0.31. Voharantenajānitabbādi1. What is to be known by one who is speaking, etc.

1.1PTS 5.166Saṅgāmāvacarena bhikkhunā saṅghe voharantena vatthu jānitabbaṁ, vipatti jānitabbā, āpatti jānitabbā, nidānaṁ jānitabbaṁ, ākāro jānitabbo, pubbāparaṁ jānitabbaṁ, katākataṁ jānitabbaṁ, kammaṁ jānitabbaṁ, adhikaraṇaṁ jānitabbaṁ, samatho jānitabbo, na chandāgati gantabbā, na dosāgati gantabbā, na mohāgati gantabbā, na bhayāgati gantabbā, saññāpanīye ṭhāne saññāpetabbaṁ, nijjhāpanīye ṭhāne nijjhāpetabbaṁ, pekkhanīye ṭhāne pekkhitabbaṁ, pasādanīye ṭhāne pasādetabbaṁ, “laddhapakkhomhī”ti parapakkho nāvajānitabbo, bahussutomhīti appassuto nāvajānitabbo, therataromhīti navakataro nāvajānitabbo, asampattaṁ na byāhātabbaṁ, sampattaṁ dhammato vinayato na parihāpetabbaṁ, yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati, tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.When a monk who is involved in a conflict is speaking in the Sangha, he should know the actions that are the bases for offenses, as well as the failures, the offenses, the origin stories, the attributes, the right order, what has and has not been done, the legal procedures, the legal issues, and their settling. He should not be biased by favoritism, ill will, confusion, or fear. He should persuade when persuasion is appropriate, should make others understand when making understand is appropriate, should look on when looking on is appropriate, and should inspire when inspiration is appropriate. Thinking, “I’ve obtained supporters,” he should not despise the supporters of others. Thinking, “I’m learned,” he should not despise those who are ignorant. Thinking, “I’m more senior,” he should not despise those who are junior. He should not speak about what has not been reached, and he should not use the Teaching or the Monastic Law to neglect what has been reached. He should resolve that legal issue in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction.

2.1Vatthu jānitabbantiHe should know the actions that are the bases for offenses:

2.2aṭṭhapārājikānaṁ vatthu jānitabbaṁ, tevīsasaṅghādisesānaṁ vatthu jānitabbaṁ, dveaniyatānaṁ vatthu jānitabbaṁ, dvecattārīsanissaggiyānaṁ vatthu jānitabbaṁ, aṭṭhāsītisatapācittiyānaṁ vatthu jānitabbaṁ, dvādasapāṭidesanīyānaṁ vatthu jānitabbaṁ, dukkaṭānaṁ vatthu jānitabbaṁ, dubbhāsitānaṁ vatthu jānitabbaṁ.he should know the actions that are the bases for the eight offenses entailing expulsion, for the twenty-three offenses entailing suspension, for the two undetermined offenses, for the forty-two offenses entailing relinquishment, for the one hundred and eighty-eight offenses entailing confession, for the twelve offenses entailing acknowledgment, for the offenses of wrong conduct, and for the offenses of wrong speech.

3.1Vipatti jānitabbātiHe should know the failures:

3.2sīlavipatti jānitabbā, ācāravipatti jānitabbā, diṭṭhivipatti jānitabbā, ājīvavipatti jānitabbā.he should know failure in morality, failure in conduct, failure in view, and failure in livelihood.

4.1Āpatti jānitabbātiHe should know the offenses:

4.2pārājikāpatti jānitabbā, saṅghādisesāpatti jānitabbā, thullaccayāpatti jānitabbā, pācittiyāpatti jānitabbā, pāṭidesanīyāpatti jānitabbā, dukkaṭāpatti jānitabbā, dubbhāsitāpatti jānitabbā.he should know the offenses entailing expulsion, the offenses entailing suspension, the serious offenses, the offenses entailing confession, the offenses entailing acknowledgement, the offenses of wrong conduct, and the offenses of wrong speech.

5.1Nidānaṁ jānitabbantiHe should know the origin stories:

5.2aṭṭhapārājikānaṁ nidānaṁ jānitabbaṁ, tevīsasaṅghādisesānaṁ nidānaṁ jānitabbaṁ, dveaniyatānaṁ nidānaṁ jānitabbaṁ, dvecattārīsanissaggiyānaṁ nidānaṁ jānitabbaṁ, aṭṭhāsītisatapācittiyānaṁ nidānaṁ jānitabbaṁ, dvādasapāṭidesanīyānaṁ nidānaṁ jānitabbaṁ, dukkaṭānaṁ nidānaṁ jānitabbaṁ, dubbhāsitānaṁ nidānaṁ jānitabbaṁ.he should know the origin stories to the eight offenses entailing expulsion, to the twenty-three offenses entailing suspension, to the two undetermined offenses, to the forty-two offenses entailing relinquishment, to the one hundred and eighty-eight offenses entailing confession, to the twelve offenses entailing acknowledgment, to the offenses of wrong conduct, and to the offenses of wrong speech.

6.1PTS 5.167Ākāro jānitabbotiHe should know the attributes:

6.2saṅgho ākārato jānitabbo, gaṇo ākārato jānitabbo, puggalo ākārato jānitabbo, codako ākārato jānitabbo, cuditako ākārato jānitabbo.he should know the attributes of a sangha, of a group, of an individual, of an accuser, of an accused.

