit through the third kind of origination of offenses?
Tatiyena āpattisamuṭṭhānena pañca āpattiyo āpajjati.
Five:
Bhikkhu kappiyasaññī saṁvidahitvā kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ;
(1) when a monk—perceiving it as allowable and having appointed someone—builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct;
ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa;
(2) when there is one piece left to complete the hut, he commits a serious offense;
tasmiṁ piṇḍe āgate āpatti saṅghādisesassa.
(3) when the last piece is finished, he commits an offense entailing suspension;
Bhikkhu kappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa.
(4) when a monk, perceiving it as allowable, eats fine foods that he has requested for himself, he commits an offense entailing confession;
Bhikkhu kappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa—
(5) when a monk, perceiving it as allowable, eats without having restrained a nun who is giving directions, he commits an offense entailing acknowledgment.
tatiyena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā—
They are found in five classes of offenses:
siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
kāyato ca vācato ca samuṭṭhanti, na cittato.
from body and speech, not from mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Catutthena āpattisamuṭṭhānena kati āpattiyo āpajjati?
How many kinds of offenses does one commit through the fourth kind of origination of offenses?
Catutthena āpattisamuṭṭhānena cha āpattiyo āpajjati—
Six:
bhikkhu methunaṁ dhammaṁ paṭisevati, āpatti pārājikassa;
(1) when a monk has sexual intercourse, he commits an offense entailing expulsion;
bhikkhu akappiyasaññī saññācikāya kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ;
(2) when a monk—perceiving it as unallowable and by means of begging—builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct;
ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa;
(3) when there is one piece left to complete the hut, he commits a serious offense;
tasmiṁ piṇḍe āgate āpatti saṅghādisesassa.
(4) when the last piece is finished, he commits an offense entailing suspension;
Bhikkhu akappiyasaññī vikāle bhojanaṁ bhuñjati, āpatti pācittiyassa.
(5) when a monk, perceiving it as unallowable, eats cooked food at the wrong time, he commits an offense entailing confession;
Bhikkhu akappiyasaññī aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa.
(6) when a monk, perceiving it as unallowable, receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment.
Catutthena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā—
They are found in six classes of offenses:
siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
kāyato ca cittato ca samuṭṭhanti, na vācato.
from body and mind, not from speech.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Pañcamena āpattisamuṭṭhānena kati āpattiyo āpajjati?
How many kinds of offenses does one commit through the fifth kind of origination of offenses?
Pañcamena āpattisamuṭṭhānena cha āpattiyo āpajjati.
Six:
Bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati, āpatti pārājikassa;
(1) when a monk, having bad desires, overcome by desire, claims a non-existent, unreal superhuman quality, he commits an offense entailing expulsion;
bhikkhu akappiyasaññī samādisati—“kuṭiṁ me karothā”ti. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ;
(2) when a monk, perceiving it as unallowable, appoints someone to build him a hut, and they build a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct;
ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa;
(3) when there is one piece left to complete the hut, he commits a serious offense;
tasmiṁ piṇḍe āgate āpatti saṅghādisesassa.
(4) when the last piece is finished, he commits an offense entailing suspension;
Bhikkhu akappiyasaññī anupasampannaṁ padaso dhammaṁ vāceti, āpatti pācittiyassa.
(5) when a monk, perceiving it as unallowable, instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession;
Na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo davakamyatā hīnena hīnaṁ vadeti, āpatti dubbhāsitassa—
(6) when—not wishing to revile, not wishing to insult, not wishing to humiliate, but wanting to have fun—one says what is low to one who is low, one commits an offense of wrong speech.
pañcamena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā—
They are found in six classes of offenses:
siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena, siyā dubbhāsitāpattikkhandhena.
they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct; they may be in the class of offenses of wrong speech.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
vācato ca cittato ca samuṭṭhanti, na kāyato.
from speech and mind, not from body.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Chaṭṭhena āpattisamuṭṭhānena kati āpattiyo āpajjati?
How many kinds of offenses does one commit through the sixth kind of origination of offenses?
Chaṭṭhena āpattisamuṭṭhānena cha āpattiyo āpajjati—
Six:
bhikkhu saṁvidahitvā bhaṇḍaṁ avaharati, āpatti pārājikassa;
(1) when a monk, having agreed with others, steals goods, he commits an offense entailing expulsion;
bhikkhu akappiyasaññī saṁvidahitvā kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ;
(2) when a monk—perceiving it as unallowable and having appointed someone—builds a hut whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides, then for the effort there is an offense of wrong conduct;
ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa;
(3) when there is one piece left to complete the hut, he commits a serious offense;
tasmiṁ piṇḍe āgate, āpatti saṅghādisesassa.
