The numerical method (PLI-TV-PVR7)

4. The section on fours

(1) There are offenses that one commits through one’s own speech, but clears through someone else’s speech.⁸²

(2) There are offenses that one commits through someone else’s speech, but clears through one’s own speech.⁸³

(3) There are offenses that one commits through one’s own speech and clears through one’s own speech.⁸⁴

(4) There are offenses that one commits through someone else’s speech and clears through someone else’s speech.⁸⁵

(1) There are offenses that one commits by body, but clears by speech.⁸⁶

(2) There are offenses that one commits by speech, but clears by body.⁸⁷

(3) There are offenses that one commits by body and clears by body.⁸⁸

(4) There are offenses that one commits by speech and clears by speech.⁸⁹

(1) There are offenses that one commits while sleeping, but clears while awake.⁹⁰

(2) There are offenses that one commits while awake, but clears while sleeping.⁹¹

(3) There are offenses that one commits while sleeping and clears while sleeping.⁹²

(4) There are offenses that one commits while awake and clears while awake.

(1) There are offenses that one commits unintentionally, but clears intentionally.⁹³

(2) There are offenses that one commits intentionally, but clears unintentionally.⁹⁴

(3) There are offenses that one commits unintentionally and clears unintentionally.⁹⁵

(4) There are offenses that one commits intentionally and clears intentionally.

(1) There are offenses where one confesses an offense while committing an offense.⁹⁶

(2) There are offenses where one commits an offense while confessing an offense.⁹⁷

(3) There are offenses where one clears an offense while committing an offense.⁹⁸

(4) There are offenses where one commits an offense while clearing an offense.⁹⁹

(1) There are offenses that one commits through action, but clears through non-action.¹⁰⁰

(2) There are offenses that one commits through non-action, but clears through action.¹⁰¹

(3) There are offenses that one commits through action and clears through action.¹⁰²

(4) There are offenses that one commits through non-action and clears through non-action.¹⁰³

There are four kinds of ignoble speech:

(1) saying that one has seen what one has not seen; (2) saying that one has heard what one has not heard; (3) saying that one has sensed what one has not sensed; (4) saying that one has known what one has not known.

There are four kinds of noble speech:

(1) saying that one has not seen what one has not seen; (2) saying that one has not heard what one has not heard; (3) saying that one has not sensed what one has not sensed; (4) saying that one has not known what one has not known.

There are four other kinds of ignoble speech:

(1) saying that one has not seen what one has seen; (2) saying that one has not heard what one has heard; (3) saying that one has not sensed what one has sensed; (4) saying that one has not known what one has known.

There are four other kinds of noble speech:

(1) saying that one has seen what one has seen; (2) saying that one has heard what one has heard; (3) saying that one has sensed what one has sensed; (4) saying that one has known what one has known.

The monks have four offenses entailing expulsion in common with the nuns. —

The nuns have four offenses entailing expulsion not in common with the monks.

There are four kinds of requisites:¹⁰⁴

(1) There are requisites that should be guarded, taken as a personal possession, and made use of.

(2) There are requisites that should be guarded and made use of, but not taken as a personal possession.¹⁰⁵

(3) There are requisites that should be guarded, but not taken as a personal possession or made use of.

(4) There are requisites that should neither be guarded, nor taken as a personal possession, nor made use of.

(1) There are offenses one commits in the presence of someone, but clears in their absence.¹⁰⁶

(2) There are offenses one commits in the absence of someone, but clears in their presence.¹⁰⁷

(3) There are offenses one commits in the presence of someone and clears in their presence.¹⁰⁸

(4) There are offenses one commits in the absence of someone and clears in their absence.¹⁰⁹

(1) There are offenses one commits unknowingly, but clears knowingly.¹¹⁰

(2) There are offenses one commits knowingly, but clears unknowingly.

(3) There are offenses one commits unknowingly and clears unknowingly.

(4) There are offenses one commits knowingly and clears knowingly.

