Parivāra
Translators: brahmali
The Compendium
20. Sedamocanagāthā
The sweat-inducing verses
1. Avippavāsapañhā
Question on staying apart
Asaṁvāso bhikkhūhi ca bhikkhunīhi ca,
For one excluded from the community of the monks and the nuns,
Sambhogo ekacco tahiṁ na labbhati;
Some interactions are unallowable—
Avippavāsena anāpatti,
How, then, is there no offense for one who is not staying apart?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Avissajjiyaṁ avebhaṅgiyaṁ,
Of things not to be given away, nor to be shared out,
Pañca vuttā mahesinā;
Five are mentioned by the Great Sage—
Vissajjantassa paribhuñjantassa anāpatti,
How, then, is there no offense for using what has been given away?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Dasa puggale na vadāmi,
I do not say the ten people,
Ekādasa vivajjiya;
Or the eleven to be avoided—
Vuḍḍhaṁ vandantassa āpatti,
How, then, is there an offense for paying respect to one who is senior?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Na ukkhittako na ca pana pārivāsiko,
One who has not been ejected, nor is on probation,
Na saṅghabhinno na ca pana pakkhasaṅkanto;
Who has not caused a schism in the Sangha, or joined another group;
Samānasaṁvāsakabhūmiyā ṭhito,
Who belongs to the same Buddhist sect—
Kathaṁ nu sikkhāya asādhāraṇo siyā;
How, then, could they not share in the training?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Upeti dhammaṁ paripucchamāno,
Questioning, one arrives at the Teaching,
Kusalaṁ atthūpasañhitaṁ;
At what is wholesome and beneficial;
Na jīvati na mato na nibbuto,
One who is not alive, nor dead or extinguished—
Taṁ puggalaṁ katamaṁ vadanti buddhā;
What kind of person is that, say the Buddhas?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Ubbhakkhake na vadāmi,
I do not say above the collar bone,
Adho nābhiṁ vivajjiya;
Having abandoned what is below the navel;
Methunadhammapaccayā,
Because of sexual intercourse,
Kathaṁ pārājiko siyā;
How might there be an offense entailing expulsion?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Bhikkhu saññācikāya kuṭiṁ karoti,
A monk, by means of begging, builds a hut,
Adesitavatthukaṁ pamāṇātikkantaṁ;
Whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides;
Sārambhaṁ aparikkamanaṁ anāpatti,
How, then, does he not commit an offense?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Bhikkhu saññācikāya kuṭiṁ karoti,
A monk, by means of begging, builds a hut,
Desitavatthukaṁ pamāṇikaṁ;
Whose site has been approved, which is the right size, where no harm will be done, and which has a space on all sides.
Anārambhaṁ saparikkamanaṁ āpatti,
How, then, does he commit an offense?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Na kāyikaṁ kiñci payogamācare,
One does not do anything by body,
Na cāpi vācāya pare bhaṇeyya;
Nor does one say anything to another;
Āpajjeyya garukaṁ chejjavatthuṁ,
How, then, does one commit a heavy offense, a ground for cutting off?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Na kāyikaṁ vācasikañca kiñci,
Nothing bad by body, speech, or mind
Manasāpi santo na kareyya pāpaṁ;
Would a good person do;
So nāsito kinti sunāsito bhave,
How, then, when he is expelled, would it be right?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Anālapanto manujena kenaci,
Not speaking with any human,
Vācāgiraṁ no ca pare bhaṇeyya;
Nor saying anything to others;
Āpajjeyya vācasikaṁ na kāyikaṁ,
How, then, does one commit an offense of speech, not one of body?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Sikkhāpadā buddhavarena vaṇṇitā,
The training rules praised by the splendid Buddha
Saṅghādisesā caturo bhaveyyuṁ;
Include which four offenses entailing suspension;
Āpajjeyya ekapayogena sabbe,
All committed though a single effort?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Ubho ekato upasampannā,
Two nuns were ordained together,
Ubhinnaṁ hatthato cīvaraṁ paṭiggaṇheyya;
And one receives a robe directly from both;
Siyā āpattiyo nānā,
Might the offenses be different?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Caturo janā saṁvidhāya,
Four people having made an arrangement,
Garubhaṇḍaṁ avāharuṁ;
Took valuable goods;
Tayo pārājikā eko na pārājiko,
How, then, did three commit an offense entailing expulsion, but one did not?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