6.3Saṅgho ākārato jānitabbotiHe should know the attributes of a sangha:

6.4paṭibalo nu kho ayaṁ saṅgho imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ saṅgho ākārato jānitabbo.is this sangha capable of resolving this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction, or is it not?

6.5Gaṇo ākārato jānitabbotiHe should know the attributes of a group:

6.6paṭibalo nu kho ayaṁ gaṇo imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ gaṇo ākārato jānitabbo.is this group capable of resolving this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction, or is it not?

6.7Puggalo ākārato jānitabbotiHe should know the attributes of an individual:

6.8paṭibalo nu kho ayaṁ puggalo imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena udāhu noti, evaṁ puggalo ākārato jānitabbo.is this individual capable of resolving this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction, or is he not?

6.9Codako ākārato jānitabbotiHe should know the attributes of an accuser:

6.10kacci nu kho ayamāyasmā pañcasu dhammesu patiṭṭhāya paraṁ codeti udāhu noti, evaṁ codako ākārato jānitabbo.is this venerable established in the five qualities before accusing another, or is he not?

6.11Cuditako ākārato jānitabbotiHe should know the attributes of an accused:

6.12kacci nu kho ayamāyasmā dvīsu dhammesu patiṭṭhito sacce ca akuppe ca udāhu noti, evaṁ cuditako ākārato jānitabbo.is this venerable established in the two qualities of truth and composure, or is he not?

7.1Pubbāparaṁ jānitabbantiHe should know the right order:

7.2kacci nu kho ayamāyasmā vatthuto vā vatthuṁ saṅkamati, vipattito vā vipattiṁ saṅkamati, āpattito vā āpattiṁ saṅkamati, avajānitvā vā paṭijānāti, paṭijānitvā vā avajānāti, aññena vā aññaṁ paṭicarati, udāhu noti, evaṁ pubbāparaṁ jānitabbaṁ.does this venerable go from one action that is the basis for an offense to another action, from one failure to another, from one offense to another? Does he assert things after denying them, deny things after asserting them, or evade the issue? Or does he not?

8.1Katākataṁ jānitabbantiHe should know what has and has not been done:

8.2methunadhammo jānitabbo, methunadhammassa anulomaṁ jānitabbaṁ, methunadhammassa pubbabhāgo jānitabbo.he should know sexual intercourse, he should know what amounts to sexual intercourse, he should know the preliminaries of sexual intercourse.

8.3Methunadhammo jānitabbotiHe should know sexual intercourse:

8.4dvayaṁdvayasamāpatti jānitabbā.he should know that which is done wherever there are couples.

8.5Methunadhammassa anulomaṁ jānitabbantiHe should know what amounts to sexual intercourse:

8.6bhikkhu attano mukhena parassa aṅgajātaṁ gaṇhāti.a monk taking the genitals of another in his mouth.

8.7Methunadhammassa pubbabhāgo jānitabbotiHe should know the preliminaries to sexual intercourse:

8.8vaṇṇāvaṇṇo, kāyasaṁsaggo, duṭṭhullavācā, attakāmapāricariyā, vacanamanuppadānaṁ.various colors, physical contact, indecent speech, satisfying one’s own desires, encouraging through speech.¹

9.1Kammaṁ jānitabbantiHe should know the legal procedures:

9.2soḷasakammāni jānitabbāni—he should know the sixteen legal procedures:9.3cattāri apalokanakammāni jānitabbāni, cattāri ñattikammāni jānitabbāni, cattāri ñattidutiyakammāni jānitabbāni, cattāri ñatticatutthakammāni jānitabbāni.he should know the four kinds of legal procedures consisting of getting permission, the four kinds of legal procedures consisting of one motion, the four kinds of legal procedures consisting one motion and one announcement, and the four kinds of legal procedures consisting of one motion and three announcements.²

10.1Adhikaraṇaṁ jānitabbantiHe should know the legal issues:

10.2cattāri adhikaraṇāni jānitabbāni—he should know the four kinds of legal issues:10.3vivādādhikaraṇaṁ jānitabbaṁ, anuvādādhikaraṇaṁ jānitabbaṁ, āpattādhikaraṇaṁ jānitabbaṁ, kiccādhikaraṇaṁ jānitabbaṁ.he should know the legal issues arising from disputes, the legal issues arising from accusations, the legal issues arising from offenses, and the legal issues arising from business.

11.1Samatho jānitabbotiHe should know settling:

11.2satta samathā jānitabbā—he should know the seven principles for settling legal issues:11.3sammukhāvinayo jānitabbo, sativinayo jānitabbo, amūḷhavinayo jānitabbo, paṭiññātakaraṇaṁ jānitabbaṁ, yebhuyyasikā jānitabbā, tassapāpiyasikā jānitabbā, tiṇavatthārako jānitabbo.he should know resolution face-to-face, resolution through recollection, resolution because of past insanity, acting according to what has been admitted, majority decision, further penalty, and covering over as if with grass.

12.02. Agatiagantabba2. Not to be biased

12.1PTS 5.168Na chandāgati gantabbātiHe should not be biased by favoritism:

12.2chandāgatiṁ gacchanto kathaṁ chandāgatiṁ gacchati?How is one biased by favoritism?

