vinaya » pli-tv-pvr » Parivāra

15. Mahāsaṅgāma

The great section on conflict

1. Voharantenajānitabbādi
What is to be known by one who is speaking, etc.

Saṅgāmāvacarena bhikkhunā saṅghe voharantena vatthu jānitabbaṁ, vipatti jānitabbā, āpatti jānitabbā, nidānaṁ jānitabbaṁ, ākāro jānitabbo, pubbāparaṁ jānitabbaṁ, katākataṁ jānitabbaṁ, kammaṁ jānitabbaṁ, adhikaraṇaṁ jānitabbaṁ, samatho jānitabbo, na chandāgati gantabbā, na dosāgati gantabbā, na mohāgati gantabbā, na bhayāgati gantabbā, saññāpanīye ṭhāne saññāpetabbaṁ, nijjhāpanīye ṭhāne nijjhāpetabbaṁ, pekkhanīye ṭhāne pekkhitabbaṁ, pasādanīye ṭhāne pasādetabbaṁ, “laddhapakkhomhī”ti parapakkho nāvajānitabbo, bahussutomhīti appassuto nāvajānitabbo, therataromhīti navakataro nāvajānitabbo, asampattaṁ na byāhātabbaṁ, sampattaṁ dhammato vinayato na parihāpetabbaṁ, yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati, tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.
When a monk who is involved in a conflict is speaking in the Sangha, he should know the actions that are the bases for offenses, as well as the failures, the offenses, the origin stories, the attributes, the right order, what has and has not been done, the legal procedures, the legal issues, and their settling. He should not be biased by favoritism, ill will, confusion, or fear. He should persuade when persuasion is appropriate, should make others understand when making understand is appropriate, should look on when looking on is appropriate, and should inspire when inspiration is appropriate. Thinking, “I’ve obtained supporters,” he should not despise the supporters of others. Thinking, “I’m learned,” he should not despise those who are ignorant. Thinking, “I’m more senior,” he should not despise those who are junior. He should not speak about what has not been reached, and he should not use the Teaching or the Monastic Law to neglect what has been reached. He should resolve that legal issue in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction.

Vatthu jānitabbanti
He should know the actions that are the bases for offenses:

aṭṭhapārājikānaṁ vatthu jānitabbaṁ, tevīsasaṅghādisesānaṁ vatthu jānitabbaṁ, dveaniyatānaṁ vatthu jānitabbaṁ, dvecattārīsanissaggiyānaṁ vatthu jānitabbaṁ, aṭṭhāsītisatapācittiyānaṁ vatthu jānitabbaṁ, dvādasapāṭidesanīyānaṁ vatthu jānitabbaṁ, dukkaṭānaṁ vatthu jānitabbaṁ, dubbhāsitānaṁ vatthu jānitabbaṁ.
he should know the actions that are the bases for the eight offenses entailing expulsion, for the twenty-three offenses entailing suspension, for the two undetermined offenses, for the forty-two offenses entailing relinquishment, for the one hundred and eighty-eight offenses entailing confession, for the twelve offenses entailing acknowledgment, for the offenses of wrong conduct, and for the offenses of wrong speech.

Vipatti jānitabbāti
He should know the failures:

sīlavipatti jānitabbā, ācāravipatti jānitabbā, diṭṭhivipatti jānitabbā, ājīvavipatti jānitabbā.
he should know failure in morality, failure in conduct, failure in view, and failure in livelihood.

Āpatti jānitabbāti
He should know the offenses:

pārājikāpatti jānitabbā, saṅghādisesāpatti jānitabbā, thullaccayāpatti jānitabbā, pācittiyāpatti jānitabbā, pāṭidesanīyāpatti jānitabbā, dukkaṭāpatti jānitabbā, dubbhāsitāpatti jānitabbā.
he should know the offenses entailing expulsion, the offenses entailing suspension, the serious offenses, the offenses entailing confession, the offenses entailing acknowledgement, the offenses of wrong conduct, and the offenses of wrong speech.

Nidānaṁ jānitabbanti
He should know the origin stories:

aṭṭhapārājikānaṁ nidānaṁ jānitabbaṁ, tevīsasaṅghādisesānaṁ nidānaṁ jānitabbaṁ, dveaniyatānaṁ nidānaṁ jānitabbaṁ, dvecattārīsanissaggiyānaṁ nidānaṁ jānitabbaṁ, aṭṭhāsītisatapācittiyānaṁ nidānaṁ jānitabbaṁ, dvādasapāṭidesanīyānaṁ nidānaṁ jānitabbaṁ, dukkaṭānaṁ nidānaṁ jānitabbaṁ, dubbhāsitānaṁ nidānaṁ jānitabbaṁ.
he should know the origin stories to the eight offenses entailing expulsion, to the twenty-three offenses entailing suspension, to the two undetermined offenses, to the forty-two offenses entailing relinquishment, to the one hundred and eighty-eight offenses entailing confession, to the twelve offenses entailing acknowledgment, to the offenses of wrong conduct, and to the offenses of wrong speech.