(4) when the last piece is finished, he commits an offense entailing suspension;
Bhikkhu akappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa.
(5) when a monk, perceiving it as unallowable, eats fine foods that he has requested for himself, he commits an offense entailing confession;
Bhikkhu akappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa—
(6) when a monk, perceiving it as unallowable, eats without having restrained a nun who is giving directions, he commits an offense entailing acknowledgment.
chaṭṭhena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti?
When it comes to these offenses, to how many of the four kinds of failure do they belong?
Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā?
In how many of the seven classes of offenses are they found?
Channaṁ āpattisamuṭṭhānānaṁ katihi āpattisamuṭṭhānehi samuṭṭhanti?
Through how many of the six kinds of originations of offenses do they originate?
Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ?
To which of the four kinds of legal issues do they belong?
Sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā—
They are found in six classes of offenses:
siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
kāyato ca vācato ca cittato ca samuṭṭhanti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena cāti.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.”
Channaṁ āpattisamuṭṭhānānaṁ katāpattivāro niṭṭhito dutiyo.
The second section on “how many kinds of offenses?” for the six kinds of originations of offenses is finished.
4.3. Āpattisamuṭṭhānagāthā
4.3 The verses on the kinds of originations of offenses
Samuṭṭhānā kāyikā anantadassinā,
“Origination from body has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion;
Āpattiyo tena samuṭṭhitā kati,
I ask how many kinds of offenses originate from that—
Pucchāmi taṁ brūhi vibhaṅgakovida.
You who are skilled in analysis, please say.
Samuṭṭhānā kāyikā anantadassinā,
Origination from body has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā pañca,
Five kinds of offenses originate from that—
Etaṁ te akkhāmi vibhaṅgakovida.
I declare this to you, you who are skilled in analysis.
Samuṭṭhānā vācasikā anantadassinā,
Origination from speech has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā kati,
I ask how many kinds of offenses originate from that—
Pucchāmi taṁ brūhi vibhaṅgakovida.
You who are skilled in analysis, please say.
Samuṭṭhānā vācasikā anantadassinā,
Origination from speech has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā catasso,
Four kinds of offenses originate from that—
Etaṁ te akkhāmi vibhaṅgakovida.
I declare this to you, you who are skilled in analysis.
Samuṭṭhānā kāyikā vācasikā anantadassinā,
Origination from body and speech has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā kati,
I ask how many kinds of offenses originate from that—
Pucchāmi taṁ brūhi vibhaṅgakovida.
You who are skilled in analysis, please say.
Samuṭṭhānā kāyikā vācasikā anantadassinā,
Origination from body and speech has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā pañca,
Five kinds of offenses originate from that—
Etaṁ te akkhāmi vibhaṅgakovida.
I declare this to you, you who are skilled in analysis.
Samuṭṭhānā kāyikā mānasikā anantadassinā,
Origination from body and mind has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā kati,
I ask how many kinds of offenses originate from that—
Pucchāmi taṁ brūhi vibhaṅgakovida.
You who are skilled in analysis, please say.
Samuṭṭhānā kāyikā mānasikā anantadassinā,
Origination from body and mind has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā cha,
Six kinds of offenses originate from that—
Etaṁ te akkhāmi vibhaṅgakovida.
I declare this to you, you who are skilled in analysis.
Samuṭṭhānā vācasikā mānasikā anantadassinā,
Origination from speech and mind has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā kati,
I ask how many kinds of offenses originate from that—
Pucchāmi taṁ brūhi vibhaṅgakovida.
You who are skilled in analysis, please say.
Samuṭṭhānā vācasikā mānasikā anantadassinā,
Origination from speech and mind has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā cha,
Six kinds of offenses originate from that—
Etaṁ te akkhāmi vibhaṅgakovida.
I declare this to you, you who are skilled in analysis.
Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā,
Origination from body, speech, and mind has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā kati,
I ask how many kinds of offenses originate from that—
Pucchāmi taṁ brūhi vibhaṅgakovida.
You who are skilled in analysis, please say.
Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā,
Origination from body, speech, and mind has been declared by the one who benefits the world,
Akkhātā lokahitena vivekadassinā;
The one of boundless vision, seeing seclusion:
Āpattiyo tena samuṭṭhitā cha,
Six kinds of offenses originate from that—
Etaṁ te akkhāmi vibhaṅgakovidāti.