12.3Idhekacco—“ayaṁ me upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā sandiṭṭho vā sambhatto vā ñātisālohito vā”ti, tassānukampāya tassānurakkhāya adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti, lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti, sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.It may be that someone thinks, “This is my preceptor, teacher, student, pupil, co-student, co-pupil, friend, companion, or relative.” To be compassionate toward and protect this person, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. He proclaims what is contrary to the Monastic Law as being in accordance with it, and what is in accordance with the Monastic Law as contrary to it. He proclaims what hasn’t been spoken by the Buddha as spoken by him, and what has been spoken by the Buddha as not spoken by him. He proclaims what was not practiced by the Buddha as practiced by him, and what was practiced by the Buddha as not practiced by him. He proclaims what was not laid down by the Buddha as laid down by him, and what was laid down by the Buddha as not laid down by him. He proclaims a non-offense as an offense, and an offense as a non-offense. He proclaims a light offense as heavy, and a heavy offense as light. He proclaims a curable offense as incurable, and an incurable offense as curable. He proclaims a grave offense as minor, and a minor offense as grave.

12.4Imehi aṭṭhārasahi vatthūhi chandāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.If he is biased by favoritism by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans.12.5Imehi aṭṭhārasahi vatthūhi chandāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.If he is biased by favoritism by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.12.6Chandāgatiṁ gacchanto evaṁ chandāgatiṁ gacchati.

13.1Na dosāgati gantabbātiHe should not be biased by ill will:

13.2dosāgatiṁ gacchanto kathaṁ dosāgatiṁ gacchati?How is one biased by ill will?

13.3Idhekacco anatthaṁ me acarīti āghātaṁ bandhati, anatthaṁ me caratīti āghātaṁ bandhati, anatthaṁ me carissatīti āghātaṁ bandhati, piyassa me manāpassa anatthaṁ acari … anatthaṁ carati … anatthaṁ carissatīti āghātaṁ bandhati, appiyassa me amanāpassa atthaṁ acari … atthaṁ carati … atthaṁ carissatīti āghātaṁ bandhati.It may be that someone thinks, “They’ve harmed me,” and he feels resentful. Or he thinks, “They’re harming me,” and he feels resentful. Or he thinks, “They’ll harm me,” and he feels resentful. Or he thinks, “They’ve harmed someone who’s dear to me” … “They’re harming someone who’s dear to me” … “They’ll harm someone who’s dear to me” … “They’ve benefited someone I dislike” … “They’re benefiting someone I dislike” … “They’ll benefit someone I dislike,” and he feels resentful.13.4Imehi navahi āghātavatthūhi āghāto paṭighāto kuddho kodhābhibhūto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…Because of these nine grounds for resentment, he is resentful, hostile, angry, and overcome by anger, and then proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it …13.5duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.He proclaims a grave offense as minor, and a minor offense as grave.

13.6Imehi aṭṭhārasahi vatthūhi dosāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.If he is biased by ill will by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans.13.7Imehi aṭṭhārasahi vatthūhi dosāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ bahuñca apuññaṁ pasavati.If he is biased by ill will by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.13.8Dosāgatiṁ gacchanto evaṁ dosāgatiṁ gacchati.

14.1Na mohāgati gantabbātiHe should not be biased by confusion:

14.2mohāgatiṁ gacchanto kathaṁ mohāgatiṁ gacchati?How is one biased by confusion?

14.3Ratto rāgavasena gacchati, duṭṭho dosavasena gacchati, mūḷho mohavasena gacchati, parāmaṭṭho diṭṭhivasena gacchati, mūḷho sammūḷho mohābhibhūto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…Biased by favoritism, ill will, or confusion, or by a grasped view, he is confused, deluded, and overcome by confusion, and then proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it …14.4duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.He proclaims a grave offense as minor, and a minor offense as grave.

14.5Imehi aṭṭhārasahi vatthūhi mohāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.If he is biased by confusion by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans.14.6Imehi aṭṭhārasahi vatthūhi mohāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.If he is biased by confusion by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.14.7Mohāgatiṁ gacchanto evaṁ mohāgatiṁ gacchati.

15.1Na bhayāgati gantabbātiHe should not be biased by fear:

15.2bhayāgatiṁ gacchanto kathaṁ bhayāgatiṁ gacchati?How is one biased by fear?