One commits offenses in four ways:

by body, by speech, by body and speech, through a legal procedure. —

One commits offenses in four other ways:

in the midst of the Sangha, in the midst of a group, in the presence of an individual, through the appearance of sexual characteristics. —

One clears offenses in four ways:

by body, by speech, by body and speech, through a legal procedure. —

One clears offenses in four other ways:

in the midst of the Sangha, in the midst of a group, in the presence of an individual, through the appearance of sexual characteristics. —

When one gets it: one abandons the former, one is established in the latter, asking for things comes to a stop, rules come to an end. —¹¹¹

When one gets it: one abandons the latter, one is established in the former, asking for things comes to a stop, rules come to an end. —¹¹²

There are four kinds of accusing:

one accuses someone for failure in morality, one accuses someone for failure in conduct, one accuses someone for failure in view, one accuses someone for failure in livelihood. —

There are four kinds of probation:

probation for concealed offenses, probation for unconcealed offenses, purifying probation, and simultaneous probation. —

There are four kinds of trial periods:

trial periods for concealed offenses, trial periods for unconcealed offenses, trial periods for a half-month, and simultaneous trial periods. —

There are four things that stop a monk who is undertaking the trial period from counting a particular day toward his trial period:

he stays in the same room as a regular monk; he stays apart from other monks; he doesn’t inform other monks of his status; he travels without a group. —

There are four unique things. —¹¹³

There are four things that need to be received:

ordinary food, post-midday tonics, seven-day tonics, and lifetime tonics. —

There are four foul edibles:

feces, urine, ash, and clay. —

There are four kinds of legal procedures:

procedures consisting of getting permission, procedures consisting of one motion, procedures consisting of one motion and one announcement, or procedures consisting of one motion and three announcements. —

There are four other kinds of legal procedures:

illegitimate legal procedures done by an incomplete assembly, illegitimate legal procedures done unanimously, legitimate legal procedures done by an incomplete assembly, and legitimate legal procedures done unanimously. —

There are four kinds of failure:

failure in morality, failure in conduct, failure in view, and failure in livelihood. —

There are four kinds of legal issues:

legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, and legal issues arising from business. —

There are four kinds of people who corrupt a gathering:

an immoral monk with bad qualities, an immoral nun with bad qualities, an immoral male lay follower with bad qualities, an immoral female lay follower with bad qualities. —

There are four kinds of people who make a gathering shine:

a moral monk with good qualities, a moral nun with good qualities, a moral male lay follower with good qualities, a moral female lay follower with good qualities.

(1) There are offenses committed by new arrivals, not by residents.¹¹⁴

(2) There are offenses committed by residents, not by new arrivals.

(3) There are offenses committed both by new arrivals and by residents.

(4) There are offenses committed neither by new arrivals nor by residents.

(1) There are offenses committed by those departing, not by residents.¹¹⁵

(2) There are offenses committed by residents, not by those departing.

(3) There are offenses committed both by those departing and by residents.

(4) There are offenses committed neither by those departing nor by residents.

(1) There are rules that have variety in the action that is the basis for the offense, but not in the offense. (2) There are rules that have variety in the offense, but not in the action that is the basis for the offense. (3) There are rules that have variety both in the action that is the basis for the offense and in the offense. (4) There are rules that have variety neither in the action that is the basis for the offense nor in the offense.¹¹⁶

(1) There are rules where the action that is the basis for the offense is shared, but not the offense. (2) There are rules where the offense is shared, but not the action that is the basis for the offense. (3) There are rules where both the action that is the basis for the offense and the offense are shared. (4) There are rules where neither the action that is the basis for the offense nor the offense is shared.¹¹⁷

(1) There are offenses committed by the preceptor, but not the student. (2) There are offenses committed by the student, but not the preceptor. (3) There are offenses committed by both the preceptor and the student. (4) There are offenses committed by neither the preceptor nor the student.¹¹⁸

(1) There are offenses committed by the teacher, but not the pupil. (2) There are offenses committed by the pupil, but not the teacher. (3) There are offenses committed by both the teacher and the pupil. (4) There are offenses committed by neither the teacher nor the pupil.¹¹⁹

There is no offense for breaking the rainy-season residence for these four reasons:

there is a schism in the Sangha; there are some who want to cause a schism in the Sangha; there is a threat to life; there is a threat to the monastic life. —

There are four kinds of bad conduct by speech:

lying, divisive speech, harsh speech, and idle speech. —

There are four kinds of good conduct by speech:

truthful speech, non-divisive speech, gentle speech, and meaningful speech.

