Questions and answers on the monks’ Monastic Code and its analysis (PLI-TV-PVR1.1)

The Compendium

The Monks’ Analysis

Part one

Questions and answers on the monks’ Monastic Code and its analysis

1. The chapter on offenses entailing expulsion

Homage to the Buddha, the Perfected One, the fully Awakened One

“The first offense entailing expulsion was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down? Whom is it about? What is it about?

Is there a rule, an addition to the rule, an unprompted rule?¹

Is it a rule that applies everywhere or in a particular place?

Is it a rule that the monks and nuns have in common or not in common?

Is it a rule for one Sangha or for both?

In which of the five ways of reciting the Monastic Code is it contained and included?

In which recitation is it included?

To which of the four kinds of failure does it belong?

To which of the seven classes of offenses does it belong?

Through how many of the six kinds of originations of offenses does it originate?

To which of the four kinds of legal issues does it belong?

Through how many of the seven principles for settling legal issues is it settled?

What is the Monastic Law there? What is concerned with the Monastic Law there?

What is the Monastic Code there? What is concerned with the Monastic Code there?

What is failure?

What is success?

What is the practice?

For how many reasons did the Buddha lay down the first offense entailing expulsion?

Who are those who train?

Who have finished the training?

Established in what?

Who master it?

Whose pronouncement was it?

Who handed it down?”

“The first offense entailing expulsion was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?”

At Vesālī.

“Whom is it about?”

Sudinna the Kalandian.

“What is it about?”

Sudinna having sexual intercourse with his ex-wife.

“Is there a rule, an addition to the rule, an unprompted rule?”

There is one rule. There are two additions to the rule.²

There is no unprompted rule.

“Is it a rule that applies everywhere or in a particular place?”

Everywhere.³

“Is it a rule that the monks and nuns have in common or not in common?”

In common.

“Is it a rule for one Sangha or for both?”

For both.⁴

“In which of the five ways of reciting the Monastic Code is it contained and included?”

In the introduction.⁵

“In which recitation is it included?”

In the second recitation.⁶

“To which of the four kinds of failure does it belong?”

Failure in morality.

“To which of the seven classes of offenses does it belong?”

The class of offenses entailing expulsion.

“Through how many of the six kinds of originations of offenses does it originate?”

It originates in one way:

from body and mind, not from speech.

“To which of the four kinds of legal issues does it belong?”

Legal issues arising from an offense.

“Through how many of the seven principles for settling legal issues is it settled?”

Through two of them:

by resolution face-to-face and by acting according to what has been admitted.

“What is the Monastic Law there? What is concerned with the Monastic Law there?”

The rule is the Monastic Law. Its analysis is concerned with the Monastic Law.⁷

“What is the Monastic Code there? What is concerned with the Monastic Code there?”

The rule is the Monastic Code. Its analysis is concerned with the Monastic Code.

“What is failure?”

Lack of restraint.

“What is success?”

Restraint.

“What is the practice?”

Thinking, “I won’t do such a thing,” one undertakes to train in the training rules for life.

“For how many reasons did the Buddha lay down the first offense entailing expulsion?”

He laid it down for the following ten reasons:

for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.

“Who are those who train?”

They are the trainees and the good ordinary people.

“Who have finished the training?”

The perfected ones.

“Established in what?”

In fondness for the training.

“Who master it?”

Those who learn it.⁸

“Whose pronouncement was it?”

It was the pronouncement of the Buddha, the Perfected One, the fully Awakened One.

“Who handed it down?”

The lineage:

“Upāli and Dāsaka,

Soṇaka and so Siggava;

With Moggaliputta as the fifth—

These were in India, the land named after the glorious rose apple.⁹

Then Mahinda, Iṭṭiya,

Uttiya and so Sambala;

And the wise one named Bhadda.

These mighty beings of great wisdom,

Came here from India;

They taught the Collection on Monastic Law,

In Sri Lanka.

And the five Collections of Discourses,

And the seven works of philosophy;¹⁰

Then Ariṭṭha the discerning,

And the wise Tissadatta.

The confident Kālasumana,

And the senior monk named Dīgha;

And the wise Dīghasumana.

Another Kālasumana,

And the senior monk Nāga, Buddharakkhita;

And the discerning senior monk Tissa,

And the wise senior monk Deva.