15.3Idhekacco—“ayaṁ visamanissito vā gahananissito vā balavanissito vā kakkhaḷo pharuso jīvitantarāyaṁ vā brahmacariyantarāyaṁ vā karissatī”ti, tassa bhayā bhīto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti, avinayaṁ vinayoti dīpeti, vinayaṁ avinayoti dīpeti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpeti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpeti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpeti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpeti, anāpattiṁ āpattīti dīpeti, āpattiṁ anāpattīti dīpeti, lahukaṁ āpattiṁ garukā āpattīti dīpeti, garukaṁ āpattiṁ lahukā āpattīti dīpeti, sāvasesaṁ āpattiṁ anavasesā āpattīti dīpeti, anavasesaṁ āpattiṁ sāvasesā āpattīti dīpeti, duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.It may be that someone thinks, “This one relies on the uneven, on thick covers, and on powerful individuals; he’s cruel and harsh, and might be a threat to life or the monastic life.” Fearful or frightened of him, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. He proclaims what is contrary to the Monastic Law as being in accordance with it, and what is in accordance with the Monastic Law as contrary to it. He proclaims what hasn’t been spoken by the Buddha as spoken by him, and what has been spoken by the Buddha as not spoken by him. He proclaims what was not practiced by the Buddha as practiced by him, and what was practiced by the Buddha as not practiced by him. He proclaims what was not laid down by the Buddha as laid down by him, and what was laid down by the Buddha as not laid down by him. He proclaims a non-offense as an offense, and an offense as a non-offense. He proclaims a light offense as heavy, and a heavy offense as light. He proclaims a curable offense as incurable, and an incurable offense as curable. He proclaims a grave offense as minor, and a minor offense as grave.³

15.4Imehi aṭṭhārasahi vatthūhi bhayāgatiṁ gacchanto bahujanāhitāya paṭipanno hoti bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.If he is biased by fear by way of these eighteen grounds, then his behavior is unbeneficial and a cause of unhappiness for humanity; it is harmful, detrimental, and a cause of suffering for gods and humans.15.5Imehi aṭṭhārasahi vatthūhi bhayāgatiṁ gacchanto khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti, sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.If he is biased by fear by way of these eighteen grounds, then he is damaged and impaired, blamed and criticized by sensible people, and makes much demerit.15.6Bhayāgatiṁ gacchanto evaṁ bhayāgatiṁ gacchati.

16.1Chandā dosā bhayā mohā,“If, because of favoritism, ill will, fear, or confusion,16.2yo dhammaṁ ativattati;He goes beyond the Teaching,16.3Nihīyati tassa yaso,Then his reputation is harmed,16.4kāḷapakkheva candimāti.Like the moon during the waning half-month.”

17.03. Agatiagamana3. Not being biased

17.1PTS 5.169Kathaṁ na chandāgatiṁ gacchati?How is one not biased by favoritism?

17.2Adhammaṁ adhammoti dīpento na chandāgatiṁ gacchati, dhammaṁ dhammoti dīpento na chandāgatiṁ gacchati, avinayaṁ avinayoti dīpento na chandāgatiṁ gacchati, vinayaṁ vinayoti dīpento na chandāgatiṁ gacchati, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpento na chandāgatiṁ gacchati, anāpattiṁ anāpattīti dīpento na chandāgatiṁ gacchati, āpattiṁ āpattīti dīpento na chandāgatiṁ gacchati, lahukaṁ āpattiṁ lahukā āpattīti dīpento na chandāgatiṁ gacchati, garukaṁ āpattiṁ garukā āpattīti dīpento na chandāgatiṁ gacchati, sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpento na chandāgatiṁ gacchati, anavasesaṁ āpattiṁ anavasesā āpattīti dīpento na chandāgatiṁ gacchati, duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na chandāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na chandāgatiṁ gacchati.One is not biased by favoritism if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such; if one proclaims what is contrary to the Monastic Law as such, and what is in accordance with the Monastic Law as such; if one proclaims what hasn’t been spoken by the Buddha as such, and what has been spoken by the Buddha as such; if one proclaims what was not practiced by the Buddha as such, and what was practiced by the Buddha as such; if one proclaims what was not laid down by the Buddha as such, and what was laid down by the Buddha as such; if one proclaims a non-offense as such, and an offense as such; if one proclaims a light offense as light, and a heavy offense as heavy; if one proclaims a curable offense as curable, and an incurable offense as incurable; if one proclaims a grave offense as grave, and a minor offense as minor.17.3Evaṁ na chandāgatiṁ gacchati.

18.1Kathaṁ na dosāgatiṁ gacchati?How is one not biased by ill will?

18.2Adhammaṁ adhammoti dīpento na dosāgatiṁ gacchati, dhammaṁ dhammoti dīpento na dosāgatiṁ gacchati …pe…One is not biased by ill will if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such …18.3duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na dosāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na dosāgatiṁ gacchati.if one proclaims a grave offense as grave, and a minor offense as minor.18.4Evaṁ na dosāgatiṁ gacchati.

19.1Kathaṁ na mohāgatiṁ gacchati?How is one not biased by confusion?

19.2Adhammaṁ adhammoti dīpento na mohāgatiṁ gacchati, dhammaṁ dhammoti dīpento na mohāgatiṁ gacchati …pe…One is not biased by confusion if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such …19.3duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na mohāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na mohāgatiṁ gacchati.if one proclaims a grave offense as grave, and a minor offense as minor.19.4Evaṁ na mohāgatiṁ gacchati.

20.1Kathaṁ na bhayāgatiṁ gacchati?How is one not biased by fear?