I declare this to you, you who are skilled in analysis.”
Āpattisamuṭṭhānagāthā niṭṭhitā tatiyā.
The third section on the verses on the kinds of originations of offenses is finished.
4.4. Vipattipaccayavāra
4.4 The section on “as a result of failure”
Sīlavipattipaccayā kati āpattiyo āpajjati?
How many kinds of offenses does one commit as a result of failure in morality?
Sīlavipattipaccayā catasso āpattiyo āpajjati—
Four:
bhikkhunī jānaṁ pārājikaṁ dhammaṁ paṭicchādeti, āpatti pārājikassa;
when a nun knowingly conceals an offense entailing expulsion, she commits an offense entailing expulsion;
vematikā paṭicchādeti, āpatti thullaccayassa;
when, being unsure, she conceals it, she commits a serious offense;
bhikkhu saṅghādisesaṁ paṭicchādeti, āpatti pācittiyassa;
when a monk conceals an offense entailing suspension, he commits an offense entailing confession;
attano duṭṭhullaṁ āpattiṁ paṭicchādeti, āpatti dukkaṭassa—
when he conceals a grave offense of his own, he commits an offense of wrong conduct.
sīlavipattipaccayā imā catasso āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā—
They are found in four classes of offenses:
siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing expulsion; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
kāyato ca vācato ca cittato ca samuṭṭhanti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Ācāravipattipaccayā kati āpattiyo āpajjati?
How many kinds of offenses does one commit as a result of failure in conduct?
Ācāravipattipaccayā ekaṁ āpattiṁ āpajjati.
One:
Ācāravipattiṁ paṭicchādeti, āpatti dukkaṭassa—
when one conceals a failure in conduct, one commits an offense of wrong conduct.
ācāravipattipaccayā imaṁ ekaṁ āpattiṁ āpajjati.
Sā āpatti catunnaṁ vipattīnaṁ kati vipattiyo bhajati …pe…
When it comes to this offense, to how many of the four kinds of failure does it belong? …
sattannaṁ samathānaṁ katihi samathehi sammati?
Through how many of the seven principles for settling legal issues is it settled?
Sā āpatti catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajati—
It belongs to one kind of failure:
ācāravipattiṁ.
failure in conduct.
Sattannaṁ āpattikkhandhānaṁ ekena āpattikkhandhena saṅgahitā—
It is found in one class of offenses:
dukkaṭāpattikkhandhena.
in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti—
They originate in one way:
kāyato ca vācato ca cittato ca samuṭṭhāti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ āpattādhikaraṇaṁ.
It belongs to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammati—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Diṭṭhivipattipaccayā kati āpattiyo āpajjati?
How many kinds of offenses does one commit as a result of failure in view?
Diṭṭhivipattipaccayā dve āpattiyo āpajjati.
Two:
Pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṁ;
when not giving up a bad view after being pressed for the third time, then after the motion, one commits an offense of wrong conduct;
kammavācāpariyosāne āpatti pācittiyassa—
when the last announcement is finished, one commits an offense entailing confession.
diṭṭhivipattipaccayā imā dve āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajanti—
They belong to one kind of failure:
ācāravipattiṁ.
failure in conduct.
Sattannaṁ āpattikkhandhānaṁ dvīhi āpattikkhandhehi saṅgahitā—
They are found in two classes of offenses:
siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
kāyato ca vācato ca cittato ca samuṭṭhanti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Ājīvavipattipaccayā kati āpattiyo āpajjati?
How many kinds of offenses does one commit as a result of failure in livelihood?
Ājīvavipattipaccayā cha āpattiyo āpajjati—
Six:
ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati, āpatti pārājikassa;
(1) when, to make a living, having bad desires, overcome by desire, one claims a non-existent, unreal superhuman quality, one commits an offense entailing expulsion;
ājīvahetu ājīvakāraṇā sañcarittaṁ samāpajjati, āpatti saṅghādisesassa;
(2) when, to make a living, one acts as a matchmaker, one commits an offense entailing suspension;
ājīvahetu ājīvakāraṇā “yo te vihāre vasati, so bhikkhu arahā”ti bhaṇati, paṭivijānantassa āpatti thullaccayassa;
(3) when, to make a living, one says, “The monk who stays in your dwelling is a perfected one,” and the listener understands, one commits a serious offense;
ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa;
(4) when, to make a living, a monk eats fine foods that he has requested for himself, he commits an offense entailing confession;
ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa;
(5) when, to make a living, a nun eats fine foods that she has requested for herself, she commits an offense entailing acknowledgment;
ājīvahetu ājīvakāraṇā sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassa—
(6) when, to make a living, one eats bean curry or rice that one has requested for oneself, one commits an offense of wrong conduct.