Another discerning Sumana,

Confident in the Monastic Law;

The learned Cūlanāga,

Invincible, like an elephant.

And the one named Dhammapālita,

Rohaṇa, venerated as a saint;

His student Khema of great wisdom,

A master of the three Collections.

Like the king of the stars on the island,

He outshone others in his wisdom;

And the discerning Upatissa,

Phussadeva the great speaker.

Another discerning Sumana,

The learned one named Puppha;

Mahāsīva the great speaker,

Skilled in the entire Collection.

Another discerning Upāli,

Confident in the Monastic Law;

Mahānāga of great wisdom,

Skilled in the tradition of the true Teaching.

Another discerning Abhaya,

Skilled in the entire Collection;

And the discerning senior monk Tissa,

Confident in the Monastic Law.

His student of great wisdom,

The learned one named Puppha;

Guarding Buddhism,

He established himself in India.

And the discerning Cūlābhaya,

Confident in the Monastic Law;

And the discerning senior monk Tissa,

Skilled in the tradition of the true Teaching.

And the discerning Cūladeva,

Confident in the Monastic Law;

And the discerning senior monk Siva,

Skilled in the entire Monastic Law—

These mighty beings of great wisdom,

Knowers of the Monastic Law and skilled in the path;

Proclaimed the Collection of Monastic Law,

On the island of Sri Lanka.”

“The second offense entailing expulsion was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

Dhaniya the potter.

“What is it about?”

Dhaniya stealing timber from the king.

There is one rule. There is one addition to the rule.

“Through how many of the six kinds of originations of offenses does it originate?”

It originates in three ways:

from body and mind, not from speech; or

from speech and mind, not from body; or

from body, speech, and mind. …

“There is the third offense entailing expulsion. Where was it laid down?”

At Vesālī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks killing one another.

There is one rule. There is one addition to the rule.

“Through how many of the six kinds of originations of offenses does it originate?”

It originates in three ways:

from body and mind, not from speech; or

from speech and mind, not from body; or

from body, speech, and mind. …

“There is the fourth offense entailing expulsion. Where was it laid down?”

At Vesālī.

“Whom is it about?”

The monks from the banks of the Vaggumudā.

“What is it about?”

Those monks praising one another’s superhuman qualities to householders.

There is one rule. There is one addition to the rule.

“Through how many of the six kinds of originations of offenses does it originate?”

It originates in three ways:

from body and mind, not from speech; or

from speech and mind, not from body; or

from body, speech, and mind. …

The four offenses entailing expulsion are finished.

This is the summary:

“Sexual intercourse, and stealing,

Person, super—

The four offenses entailing expulsion,

Definitive grounds for cutting off.”

2. The chapter on offenses entailing suspension

“The offense entailing suspension for emitting semen by means of effort was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?

Whom is it about?

What is it about?

Is there a rule, an addition to the rule, an unprompted rule?

Is it a rule that applies everywhere or in a particular place?

Is it a rule that the monks and nuns have in common or not in common?

Is it a rule for one Sangha or for both?

In which of the five ways of reciting the Monastic Code is it contained and included?

In which recitation is it included?

To which of the four kinds of failure does it belong?

To which of the seven classes of offenses does it belong?

Through how many of the six kinds of originations of offenses does it originate?

To which of the four kinds of legal issues does it belong?

Through how many of the seven principles for settling legal issues is it settled?

What is the Monastic Law there? What is concerned with the Monastic Law there?

What is the Monastic Code there? What is concerned with the Monastic Code there?

What is failure? What is success? What is the practice?

For how many reasons did the Buddha lay down the offense entailing suspension for emitting semen by means of effort?

Who are those who train? Who have finished the training?

Established in what?

Who master it?

Whose pronouncement was it?

Who handed it down?”

“The offense entailing suspension for emitting semen by means of effort was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Seyyasaka.

“What is it about?”

Seyyasaka masturbating.

“Is there a rule, an addition to the rule, an unprompted rule?”

There is one rule. There is one addition to the rule.

There is no unprompted rule.

“Is it a rule that applies everywhere or in a particular place?”

Everywhere.

“Is it a rule that the monks and nuns have in common or not in common?”

Not in common.

“Is it a rule for one Sangha or for both?”

For one.