20.2Adhammaṁ adhammoti dīpento na bhayāgatiṁ gacchati, dhammaṁ dhammoti dīpento na bhayāgatiṁ gacchati, avinayaṁ avinayoti dīpento na bhayāgatiṁ gacchati, vinayaṁ vinayoti dīpento na bhayāgatiṁ gacchati, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpento na bhayāgatiṁ gacchati, anāpattiṁ anāpattīti dīpento na bhayāgatiṁ gacchati, āpattiṁ āpattīti dīpento na bhayāgatiṁ gacchati, lahukaṁ āpattiṁ lahukā āpattīti dīpento na bhayāgatiṁ gacchati, garukaṁ āpattiṁ garukā āpattīti dīpento na bhayāgatiṁ gacchati, sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpento na bhayāgatiṁ gacchati, anavasesaṁ āpattiṁ anavasesā āpattīti dīpento na bhayāgatiṁ gacchati, duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento na bhayāgatiṁ gacchati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento na bhayāgatiṁ gacchati.One is not biased by fear if one proclaims what is contrary to the Teaching as such, and what is in accordance with the Teaching as such; if one proclaims what is contrary to the Monastic Law as such, and what is in accordance with the Monastic Law as such; if one proclaims what hasn’t been spoken by the Buddha as such, and what has been spoken by the Buddha as such; if one proclaims what was not practiced by the Buddha as such, and what was practiced by the Buddha as such; if one proclaims what was not laid down by the Buddha as such, and what was laid down by the Buddha as such; if one proclaims a non-offense as such, and an offense as such; if one proclaims a light offense as light, and a heavy offense as heavy; if one proclaims a curable offense as curable, and an incurable offense as incurable; if one proclaims a grave offense as grave, and a minor offense as minor.20.3Evaṁ na bhayāgatiṁ gacchati.

21.1Chandā dosā bhayā mohā,“If, because of favoritism, ill will, fear, or confusion,21.2yo dhammaṁ nātivattati;He does not go beyond the Teaching,21.3Āpūrati tassa yaso,Then his reputation grows,21.4sukkapakkheva candimāti.Like the moon during the waxing fortnight.”

22.04. Saññāpanīyādi4. To be persuaded, etc.

22.1Kathaṁ saññāpanīye ṭhāne saññāpeti?How does one persuade when persuasion is appropriate?

22.2Adhammaṁ adhammoti dīpento saññāpanīye ṭhāne saññāpeti, dhammaṁ dhammoti dīpento saññāpanīye ṭhāne saññāpeti …pe…Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he persuades others when persuasion is appropriate. …22.3duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento saññāpanīye ṭhāne saññāpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento saññāpanīye ṭhāne saññāpeti.Proclaiming a grave offense as grave and a minor offense as minor, he persuades others when persuasion is appropriate.22.4Evaṁ saññāpanīye ṭhāne saññāpeti.

23.1Kathaṁ nijjhāpanīye ṭhāne nijjhāpeti?How does one make others understand when making understand is appropriate?

23.2Adhammaṁ adhammoti dīpento nijjhāpanīye ṭhāne nijjhāpeti, dhammaṁ dhammoti dīpento nijjhāpanīye ṭhāne nijjhāpeti …pe…Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he makes others understand when making understand is appropriate. …23.3duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento nijjhāpanīye ṭhāne nijjhāpeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento nijjhāpanīye ṭhāne nijjhāpeti.Proclaiming a grave offense as grave and a minor offense as minor, he makes others understand when making understand is appropriate.23.4Evaṁ nijjhāpanīye ṭhāne nijjhāpeti.

24.1Kathaṁ pekkhanīye ṭhāne pekkhati?How does one look on when looking on is appropriate?

24.2Adhammaṁ adhammoti dīpento pekkhanīye ṭhāne pekkhati, dhammaṁ dhammoti dīpento pekkhanīye ṭhāne pekkhati …pe…Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he looks on when looking on is appropriate. …24.3duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento pekkhanīye ṭhāne pekkhati, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento pekkhanīye ṭhāne pekkhati.Proclaiming a grave offense as grave and a minor offense as minor, he looks on when looking on is appropriate.24.4Evaṁ pekkhanīye ṭhāne pekkhati.

25.1Kathaṁ pasādanīye ṭhāne pasādeti?How does one inspire when inspiration is appropriate?

25.2Adhammaṁ adhammoti dīpento pasādanīye ṭhāne pasādeti, dhammaṁ dhammoti dīpento pasādanīye ṭhāne pasādeti …pe…Proclaiming what is contrary to the Teaching as such, and what is in accordance with the Teaching as such, he inspires when inspiration is appropriate. …25.3duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpento pasādanīye ṭhāne pasādeti, aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpento pasādanīye ṭhāne pasādeti.Proclaiming a grave offense as grave and a minor offense as minor, he inspires when inspiration is appropriate.25.4Evaṁ pasādanīye ṭhāne pasādeti.

26.05. Parapakkhādiavajānana5. Despising the supporters of others, etc.

26.1Kathaṁ laddhapakkhomhīti parapakkhaṁ avajānāti?Thinking, “I’ve obtained supporters,” how does one despise the supporters of others?

26.2Idhekacco laddhapakkho hoti laddhaparivāro pakkhavā ñātimā.It may be that someone has obtained supporters and a group of followers, and has relatives.26.3“Ayaṁ aladdhapakkho aladdhaparivāro na pakkhavā na ñātimā”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…He thinks, “This one doesn’t have supporters or a group of followers, and doesn’t have relatives,” and despising him, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. …26.4duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.He proclaims a grave offense as minor, and a minor offense as grave.26.5Evaṁ laddhapakkhomhīti parapakkhaṁ avajānāti.