(1) There are offenses that are serious when taking for oneself, but light when inciting someone else.¹²⁰

(2) There are offenses that are light when taking for oneself, but serious when inciting someone else.

(3) There are offenses that are serious both when taking for oneself and when inciting someone else.

(4) There are offenses that are light both when taking for oneself and when inciting someone else.

(1) There are people who deserve being bowed down to, but not being stood up for.¹²¹

(2) There are people who deserve being stood up for, but not to being bowed down to.¹²²

(3) There are people who deserve both being bowed down to and being stood up for.¹²³

(4) There are people who deserve neither being bowed down to nor being stood up for.¹²⁴

(1) There are people who deserve a seat, but not being bowed down to.¹²⁵

(2) There are people who deserve being bowed down to, but not a seat.

(3) There are people who deserve both a seat and being bowed down to.

(4) There are people who deserve neither a seat nor being bowed down to.

(1) There are offenses that one commits at the right time, not at the wrong time.¹²⁶

(2) There are offenses that one commits at the wrong time, not at the right time.¹²⁷

(3) There are offenses that one commits both at the right time and at the wrong time.¹²⁸

(4) There are offenses that one commits neither at the right time nor at the wrong time.¹²⁹

(1) There are things that when received are allowable at the right time, but not at the wrong time.¹³⁰

(2) There are things that when received are allowable at the wrong time, but not at the right time.¹³¹

(3) There are things that when received are allowable both at the right time and at the wrong time.¹³²

(4) There are things that when received are allowable neither at the right time nor at the wrong time.¹³³

(1) There are offenses that one commits outside the central Ganges plain, but not within it.¹³⁴

(2) There are offenses that one commits within the central Ganges plain, but not outside it.¹³⁵

(3) There are offenses that one commits both outside the central Ganges plain and within it.¹³⁶

(4) There are offenses that one commits neither outside the central Ganges plain nor within it.¹³⁷

(1) There are things that are allowable outside the central Ganges plain, but not within it.¹³⁸

(2) There are things that are allowable within the central Ganges plain, but not outside of it.¹³⁹

(3) There are things that are allowable both outside the central Ganges plain and within it.¹⁴⁰

(4) There are things that are allowable neither outside the central Ganges plain nor within it.¹⁴¹

(1) There are offenses that one commits inside, but not outside.¹⁴²

(2) There are offenses that one commits outside, but not inside.¹⁴³

(3) There are offenses that one commits both inside and outside.¹⁴⁴

(4) There are offenses that one commits neither inside nor outside.¹⁴⁵

(1) There are offenses that one commits inside the monastery zone, not outside.¹⁴⁶

(2) There are offenses that one commits outside the monastery zone, not inside.¹⁴⁷

(3) There are offenses that one commits both inside and outside the monastery zone.¹⁴⁸

(4) There are offenses that one commits neither inside nor outside the monastery zone.¹⁴⁹

(1) There are offenses that one commits in inhabited areas, not in the wilderness.¹⁵⁰

(2) There are offenses that one commits in the wilderness, not in inhabited areas.¹⁵¹

(3) There are offenses that one commits both in inhabited areas and in the wilderness.¹⁵²

(4) There are offenses that one commits neither in inhabited areas nor in the wilderness.¹⁵³

There are four kinds of accusing:

pointing out the action that is the basis for an offense, pointing out the offense, refusing to live together, refusing to act respectfully. —