“In which of the five ways of reciting the Monastic Code is it contained and included?”

In the introduction.

“In which recitation is it included?”

In the third recitation.

“To which of the four kinds of failure does it belong?”

Failure in morality.

“To which of the seven classes of offenses does it belong?”

The class of offenses entailing suspension.

“Through how many of the six kinds of originations of offenses does it originate?”

It originates in one way:

from body and mind, not from speech.

“To which of the four kinds of legal issues does it belong?”

Legal issues arising from an offense.

“Through how many of the seven principles for settling legal issues is it settled?”

Through two of them:

by resolution face-to-face and by acting according to what has been admitted.

“What is the Monastic Law there? What is concerned with the Monastic Law there?”

The rule is the Monastic Law. Its analysis is concerned with the Monastic Law.

“What is the Monastic Code there? What is concerned with the Monastic Code there?”

The rule is the Monastic Code. Its analysis is concerned with the Monastic Code.

“What is failure?”

Lack of restraint.

“What is success?”

Restraint.

“What is the practice?”

Thinking, “I won’t do such a thing,” one undertakes to train in the training rules for life.

“For how many reasons did the Buddha lay down the offense entailing suspension for emitting semen by means of effort?”

He laid it down for the following ten reasons:

for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.

“Who are those who train?”

They are the trainees and the good ordinary people.

“Who have finished the training?”

The perfected ones.

“Established in what?”

In fondness for the training.

“Who master it?”

Those who learn it.

“Whose pronouncement was it?”

It was the pronouncement of the Buddha, the Perfected One, the fully Awakened One.

“Who handed it down?”

The lineage:

“Upāli and Dāsaka,

Soṇaka and so Siggava;

With Moggaliputta as the fifth—

These were in India, the land named after the glorious rose apple.

Then Mahinda, Iṭṭiya,

Uttiya and so Sambala;

And the wise one named Bhadda.

These mighty beings of great wisdom,

Came here from India;

They taught the Collection on Monastic Law,

In Sri Lanka.

And the five Collections of Discourses,

And the seven works of philosophy;

Then Ariṭṭha the discerning,

And the wise Tissadatta.

The confident Kālasumana,

And the senior monk named Dīgha;

And the wise Dīghasumana.

Another Kālasumana,

And the senior monk Nāga, Buddharakkhita;

And the discerning senior monk Tissa,

And the wise senior monk Deva.

Another discerning Sumana,

Confident in the Monastic Law;

The learned Cūlanāga,

Invincible, like an elephant.

And the one named Dhammapālita,

Rohaṇa, venerated as a saint;

His student Khema of great wisdom,

A master of the three Collections.

Like the king of the stars on the island,

He outshone others in his wisdom;

And the discerning Upatissa,

Phussadeva the great speaker.

Another discerning Sumana,

The learned one named Puppha;

Mahāsīva the great speaker,

Skilled in the entire Collection.

Another discerning Upāli,

Confident in the Monastic Law;

Mahānāga of great wisdom,

Skilled in the tradition of the true Teaching.

Another discerning Abhaya,

Skilled in the entire Collection;

And the discerning senior monk Tissa,

Confident in the Monastic Law,

His student of great wisdom,

The learned one named Puppha;

Guarding Buddhism,

He established himself in India.

And the discerning Cūlābhaya,

Confident in the Monastic Law;

And the discerning senior monk Tissa,

Skilled in the tradition of the true Teaching.

And the discerning Cūladeva,

Confident in the Monastic Law;

And the discerning senior monk Siva,

Skilled in the entire Monastic Law—

These mighty beings of great wisdom,

Knowers of the Monastic Law and skilled in the path;

Proclaimed the Collection of Monastic Law,

On the island of Sri Lanka.”

“The offense entailing suspension for making physical contact with a woman was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī making physical contact with a woman.

There is one rule.

Of the six kinds of originations of offenses, it originates in one way:

from body and mind, not from speech. …

“There is an offense entailing suspension for speaking indecently to a woman. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī speaking indecently to a woman.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways:

from body and mind, not from speech; or

from speech and mind, not from body; or

from body, speech, and mind. …

“There is an offense entailing suspension for encouraging a woman to satisfy one’s own desires. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī encouraging a woman to satisfy his own desires.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways:

from body and mind, not from speech; or

from speech and mind, not from body; or

from body, speech, and mind. …

“There is an offense entailing suspension for acting as a matchmaker. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī acting as a matchmaker.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in six ways:

from body, not from speech or mind; or

from speech, not from body or mind; or

from body and speech, not from mind; or

from body and mind, not from speech; or

from speech and mind, not from body; or

from body, speech, and mind. …

“There is an offense entailing suspension for having a hut built by means of begging. Where was it laid down?”

