Pvr 4

4. Antarapeyyāla Katipucchāvāra

Kati āpattiyo? Kati āpattikkhandhā? Kati vinītavatthūni? Kati agāravā? Kati gāravā? Kati vinītavatthūni? Kati vipattiyo? Kati āpattisamuṭṭhānā? Kati vivādamūlāni? Kati anuvādamūlāni? Kati sāraṇīyā dhammā? Kati bhedakaravatthūni? Kati adhikaraṇāni? Kati samathā?

Various topics with a focus on the origination of offenses The section on questioning “how many?”

How many kinds of offenses? How many classes of offenses? How many grounds of training? How many kinds of disrespect? How many kinds of respect? How many grounds of training? How many kinds of failure? How many kinds of originations of offenses? How many roots of disputes? How many roots of accusations? How many aspects of friendliness? How many grounds for schism? How many kinds of legal issues? How many principles for settling them?

Pañca āpattiyo. Pañca āpattikkhandhā. Pañca vinītavatthūni. Satta āpattiyo. Satta āpattikkhandhā. Satta vinītavatthūni. Cha agāravā. Cha gāravā. Cha vinītavatthūni. Catasso vipattiyo. Cha āpattisamuṭṭhānā. Cha vivādamūlāni. Cha anuvādamūlāni. Cha sāraṇīyā dhammā. Aṭṭhārasa bhedakaravatthūni. Cattāri adhikaraṇāni. Satta samathā.

There are five kinds of offenses. There are five classes of offenses. There are five grounds of training. There are seven kinds of offenses. There are seven classes of offenses. There are seven grounds of training. There are six kinds of disrespect. There are six kinds of respect. There are six grounds of training. There are four kinds of failure. There are six kinds of originations of offenses. There are six roots of disputes. There are six roots of accusations. There are six aspects of friendliness. There are eighteen grounds for schism. There are four kinds of legal issues. There are seven principles for settling them.

Tattha katamā pañca āpattiyo? Pārājikāpatti, saṅghādisesāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti— imā pañca āpattiyo.

What are the five kinds of offenses? Offenses entailing expulsion, offenses entailing suspension, offenses entailing confession, offenses entailing acknowledgment, offenses of wrong conduct.

Tattha katame pañca āpattikkhandhā? Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho— ime pañca āpattikkhandhā.

What are the five classes of offenses? The class of offenses entailing expulsion, the class of offenses entailing suspension, the class of offenses entailing confession, the class of offenses entailing acknowledgment, the class of offenses of wrong conduct.

Tattha katamāni pañca vinītavatthūni? Pañcahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— imāni pañca vinītavatthūni.

What are the five grounds of training? The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the five classes of offenses.

Tattha katamā satta āpattiyo? Pārājikāpatti, saṅghādisesāpatti, thullaccayāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti, dubbhāsitāpatti— imā satta āpattiyo.

What are the seven kinds of offenses? Offenses entailing expulsion, offenses entailing suspension, serious offenses, offenses entailing confession, offenses entailing acknowledgment, offenses of wrong conduct, offenses of wrong speech.

Tattha katame satta āpattikkhandhā? Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, thullaccayāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho, dubbhāsitāpattikkhandho— ime satta āpattikkhandhā.

What are the seven classes of offenses? The class of offenses entailing expulsion, the class of offenses entailing suspension, the class of serious offenses, the class of offenses entailing confession, the class of offenses entailing acknowledgment, the class of offenses of wrong conduct, the class of offenses of wrong speech.

Tattha katamāni satta vinītavatthūni? Sattahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— imāni satta vinītavatthūni.

What are the seven grounds of training? The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the seven classes of offenses.

Tattha katame cha agāravā? Buddhe agāravo, dhamme agāravo, saṅghe agāravo, sikkhāya agāravo, appamāde agāravo, paṭisandhāre agāravo— ime cha agāravā.

What are the six kinds of disrespect? Disrespect for the Buddha, disrespect for the Teaching, disrespect for the Sangha, disrespect for the training, disrespect for heedfulness, disrespect for hospitality.

Tattha katame cha gāravā? Buddhe gāravo, dhamme gāravo, saṅghe gāravo, sikkhāya gāravo, appamāde gāravo, paṭisandhāre gāravo— ime cha gāravā.

