Pvr 20

20. Sedamocanagāthā 1. Avippavāsapañhā

Asaṁvāso bhikkhūhi ca bhikkhunīhi ca, Sambhogo ekacco tahiṁ na labbhati; Avippavāsena anāpatti, Pañhā mesā kusalehi cintitā.

The sudorific verses 1. Question on staying apart

For one excluded from the community of the monks and the nuns, Some interactions are unallowable— How, then, is there no offense for one who is not staying apart? This question was thought out by those with skill.

Avissajjiyaṁ avebhaṅgiyaṁ, Pañca vuttā mahesinā; Vissajjantassa paribhuñjantassa anāpatti, Pañhā mesā kusalehi cintitā.

Of things not to be given away, nor to be shared out, Five are mentioned by the Great Sage— How, then, is there no offense for using what has been given away? This question was thought out by those with skill.

Dasa puggale na vadāmi, Ekādasa vivajjiya; Vuḍḍhaṁ vandantassa āpatti, Pañhā mesā kusalehi cintitā.

I do not say the ten people, Or the eleven to be avoided— How, then, is there an offense for paying respect to one who is senior? This question was thought out by those with skill.

Na ukkhittako na ca pana pārivāsiko, Na saṅghabhinno na ca pana pakkhasaṅkanto; Samānasaṁvāsakabhūmiyā ṭhito, Kathaṁ nu sikkhāya asādhāraṇo siyā; Pañhā mesā kusalehi cintitā.

One who has not been ejected, nor is on probation, Who has not caused a schism in the Sangha, or joined another religion or sect; Who belongs to the same Buddhist sect— How, then, could they not share in the training? This question was thought out by those with skill.

Upeti dhammaṁ paripucchamāno, Kusalaṁ atthūpasañhitaṁ; Na jīvati na mato na nibbuto, Taṁ puggalaṁ katamaṁ vadanti buddhā; Pañhā mesā kusalehi cintitā.

Questioning, one arrives at the Teaching, At what is wholesome and beneficial; One who is not alive, nor dead or extinguished— What kind of person is that, say the Buddhas? This question was thought out by those with skill.

Ubbhakkhake na vadāmi, Adho nābhiṁ vivajjiya; Methunadhammapaccayā, Kathaṁ pārājiko siyā; Pañhā mesā kusalehi cintitā.

I do not say above the collar bone, Having abandoned what is below the navel; Because of sexual intercourse, How might there be an offense entailing expulsion? This question was thought out by those with skill.

Bhikkhu saññācikāya kuṭiṁ karoti, Adesitavatthukaṁ pamāṇātikkantaṁ; Sārambhaṁ aparikkamanaṁ anāpatti, Pañhā mesā kusalehi cintitā.

A monk, by means of begging, builds a hut, Whose site has not been approved, which exceeds the right size, where harm will be done, and which lacks a space on all sides; How, then, does he not commit an offense? This question was thought out by those with skill.

Bhikkhu saññācikāya kuṭiṁ karoti, Desitavatthukaṁ pamāṇikaṁ; Anārambhaṁ saparikkamanaṁ āpatti, Pañhā mesā kusalehi cintitā.

A monk, by means of begging, builds a hut, Whose site has been approved, which is the right size, where no harm will be done, and which has a space on all sides. How, then, does he commit an offense? This question was thought out by those with skill.

Na kāyikaṁ kiñci payogamācare, Na cāpi vācāya pare bhaṇeyya; Āpajjeyya garukaṁ chejjavatthuṁ, Pañhā mesā kusalehi cintitā.

One does not do anything by body, Nor does one say anything to another; How, then, does one commit a heavy offense, a ground for cutting off? This question was thought out by those with skill.

Na kāyikaṁ vācasikañca kiñci, Manasāpi santo na kareyya pāpaṁ; So nāsito kinti sunāsito bhave, Pañhā mesā kusalehi cintitā.

Nothing bad by body, speech, or mind Would a good person do; How, then, when he is expelled, would it be right? This question was thought out by those with skill.

Anālapanto manujena kenaci, Vācāgiraṁ no ca pare bhaṇeyya; Āpajjeyya vācasikaṁ na kāyikaṁ, Pañhā mesā kusalehi cintitā.