2. Pārājikādipañhā
2. Questions on the offenses entailing expulsion, etc.
Itthī ca abbhantare siyā,
The woman is within,
Bhikkhu ca bahiddhā siyā;
And the monk is outside;
Chiddaṁ tasmiṁ ghare natthi,
In that house there is no hole—
Methunadhammapaccayā;
Then, because of sexual intercourse;
Kathaṁ pārājiko siyā,
How could there be an offense entailing expulsion?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Telaṁ madhuṁ phāṇitañcāpi sappiṁ,
Oil, honey, syrup, and ghee,
Sāmaṁ gahetvāna nikkhipeyya;
Having received it oneself, one stores it;
Avītivatte sattāhe,
Not exceeding seven days.
Sati paccaye paribhuñjantassa āpatti;
Then if one uses it, even when there is a reason, how is there an offense?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Nissaggiyena āpatti,
How is there an offense entailing relinquishment,
Suddhakena pācittiyaṁ;
And an ordinary offense entailing confession;
Āpajjantassa ekato,
Both together, for one who commits it?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Bhikkhū siyā vīsatiyā samāgatā,
Twenty monks have come together,
Kammaṁ kareyyuṁ samaggasaññino;
Perceiving unity, they do a legal procedure;
Bhikkhu siyā dvādasayojane ṭhito,
If a monk is 150 km away,
Kammañca taṁ kuppeyya vaggapaccayā;
How is that procedure invalid because the assembly is incomplete?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Padavītihāramattena vācāya bhaṇitena ca,
When, after speaking, one merely takes a single step,
Sabbāni garukāni sappaṭikammāni;
How would one, all at once, commit sixty-four heavy offenses;
Catusaṭṭhi āpattiyo āpajjeyya ekato,
All to be made amends for?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Nivattho antaravāsakena,
Dressed in a sarong,
Diguṇaṁ saṅghāṭiṁ pāruto;
And a double-layered upper robe—
Sabbāni tāni nissaggiyāni honti,
How could they all be subject to relinquishment?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Na cāpi ñatti na ca pana kammavācā,
There was no motion, nor announcement,
Na cehi bhikkhūti jino avoca;
Nor had the Victor said, “Come, monk”;
Saraṇagamanampi na tassa atthi,
Nor had he gone for refuge—
Upasampadā cassa akuppā;
How, then, was the ordination irreversible?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Itthiṁ hane na mātaraṁ,
If one kills a woman who is not one’s mother,
Purisañca na pitaraṁ hane;
If one kills a man who is not one’s father;
Haneyya anariyaṁ mando,
If a fool kills one who is not noble,
Tena cānantaraṁ phuse;
How, because of that, would one experience the result in the next life?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Itthiṁ hane ca mātaraṁ,
If one kills a woman who is one’s mother,
Purisañca pitaraṁ hane;
If one kills a man who is one’s father;
Mātaraṁ pitaraṁ hantvā,
How, having done this,
Na tenānantaraṁ phuse;
Does one not experience the result in the next life?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Acodayitvā assārayitvā,
If, without accusing, without reminding,
Asammukhībhūtassa kareyya kammaṁ;
They do a legal procedure, but not face-to-face—
Katañca kammaṁ sukataṁ bhaveyya,
How could the procedure be valid,
Kārako ca saṅgho anāpattiko siyā;
And the Sangha not have committed an offense?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Codayitvā sārayitvā,
If, after accusing and reminding,
Sammukhībhūtassa kareyya kammaṁ;
They do a legal procedure face-to-face—
Katañca kammaṁ akataṁ bhaveyya,
How could the procedure be invalid,
Kārako ca saṅgho sāpattiko siyā;
And the Sangha have committed an offense?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Chindantassa āpatti,
How is there an offense for cutting?