Ākāro jānitabboti
He should know the attributes:

saṅgho ākārato jānitabbo, gaṇo ākārato jānitabbo, puggalo ākārato jānitabbo, codako ākārato jānitabbo, cuditako ākārato jānitabbo.
he should know the attributes of a sangha, of a group, of an individual, of an accuser, of an accused.

Saṅgho ākārato jānitabboti
He should know the attributes of a sangha:

paṭibalo nu kho ayaṁ saṅgho imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ saṅgho ākārato jānitabbo.
is this sangha capable of resolving this legal issue according to the Teaching, the Monastic law, and the Teacher’s instruction, or is it not?

Gaṇo ākārato jānitabboti
He should know the attributes of a group:

paṭibalo nu kho ayaṁ gaṇo imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ gaṇo ākārato jānitabbo.
is this group capable of resolving this legal issue according to the Teaching, the Monastic law, and the Teacher’s instruction, or is it not?

Puggalo ākārato jānitabboti
He should know the attributes of an individual:

paṭibalo nu kho ayaṁ puggalo imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ puggalo ākārato jānitabbo.
is this individual capable of resolving this legal issue according to the Teaching, the Monastic law, and the Teacher’s instruction, or is he not?

Codako ākārato jānitabboti
He should know the attributes of an accuser:

kacci nu kho ayamāyasmā pañcasu dhammesu patiṭṭhāya paraṁ codeti udāhu noti, evaṁ codako ākārato jānitabbo.
is this Venerable established in the five qualities before accusing another, or is he not?

Cuditako ākārato jānitabboti
He should know the attributes of an accused:

kacci nu kho ayamāyasmā dvīsu dhammesu patiṭṭhito sacce ca akuppe ca udāhu noti, evaṁ cuditako ākārato jānitabbo.
is this Venerable established in the two qualities of truth and composure, or is he not?

Pubbāparaṁ jānitabbanti
He should know the right order:

kacci nu kho ayamāyasmā vatthuto vā vatthuṁ saṅkamati, vipattito vā vipattiṁ saṅkamati, āpattito vā āpattiṁ saṅkamati, avajānitvā vā paṭijānāti, paṭijānitvā vā avajānāti, aññena vā aññaṁ paṭicarati, udāhu noti, evaṁ pubbāparaṁ jānitabbaṁ.
does this Venerable go from one action that is the basis for an offense to another action, from one failure to another, from one offense to another? Does he assert things after denying them, deny things after asserting them, or evade the issue? Or does he not?

Katākataṁ jānitabbanti
He should know what has and has not been done:

methunadhammo jānitabbo, methunadhammassa anulomaṁ jānitabbaṁ, methunadhammassa pubbabhāgo jānitabbo.
he should know sexual intercourse, he should know what amounts to sexual intercourse, he should know the preliminaries of sexual intercourse.

Methunadhammo jānitabboti
He should know sexual intercourse:

dvayaṁdvayasamāpatti jānitabbā.
he should know that which is done wherever there are couples.

Methunadhammassa anulomaṁ jānitabbanti
He should know what amounts to sexual intercourse:

bhikkhu attano mukhena parassa aṅgajātaṁ gaṇhāti.
a monk taking the genitals of another in his mouth.

Methunadhammassa pubbabhāgo jānitabboti
He should know the preliminaries to sexual intercourse:

vaṇṇāvaṇṇo, kāyasaṁsaggo, duṭṭhullavācā, attakāmapāricariyā, vacanamanuppadānaṁ.
various colors, physical contact, indecent speech, satisfying one’s own desires, encouraging through speech.

Kammaṁ jānitabbanti
He should know the legal procedures:

soḷasakammāni jānitabbāni—
he should know the sixteen legal procedures:

cattāri apalokanakammāni jānitabbāni, cattāri ñattikammāni jānitabbāni, cattāri ñattidutiyakammāni jānitabbāni, cattāri ñatticatutthakammāni jānitabbāni.
he should know the four kinds of legal procedures consisting of getting permission, the four kinds of legal procedures consisting of one motion, the four kinds of legal procedures consisting one motion and one announcement, and the four kinds of legal procedures consisting of one motion and three announcements.

Adhikaraṇaṁ jānitabbanti
He should know the legal issues:

cattāri adhikaraṇāni jānitabbāni—
he should know the four kinds of legal issues:

vivādādhikaraṇaṁ jānitabbaṁ, anuvādādhikaraṇaṁ jānitabbaṁ, āpattādhikaraṇaṁ jānitabbaṁ, kiccādhikaraṇaṁ jānitabbaṁ.
he should know the legal issues arising from disputes, the legal issues arising from accusations, the legal issues arising from offenses, and the legal issues arising from business.

Samatho jānitabboti
He should know settling:

satta samathā jānitabbā—
he should know the seven principles for settling legal issues:

sammukhāvinayo jānitabbo, sativinayo jānitabbo, amūḷhavinayo jānitabbo, paṭiññātakaraṇaṁ jānitabbaṁ, yebhuyyasikā jānitabbā, tassapāpiyasikā jānitabbā, tiṇavatthārako jānitabbo.
he should know resolution face-to-face, resolution through recollection, resolution because of past insanity, acting according to what has been admitted, majority decision, further penalty, and covering over as if with grass.