At Āḷavī.

“Whom is it about?”

The monks of Āḷavī.

“What is it about?”

Those monks having huts made by means of begging.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing suspension for having a large dwelling built. Where was it laid down?”

At Kosambī.

“Whom is it about?”

Venerable Channa.

“What is it about?”

Channa having a tree that served as a shrine felled to clear a site for a dwelling.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing suspension for groundlessly charging a monk with an offense entailing expulsion. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

The monks Mettiya and Bhūmajaka.

“What is it about?”

Those monks groundlessly charging Venerable Dabba the Mallian with an offense entailing expulsion.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing suspension for charging a monk with an offense entailing expulsion, using an unrelated legal issue as a pretext. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

The monks Mettiya and Bhūmajaka.

“What is it about?”

Those monks charging Venerable Dabba the Mallian with an offense entailing expulsion, using an unrelated legal issue as a pretext.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing suspension for a monk who does not stop pursuing schism in the Sangha when pressed for the third time. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

Devadatta.

“What is it about?”

Devadatta pursuing schism in a united Sangha.

There is one rule.

Of the six kinds of originations of offenses, it originates in one way:

from body, speech, and mind. …

“There is an offense entailing suspension for monks who do not stop siding with one who is pursuing schism in the Sangha when pressed for the third time. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

Several monks.

“What is it about?”

Those monks siding with and supporting Devadatta’s pursuit of schism in the Sangha.

There is one rule.

Of the six kinds of originations of offenses, it originates in one way:

from body, speech, and mind. …

“There is an offense entailing suspension for a monk who does not stop being difficult to correct when pressed for the third time. Where was it laid down?”

At Kosambī.

“Whom is it about?”

Venerable Channa.

“What is it about?”

Channa making himself incorrigible when legitimately spoken to by the monks.

There is one rule.

Of the six kinds of originations of offenses, it originates in one way:

from body, speech, and mind. …

“There is an offense entailing suspension for a monk who does not stop being a corrupter of families when pressed for the third time. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks Assaji and Punabbasuka.

“What is it about?”

Those monks, when the Sangha did a legal procedure of banishment against them, slandering the monks as acting out of favoritism, ill will, confusion, and fear.

There is one rule.

Of the six kinds of originations of offenses, it originates in one way:

from body, speech, and mind. …

The thirteen rules entailing suspension are finished.

This is the summary:

“Emission, physical contact,

Indecent, and his own needs;

Matchmaking, and a hut,

And a dwelling, groundless.

A pretext, and schism,

Those who side with him;

Difficult to correct, and corrupter of families—

The thirteen offenses entailing suspension.”

3. The chapter on undetermined offenses

“The first undetermined offense was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?

Whom is it about?

What is it about?

Is there a rule, an addition to the rule, an unprompted rule? Is it a rule that applies everywhere or in a particular place? Is it a rule that the monks and nuns have in common or not in common? Is it a rule for one Sangha or for both? In which of the five ways of reciting the Monastic Code is it contained and included? In which recitation is it included? To which of the four kinds of failure does it belong? To which of the seven classes of offenses does it belong? Through how many of the six kinds of originations of offenses does it originate? To which of the four kinds of legal issues does it belong? Through how many of the seven principles for settling legal issues is it settled? What is the Monastic Law there? What is concerned with the Monastic Law there? What is the Monastic Code there? What is concerned with the Monastic Code there? What is failure? What is success? What is the practice? For how many reasons did the Buddha lay down the first undetermined offense? Who are those who train? Who have finished the training? Established in what? Who master it? Whose pronouncement was it? Who handed it down?”

“The first undetermined offense was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī sitting down in private alone with a woman on a concealed seat suitable for the deed.

“Is there a rule, an addition to the rule, an unprompted rule?”

There is one rule.

There is no addition to the rule. There is no unprompted rule.