Not speaking with any human, Nor saying anything to others; How, then, does one commit an offense of speech, not one of body? This question was thought out by those with skill.

Sikkhāpadā buddhavarena vaṇṇitā, Saṅghādisesā caturo bhaveyyuṁ; Āpajjeyya ekapayogena sabbe, Pañhā mesā kusalehi cintitā.

The training rules praised by the splendid Buddha Include which four offenses entailing suspension; All committed through a single effort? This question was thought out by those with skill.

Ubho ekato upasampannā, Ubhinnaṁ hatthato cīvaraṁ paṭiggaṇheyya; Siyā āpattiyo nānā, Pañhā mesā kusalehi cintitā.

Two nuns were ordained together, And one receives a robe directly from both; Might the offenses be different? This question was thought out by those with skill.

Caturo janā saṁvidhāya, Garubhaṇḍaṁ avāharuṁ; Tayo pārājikā eko na pārājiko, Pañhā mesā kusalehi cintitā.

Four people having made an arrangement, Took valuable goods; How, then, did three commit an offense entailing expulsion, but one did not? This question was thought out by those with skill.

2. Pārājikādipañhā

Itthī ca abbhantare siyā, Bhikkhu ca bahiddhā siyā; Chiddaṁ tasmiṁ ghare natthi, Methunadhammapaccayā; Kathaṁ pārājiko siyā, Pañhā mesā kusalehi cintitā.

2. Questions on the offenses entailing expulsion, etc.

The woman is within, And the monk is outside; In that house there is no hole— Then, because of sexual intercourse; How could there be an offense entailing expulsion? This question was thought out by those with skill.

Telaṁ madhuṁ phāṇitañcāpi sappiṁ, Sāmaṁ gahetvāna nikkhipeyya; Avītivatte sattāhe, Sati paccaye paribhuñjantassa āpatti; Pañhā mesā kusalehi cintitā.

Oil, honey, syrup, and ghee, Having received it oneself, one stores it; Not exceeding seven days. Then if one uses it, even when there is a reason, how is there an offense? This question was thought out by those with skill.

Nissaggiyena āpatti, Suddhakena pācittiyaṁ; Āpajjantassa ekato, Pañhā mesā kusalehi cintitā.

How is there an offense entailing relinquishment, And an ordinary offense entailing confession; Both together, for one who commits it? This question was thought out by those with skill.

Bhikkhū siyā vīsatiyā samāgatā, Kammaṁ kareyyuṁ samaggasaññino; Bhikkhu siyā dvādasayojane ṭhito, Kammañca taṁ kuppeyya vaggapaccayā; Pañhā mesā kusalehi cintitā.

Twenty monks have come together, Perceiving unity, they do a legal procedure; If a monk is 150 km away, How is that procedure reversible because the assembly is incomplete? This question was thought out by those with skill.

Padavītihāramattena vācāya bhaṇitena ca, Sabbāni garukāni sappaṭikammāni; Catusaṭṭhi āpattiyo āpajjeyya ekato, Pañhā mesā kusalehi cintitā.

When, after speaking, one merely takes a single step, How would one, all at once, commit sixty-four heavy offenses; All to be made amends for? This question was thought out by those with skill.

Nivattho antaravāsakena, Diguṇaṁ saṅghāṭiṁ pāruto; Sabbāni tāni nissaggiyāni honti, Pañhā mesā kusalehi cintitā.

Dressed in a sarong, And a double-layered upper robe— How could they all be subject to relinquishment? This question was thought out by those with skill.

Na cāpi ñatti na ca pana kammavācā, Na cehi bhikkhūti jino avoca; Saraṇagamanampi na tassa atthi, Upasampadā cassa akuppā; Pañhā mesā kusalehi cintitā.

There was no motion, nor announcement, Nor had the Victor said, “Come, monk”; Nor had he gone for refuge— How, then, was the ordination irreversible? This question was thought out by those with skill.

Itthiṁ hane na mātaraṁ, Purisañca na pitaraṁ hane; Haneyya anariyaṁ mando, Tena cānantaraṁ phuse; Pañhā mesā kusalehi cintitā.