There are four kinds of preliminary actions. —¹⁵⁴

There are four kinds of readiness. —¹⁵⁵

There are four offenses entailing confession concerning “no other”. —¹⁵⁶

There are four kinds of approval from the monks. —¹⁵⁷

There are four ways of acting that are wrong:

one is biased by desire, ill will, confusion, or fear. —

There are four ways of acting that are not wrong:

one is not biased by desire, ill will, confusion, or fear. —

When a shameless monk has four qualities, he causes a schism in the Sangha:

he is biased by desire, ill will, confusion, or fear. —

When a good monk has four qualities, he unites a divided Sangha:

he is not biased by desire, ill will, confusion, or fear. —

When a monk has four qualities, he should not be asked about the Monastic Law:

he is biased by desire, ill will, confusion, or fear. —

When a monk has four qualities, he should not ask about the Monastic Law:

he is biased by desire, ill will, confusion, or fear. —

When a monk has four qualities, his questions about the Monastic Law should not be replied to:

he is biased by desire, ill will, confusion, or fear. —

When a monk has four qualities, he should not reply to questions about the Monastic Law:

he is biased by desire, ill will, confusion, or fear. —

When a monk has four qualities, he should not be allowed to ask questions:¹⁵⁸

he is biased by desire, ill will, confusion, or fear. —

When a monk has four qualities, you should not discuss the Monastic Law with him:

he is biased by desire, ill will, confusion, or fear. —

There are offenses that one commits when sick, not when not sick;¹⁵⁹

there are offenses that one commits when not sick, not when sick;¹⁶⁰

there are offenses that one commits both when sick and when not sick;¹⁶¹

there are offenses that one commits neither when sick nor when not sick. —¹⁶²

There are four kinds of illegitimate cancellations of the Monastic Code. —

There are four kinds of legitimate cancellations of the Monastic Code.

The section on fours is finished.

This is the summary:

“Through one’s own speech, by body,

While sleeping, unintentionally;

And while committing, through action,

And so four on speech.

The monks have, and the nuns have,

And requisite, in the presence of;

Unknowingly, by body, and in the midst of,

And so twofold on clears.

When one gets it, accusing,

And it is called probation;

Trial period, and also undertaking,

Unique things, received.

Foul edibles, legal procedures,

Again legal procedures, failures;

Legal issues, and immoral ones,

Shining, and by a new arrival.

One departing, variety in the action,

Shared, and with preceptor;

Teacher, or reasons,

Bad conduct, good conduct.

Taking for oneself, and people,

Who deserves a seat;

And at the right time, and it is allowable,

Outside the central Ganges plain, allowable.

Inside, and inside the monastery zone,

And in an inhabited area, and with accusing;

Preliminary action, readiness,

‘No other’, and approvals.

Wrong acting, and not wrong acting,

Shameless, and with good;

And two on should be asked,

And another two on should reply;

And question, discussion,

Sick, and with cancellation.”

5. The section on fives

“There are five kinds of offenses. —¹⁶³

There are five classes of offenses. —¹⁶⁴

There are five grounds of training. —¹⁶⁵

There are five kinds of actions with results in the next life. —¹⁶⁶

There are five kinds of people with fixed rebirth. —¹⁶⁷

There are five offenses involving cutting. —¹⁶⁸

There are five reasons for committing an offense. —¹⁶⁹

There are five kinds of offenses because of lying.¹⁷⁰

There are five reasons why a legal procedure is invalid:

(1) one does not do the legal procedure oneself; (2) one does not request someone else; (3) one does not give one’s consent or declare one’s purity; (4) one objects while the legal procedure is being carried out; or (5) one has the view that the completed legal procedure is illegitimate.

There are five reasons why a legal procedure is valid:

(1) one does the legal procedure oneself; (2) one requests someone else; (3) one gives one’s consent or declares one’s purity; (4) one does not object while the legal procedure is being carried out; or (5) one has the view that the completed legal procedure is legitimate.

There are five things that are allowable for a monk who only eats almsfood:

(1) visiting families before or after a meal invitation, (2) eating in a group, (3) eating a meal before another, (4) non-determination, (5) non-assignment to another.¹⁷¹

When a monk has five qualities, whether he is a bad monk or firm in morality, he is suspected and mistrusted:

he regularly associates with sex workers, widows, single women, paṇḍakas, or nuns. —¹⁷²

There are five kinds of oil:

sesame oil, mustard oil, honey-tree oil, castor oil, and oil from fat. —

There are five kinds of fat:

bear fat, fish fat, alligator fat, pig fat, and donkey fat. —

There are five kinds of losses:

loss of relatives, loss of property, loss of health, loss of morality, and loss of view. —

There are five kinds of successes:

success in relatives, success in property, success in health, success in morality, and success in view.