“Is it a rule that applies everywhere or in a particular place?”

Everywhere.

“Is it a rule that the monks and nuns have in common or not in common?”

Not in common.

“Is it a rule for one Sangha or for both?”

For one.

“In which of the five ways of reciting the Monastic Code is it contained and included?”

In the introduction.

“In which recitation is it included?”

In the fourth recitation.

“To which of the four kinds of failure does it belong?”

It may be failure in morality or failure in conduct.

“To which of the seven classes of offenses does it belong?”

It may be in the class of offenses entailing expulsion, in the class of offenses entailing suspension, or in the class of offenses entailing confession.

“Through how many of the six kinds of originations of offenses does it originate?”

It originates in one way:

from body and mind, not from speech.

“To which of the four kinds of legal issues does it belong?”

Legal issues arising from an offense.

“Through how many of the seven principles for settling legal issues is it settled?”

Through three of them:

it may be settled by resolution face-to-face and by acting according to what has been admitted; or it may be settled by resolution face-to-face and by covering over as if with grass.¹¹

“What is the Monastic Law there? What is concerned with the Monastic Law there?”

The rule is the Monastic Law. Its analysis is concerned with the Monastic Law.

“What is the Monastic Code there? What is concerned with the Monastic Code there?”

The rule is the Monastic Code. Its analysis is concerned with the Monastic Code.

“What is failure?”

Lack of restraint.

“What is success?”

Restraint.

“What is the practice?”

Thinking, “I won’t do such a thing,” one undertakes to train in the training rules for life.

“For how many reasons did the Buddha lay down the first undetermined offense?”

He laid it down for the following ten reasons:

for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.

“Who are those who train?”

They are the trainees and the good ordinary people.

“Who have finished the training?”

The perfected ones.

“Established in what?”

In fondness for the training.

“Who master it?”

Those who learn it.

“Whose pronouncement was it?”

It was the pronouncement of the Buddha, the Perfected One, the fully Awakened One.

“Who handed it down?”

The lineage:

“Upāli and Dāsaka,

Soṇaka and so Siggava;

With Moggaliputta as the fifth—

These were in India, the land named after the glorious rose apple.

Then Mahinda, Iṭṭiya,

Uttiya and so Sambala;

And the wise one named Bhadda.

These mighty beings of great wisdom,

Came here from India;

They taught the Collection on Monastic Law,

In Sri Lanka.

And the five Collections of Discourses,

And the seven works of philosophy;

Then Ariṭṭha the discerning,

And the wise Tissadatta.

The confident Kālasumana,

And the senior monk named Dīgha;

And the wise Dīghasumana.

Another Kālasumana,

And the senior monk Nāga, Buddharakkhita;

And the discerning senior monk Tissa,

And the wise senior monk Deva.

Another discerning Sumana,

Confident in the Monastic Law;

The learned Cūlanāga,

Invincible, like an elephant.

And the one named Dhammapālita,

Rohaṇa, venerated as a saint;

His student Khema of great wisdom,

A master of the three Collections.

Like the king of the stars on the island,

He outshone others in his wisdom;

And the discerning Upatissa,

Phussadeva the great speaker.

Another discerning Sumana,

The learned one named Puppha;

Mahāsīva the great speaker,

Skilled in the entire Collection.

Another discerning Upāli,

Confident in the Monastic Law;

Mahānāga of great wisdom,

Skilled in the tradition of the true Teaching.

Another discerning Abhaya,

Skilled in the entire Collection;

And the discerning senior monk Tissa,

Confident in the Monastic Law.

His student of great wisdom,

The learned one named Puppha;

Guarding Buddhism,

He established himself in India.

And the discerning Cūlābhaya,

Confident in the Monastic Law;

And the discerning senior monk Tissa,

Skilled in the tradition of the true Teaching.

And the discerning Cūladeva,

Confident in the Monastic Law;

And the discerning senior monk Siva,

Skilled in the entire Monastic Law—

These mighty beings of great wisdom,

Knowers of the Monastic Law and skilled in the path;

Proclaimed the Collection of Monastic Law,

On the island of Sri Lanka.”

“The second undetermined offense was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī sitting down in private alone with a woman.

“Is there a rule, an addition to the rule, an unprompted rule?”

There is one rule.

There is no addition to the rule. There is no unprompted rule.