What are the six kinds of respect? Respect for the Buddha, respect for the Teaching, respect for the Sangha, respect for the training, respect for heedfulness, respect for hospitality.

Tattha katamāni cha vinītavatthūni? Chahi agāravehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto— imāni cha vinītavatthūni.

What are the six grounds of training? The refraining from, the keeping away from, the desisting from, the abstaining from, the non-doing of, the non-performing of, the non-committing of, the non-transgressing the boundary of, the incapability with respect to the six kinds of disrespect.

Tattha katamā catasso vipattiyo? Sīlavipatti, ācāravipatti, diṭṭhivipatti, ājīvavipatti— imā catasso vipattiyo.

What are four kinds of failure? Failure in morality, failure in conduct, failure in view, failure in livelihood.

Tattha katame cha āpattisamuṭṭhānā? Atthāpatti kāyato samuṭṭhāti, na vācato na cittato; atthāpatti vācato samuṭṭhāti, na kāyato na cittato; atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato; atthāpatti kāyato ca cittato ca samuṭṭhāti, na vācato; atthāpatti vācato ca cittato ca samuṭṭhāti, na kāyato; atthāpatti kāyato ca vācato ca cittato ca samuṭṭhāti— ime cha āpattisamuṭṭhānā.

What are the six kinds of originations of offenses? There are offenses that originate from body, but not from speech or mind; there are offenses that originate from speech, but not from body or mind; there are offenses that originate from body and speech, but not from mind; there are offenses that originate from body and mind, but not from speech; there are offenses that originate from speech and mind, but not from body; there are offenses that originate from body, speech, and mind.

Tattha katamāni cha vivādamūlāni? Idha bhikkhu kodhano hoti upanāhī. Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso, dhamme …pe… saṅghe …pe… sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.

What are the six roots of disputes? (1) It may be that a monk is angry and resentful. One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Such a person creates disputes in the Sangha. Disputes are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans. When you see such a root of disputes either in yourself or in others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or in others, you should practice so that it does not emerge in the future. In this way that bad root of disputes is abandoned and does not emerge in the future.

Puna caparaṁ bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe… saṅghe …pe… sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo so hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Imāni cha vivādamūlāni.

(2) Or it may be that a monk is denigrating and domineering, (3) envious and stingy, (4) treacherous and deceitful, (5) one who has bad desires and wrong views, or (6) one who obstinately grasps his own views and only gives them up with difficulty. Any of these is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Such a person creates disputes in the Sangha. Disputes are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans. When you see such a root of disputes either in yourself or in others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or in others, you should practice so that it does not emerge in the future. In this way that bad root of disputes is abandoned and does not emerge in the future.

Tattha katamāni cha anuvādamūlāni? Idha bhikkhu kodhano hoti upanāhī. Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe… saṅghe …pe… sikkhāya na paripūrakārī so saṅghe anuvādaṁ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.

What are the six roots of accusations? (1) It may be that a monk is angry and resentful. One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Such a person makes accusations in the Sangha. Accusations are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans. When you see such a root of accusations either in yourself or in others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or in others, you should practice so that it does not emerge in the future. In this way that bad root of accusations is abandoned and does not emerge in the future.

Puna caparaṁ bhikkhu makkhī hoti palāsī …pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso dhamme …pe… saṅghe …pe… sikkhāya na paripūrakārī so saṅghe anuvādaṁ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti. Imāni cha anuvādamūlāni.

(2) Or it may be that a monk is denigrating and domineering, (3) envious and stingy, (4) treacherous and deceitful, (5) one who has bad desires and wrong views, or (6) one who obstinately grasps his own views and only gives them up with difficulty. Any of these is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training. Such a person makes accusations in the Sangha. Accusations are unbeneficial and a cause of unhappiness for humanity; they are harmful, detrimental, and a cause of suffering for gods and humans. When you see such a root of accusations either in yourself or in others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or in others, you should practice so that it does not emerge in the future. In this way that bad root of accusations is abandoned and does not emerge in the future.

Tattha katame cha sāraṇīyā dhammā? Idha bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

What are the six aspects of friendliness? (1) As to this, a monk acts with good will toward his fellow monastics, both in public and in private.

Puna caparaṁ bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

(2) Furthermore, a monk speaks with good will to his fellow monastics, both in public and in private.