2. Agatiagantabba
2. Not to be biased

Na chandāgati gantabbāti
He should not be biased by favoritism:

chandāgatiṁ gacchanto kathaṁ chandāgatiṁ gacchati?
How is one biased by favoritism?

Idhekacco—“ayaṁ me upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā sandiṭṭho vā sambhatto vā ñātisālohito vā”ti, tassānukampāya tassānurakkhāya adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti, lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti, sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.
It may be that someone thinks, “This is my preceptor, teacher, student, pupil, co-student, co-pupil, friend, companion, or relative.” To be compassionate toward and protect this person, he 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.

Imehi aṭṭhārasahi vatthūhi chandāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
If he is biased by favoritism by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans.

Imehi aṭṭhārasahi vatthūhi chandāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.
If he is biased by favoritism by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.

Chandāgatiṁ gacchanto evaṁ chandāgatiṁ gacchati.

Na dosāgati gantabbāti
He should not be biased by ill will:

dosāgatiṁ gacchanto kathaṁ dosāgatiṁ gacchati?
How is one biased by ill will?

Idhekacco anatthaṁ me acarīti āghātaṁ bandhati, anatthaṁ me caratīti āghātaṁ bandhati, anatthaṁ me carissatīti āghātaṁ bandhati, piyassa me manāpassa anatthaṁ acari … anatthaṁ carati … anatthaṁ carissatīti āghātaṁ bandhati, appiyassa me amanāpassa atthaṁ acari … atthaṁ carati … atthaṁ carissatīti āghātaṁ bandhati.
It may be that someone thinks, “They’ve harmed me,” and he feels resentful. Or he thinks, “They’re harming me,” and he feels resentful. Or he thinks, “They’ll harm me,” and he feels resentful. Or he thinks, “They’ve harmed someone who’s dear to me” … “They’re harming someone who’s dear to me” … “They’ll harm someone who’s dear to me” … “They’ve benefited someone I dislike” … “They’re benefiting someone I dislike” … “They’ll benefit someone I dislike,” and he feels resentful.

Imehi navahi āghātavatthūhi āghāto paṭighāto kuddho kodhābhibhūto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…
Because of these nine grounds for resentment, he is resentful, hostile, angry, and overcome by anger, and then 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 …

duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.
He proclaims a grave offense as minor, and a minor offense as grave.

Imehi aṭṭhārasahi vatthūhi dosāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
If he is biased by ill will by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans.

Imehi aṭṭhārasahi vatthūhi dosāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ bahuñca apuññaṁ pasavati.
If he is biased by ill will by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.

Dosāgatiṁ gacchanto evaṁ dosāgatiṁ gacchati.

Na mohāgati gantabbāti
He should not be biased by confusion:

mohāgatiṁ gacchanto kathaṁ mohāgatiṁ gacchati?
How is one biased by confusion?

Ratto rāgavasena gacchati, duṭṭho dosavasena gacchati, mūḷho mohavasena gacchati, parāmaṭṭho diṭṭhivasena gacchati, mūḷho sammūḷho mohābhibhūto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…
Biased by favoritism, ill will, or confusion, or by a grasped view, he is confused, deluded, and overcome by confusion, and then 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 …

duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.
He proclaims a grave offense as minor, and a minor offense as grave.

Imehi aṭṭhārasahi vatthūhi mohāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
If he is biased by confusion by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans.

Imehi aṭṭhārasahi vatthūhi mohāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.
If he is biased by confusion by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.

Mohāgatiṁ gacchanto evaṁ mohāgatiṁ gacchati.

Na bhayāgati gantabbāti
He should not be biased by fear:

bhayāgatiṁ gacchanto kathaṁ bhayāgatiṁ gacchati?
How is one biased by fear?

Idhekacco—“ayaṁ visamanissito vā gahananissito vā balavanissito vā kakkhaḷo pharuso jīvitantarāyaṁ vā brahmacariyantarāyaṁ vā karissatī”ti, tassa bhayā bhīto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti, lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti, sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.
It may be that someone thinks, “This one relies on the uneven, on thick covers, and on powerful individuals; he’s cruel and harsh, and might be a threat to life or the monastic life.” Fearful or frightened of him, he 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.

Imehi aṭṭhārasahi vatthūhi bhayāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
If he is biased by fear by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans.

Imehi aṭṭhārasahi vatthūhi bhayāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti, sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.
If he is biased by fear by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.

Bhayāgatiṁ gacchanto evaṁ bhayāgatiṁ gacchati.

Chandā dosā bhayā mohā,
“If, because of favoritism, ill will, fear, or confusion,

yo dhammaṁ ativattati;
He goes beyond the Teaching,

Nihīyati tassa yaso,
Then his reputation is harmed,

kāḷapakkheva candimāti.
Like the moon during the waning half-month.”