“Is it a rule that applies everywhere or in a particular place?”

Everywhere.

“Is it a rule that the monks and nuns have in common or not in common?”

Not in common.

“Is it a rule for one Sangha or for both?”

For one.

“In which of the five ways of reciting the Monastic Code is it contained and included?”

In the introduction.

“In which recitation is it included?”

In the fourth recitation.

“To which of the four kinds of failure does it belong?”

It may be failure in morality or failure in conduct.

“To which of the seven classes of offenses does it belong?”

It may be in the class of offenses entailing suspension, or in the class of offenses entailing confession.

“Through how many of the six kinds of originations of offenses does it originate?”

It originates in three ways:

from body and mind, not from speech; or

from speech and mind, not from body; or

from body, speech, and mind.

“To which of the four kinds of legal issues does it belong?”

Legal issues arising from an offense.

“Through how many of the seven principles for settling legal issues is it settled?”

Through three of them:

it may be settled by resolution face-to-face and by acting according to what has been admitted; or it may be settled by resolution face-to-face and by covering over as if with grass. …

The two undetermined offense are finished.

This is the summary:

“Suitable for the deed,

And then not so—

The undetermined offenses have been well laid down,

By the Stable One, the Buddha who is the best.”

4. The chapter on relinquishment

The subchapter on the robe season

“The offense entailing relinquishment and confession for keeping an extra robe more than ten days that was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?”

At Vesālī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks keeping an extra robe.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in two ways:

from body and speech, not from mind; or

from body, speech, and mind. …

“There is an offense entailing relinquishment and confession for staying apart from one’s three robes for one day. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks storing one of their robes with other monks and then leaving to wander the country in a sarong and an upper robe.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in two ways:

from body and speech, not from mind; or

from body, speech, and mind. …

“There is an offense entailing relinquishment and confession for receiving out-of-season robe-cloth and then keeping it for more than a month. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks receiving out-of-season robe-cloth and then keeping it for more than a month.

There is one rule.¹²

Of the six kinds of originations of offenses, it originates in two ways:

from body and speech, not from mind; or

from body, speech, and mind. …

“There is an offense entailing relinquishment and confession for having an unrelated nun wash a used robe. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī having an unrelated nun wash a used robe.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving a robe directly from an unrelated nun. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī receiving a robe directly from an unrelated nun.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for asking an unrelated male or female householder for a robe. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Upananda the Sakyan.

“What is it about?”

Upananda asking the son of an unrelated merchant for a robe.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for asking an unrelated male or female householder for too many robes. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks not knowing moderation and asking for many robes.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for, without first being invited, going to an unrelated householder and specifying the kind of robe-cloth one wants. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Upananda the Sakyan.

“What is it about?”

Upananda, without first being invited, going to an unrelated householder and specifying the kind of robe-cloth he wanted.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for, without first being invited, going to unrelated householders and specifying the kind of robe-cloth one wants. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Upananda the Sakyan.

“What is it about?”

Upananda, without first being invited, going to unrelated householders and specifying the kind of robe-cloth he wanted.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for getting robe-cloth after prompting more than three times and standing more than six times. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Upananda the Sakyan.

“What is it about?”

Upananda not agreeing when asked by a lay follower to wait for one day.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

The first subchapter on the robe season is finished.

The subchapter on silk

“There is an offense entailing relinquishment and confession for having a blanket made that contains silk. Where was it laid down?”

At Āḷavī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks going to the silk-makers and saying, “Please boil a heap of silkworms

and give us silk.

We want to make a blanket containing silk.”

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for having a blanket made entirely of black wool. Where was it laid down?”

At Vesālī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks having a blanket made entirely of black wool.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for having a new blanket made without using one measure of white wool and one measure of brown. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks adding just a little bit of white on the edge, effectively having a blanket made entirely of black wool.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for having a blanket made every year. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks having a blanket made every year.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for having a new sitting blanket made without incorporating a piece of one standard handspan from the border of an old blanket. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks discarding their blankets and undertaking the practice of staying in the wilderness, of eating only almsfood, and of wearing rag robes.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving wool and then taking it more than 40 kilometers. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A certain monk.

“What is it about?”

That monk receiving wool and then taking it more than 40 kilometers.

There is one rule.