If one kills a woman who is not one’s mother, If one kills a man who is not one’s father; If a fool kills one who is not noble, How, because of that, would one experience the result in the next life? This question was thought out by those with skill.

Itthiṁ hane ca mātaraṁ, Purisañca pitaraṁ hane; Mātaraṁ pitaraṁ hantvā, Na tenānantaraṁ phuse; Pañhā mesā kusalehi cintitā.

If one kills a woman who is one’s mother, If one kills a man who is one’s father; How, having done this, Does one not experience the result in the next life? This question was thought out by those with skill.

Acodayitvā assārayitvā, Asammukhībhūtassa kareyya kammaṁ; Katañca kammaṁ sukataṁ bhaveyya, Kārako ca saṅgho anāpattiko siyā; Pañhā mesā kusalehi cintitā.

If, without accusing, without reminding, They do a legal procedure, but not face-to-face— How could the procedure be valid, And the Sangha not have committed an offense? This question was thought out by those with skill.

Codayitvā sārayitvā, Sammukhībhūtassa kareyya kammaṁ; Katañca kammaṁ akataṁ bhaveyya, Kārako ca saṅgho sāpattiko siyā; Pañhā mesā kusalehi cintitā.

If, after accusing and reminding, They do a legal procedure face-to-face— How could the procedure be invalid, And the Sangha have committed an offense? This question was thought out by those with skill.

Chindantassa āpatti, Chindantassa anāpatti; Chādentassa āpatti, Chādentassa anāpatti; Pañhā mesā kusalehi cintitā.

How is there an offense for cutting? Yet no offense for cutting? How is there an offense for concealing? Yet no offense for concealing? This question was thought out by those with skill.

Saccaṁ bhaṇanto garukaṁ, Musā ca lahu bhāsato; Musā bhaṇanto garukaṁ, Saccañca lahu bhāsato; Pañhā mesā kusalehi cintitā.

How is speaking the truth a heavy offense, While lying is a light one? And how is lying a heavy offense, While speaking the truth is a light one? This question was thought out by those with skill.

3. Pācittiyādipañhā

Adhiṭṭhitaṁ rajanāya rattaṁ, Kappakatampi santaṁ; Paribhuñjantassa āpatti, Pañhā mesā kusalehi cintitā.

3. Questions on the offenses entailing confession, etc.

It is determined and dyed, And also marked; How is there an offense for using it? This question was thought out by those with skill.

Atthaṅgate sūriye bhikkhu maṁsāni khādati, Na ummattako na ca pana khittacitto; Na cāpi so vedanāṭṭo bhaveyya, Na cassa hoti āpatti; So ca dhammo sugatena desito, Pañhā mesā kusalehi cintitā.

A monk eats meat after sunset, And is neither insane nor deranged; Nor overwhelmed by pain— How, then, is there no offense for him, Yet a rule was taught by the Accomplished One? This question was thought out by those with skill.

Na rattacitto na ca pana theyyacitto, Na cāpi so paraṁ maraṇāya cetayi; Salākaṁ dentassa hoti chejjaṁ, Paṭiggaṇhantassa thullaccayaṁ; Pañhā mesā kusalehi cintitā.

One is neither lustful nor intent on stealing, Nor intent on killing another; How, then, in giving out a ballot is one cut off? And how does the receiver commit a serious offense? This question was thought out by those with skill.

Na cāpi āraññakaṁ sāsaṅkasammataṁ, Na cāpi saṅghena sammuti dinnā; Na cassa kathinaṁ atthataṁ tattheva, Cīvaraṁ nikkhipitvā gaccheyya aḍḍhayojanaṁ; Tattheva aruṇaṁ uggacchantassa anāpatti, Pañhā mesā kusalehi cintitā.

It is not a risky wilderness dwelling, Nor was his robe given by the Sangha; Nor did he participate in the robe-making ceremony there— How, then, if he stores the robe and then travels 6 kilometers, Is there no offense at dawn? This question was thought out by those with skill.

Kāyikāni na vācasikāni, Sabbāni nānāvatthukāni; Apubbaṁ acarimaṁ āpajjeyya ekato, Pañhā mesā kusalehi cintitā.

Done by body, not by speech, All with different bases for the offense; How, then, does one commit them all together at the same time? This question was thought out by those with skill.