There are five reasons why the formal support from a preceptor comes to an end:

(1) the preceptor goes away; (2) the preceptor disrobes; (3) the preceptor dies; (4) the preceptor joins another religion or sect; or (5) the preceptor says so.¹⁷³

There are five kinds of people who should not be given the full ordination:

(1) one lacking in age, (2) one lacking in limbs, (3) one who is deficient as object, (4) one who has acted wrongly, (5) one who is incomplete.¹⁷⁴

There are five kinds of rags:

(1) those from a charnel ground, (2) those from a shop, (3) those eaten by rats, (4) those eaten by termites, (5) those burned by fire.

There are five other kinds of rags:

(1) those chewed by cattle, (2) those chewed by goats, (3) those left at a stupa, (4) those discarded from a king’s consecration, (5) those taken to and then brought back from a charnel ground.¹⁷⁵

There are five kinds of removing:

removing by theft, removing by force, removing dependent on conditions, removing by concealing, removing by drawing lots. —

There are five notorious gangsters to be found in the world. —¹⁷⁶

There are five things not to be given away. —¹⁷⁷

There are five things not to be distributed. —¹⁷⁸

There are five kinds of offenses that originate from body, not from speech and mind. —¹⁷⁹

There are five kinds of offenses that originate from body and speech, not from mind. —¹⁸⁰

There are five kinds of offenses that are confessable. —¹⁸¹

There are five kinds of sangha. —¹⁸²

There are five ways of reciting the Monastic Code. —¹⁸³

Outside the central Ganges plain, the full ordination is to be given by a group of five, including one expert on the Monastic Law. —

There are five benefits of performing the robe-making ceremony. —¹⁸⁴

There are five kinds of legal procedures. —¹⁸⁵

There are five ‘for the third time’ offenses. —¹⁸⁶

When five factors are fulfilled, there is an offense entailing expulsion for one who steals. —¹⁸⁷

When five factors are fulfilled, there is a serious offense for one who steals. —¹⁸⁸

When five factors are fulfilled, there is an offense of wrong conduct for one who steals. —¹⁸⁹

There are five unallowable things that should not be used:

what has not been given, what is not known about, what is not allowable, what has not been received, what has not been made left over. —¹⁹⁰

There are five allowable things that may be used:

what has been given, what is known about, what is allowable, what has been received, what has been made left over. —

There are five gifts without merit that are considered meritorious in the world:

alcohol, entertainment, a woman, a bull, and a picture. —

There are five things that are hard to remove:

desire, ill will, confusion, feeling inspired to speak, and the thought of departing.¹⁹¹

There are five benefits of sweeping:

(1) one’s own mind becomes serene, (2) the minds of others become serene, (3) the gods are pleased, (4) one accumulates actions that lead to being inspiring, (5) at the break-up of the body after death one is reborn in heaven.

There are five other benefits of sweeping:

(1) one’s own mind becomes serene, (2) the minds of others become serene, (3) the gods are pleased, (4) one carries out the Teacher’s instruction, (5) later generations follow one’s example.

When an expert on the Monastic Law has five qualities, he is considered ignorant:

(1) he does not grasp what is proper for himself to say; (2) he does not grasp what is proper for others to say; (3-5) not grasping either, he makes them act illegitimately, without their admission.¹⁹²

But when an expert on the Monastic Law has five qualities, he is considered learned:

(1) he grasps what is proper for himself to say; (2) he grasps what is proper for others to say; (3-5) grasping both, he makes them act legitimately, in accordance with their admission.

When an expert on the Monastic Law has five other qualities, he is considered ignorant:

(1) he does not know the offenses; (2) he does not know the roots of the offenses; (3) he does not know the origins of the offenses; (4) he does not know the ending of the offenses; (5) he does not know the way leading to the ending of the offenses.