Of the six kinds of originations of offenses, it originates in two ways:

from body, not from speech or mind; or

from body and mind, not from speech. …

“There is an offense entailing relinquishment and confession for having an unrelated nun wash wool. Where was it laid down?”

In the Sakyan country.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks having wool washed by unrelated nuns.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving money. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

Venerable Upananda the Sakyan.

“What is it about?”

Upananda receiving money.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for engaging in various kinds of trades involving money. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks engaging in various kinds of trades involving money.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for engaging in in various kinds of barter. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Upananda the Sakyan.

“What is it about?”

Upananda bartering with a wanderer.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

The second subchapter on silk is finished.

The subchapter on almsbowls

“There is an offense entailing relinquishment and confession for keeping an extra almsbowl for more than ten days. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks keeping an extra bowl.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in two ways:

from body and speech, not from mind; or

from body, speech, and mind. …

“There is an offense entailing relinquishment and confession for exchanging an almsbowl with fewer than five mends for a new almsbowl. Where was it laid down?”

In the Sakyan country.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks asking for many bowls even when their existing almsbowls only had a minor chip or scratch.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving tonics and then keeping them for more than seven days. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks receiving tonics and then keeping them for more than seven days.

There is one rule.

Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing relinquishment and confession for looking for a rainy-season robe when there is more than a month left of summer. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks looking for a rainy-season robe when there was more than a month left of summer.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for giving a robe to a monk and then taking it back in anger. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Upananda the Sakyan.

“What is it about?”

Upananda giving a robe to a monk and then taking it back in anger.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing relinquishment and confession for asking for thread and then having weavers weave robe-cloth. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks asking for thread and then having weavers weave robe-cloth.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for going, without first being invited, to an unrelated householder’s weavers and then specifying the kind of robe-cloth one wants. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Upananda the Sakyan.

“What is it about?”

Upananda going, without first being invited, to an unrelated householder’s weavers and then specifying the kind of robe-cloth he wanted.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing relinquishment and confession for receiving a haste-cloth and then keeping it beyond the robe season. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks receiving a haste-cloth and then keeping it beyond the robe season.

There is one rule.

Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing relinquishment and confession for storing one of one’s three robes in an inhabited area and then staying apart from it for more than six days. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks storing one of their three robes in an inhabited area and then staying apart from it for more than six days.

There is one rule.

Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing relinquishment and confession for diverting to oneself material support that one knows was intended for the Sangha. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks diverting to themselves material support that they knew was intended for the Sangha.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

The third subchapter on almsbowls is finished.

The thirty rules on relinquishment and confession are finished.

This is the summary:

“Ten, one day, and a month;

And washing, receiving;

Unrelated, and that one, for the sake of;

Of both, and with messenger.

Silk, entirely, two parts,

Six years, sitting blanket;

And two on wool, should take,

Two on various kinds.

Two on bowls, and tonics,

Rainy season, the fifth on a gift;

Oneself, having woven, haste,

Risky, and with the Sangha.”

5. The chapter on offenses entailing confession

The subchapter on lying

“The offense entailing confession for lying in full awareness was laid down by the Buddha who knows and sees, the Perfected One, the fully Awakened One. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Hatthaka the Sakyan.

“What is it about?”

Hatthaka, when talking with the monastics of other religions, asserting things after denying them and denying things after asserting them.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways:

from body and mind, not from speech; or

from speech and mind, not from body; or

from body, speech, and mind. …

“There is an offense entailing confession for speaking abusively. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks arguing with and abusing good monks.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for malicious talebearing between monks. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks engaging in malicious talebearing between monks who were arguing.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for instructing a person who is not fully ordained to memorize the Teaching. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks instructing lay followers to memorize the Teaching.

There is one rule.

Of the six kinds of originations of offenses, it originates in two ways:

from speech, not from body or mind; or

from speech and mind, not from body. …

“There is an offense entailing confession for lying down more than two or three nights in the same sleeping place as a person who is not fully ordained. Where was it laid down?”

At Āḷavī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks lying down in the same sleeping place as a person who was not fully ordained.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in two ways:

from body, not from speech or mind; or

from body and mind, not from speech. …

“There is an offense entailing confession for lying down in the same sleeping place as a woman. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Anuruddha.