3. Agatiagamana
3. Not being biased

Kathaṁ na chandāgatiṁ gacchati?
How is one not biased by favoritism?

Adhammaṁ adhammoti dīpento na chandāgatiṁ gacchati, dhammaṁ dhammoti dīpento na chandāgatiṁ gacchati, avinayaṁ avinayoti dīpento na chandāgatiṁ gacchati, vinayaṁ vinayoti dīpento na chandāgatiṁ gacchati, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, anāpattiṁ anāpattīti dīpento na chandāgatiṁ gacchati, āpattiṁ āpattīti dīpento na chandāgatiṁ gacchati, lahukaṁ āpattiṁ lahukā āpattīti dīpento na chandāgatiṁ gacchati, garukaṁ āpattiṁ garukā āpattīti dīpento na chandāgatiṁ gacchati, sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpento na chandāgatiṁ gacchati, anavasesaṁ āpattiṁ anavasesā āpattīti dīpento na chandāgatiṁ gacchati, duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na chandāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na chandāgatiṁ gacchati.
One is not biased by favoritism if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such; if one proclaims what is contrary to the Monastic Law as such, and what is in accordance with the Monastic Law as such; if one proclaims what hasn’t been spoken by the Buddha as such, and what has been spoken by the Buddha as such; if one proclaims what was not practiced by the Buddha as such, and what was practiced by the Buddha as such; if one proclaims what was not laid down by the Buddha as such, and what was laid down by the Buddha as such; if one proclaims a non-offense as such, and an offense as such; if one proclaims a light offense as light, and a heavy offense as heavy; if one proclaims a curable offense as curable, and an incurable offense as incurable; if one proclaims a grave offense as grave, and a minor offense as minor.

Evaṁ na chandāgatiṁ gacchati.

Kathaṁ na dosāgatiṁ gacchati?
How is one not biased by ill will?

Adhammaṁ adhammoti dīpento na dosāgatiṁ gacchati, dhammaṁ dhammoti dīpento na dosāgatiṁ gacchati …pe…
One is not biased by ill will if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such …

duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na dosāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na dosāgatiṁ gacchati.
if one proclaims a grave offense as grave, and a minor offense as minor.

Evaṁ na dosāgatiṁ gacchati.

Kathaṁ na mohāgatiṁ gacchati?
How is one not biased by confusion?

Adhammaṁ adhammoti dīpento na mohāgatiṁ gacchati, dhammaṁ dhammoti dīpento na mohāgatiṁ gacchati …pe…
One is not biased by confusion if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such …

duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na mohāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na mohāgatiṁ gacchati.
if one proclaims a grave offense as grave, and a minor offense as minor.

Evaṁ na mohāgatiṁ gacchati.

Kathaṁ na bhayāgatiṁ gacchati?
How is one not biased by fear?

Adhammaṁ adhammoti dīpento na bhayāgatiṁ gacchati, dhammaṁ dhammoti dīpento na bhayāgatiṁ gacchati, avinayaṁ avinayoti dīpento na bhayāgatiṁ gacchati, vinayaṁ vinayoti dīpento na bhayāgatiṁ gacchati, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, anāpattiṁ anāpattīti dīpento na bhayāgatiṁ gacchati, āpattiṁ āpattīti dīpento na bhayāgatiṁ gacchati, lahukaṁ āpattiṁ lahukā āpattīti dīpento na bhayāgatiṁ gacchati, garukaṁ āpattiṁ garukā āpattīti dīpento na bhayāgatiṁ gacchati, sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpento na bhayāgatiṁ gacchati, anavasesaṁ āpattiṁ anavasesā āpattīti dīpento na bhayāgatiṁ gacchati, duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na bhayāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na bhayāgatiṁ gacchati.
One is not biased by fear if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such; if one proclaims what is contrary to the Monastic Law as such, and what is in accordance with the Monastic Law as such; if one proclaims what hasn’t been spoken by the Buddha as such, and what has been spoken by the Buddha as such; if one proclaims what was not practiced by the Buddha as such, and what was practiced by the Buddha as such; if one proclaims what was not laid down by the Buddha as such, and what was laid down by the Buddha as such; if one proclaims a non-offense as such, and an offense as such; if one proclaims a light offense as light, and a heavy offense as heavy; if one proclaims a curable offense as curable, and an incurable offense as incurable; if one proclaims a grave offense as grave, and a minor offense as minor.

Evaṁ na bhayāgatiṁ gacchati.

Chandā dosā bhayā mohā,
“If, because of favoritism, ill will, fear, or confusion,

yo dhammaṁ nātivattati;
He does not go beyond the Teaching,

Āpūrati tassa yaso,
Then his reputation grows,

sukkapakkheva candimāti.
Like the moon during the waxing fortnight.”

4. Saññāpanīyādi
4. To be persuaded, etc.

Kathaṁ saññāpanīye ṭhāne saññāpeti?
How does one persuade when persuasion is appropriate?