27.1Kathaṁ bahussutomhīti appassutaṁ avajānāti?Thinking, “I’m learned,” how does one despise those who are ignorant?

27.2Idhekacco bahussuto hoti sutadharo sutasannicayo.It may be that someone is learned, one who has retained and accumulated what he has learned.27.3“Ayaṁ appassuto appāgamo appadharo”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…He thinks, “This one is ignorant; he has learned little and remembers little,” and despising him, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. …27.4duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.He proclaims a grave offense as minor, and a minor offense as grave.27.5Evaṁ bahussutomhīti appassutaṁ avajānāti.

28.1PTS 5.170Kathaṁ therataromhīti navakataraṁ avajānāti?Thinking, “I’m more senior,” how does one despise those who are more junior?

28.2Idhekacco thero hoti rattaññū cirapabbajito “ayaṁ navako appaññāto appakataññū imassa vacanaṁ akataṁ bhavissatī”ti tassa avajānanto adhammaṁ dhammoti dīpeti, dhammaṁ adhammoti dīpeti …pe…It may be that someone is a senior monk of long standing. He thinks, “This is an unknown and ignorant junior monk; one shouldn’t do as he asks,” and despising him, he proclaims what is contrary to the Teaching as being in accordance with it and what is in accordance with the Teaching as contrary to it. …28.3duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpeti.He proclaims a grave offense as minor, and a minor offense as grave.28.4Evaṁ therataromhīti navakataraṁ avajānāti.

29.1Asampattaṁ na byāharitabbantiHe should not speak about what has not been reached:

29.2anotiṇṇaṁ bhāraṁ na otāretabbaṁ.he should not bring up an issue not under consideration.

29.3Sampattaṁ dhammato vinayato na parihāpetabbantiHe should not use the Teaching or the Monastic Law to neglect what has been reached:

29.4yaṁatthāya saṅgho sannipatito hoti, taṁ atthaṁ dhammato vinayato na parihāpetabbaṁ.the purpose for which the Sangha has gathered should not be neglected using the Teaching or the Monastic Law.

30.1Yena dhammenātiIn accordance with the Teaching:

30.2bhūtena vatthunā.in according with truth, in accordance with the action that was the basis for the offense.

30.3Yena vinayenātiIn accordance with the Monastic Law:

30.4codetvā sāretvā.having accused and having reminded.

30.5Yena satthusāsanenātiIn accordance with the Teacher’s instruction:

30.6ñattisampadāya anussāvanasampadāya, yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati, tathā taṁ adhikaraṇaṁ vūpasametabbanti.he resolves that legal issue, complete in motion and complete in announcement, in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction.

31.06. Anuvijjakassaanuyoga6. Questioning by the investigator

31.1Anuvijjakena codako pucchitabbo—The investigator should ask the accuser,31.2“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, kimhi naṁ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī”ti?“Are you canceling this monk’s invitation because he has failed in morality, in conduct, or in view?”

31.3So ce evaṁ vadeyya—If he says,31.4“sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī”ti, so evamassa vacanīyo—“I’m canceling it because he has failed in morality,” “I’m canceling it because he has failed in conduct,” or “I’m canceling it because he has failed in view,” he should be asked,31.5“jānāti panāyasmā sīlavipattiṁ, jānāti ācāravipattiṁ, jānāti diṭṭhivipattin”ti?“Do you know what failure in morality is?” “Do you know what failure in conduct is?” or “Do you know what failure in view is?”

31.6So ce evaṁ vadeyya—If he says,31.7“jānāmi kho ahaṁ, āvuso, sīlavipattiṁ, jānāmi ācāravipattiṁ, jānāmi diṭṭhivipattin”ti, so evamassa vacanīyo—“I do,” he should be asked what they are.

31.8“katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī”ti?31.9So ce evaṁ vadeyya—If he says,31.10“cattāri pārājikāni terasa saṅghādisesā—ayaṁ sīlavipatti.“The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,”31.11Thullaccayaṁ pācittiyaṁ pāṭidesanīyaṁ dukkaṭaṁ dubbhāsitaṁ—ayaṁ ācāravipatti.“The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,”31.12Micchādiṭṭhi antaggāhikādiṭṭhi—ayaṁ diṭṭhivipattī”ti, so evamassa vacanīyo—“Wrong views and extreme views are failure in view,” he should be asked,31.13“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisaṅkāya vā ṭhapesī”ti?“Are you canceling this monk’s invitation because of what you’ve seen, what you’ve heard, or what you suspect?”

31.14So ce evaṁ vadeyya—If he says,31.15“diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisaṅkāya vā ṭhapemī”ti, so evamassa vacanīyo—“I’m canceling it because of what I’ve seen,” “I’m canceling it because of what I’ve heard,” or “I’m canceling it because of what I suspect,” he should be asked,31.16“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapesi, kiṁ te diṭṭhaṁ, kinti te diṭṭhaṁ, kadā te diṭṭhaṁ, kattha te diṭṭhaṁ, pārājikaṁ ajjhāpajjanto diṭṭho, saṅghādisesaṁ ajjhāpajjanto diṭṭho, thullaccayaṁ …“Since you’re canceling this monk’s invitation because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion? Did you see him commit an offense entailing suspension? Did you see him commit a serious offense,31.17pācittiyaṁ …an offense entailing confession,31.18pāṭidesanīyaṁ …an offense entailing acknowledgment,31.19dukkaṭaṁ …an offense of wrong conduct,31.20dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiṁ cāyaṁ bhikkhu karotī”ti?or an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?”