Vācasikāni na kāyikāni, Sabbāni nānāvatthukāni; Apubbaṁ acarimaṁ āpajjeyya ekato, Pañhā mesā kusalehi cintitā.

Done by speech, not by body, All with different bases for the offense; How, then, does one commit them all together at the same time? This question was thought out by those with skill.

Tissitthiyo methunaṁ taṁ na seve, Tayo purise tayo anariyapaṇḍake; Na cācare methunaṁ byañjanasmiṁ, Chejjaṁ siyā methunadhammapaccayā; Pañhā mesā kusalehi cintitā.

One does not have sex with three kinds of women, Nor with three kinds of men, three kinds of ignoble ones, or paṇḍakas, As stated in the rule— How, then, might one still be cut off conditioned by sexual intercourse? This question was thought out by those with skill.

Mātaraṁ cīvaraṁ yāce, No ca saṅghe pariṇataṁ; Kenassa hoti āpatti, Anāpatti ca ñātake; Pañhā mesā kusalehi cintitā.

One might ask one’s mother for robe-cloth, And it was not intended for the Sangha; How, then, is there an offense for one, If there is no offense in regard to one’s relatives? This question was thought out by those with skill.

Kuddho ārādhako hoti, Kuddho hoti garahiyo; Atha ko nāma so dhammo, Yena kuddho pasaṁsiyo; Pañhā mesā kusalehi cintitā.

One angry person is approved of, One angry person is blamed; What is the name of that rule, In which an angry person is praised? This question was thought out by those with skill.

Tuṭṭho ārādhako hoti, Tuṭṭho hoti garahiyo; Atha ko nāma so dhammo, Yena tuṭṭho garahiyo; Pañhā mesā kusalehi cintitā.

One contented person is approved of, One contented person is blamed; What is the name of that rule, In which a contented person is blamed? This question was thought out by those with skill.

Saṅghādisesaṁ thullaccayaṁ, Pācittiyaṁ pāṭidesanīyaṁ; Dukkaṭaṁ āpajjeyya ekato, Pañhā mesā kusalehi cintitā.

An offense entailing suspension, a serious offense, An offense entailing confession, one entailing acknowledgment, and one of wrong conduct— How does one commit all together? This question was thought out by those with skill.

Ubho paripuṇṇavīsativassā, Ubhinnaṁ ekupajjhāyo; Ekācariyo ekā kammavācā, Eko upasampanno eko anupasampanno; Pañhā mesā kusalehi cintitā.

Both are over twenty years old, Both have the same preceptor, The same teacher, the same ordination procedure— How, then, is it that one is ordained, but not the other? This question was thought out by those with skill.

Akappakataṁ nāpi rajanāya rattaṁ, Tena nivattho yena kāmaṁ vajeyya; Na cassa hoti āpatti, So ca dhammo sugatena desito; Pañhā mesā kusalehi cintitā.

It is neither marked nor dyed, Yet wearing that sarong one may go where one likes— How is there no offense for that person, Yet a rule was taught by the Accomplished One? This question was thought out by those with skill.

Na deti na paṭiggaṇhāti, Paṭiggaho tena na vijjati; Āpajjati garukaṁ na lahukaṁ, Tañca paribhogapaccayā; Pañhā mesā kusalehi cintitā.

She neither gives nor receives, Because of that there is no recipient; How, then, does she commit a heavy offense, Not a light one, because of using? This question was thought out by those with skill.

Na deti na paṭiggaṇhāti, Paṭiggaho tena na vijjati; Āpajjati lahukaṁ na garukaṁ, Tañca paribhogapaccayā; Pañhā mesā kusalehi cintitā.

She neither gives nor receives, Because of that there is no recipient; How, then, does she commit a light offense, Not a heavy one, because of using? This question was thought out by those with skill.

Āpajjati garukaṁ sāvasesaṁ, Chādeti anādariyaṁ paṭicca; Na bhikkhunī no ca phuseyya vajjaṁ, Pañhā mesā kusalehi cintitā.

One commits a curable heavy offense, One conceals it out of disrespect; If it was not a nun, how is it that one is not affected by the fault? This question was thought out by those with skill.