Adhammaṁ adhammoti dīpento saññāpanīye ṭhāne saññāpeti, dhammaṁ dhammoti dīpento saññāpanīye ṭhāne saññāpeti …pe…
Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he persuades others when persuasion is appropriate. …

duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento saññāpanīye ṭhāne saññāpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento saññāpanīye ṭhāne saññāpeti.
Proclaiming a grave offense as grave and a minor offense as minor, he persuades others when persuasion is appropriate.

Evaṁ saññāpanīye ṭhāne saññāpeti.

Kathaṁ nijjhāpanīye ṭhāne nijjhāpeti?
How does one make others understand when making understand is appropriate?

Adhammaṁ adhammoti dīpento nijjhāpanīye ṭhāne nijjhāpeti, dhammaṁ dhammoti dīpento nijjhāpanīye ṭhāne nijjhāpeti …pe…
Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he makes others understand when making understand is appropriate. …

duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento nijjhāpanīye ṭhāne nijjhāpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento nijjhāpanīye ṭhāne nijjhāpeti.
Proclaiming a grave offense as grave and a minor offense as minor, he makes others understand when making understand is appropriate.

Evaṁ nijjhāpanīye ṭhāne nijjhāpeti.

Kathaṁ pekkhanīye ṭhāne pekkhati?
How does one look on when looking on is appropriate?

Adhammaṁ adhammoti dīpento pekkhanīye ṭhāne pekkhati, dhammaṁ dhammoti dīpento pekkhanīye ṭhāne pekkhati …pe…
Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he looks on when looking on is appropriate. …

duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento pekkhanīye ṭhāne pekkhati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento pekkhanīye ṭhāne pekkhati.
Proclaiming a grave offense as grave and a minor offense as minor, he looks on when looking on is appropriate.

Evaṁ pekkhanīye ṭhāne pekkhati.

Kathaṁ pasādanīye ṭhāne pasādeti?
How does one inspire when inspiration is appropriate?

Adhammaṁ adhammoti dīpento pasādanīye ṭhāne pasādeti, dhammaṁ dhammoti dīpento pasādanīye ṭhāne pasādeti …pe…
Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he inspires when inspiration is appropriate. …

duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento pasādanīye ṭhāne pasādeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento pasādanīye ṭhāne pasādeti.
Proclaiming a grave offense as grave and a minor offense as minor, he inspires when inspiration is appropriate.

Evaṁ pasādanīye ṭhāne pasādeti.

5. Parapakkhādiavajānana
5. Despising the supporters of others, etc.

Kathaṁ laddhapakkhomhīti parapakkhaṁ avajānāti?
Thinking, “I’ve obtained supporters,” how does one despise the supporters of others?

Idhekacco laddhapakkho hoti laddhaparivāro pakkhavā ñātimā.
It may be that someone has obtained supporters and a group of followers, and has relatives.

“Ayaṁ aladdhapakkho aladdhaparivāro na pakkhavā na ñātimā”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…
He thinks, “This one doesn’t have supporters or a group of followers, and doesn’t have relatives,” and despising him, he 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. …

duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.
He proclaims a grave offense as minor, and a minor offense as grave.

Evaṁ laddhapakkhomhīti parapakkhaṁ avajānāti.

Kathaṁ bahussutomhīti appassutaṁ avajānāti?
Thinking, “I’m learned,” how does one despise those who are ignorant?

Idhekacco bahussuto hoti sutadharo sutasannicayo.
It may be that someone is learned, one who has retained and accumulated what he has learned.

“Ayaṁ appassuto appāgamo appadharo”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…
He thinks, “This one is ignorant; he has learned little and remembers little,” and despising him, he 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. …

duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.
He proclaims a grave offense as minor, and a minor offense as grave.

Evaṁ bahussutomhīti appassutaṁ avajānāti.

Kathaṁ therataromhīti navakataraṁ avajānāti?
Thinking, “I’m more senior,” how does one despise those who are more junior?

Idhekacco thero hoti rattaññū cirapabbajito “ayaṁ navako appaññāto appakataññū imassa vacanaṁ akataṁ bhavissatī”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…
It may be that someone is a senior monk of long standing. He thinks, “This is an unknown and ignorant junior monk; one shouldn’t do as he asks,” and despising him, he 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. …

duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.
He proclaims a grave offense as minor, and a minor offense as grave.

Evaṁ therataromhīti navakataraṁ avajānāti.

Asampattaṁ na byāharitabbanti
He should not speak about what has not been reached:

anotiṇṇaṁ bhāraṁ na otāretabbaṁ.
he should not bring up an issue not under consideration.

Sampattaṁ dhammato vinayato na parihāpetabbanti
He should not use the Teaching or the Monastic Law to neglect what has been reached:

yaṁatthāya saṅgho sannipatito hoti, taṁ atthaṁ dhammato vinayato na parihāpetabbaṁ.
the purpose for which the Sangha has gathered should not be neglected using the Teaching or the Monastic Law.