Chindantassa anāpatti;
Yet no offense for cutting?
Chādentassa āpatti,
How is there an offense for concealing?
Chādentassa anāpatti;
Yet no offense for concealing?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Saccaṁ bhaṇanto garukaṁ,
How is speaking the truth a heavy offense,
Musā ca lahu bhāsato;
While lying is a light one?
Musā bhaṇanto garukaṁ,
And how is lying a heavy offense,
Saccañca lahu bhāsato;
While speaking the truth is a light one?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
3. Pācittiyādipañhā
3. Questions on the offenses entailing confession, etc.
Adhiṭṭhitaṁ rajanāya rattaṁ,
It is determined and dyed,
Kappakatampi santaṁ;
And also marked;
Paribhuñjantassa āpatti,
How is there an offense for using it?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Atthaṅgate sūriye bhikkhu maṁsāni khādati,
A monk eats meat after sunset,
Na ummattako na ca pana khittacitto;
And is neither insane nor deranged;
Na cāpi so vedanāṭṭo bhaveyya,
Nor overwhelmed by pain—
Na cassa hoti āpatti;
How, then, is there no offense for him,
So ca dhammo sugatena desito,
Yet a rule was taught by the Accomplished One?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Na rattacitto na ca pana theyyacitto,
One is neither lustful nor intent on stealing,
Na cāpi so paraṁ maraṇāya cetayi;
Nor intent on killing another;
Salākaṁ dentassa hoti chejjaṁ,
How, then, in giving out a ballot is one cut off?
Paṭiggaṇhantassa thullaccayaṁ;
And how does the receiver commit a serious offense?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Na cāpi āraññakaṁ sāsaṅkasammataṁ,
It is not a risky wilderness dwelling,
Na cāpi saṅghena sammuti dinnā;
Nor was his robe given by the Sangha;
Na cassa kathinaṁ atthataṁ tattheva,
Nor did he participate in the robe-making ceremony there—
Cīvaraṁ nikkhipitvā gaccheyya aḍḍhayojanaṁ;
How, then, if he stores the robe and then travels 6 kilometers,
Tattheva aruṇaṁ uggacchantassa anāpatti,
Is there no offense at dawn?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Kāyikāni na vācasikāni,
Done by body, not by speech,
Sabbāni nānāvatthukāni;
All with different bases for the offense;
Apubbaṁ acarimaṁ āpajjeyya ekato,
How, then, does one commit them all together at the same time?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Vācasikāni na kāyikāni,
Done by speech, not by body,
Sabbāni nānāvatthukāni;
All with different bases for the offense;
Apubbaṁ acarimaṁ āpajjeyya ekato,
How, then, does one commit them all together at the same time?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Tissitthiyo methunaṁ taṁ na seve,
One does not have sex with three kinds of women,
Tayo purise tayo anariyapaṇḍake;
Nor with three kinds of men, three kinds of ignoble ones, or <i lang='pi' translate='no'>paṇḍakas</i>,
Na cācare methunaṁ byañjanasmiṁ,
As stated in the rule—
Chejjaṁ siyā methunadhammapaccayā;
How, then, might one still be cut off conditioned by sexual intercourse?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Mātaraṁ cīvaraṁ yāce,
One might ask one’s mother for robe-cloth,
No ca saṅghe pariṇataṁ;
And it was not intended for the Sangha;
Kenassa hoti āpatti,
How, then, is there an offense for one,
Anāpatti ca ñātake;
If there is no offense in regard to one’s relatives?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Kuddho ārādhako hoti,
One angry person is approved of,
Kuddho hoti garahiyo;
One angry person is censured;
Atha ko nāma so dhammo,
What is the name of that rule,
Yena kuddho pasaṁsiyo;
In which an angry person is praised?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Tuṭṭho ārādhako hoti,
One contented person is approved of,