ājīvavipattipaccayā imā cha āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti.
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā—
They are found in six classes of offenses:
siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhanti—
They originate in six ways:
siyā kāyato samuṭṭhanti, na vācato na cittato;
from body, not from speech or mind; or
siyā vācato samuṭṭhanti, na kāyato na cittato;
from speech, not from body or mind; or
siyā kāyato ca vācato ca samuṭṭhanti, na cittato;
from body and speech, not from mind; or
siyā kāyato ca cittato ca samuṭṭhanti, na vācato;
from body and mind, not from speech; or
siyā vācato ca cittato ca samuṭṭhanti, na kāyato;
from speech and mind, not from body; or
siyā kāyato ca vācato ca cittato ca samuṭṭhanti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Vipattipaccayavāro niṭṭhito catuttho.
The fourth section on “as a result of failure” is finished.
4.5. Adhikaraṇapaccayavāra
4.5 The section on “as a result of legal issues”
Vivādādhikaraṇapaccayā kati āpattiyo āpajjati?
“How many kinds of offenses does one commit as a result of legal issues arising from disputes?
Vivādādhikaraṇapaccayā dve āpattiyo āpajjati—
Two:
upasampannaṁ omasati, āpatti pācittiyassa;
when one speaks abusively to one who is fully ordained, one commits an offense entailing confession;
anupasampannaṁ omasati, āpatti dukkaṭassa—
when one speaks abusively to one who is not fully ordained, one commits an offense of wrong conduct.
vivādādhikaraṇapaccayā imā dve āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajanti—
They belong to one kind of failure:
ācāravipattiṁ.
failure in conduct.
Sattannaṁ āpattikkhandhānaṁ dvīhi āpattikkhandhehi saṅgahitā—
They are found in two classes of offenses:
siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhanti—
They originate in three ways:
siyā kāyato ca cittato ca samuṭṭhanti, na vācato;
from body and mind, not from speech; or
siyā vācato ca cittato ca samuṭṭhanti, na kāyato;
from speech and mind, not from body; or
siyā kāyato ca vācato ca cittato ca samuṭṭhanti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Anuvādādhikaraṇapaccayā kati āpattiyo āpajjati?
How many kinds of offenses does one commit as a result of legal issues arising from accusations?
Anuvādādhikaraṇapaccayā tisso āpattiyo āpajjati.
Three:
Bhikkhuṁ amūlakena pārājikena dhammena anuddhaṁseti, āpatti saṅghādisesassa;
when one groundlessly charges a monk with an offense entailing expulsion, one commits an offense entailing suspension;
amūlakena saṅghādisesena anuddhaṁseti, āpatti pācittiyassa;
when one groundlessly charges him with an offense entailing suspension, one commits an offense entailing confession;
amūlikāya ācāravipattiyā anuddhaṁseti, āpatti dukkaṭassa—
when one groundlessly charges him with failure in conduct, one commits an offense of wrong conduct.
anuvādādhikaraṇapaccayā imā tisso āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ tīhi āpattikkhandhehi saṅgahitā—
They are found in three classes of offenses:
siyā saṅghādisesāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing suspension; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhanti—
They originate in three ways:
siyā kāyato ca cittato ca samuṭṭhanti, na vācato;
from body and mind, not from speech; or
siyā vācato ca cittato ca samuṭṭhanti, na kāyato;
from speech and mind, not from body; or
siyā kāyato ca vācato ca cittato ca samuṭṭhanti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Āpattādhikaraṇapaccayā kati āpattiyo āpajjati?
How many kinds of offenses does one commit as a result of legal issues arising from offenses?
Āpattādhikaraṇapaccayā catasso āpattiyo āpajjati.
Four:
Bhikkhunī jānaṁ pārājikaṁ dhammaṁ paṭicchādeti, āpatti pārājikassa;
when a nun knowingly conceals an offense entailing expulsion, she commits an offense entailing expulsion;
vematikā paṭicchādeti, āpatti thullaccayassa;
when, being unsure, she conceals it, she commits a serious offense;
bhikkhu saṅghādisesaṁ paṭicchādeti, āpatti pācittiyassa;
when a monk conceals an offense entailing suspension, he commits an offense entailing confession;
ācāravipattiṁ paṭicchādeti, āpatti dukkaṭassa—
when one conceals a failure in conduct, one commits an offense of wrong conduct.