Yena dhammenāti
In accordance with the Teaching:

bhūtena vatthunā.
in according with truth, in accordance with the action that was the basis for the offense.

Yena vinayenāti
In accordance with the Monastic Law:

codetvā sāretvā.
having accused and having reminded.

Yena satthusāsanenāti
In accordance with the Teacher’s instruction:

ñattisampadāya anussāvanasampadāya, yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati, tathā taṁ adhikaraṇaṁ vūpasametabbanti.
he resolves that legal issue, complete in motion and complete in announcement, in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction.

6. Anuvijjakassaanuyoga
6. Questioning by the investigator

Anuvijjakena codako pucchitabbo—
The investigator should ask the accuser,

“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, kimhi naṁ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī”ti?
“Are you canceling this monk’s invitation ceremony because he has failed in morality, in conduct, or in view?”

So ce evaṁ vadeyya—
If he says,

“sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī”ti, so evamassa vacanīyo—
“I’m canceling it because he has failed in morality,” “I’m canceling it because he has failed in conduct,” or “I’m canceling it because he has failed in view,” he should be asked,

“jānāti panāyasmā sīlavipattiṁ, jānāti ācāravipattiṁ, jānāti diṭṭhivipattin”ti?
“Do you know what failure in morality is?” “Do you know what failure in conduct is?” or “Do you know what failure in view is?”

So ce evaṁ vadeyya—
If he says,

“jānāmi kho ahaṁ, āvuso, sīlavipattiṁ, jānāmi ācāravipattiṁ, jānāmi diṭṭhivipattin”ti, so evamassa vacanīyo—
“I do,” he should be asked what they are.

“katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī”ti?

So ce evaṁ vadeyya—
If he says,

“cattāri pārājikāni terasa saṅghādisesā—ayaṁ sīlavipatti.
“The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,”

Thullaccayaṁ pācittiyaṁ pāṭidesanīyaṁ dukkaṭaṁ dubbhāsitaṁ—ayaṁ ācāravipatti.
“The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,”

Micchādiṭṭhi antaggāhikādiṭṭhi—ayaṁ diṭṭhivipattī”ti, so evamassa vacanīyo—
“Wrong views and extreme views are failure in view,” he should be asked,

“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisaṅkāya vā ṭhapesī”ti?
“Are you canceling this monk’s invitation ceremony because of what you’ve seen, what you’ve heard, or what you suspect?”

So ce evaṁ vadeyya—
If he says,

“diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisaṅkāya vā ṭhapemī”ti, so evamassa vacanīyo—
“I’m canceling it because of what I’ve seen,” “I’m canceling it because of what I’ve heard,” or “I’m canceling it because of what I suspect,” he should be asked,

“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapesi, kiṁ te diṭṭhaṁ, kinti te diṭṭhaṁ, kadā te diṭṭhaṁ, kattha te diṭṭhaṁ, pārājikaṁ ajjhāpajjanto diṭṭho, saṅghādisesaṁ ajjhāpajjanto diṭṭho, thullaccayaṁ …
“Since you’re canceling this monk’s invitation ceremony because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion? Did you see him commit an offense entailing suspension? Did you see him commit a serious offense?

pācittiyaṁ …
… an offense entailing confession?

pāṭidesanīyaṁ …
… an offense entailing acknowledgment?

dukkaṭaṁ …
… an offense of wrong conduct?

dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiṁ cāyaṁ bhikkhu karotī”ti?
… an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?”

So ce evaṁ vadeyya—
If he says,

“na kho ahaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapemi, api ca sutena pavāraṇaṁ ṭhapemī”ti, so evamassa vacanīyo—
“I didn’t cancel this monk’s invitation ceremony because of what I’ve seen, but because of what I’ve heard,” he should be asked,

“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ, pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ ajjhāpannoti sutaṁ, thullaccayaṁ …
“Since you’re canceling this monk’s invitation ceremony because of what you’ve heard, what have you heard? How did you hear it? When did you hear it? Where did you hear it? Did you hear that he has committed an offense entailing expulsion? Did you hear that he has committed an offense entailing suspension? Did you hear that he has committed a serious offense?

pācittiyaṁ …
… an offense entailing confession?

pāṭidesanīyaṁ …
… an offense entailing acknowledgment?

dukkaṭaṁ …
… an offense of wrong conduct?

dubbhāsitaṁ ajjhāpannoti sutaṁ, bhikkhussa sutaṁ, bhikkhuniyā sutaṁ, sikkhamānāya sutaṁ, sāmaṇerassa sutaṁ, sāmaṇeriyā sutaṁ, upāsakassa sutaṁ, upāsikāya sutaṁ, rājūnaṁ sutaṁ, rājamahāmattānaṁ sutaṁ, titthiyānaṁ sutaṁ, titthiyasāvakānaṁ sutan”ti?
Did you hear that he has committed an offense of wrong speech? Did you hear it from a monk? Did you hear it from a nun? Did you hear it from a trainee nun? Did you hear it from a novice monk? Did you hear it from a novice nun? Did you hear it from a male lay follower? Did you hear it from a female lay follower? Did you hear it from kings? Did you hear it from a king’s officials? Did you hear it from the monastics of another religion? Did you hear it from the lay followers of another religion?”