But when an expert on the Monastic Law has five qualities, he is considered learned:

(1) he knows the offenses; (2) he knows the roots of the offenses; (3) he knows the origins of the offenses; (4) he knows the ending of the offenses; (5) he knows the way leading to the ending of the offenses.

When an expert on the Monastic Law has five other qualities, he is considered ignorant:

(1) he does not know the legal issues; (2) he does not know the root of the legal issues; (3) he does not know the origin of the legal issues; (4) he does not know the ending of the legal issues; (5) he does not know the way leading to the ending of the legal issues.

But when an expert on the Monastic Law has five qualities, he is considered learned:

(1) he knows the legal issues; (2) he knows the root of the legal issues; (3) he knows the origin of the legal issues; (4) he knows the ending of the legal issues; (5) he knows the way leading to the ending of the legal issues.

When an expert on the Monastic Law has five other qualities, he is considered ignorant:

(1) he does not know the actions that are the bases for offenses; (2) he does not know the origin stories; (3) he does not know the rules; (4) he does not know the additions to the rules; (5) he does not know the sequence of statements.¹⁹³

But when an expert on the Monastic Law has five qualities, he is considered learned:

(1) he knows the actions that are the bases for offenses; (2) he knows the origin stories; (3) he knows the rules; (4) he knows the additions to the rules; (5) he knows the sequence of statements.

When an expert on the Monastic Law has five other qualities, he is considered ignorant:

(1) he does not know the motion; (2) he does not know how the motion is done; (3) he is not skilled in what comes first; (4) he is not skilled in what comes afterwards; (5) he does not know the right time.¹⁹⁴

But when an expert on the Monastic Law has five qualities, he is considered learned:

(1) he knows the motion; (2) he knows how the motion is done; (3) he is skilled in what comes first; (4) he is skilled in what comes afterwards; (5) he knows the right time.

When an expert on the Monastic Law has five other qualities, he is considered ignorant:

(1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he has not well-learned and well-remembered his teachers’ tradition.

But when an expert on the Monastic Law has five qualities, he is considered learned:

(1) he knows the offenses and non-offenses; (2) he knows the light and heavy offenses; (3) he knows the curable and incurable offenses; (4) he knows the grave and minor offenses; (5) he has well-learned and well-remembered his teachers’ tradition.

When an expert on the Monastic Law has five other qualities, he is considered ignorant:

(1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he has not properly learned either Monastic Codes in detail, and he has not analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition.

But when an expert on the Monastic Law has five qualities, he is considered learned:

(1) he knows the offenses and non-offenses; (2) he knows the light and heavy offenses; (3) he knows the curable and incurable offenses; (4) he knows the grave and minor offenses; (5) he has properly learned both Monastic Codes in detail, and has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.

When an expert on the Monastic Law has five other qualities, he is considered ignorant:

(1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he is not skilled in deciding legal issues.

But when an expert on the Monastic Law has five qualities, he is considered learned:

(1) he knows the offenses and non-offenses; (2) he knows the light and heavy offenses; (3) he knows the curable and incurable offenses; (4) he knows the grave and minor offenses; (5) he is skilled in deciding legal issues.

There are five kinds of wilderness dwellers:

one who is a wilderness dweller (1) because of stupidity and folly; (2) because one is overcome by bad desires; (3) because of insanity and derangement; (4) because it is praised by the Buddhas and their disciples; or (5) because of fewness of wishes, contentment, self-effacement, seclusion, and not needing anything else.¹⁹⁵

There are five kinds of people who only eat almsfood …

There are five kinds of people who wear rag robes …

There are five kinds of people who live at the foot of a tree …

There are five kinds of people who live in charnel grounds …

There are five kinds of people who live out in the open …¹⁹⁶

There are five kinds of people who only have three robes …

There are five kinds of people who go on continuous almsround …

There are five kinds of people who never lie down …

There are five kinds of people who accept any kind of resting place …¹⁹⁷

There are five kinds of people who eat in one sitting per day …

There are five kinds of people who refuse to accept food offered after the meal has begun …

There are five kinds of people who eat only from the almsbowl:

one who eats only from the almsbowl (1) because of stupidity and folly; (2) because one is overcome by bad desires; (3) because of insanity and derangement; (4) because it is praised by the Buddhas and their disciples; or (5) because of fewness of wishes, contentment, self-effacement, seclusion, and not needing anything else.