Tuṭṭho hoti garahiyo;
One contented person is censured;
Atha ko nāma so dhammo,
What is the name of that rule,
Yena tuṭṭho garahiyo;
In which a contented person is censured?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Saṅghādisesaṁ thullaccayaṁ,
An offense entailing suspension, a serious offense,
Pācittiyaṁ pāṭidesanīyaṁ;
An offense entailing confession, one entailing acknowledgment, and one of wrong conduct—
Dukkaṭaṁ āpajjeyya ekato,
How does one commit all together?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Ubho paripuṇṇavīsativassā,
Both are over twenty years old,
Ubhinnaṁ ekupajjhāyo;
Both have the same preceptor,
Ekācariyo ekā kammavācā,
The same teacher, the same ordination procedure—
Eko upasampanno eko anupasampanno;
How, then, is it that one is ordained, but not the other?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Akappakataṁ nāpi rajanāya rattaṁ,
It is neither marked nor dyed,
Tena nivattho yena kāmaṁ vajeyya;
Yet wearing that sarong one may go where one likes—
Na cassa hoti āpatti,
How is there no offense for that person,
So ca dhammo sugatena desito;
Yet a rule was taught by the Accomplished One?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Na deti na paṭiggaṇhāti,
She neither gives nor receives,
Paṭiggaho tena na vijjati;
Because of that there is no recipient;
Āpajjati garukaṁ na lahukaṁ,
How, then, does she commit a heavy offense,
Tañca paribhogapaccayā;
Not a light one, because of using?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Na deti na paṭiggaṇhāti,
She neither gives nor receives,
Paṭiggaho tena na vijjati;
Because of that there is no recipient;
Āpajjati lahukaṁ na garukaṁ,
How, then, does she commit a light offense,
Tañca paribhogapaccayā;
Not a heavy one, because of using?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Āpajjati garukaṁ sāvasesaṁ,
One commits a curable heavy offense,
Chādeti anādariyaṁ paṭicca;
One conceals it out of disrespect;
Na bhikkhunī no ca phuseyya vajjaṁ,
If it was not a nun, how is it that one is not affected by the fault?
Pañhā mesā kusalehi cintitā.
This question was thought out by those with skill.
Sedamocanagāthā niṭṭhitā.
The sweat-inducing verses are finished.
Tassuddānaṁ
This is the summary:
Asaṁvāso avissajji,
“Excluded from the community, not to be given away,
Dasa ca anukkhittako;
And ten, one who has not been ejected;
Upeti dhammaṁ ubbhakkhakaṁ,
One arrives at the Teaching, above the collar bone,
Tato saññācikā ca dve.
And then two on begging.
Na kāyikañca garukaṁ,
And heavy offense by body,
na kāyikaṁ na vācasikaṁ;
Not by body or speech;
Anālapanto sikkhā ca,
Not speaking, and training,
ubho ca caturo janā.
And two, four people.
Itthī telañca nissaggi,
Woman, and oil, relinquishment,
bhikkhu ca padavītiyo;
And monks, a single step;
Nivattho ca na ca ñatti,
And dressed in a sarong, and no motion,
na mātaraṁ pitaraṁ hane.
If one kills not one’s mother, if one kills one’s father.
Acodayitvā codayitvā,
Without accusing, after accusing,
chindantaṁ saccameva ca;
Cutting, and the truth;
Adhiṭṭhitañcatthaṅgate,
And determined, after sunset,
na rattaṁ na cāraññakaṁ.
Neither lustful, and not the wilderness.
Kāyikā vācasikā ca,
By body, and by speech,
tissitthī cāpi mātaraṁ;
And three kinds of women, mother;
Kuddho ārādhako tuṭṭho,
An angry person who is approved of, contented,
saṅghādisesā ca ubho.
And an offense entailing suspension, both.
Akappakataṁ na deti,
Not marked, she neither gives,
Na detāpajjatī garuṁ;
She neither gives, one commits a heavy offense—
Sedamocanikā gāthā,
The sweat-inducing verses:
Pañhā viññūhi vibhāvitāti.
Questions explained by the wise.”