So ce evaṁ vadeyya—
If he says,

“na kho ahaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapemi, api ca parisaṅkāya pavāraṇaṁ ṭhapemī”ti, so evamassa vacanīyo—
If he says, “I didn’t cancel this monk’s invitation ceremony because of what I’ve heard, but because of what I suspect,” he should be asked,

“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ …
“Since you’re canceling this monk’s invitation ceremony because of suspicion, what do you suspect? How do you suspect it? When did you suspect it? Where did you suspect it? Do you suspect that he has committed an offense entailing expulsion? Do you suspect that he has committed an offense entailing suspension? Do you suspect that he has committed a serious offense?

pācittiyaṁ …
… an offense entailing confession?

pāṭidesanīyaṁ …
… an offense entailing acknowledgment?

dukkaṭaṁ …
… an offense of wrong conduct?

dubbhāsitaṁ ajjhāpannoti parisaṅkasi, bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṁ sutvā parisaṅkasi, rājamahāmattānaṁ sutvā parisaṅkasi, titthiyānaṁ sutvā parisaṅkasi, titthiyasāvakānaṁ sutvā parisaṅkasī”ti?
Do you suspect that he has committed an offense of wrong speech? Do you suspect it after hearing about it from a monk? Do you suspect it after hearing about it from a nun? Do you suspect it after hearing about it from a trainee nun? Do you suspect it after hearing about it from a novice monk? Do you suspect it after hearing about it from a novice nun? Do you suspect it after hearing about it from a male lay follower? Do you suspect it after hearing about it from a female lay follower? Do you suspect it after hearing about it from kings? Do you suspect it after hearing about it from a king’s officials? Do you suspect it after hearing about it from the monastics of another religion? Do you suspect it after hearing about it from the lay followers of another religion?”

Diṭṭhaṁ diṭṭhena sameti,
“If what he saw agrees with what he says he saw,

diṭṭhena saṁsandate diṭṭhaṁ;
If they correspond with each other,

Diṭṭhaṁ paṭicca na upeti,
But what was seen isn’t adequate to prove the accusation,

asuddhaparisaṅkito;
Then the one suspecting impurity

So puggalo paṭiññāya,
Should admit it,

kātabbā tena pavāraṇā.
And they should then do the invitation ceremony with him.

Sutaṁ sutena sameti,
If what he heard agrees with what he says he heard,

sutena saṁsandate sutaṁ;
If they correspond with each other,

Sutaṁ paṭicca na upeti,
But what was heard isn’t adequate to prove the accusation,

asuddhaparisaṅkito;
Then the one suspecting impurity

So puggalo paṭiññāya,
Should admit it,

kātabbā tena pavāraṇā.
And they should then do the invitation ceremony with him.

Mutaṁ mutena sameti,
If what he sensed agrees with what he says he sensed,

Mutena saṁsandate mutaṁ;
If they correspond with each other,

Mutaṁ paṭicca na upeti,
But what was sensed isn’t adequate to prove the accusation,

Asuddhaparisaṅkito;
Then the one suspecting impurity

So puggalo paṭiññāya,
Should admit it,

Kātabbā tena pavāraṇāti.
And they should then do the invitation ceremony with him.”

7. Pucchāvibhāga
7. The details of asking

Kiṁ te diṭṭhanti katamā pucchā?
“In regard to ‘What have you seen?’ what are the questions?

Kinti te diṭṭhanti katamā pucchā?
In regard to ‘How did you see it?’ what are the questions?

Kadā te diṭṭhanti katamā pucchā?
In regard to ‘When did you see it?’ what are the questions?

Kattha te diṭṭhanti katamā pucchā?
In regard to ‘Where did you see it?’ what are the questions?

Kiṁ te diṭṭhanti
In regard to ‘What have you seen?’

vatthupucchā, vipattipucchā, āpattipucchā, ajjhācārapucchā.
there are questions on the actions that are the bases for offenses, there are questions on failure, there are questions on offenses, and there are questions on misconduct.

Vatthupucchāti—
‘Questions on the actions that are the bases for the offenses’:

aṭṭhapārājikānaṁ vatthupucchā, tevīsasaṅghādisesānaṁ vatthupucchā, dveaniyatānaṁ vatthupucchā, dvecattārīsanissaggiyānaṁ vatthupucchā, aṭṭhāsītisatapācittiyānaṁ vatthupucchā, dvādasapāṭidesanīyānaṁ vatthupucchā, dukkaṭānaṁ vatthupucchā, dubbhāsitānaṁ vatthupucchā.
there are questions on the actions that are the bases for the eight offenses entailing expulsion, on the actions that are the bases for the twenty-three offenses entailing suspension, for the two undetermined offenses, for the forty-two offenses entailing relinquishment, for the one hundred and eighty-eight offenses entailing confession, for the twelve offenses entailing acknowledgment, for the offenses of wrong conduct, and for the offenses of wrong speech.