When a monk has five qualities, he should not live without formal support:

(1) he does not know about the observance-day ceremony; (2) he does not know the observance-day procedure; (3) he does not know the Monastic Code; (4) he does not know the recitation of the Monastic Code; (5) he has less than five years of seniority.

But when a monk has five qualities, he may live without formal support:

(1) he knows about the observance-day ceremony; (2) he knows the observance-day procedure; (3) he knows the Monastic Code; (4) he knows the recitation of the Monastic Code; (5) he has five or more years of seniority.

When a monk has five other qualities, he should not live without formal support:

(1) he does not know about the invitation ceremony; (2) he does not know the invitation procedure; (3) he does not know the Monastic Code; (4) he does not know the recitation of the Monastic Code; (5) he has less than five years of seniority.

But when a monk has five qualities, he may live without formal support:

(1) he knows about the invitation ceremony; (2) he knows the invitation procedure; (3) he knows the Monastic Code; (4) he knows the recitation of the Monastic Code; (5) he has five or more years of seniority.

When a monk has five other qualities, he should not live without formal support:

(1) he does not know the offenses and non-offenses; (2) he does not know the light and heavy offenses; (3) he does not know the curable and incurable offenses; (4) he does not know the grave and minor offenses; (5) he has less than five years of seniority.

But when a monk has five qualities, he may live without formal support:

(1) he knows the offenses and non-offenses; (2) he knows the light and heavy offenses; (3) he knows the curable and incurable offenses; (4) he knows the grave and minor offenses; (5) he has five or more years of seniority.

When a nun has five qualities, she should not live without formal support:

(1) she does not know about the observance-day ceremony; (2) she does not know the observance-day procedure; (3) she does not know the Monastic Code; (4) she does not know the recitation of the Monastic Code; (5) she has less than five years of seniority.

But when a nun has five qualities, she may live without formal support:

(1) she knows about the observance-day ceremony; (2) she knows the observance-day procedure; (3) she knows the Monastic Code; (4) she knows the recitation of the Monastic Code; (5) she has five or more years of seniority.

When a nun has five other qualities, she should not live without formal support:

(1) she does not know about the invitation ceremony; (2) she does not know the invitation procedure; (3) she does not know the Monastic Code; (4) she does not know the recitation of the Monastic Code; (5) she has less than five years of seniority.

But when a nun has five qualities, she may live without formal support:

(1) she knows about the invitation ceremony; (2) she knows the invitation procedure; (3) she knows the Monastic Code; (4) she knows the recitation of the Monastic Code; (5) she has five or more years of seniority.

When a nun has five other qualities, she should not live without formal support:

(1) she does not know the offenses and non-offenses; (2) she does not know the light and heavy offenses; (3) she does not know the curable and incurable offenses; (4) she does not know the grave and minor offenses; (5) she has less than five years of seniority.

But when a nun has five qualities, she may live without formal support:

(1) she knows the offenses and non-offenses; (2) she knows the light and heavy offenses; (3) she knows the curable and incurable offenses; (4) she knows the grave and minor offenses; (5) she has five or more years of seniority.

There are five dangers in being uninspiring:¹⁹⁸

(1) you criticize yourself; (2) after investigating, wise people blame you; (3) you get a bad reputation; (4) you die confused; (5) after death, you are reborn in a lower realm.

There are five benefits in being inspiring:

(1) you do not criticize yourself; (2) after investigating, wise people praise you; (3) you get a good reputation; (4) you die unconfused; (5) after death, you are reborn in heaven.