31.21So ce evaṁ vadeyya—If he says,31.22“na kho ahaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapemi, api ca sutena pavāraṇaṁ ṭhapemī”ti, so evamassa vacanīyo—“I didn’t cancel this monk’s invitation because of what I’ve seen, but because of what I’ve heard,” he should be asked,31.23“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ, pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ ajjhāpannoti sutaṁ, thullaccayaṁ …“Since you’re canceling this monk’s invitation because of what you’ve heard, what have you heard? How did you hear it? When did you hear it? Where did you hear it? Did you hear that he has committed an offense entailing expulsion? Did you hear that he has committed an offense entailing suspension? Did you hear that he has committed a serious offense,31.24pācittiyaṁ …an offense entailing confession,31.25pāṭidesanīyaṁ …an offense entailing acknowledgment,31.26dukkaṭaṁ …an offense of wrong conduct,31.27dubbhāsitaṁ ajjhāpannoti sutaṁ, bhikkhussa sutaṁ, bhikkhuniyā sutaṁ, sikkhamānāya sutaṁ, sāmaṇerassa sutaṁ, sāmaṇeriyā sutaṁ, upāsakassa sutaṁ, upāsikāya sutaṁ, rājūnaṁ sutaṁ, rājamahāmattānaṁ sutaṁ, titthiyānaṁ sutaṁ, titthiyasāvakānaṁ sutan”ti?or an offense of wrong speech? Did you hear it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or did you hear it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?”

31.28So ce evaṁ vadeyya—If he says,31.29“na kho ahaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapemi, api ca parisaṅkāya pavāraṇaṁ ṭhapemī”ti, so evamassa vacanīyo—“I didn’t cancel this monk’s invitation because of what I’ve heard, but because of what I suspect,” he should be asked,31.30“yaṁ kho tvaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ …“Since you’re canceling this monk’s invitation because of suspicion, what do you suspect? How do you suspect it? When did you suspect it? Where did you suspect it? Do you suspect that he has committed an offense entailing expulsion? Do you suspect that he has committed an offense entailing suspension? Do you suspect that he has committed a serious offense,31.31pācittiyaṁ …an offense entailing confession,31.32pāṭidesanīyaṁ …an offense entailing acknowledgment,31.33dukkaṭaṁ …an offense of wrong conduct,31.34dubbhāsitaṁ ajjhāpannoti parisaṅkasi, bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṁ sutvā parisaṅkasi, rājamahāmattānaṁ sutvā parisaṅkasi, titthiyānaṁ sutvā parisaṅkasi, titthiyasāvakānaṁ sutvā parisaṅkasī”ti?or an offense of wrong speech? Do you suspect it after hearing about it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or do you suspect it after hearing about it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?”

32.1Diṭṭhaṁ diṭṭhena sameti,“If what he saw agrees with what he says he saw,32.2diṭṭhena saṁsandate diṭṭhaṁ;If they correspond with each other,32.3Diṭṭhaṁ paṭicca na upeti,But what was seen isn’t adequate <j>to prove the accusation,32.4asuddhaparisaṅkito;Then the one suspecting impurity32.5So puggalo paṭiññāya,Should admit it,32.6kātabbā tena pavāraṇā.And they should then do <j>the invitation ceremony with him.

33.1Sutaṁ sutena sameti,If what he heard agrees with what he says he heard,33.2sutena saṁsandate sutaṁ;If they correspond with each other,33.3Sutaṁ paṭicca na upeti,But what was heard isn’t adequate <j>to prove the accusation,33.4asuddhaparisaṅkito;Then the one suspecting impurity33.5So puggalo paṭiññāya,Should admit it,33.6kātabbā tena pavāraṇā.And they should then do <j>the invitation ceremony with him.

34.1Mutaṁ mutena sameti,If what he sensed agrees with what he says he sensed,34.2Mutena saṁsandate mutaṁ;If they correspond with each other,34.3Mutaṁ paṭicca na upeti,But what was sensed isn’t adequate <j>to prove the accusation,34.4Asuddhaparisaṅkito;Then the one suspecting impurity34.5So puggalo paṭiññāya,Should admit it,34.6Kātabbā tena pavāraṇāti.And they should then do <j>the invitation ceremony with him.”

35.07. Pucchāvibhāga7. The details of asking

35.1Kiṁ te diṭṭhanti katamā pucchā?“What are the questions in regard to ‘What have you seen?’35.2Kinti te diṭṭhanti katamā pucchā?What are the questions in regard to ‘How did you see it?’35.3Kadā te diṭṭhanti katamā pucchā?What are the questions in regard to ‘When did you see it?’35.4Kattha te diṭṭhanti katamā pucchā?What are the questions in regard to ‘Where did you see it?’

36.1Kiṁ te diṭṭhantiIn regard to ‘What have you seen?’