Vipattipucchāti—
‘Questions on failure’:

sīlavipattipucchā, ācāravipattipucchā, diṭṭhivipattipucchā, ājīvavipattipucchā.
there are questions on failure in morality, on failure in conduct, on failure in view, and on failure in livelihood.

Āpattipucchāti—
‘Questions on the offenses’:

pārājikāpattipucchā, saṅghādisesāpattipucchā, thullaccayāpattipucchā, pācittiyāpattipucchā, pāṭidesanīyāpattipucchā, dukkaṭāpattipucchā, dubbhāsitāpattipucchā.
there are questions on the offenses entailing expulsion, on the offenses entailing suspension, on the serious offenses, on the offenses entailing confession, on the offenses entailing acknowledgement, on the offenses of wrong conduct, and on the offenses of wrong speech.

Ajjhācārapucchāti—
‘Questions on misconduct’:

dvayaṁdvayasamāpattipucchā.
there are questions on that which is done wherever there are couples.

Kinti te diṭṭhanti
In regard to ‘How did you see it?’

liṅgapucchā, iriyāpathapucchā, ākārapucchā, vippakārapucchā.
there are questions on characteristics, postures, attributes, and modes.

Liṅgapucchāti—dīghaṁ vā rassaṁ vā kaṇhaṁ vā odātaṁ vā.
‘Questions on characteristics’: tall, short, dark-skinned, or light-skinned.

Iriyāpathapucchāti gacchantaṁ vā ṭhitaṁ vā nisinnaṁ vā nipannaṁ vā.
‘Questions on postures’: walking, standing, sitting, or lying down.

Ākārapucchāti gihiliṅge vā titthiyaliṅge vā pabbajitaliṅge vā.
‘Questions on attributes’: the characteristics of a householder, of a monastic of another religion, or of one gone forth.

Vippakārapucchāti gacchantaṁ vā ṭhitaṁ vā nisinnaṁ vā nipannaṁ vā.
‘Questions on modes’: walking, standing, sitting, or lying down.

Kadā te diṭṭhanti
In regard to ‘When did you see it?’

kālapucchā, samayapucchā, divasapucchā, utupucchā.
there are questions on time, on occasion, on day, and on season.

Kālapucchāti pubbaṇhakāle vā majjhanhikakāle vā sāyanhakāle vā.
‘Questions on time’: in the morning, at midday, or in the evening.

Samayapucchāti pubbaṇhasamaye vā majjhanhikasamaye vā sāyanhasamaye vā.
‘Questions on occasion’: in the morning, at midday, or in the evening.

Divasapucchāti purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā kāḷe vā juṇhe vā.
‘Questions on day’: before the meal, after the meal, at night, by day, during the waning moon, or during the waxing moon.

Utupucchāti hemante vā gimhe vā vasse vā.
‘Questions on season’: in winter, in summer, or during the rainy season.

Kattha te diṭṭhanti
In regard to ‘Where did you see it?’,

ṭhānapucchā, bhūmipucchā, okāsapucchā, padesapucchā.
there are questions about place, about elevation, about location, and about region.

Ṭhānapucchāti bhūmiyā vā pathaviyā vā dharaṇiyā vā jagatiyā vā.
‘Questions about place’: in the ground, on the earth, on the planet, or in the world.

Bhūmipucchāti bhūmiyā vā pathaviyā vā pabbate vā pāsāṇe vā pāsāde vā.
‘Questions about elevation’: in the ground, on the the earth, on a mountain, on a rock, or in a stilt house.

Okāsapucchāti puratthime vā okāse pacchime vā okāse uttare vā okāse dakkhiṇe vā okāse.
‘Questions about location’: to the east, to the west, to the north, or to the south.

Padesapucchāti puratthime vā padese pacchime vā padese uttare vā padese dakkhiṇe vā padeseti.
‘Questions about region’: to the east, to the west, to the north, or to the south.”

Mahāsaṅgāmaṁ niṭṭhitaṁ.
The great section on conflict is finished.

Tassuddānaṁ
This is the summary:

Vatthu nidānaṁ ākāro,
“Basis for an offense, origin story, attribute,

pubbāparaṁ katākataṁ;
The right order, what has and has not been done;

Kammādhikaraṇañceva,
Legal procedure and legal issue,

samatho chandagāmi ca.
Settling, and biased by favoritism.

Dosā mohā bhayā ceva,
By ill will, confusion, and fear,

saññā nijjhāpanena ca;
Persuasion, and by making understand;

Pekkhā pasāde pakkhomhi,
Looking on, inspiration, I have supporters,

sutatheratarena ca.
Learned, and with more senior.

Asampattañca sampattaṁ,
And not reached, reached,

dhammena vinayena ca;
According to the Teaching, and the Monastic Law;

Satthussa sāsanenāpi,
Also according to the Teacher’s instruction—

mahāsaṅgāmañāpanāti.
The explanation in the great section on conflict.”