“What is it about?”

Anuruddha lying down in the same sleeping place as a woman.

There is one rule.

Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on wool) …

“There is an offense entailing confession for giving a teaching of more than five or six sentences to a woman. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

Venerable Udāyī.

“What is it about?”

Udāyī giving a teaching of more than five or six sentences to a woman.

There is one rule. There are two additions to the rule.

Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on memorizing the Teaching) …

“There is an offense entailing confession for truthfully telling a person who is not fully ordained of a superhuman quality. Where was it laid down?”

At Vesālī.

“Whom is it about?”

The monks from the banks of the Vaggumudā.

“What is it about?”

Those monks praising one another’s superhuman qualities to householders.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways:

from body, not from speech or mind; or

from speech, not from body or mind; or

from body and speech, not from mind. …

“There is an offense entailing confession for telling a person who is not fully ordained about a monk’s grave offense. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks telling a person who is not fully ordained about a monk’s grave offense.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for digging the earth. Where was it laid down?”

At Āḷavī.

“Whom is it about?”

The monks of Āḷavī.

“What is it about?”

Those monks digging the earth.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

The first subchapter on lying is finished.

The subchapter on plants

“There is an offense entailing confession for destroying a plant. Where was it laid down?”

At Āḷavī.

“Whom is it about?”

The monks of Āḷavī.

“What is it about?”

Those monks cutting down a tree.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for speaking evasively or harassing. Where was it laid down?”

At Kosambī.

“Whom is it about?”

Venerable Channa.

“What is it about?”

Channa speaking evasively when examined about an offense in the midst of the Sangha.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for complaining or criticizing. Where was it laid down?”

At Rājagaha.

“Whom is it about?”

The monks Mettiya and Bhūmajaka.

“What is it about?”

Those monks complaining to monks about Venerable Dabba the Mallian.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for taking a bed, a bench, a mattress, or a stool belonging to the Sangha and putting it outside, and then departing without putting it away or informing anyone. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A number of monks.

“What is it about?”

Those monks taking furniture belonging to the Sangha outside and then departing without putting it away or informing anyone.

There is one rule. There is one addition to the rule.

Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for putting out bedding in a dwelling belonging to the Sangha, and then departing without putting it away or informing anyone. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of seventeen.

“What is it about?”

Those monks putting out bedding in a dwelling belonging to the Sangha, and then departing without putting it away or informing anyone.

There is one rule.

Of the six kinds of originations of offenses, it originates in two ways: … (as in the rule on the robe season) …

“There is an offense entailing confession for arranging one’s sleeping place, in a dwelling belonging to the Sangha, in a way that encroaches on a monk that one knows arrived there before oneself. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks arranging their sleeping places in a way that encroached on the senior monks.

There is one rule.

Of the six kinds of originations of offenses, it originates in one way:

from body and mind, not from speech. …

“There is an offense entailing confession for angrily throwing a monk out of a dwelling belonging to the Sangha. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

The monks from the group of six.

“What is it about?”

Those monks angrily throwing monks out of a dwelling belonging to the Sangha.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

“There is an offense entailing confession for sitting down on a bed or a bench with detachable legs on an upper story in a dwelling belonging to the Sangha. Where was it laid down?”

At Sāvatthī.

“Whom is it about?”

A certain monk.

“What is it about?”

That monk sitting down hastily on a bed with detachable legs on an upper story in a dwelling belonging to the Sangha.

There is one rule.

Of the six kinds of originations of offenses, it originates in two ways:

from body, not from speech or mind; or

from body and mind, not from speech. …

“There is an offense entailing confession for applying more than two or three courses. Where was it laid down?”

At Kosambī.

“Whom is it about?”

Venerable Channa.

“What is it about?”

Channa having a finished dwelling roofed and plastered over and over, so that it collapsed from overloading.

There is one rule.

Of the six kinds of originations of offenses, it originates in six ways: …

“There is an offense entailing confession for pouring water that one knows contains living beings onto grass or clay. Where was it laid down?”

At Āḷavī.

“Whom is it about?”

The monks of Āḷavī.

“What is it about?”

Those monks pouring water that they knew contained living beings onto grass and clay.

There is one rule.

Of the six kinds of originations of offenses, it originates in three ways: …

The second subchapter on plants is finished.