There are five other dangers in being uninspiring:

(1) you do not give rise to confidence in those without it; (2) you cause some to lose their confidence; (3) you don’t carry out the Teacher’s instructions; (4) later generations follow your example; (5) your mind doesn’t become serene.¹⁹⁹

And there are five benefits in being inspiring:

(1) you give rise to confidence in those without it; (2) you increase the confidence of those who have it; (3) you carry out the Teacher’s instructions; (4) later generations follow your example; (5) your mind becomes serene.

There are five dangers of associating with families:

(1) one commits the offense of visiting families before or after a meal invitation; (2) one commits the offense of sitting down in private; (3) one commits the offense of sitting down on a concealed seat; (4) one commits the offense of teaching more than five or six sentences to a woman; (5) one has a lot of worldly thoughts.²⁰⁰

There are five dangers for a monk who associates with families:

(1) when he associates too much with families, he often sees women; (2) because of seeing them, he associates with them; (3) because of associating with them, there is intimacy; (4) because of intimacy, there is lust; (5) because his mind is overcome by lust, it is to be expected that he will be dissatisfied with the spiritual life, that he will commit a certain defiled offense, or that he will renounce the training and return to the lower life.²⁰¹

There are five kinds of propagation:

(1) propagation from roots, (2) propagation from stems, (3) propagation from joints, (4) propagation from cuttings, (5) propagation from regular seeds as the fifth.

When fruit is allowable for monastics for any of five reasons, it may be eaten:

(1) it has been damaged by fire, (2) it has been damaged by a knife, (3) it has been damaged by a fingernail, (4) it’s seedless, (5) the seeds have been removed.

There are five kinds of purification:

(1) After reciting the introduction, the rest is announced as if heard.

(2) After reciting the introduction and the four rules entailing expulsion, the rest is announced as if heard.

(3) After reciting the introduction, the four rules entailing expulsion, and the thirteen rules entailing suspension, the rest is announced as if heard.

(4) After reciting the introduction, the four rules entailing expulsion, the thirteen rules entailing suspension, and the two undetermined rules, the rest is announced as if heard.

(5) In full is the fifth.

There are five other kinds of purification:

(1) the observance-day ceremony which consists of reciting the Monastic Code, (2) the observance-day ceremony which consists of declaring purity, (3) the observance-day ceremony which consists of a determination, (4) the invitation ceremony, (5) the observance-day ceremony for the sake of unity as the fifth.

There are five benefits of being an expert on the Monastic Law:

(1) your own morality is well guarded; (2) you are a refuge for those who are habitually anxious; (3) you speak with confidence in the midst of the Sangha; (4) you can legitimately and properly refute an opponent; (5) you are practicing for the longevity of the true Teaching.

There are five kinds of illegitimate cancellations of the Monastic Code. —²⁰²

There are five kinds of legitimate cancellations of the Monastic Code.”²⁰³

The section on fives is finished.

This is the summary:

“Offense, classes of offenses,

Training, and with the next life;

People, and involving cutting,

And committing, because of.

Invalid, and valid,

Allowable, suspected, and oil;

Fat, loss, successes,

Comes to an end, and with people.

Charnel ground, and chewed,

Theft, and one called a gangster;

Not to be given away, not to be shared out,

From body, from body and speech.

Confessable, Sangha, reciting,

Outside, and with the robe-making ceremony;

Legal procedures, for the third time,

An offense entailing expulsion, a serious offense, an offense of wrong conduct.

Unallowable, and allowable,

Without merit, hard to remove;

Sweeping, and other,

To say, and also offenses.

Legal issue, action that is the basis for an offense, motion,

And both offenses and non-offenses;

These are light and strong,

You should understand dark and bright.

Wilderness, and almsfood,

Rag robe, tree, people who live in charnel grounds;

Out in the open, and robe,

Continuous, one who never lies down.

Resting place, also after,

And one who eats only from the bowl;

Observance-day ceremony, invitation ceremony,

And also offenses and non-offenses.

These verses on dark and bright,

They are the same for the nuns;

Being uninspiring, being inspiring,

And so two others.

Associating with families, too much,

Propagation, and allowable for monastics;

Purification, and another,

Monastic Law, and with illegitimate;

And so legitimate is spoken of,

The basic section on fives is finished.”