āpattādhikaraṇapaccayā imā catasso āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā—
They are found in four classes of offenses:
siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing expulsion; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
kāyato ca vācato ca cittato ca samuṭṭhanti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Kiccādhikaraṇapaccayā kati āpattiyo āpajjati?
How many kinds of offenses does one commit as a result of legal issues arising from business?
Kiccādhikaraṇapaccayā pañca āpattiyo āpajjati.
Five:
Ukkhittānuvattikā bhikkhunī yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṁ;
(1) when a nun takes sides with one who has been ejected and she does not stop when pressed for the third time, then after the motion, she commits an offense of wrong conduct;
dvīhi kammavācāhi thullaccayā;
(2) after each of the first two announcements, she commits a serious offense;
kammavācāpariyosāne āpatti pārājikassa.
(3) when the last announcement is finished, she commits an offense entailing expulsion;
Bhedakānuvattakā bhikkhū yāvatatiyaṁ samanubhāsanāya na paṭinissajjanti, āpatti saṅghādisesassa;
(4) when monks who side with a monk who is pursuing schism do not stop when pressed for the third time, they commit an offense entailing suspension;
pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, āpatti pācittiyassa—
(5) when not giving up a bad view after being pressed for the third time, one commits an offense entailing confession.
kiccādhikaraṇapaccayā imā pañca āpattiyo āpajjati.
Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe…
When it comes to these offenses, to how many of the four kinds of failure do they belong? …
sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti—
They belong to two kinds of failure:
siyā sīlavipattiṁ, siyā ācāravipattiṁ.
they may be failure in morality; they may be failure in conduct.
Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā—
They are found in five classes of offenses:
siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct.
Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti—
They originate in one way:
kāyato ca vācato ca cittato ca samuṭṭhanti.
from body, speech, and mind.
Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ.
They belong to legal issues arising from offenses.
Sattannaṁ samathānaṁ tīhi samathehi sammanti—
They are settled through three principles:
siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.
Ṭhapetvā satta āpattiyo satta āpattikkhandhe, avasesā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti?
Apart from the seven kinds of offenses and the seven classes of offenses, when it comes to the rest of the offenses, to how many of the four kinds of failure do they belong?
Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā?
In how many of the seven classes of offenses are they found?
Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti?
Through how many of the six kinds of originations of offenses do they originate?
Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ?
To which of the four kinds of legal issues do they belong?
Sattannaṁ samathānaṁ katihi samathehi sammanti?
Through how many of the seven principles for settling legal issues are they settled?
Ṭhapetvā satta āpattiyo satta āpattikkhandhe avasesā āpattiyo catunnaṁ vipattīnaṁ na katamaṁ vipattiṁ bhajanti?
Apart from the seven kinds of offenses and the seven classes of offenses, the rest of the offenses do not belong to any of the four kinds of failure.
Sattannaṁ āpattikkhandhānaṁ na katamena āpattikkhandhena saṅgahitā.
They are not found in any of the seven classes of offenses.
Channaṁ āpattisamuṭṭhānānaṁ na katamena āpattisamuṭṭhānena samuṭṭhanti.
They do not originate through any of the six kinds of originations of offenses.
Catunnaṁ adhikaraṇānaṁ na katamaṁ adhikaraṇaṁ.
They do not belong to any of the four kinds of legal issues.
Sattannaṁ samathānaṁ na katamena samathena sammanti.
They are not settled through any of the seven principles for settling legal issues.
Taṁ kissa hetu?
Why is that?
Ṭhapetvā satta āpattiyo satta āpattikkhandhe, natthaññā āpattiyoti.
Apart from the seven kinds of offenses and the seven classes of offenses, there are no other offenses.”
Adhikaraṇapaccayavāro niṭṭhito pañcamo.
The fifth section on “as a result of legal issues” is finished.
Antarapeyyālaṁ niṭṭhitaṁ.
The internal repetition is finished.
Tassuddānaṁ
This is the summary:
Katipucchā samuṭṭhānā,
“Questioning ‘how many?’, originations,
katāpatti tatheva ca;
And so ‘how many kinds of offenses?’
Samuṭṭhānā vipatti ca,
Originations, and failure,
tathādhikaraṇena cāti.
And so with legal issues.”