36.2vatthupucchā, vipattipucchā, āpattipucchā, ajjhācārapucchā.there are questions on the actions that are the bases for offenses, there are questions on failure, there are questions on offenses, and there are questions on misconduct.36.3Vatthupucchāti—‘Questions on the actions that are the bases for offenses’:36.4aṭṭhapārājikānaṁ vatthupucchā, tevīsasaṅghādisesānaṁ vatthupucchā, dveaniyatānaṁ vatthupucchā, dvecattārīsanissaggiyānaṁ vatthupucchā, aṭṭhāsītisatapācittiyānaṁ vatthupucchā, dvādasapāṭidesanīyānaṁ vatthupucchā, dukkaṭānaṁ vatthupucchā, dubbhāsitānaṁ vatthupucchā.there are questions on the actions that are the bases for the eight offenses entailing expulsion, on the actions that are the bases for the twenty-three offenses entailing suspension, for the two undetermined offenses, for the forty-two offenses entailing relinquishment, for the one hundred and eighty-eight offenses entailing confession, for the twelve offenses entailing acknowledgment, for the offenses of wrong conduct, and for the offenses of wrong speech.36.5Vipattipucchāti—‘Questions on failure’:36.6sīlavipattipucchā, ācāravipattipucchā, diṭṭhivipattipucchā, ājīvavipattipucchā.there are questions on failure in morality, on failure in conduct, on failure in view, and on failure in livelihood.36.7Āpattipucchāti—‘Questions on the offenses’:36.8pārājikāpattipucchā, saṅghādisesāpattipucchā, thullaccayāpattipucchā, pācittiyāpattipucchā, pāṭidesanīyāpattipucchā, dukkaṭāpattipucchā, dubbhāsitāpattipucchā.there are questions on the offenses entailing expulsion, on the offenses entailing suspension, on the serious offenses, on the offenses entailing confession, on the offenses entailing acknowledgement, on the offenses of wrong conduct, and on the offenses of wrong speech.36.9Ajjhācārapucchāti—‘Questions on misconduct’:36.10dvayaṁdvayasamāpattipucchā.there are questions on that which is done wherever there are couples.

37.1Kinti te diṭṭhantiIn regard to ‘How did you see it?’

37.2liṅgapucchā, iriyāpathapucchā, ākārapucchā, vippakārapucchā.there are questions on characteristics, postures, attributes, and modes.37.3Liṅgapucchāti—dīghaṁ vā rassaṁ vā kaṇhaṁ vā odātaṁ vā.‘Questions on characteristics’: tall, short, dark-skinned, or light-skinned.37.4Iriyāpathapucchāti gacchantaṁ vā ṭhitaṁ vā nisinnaṁ vā nipannaṁ vā.‘Questions on postures’: walking, standing, sitting, or lying down.37.5Ākārapucchāti gihiliṅge vā titthiyaliṅge vā pabbajitaliṅge vā.‘Questions on attributes’: the characteristics of a householder, of a monastic of another religion, or of one gone forth.37.6Vippakārapucchāti gacchantaṁ vā ṭhitaṁ vā nisinnaṁ vā nipannaṁ vā.‘Questions on modes’: walking, standing, sitting, or lying down.

38.1PTS 5.171Kadā te diṭṭhantiIn regard to ‘When did you see it?’

38.2kālapucchā, samayapucchā, divasapucchā, utupucchā.there are questions on time, on occasion, on day, and on season.38.3Kālapucchāti pubbaṇhakāle vā majjhanhikakāle vā sāyanhakāle vā.‘Questions on time’: in the morning, at midday, or in the evening.38.4Samayapucchāti pubbaṇhasamaye vā majjhanhikasamaye vā sāyanhasamaye vā.‘Questions on occasion’: in the morning, at midday, or in the evening.38.5Divasapucchāti purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā kāḷe vā juṇhe vā.‘Questions on day’: before the meal, after the meal, at night, by day, during the waning moon, or during the waxing moon.38.6Utupucchāti hemante vā gimhe vā vasse vā.‘Questions on season’: in winter, in summer, or during the rainy season.

39.1Kattha te diṭṭhantiIn regard to ‘Where did you see it?’

39.2ṭhānapucchā, bhūmipucchā, okāsapucchā, padesapucchā.there are questions about place, about elevation, about location, and about region.39.3Ṭhānapucchāti bhūmiyā vā pathaviyā vā dharaṇiyā vā jagatiyā vā.‘Questions about place’: in the ground, on the earth, on the planet, or in the world.⁴39.4Bhūmipucchāti bhūmiyā vā pathaviyā vā pabbate vā pāsāṇe vā pāsāde vā.‘Questions about elevation’: in the ground, on the the earth, on a mountain, on a rock, or in a stilt house.⁵39.5Okāsapucchāti puratthime vā okāse pacchime vā okāse uttare vā okāse dakkhiṇe vā okāse.‘Questions about location’: to the east, to the west, to the north, or to the south.39.6Padesapucchāti puratthime vā padese pacchime vā padese uttare vā padese dakkhiṇe vā padeseti.‘Questions about region’: to the east, to the west, to the north, or to the south.”

40.1Mahāsaṅgāmaṁ niṭṭhitaṁ.The great chapter on the resolution of conflicts is finished.