Puna caparaṁ bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

(3) Furthermore, a monk thinks with good will about his fellow monastics, both in public and in private.

Puna caparaṁ bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

(4) Furthermore, whatever a monk has gained in an appropriate manner, even the content of his almsbowl, he shares without reservation with his virtuous fellow monastics.

Puna caparaṁ bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

(5) Furthermore, a monk lives with his fellow monastics, both in public and in private, with moral conduct that is unbroken, consistent, spotless, pure, liberating, praised by the wise, ungrasped, and leading to stillness.

Puna caparaṁ bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Ime cha sāraṇīyā dhammā.

(6) Furthermore, a monk lives with his fellow monastics, both in public and in private, with that noble view that is liberating and leads one who acts in accordance with it to the complete end of suffering. These aspects of friendliness create love and respect, and lead to coming together, concord, harmony, and unity.

Tattha katamāni aṭṭhārasa bhedakaravatthūni? Idha bhikkhu adhammaṁ “dhammo”ti dīpeti, dhammaṁ “adhammo”ti dīpeti, avinayaṁ “vinayo”ti dīpeti, vinayaṁ “avinayo”ti dīpeti, abhāsitaṁ alapitaṁ tathāgatena “bhāsitaṁ lapitaṁ tathāgatenā”ti dīpeti, bhāsitaṁ lapitaṁ tathāgatena “abhāsitaṁ alapitaṁ tathāgatenā”ti dīpeti, anāciṇṇaṁ tathāgatena “āciṇṇaṁ tathāgatenā”ti dīpeti, āciṇṇaṁ tathāgatena “anāciṇṇaṁ tathāgatenā”ti dīpeti, apaññattaṁ tathāgatena “paññattaṁ tathāgatenā”ti dīpeti, paññattaṁ tathāgatena “apaññattaṁ tathāgatenā”ti dīpeti, āpattiṁ “anāpattī”ti dīpeti, anāpattiṁ “āpattī”ti dīpeti, lahukaṁ āpattiṁ “garukā āpattī”ti dīpeti, garukaṁ āpattiṁ “lahukā āpattī”ti dīpeti, sāvasesaṁ āpattiṁ “anavasesā āpattī”ti dīpeti, anavasesaṁ āpattiṁ “sāvasesā āpattī”ti dīpeti, duṭṭhullaṁ āpattiṁ “aduṭṭhullā āpattī”ti dīpeti, aduṭṭhullaṁ āpattiṁ “duṭṭhullā āpattī”ti dīpeti. Imāni aṭṭhārasa bhedakaravatthūni.

What are the eighteen grounds for schism? In this case a monk 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.

Tattha katamāni cattāri adhikaraṇāni? Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ— imāni cattāri adhikaraṇāni.

What are the four kinds of legal issues? Legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, legal issues arising from business.

Tattha katame satta samathā? Sammukhāvinayo, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako— ime satta samathā.

What are the seven principles for settling them? Resolution face-to-face, resolution through recollection, resolution because of past insanity, acting according to what has been admitted, majority decision, further penalty, covering over as if with grass.

4.1. Chaāpattisamuṭṭhānavāra

Paṭhamena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? Na hīti vattabbaṁ. Saṅghādisesaṁ āpajjeyyāti? Siyāti vattabbaṁ. Thullaccayaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pācittiyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pāṭidesanīyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dukkaṭaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dubbhāsitaṁ āpajjeyyāti? Na hīti vattabbaṁ.

1. The section on the six kinds of originations of offenses

“Is it possible to commit an offense entailing expulsion through the first kind of origination of offenses?”— “No.”— “An offense entailing suspension?”— “One might.”— “A serious offense?”— “One might.”— “An offense entailing confession?”— “One might.”— “An offense entailing acknowledgment?”— “One might.”— “An offense of wrong conduct?”— “One might.”— “An offense of wrong speech?”— “No.”

Dutiyena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? Na hīti vattabbaṁ. Saṅghādisesaṁ āpajjeyyāti? Siyāti vattabbaṁ. Thullaccayaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pācittiyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pāṭidesanīyaṁ āpajjeyyāti? Na hīti vattabbaṁ. Dukkaṭaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dubbhāsitaṁ āpajjeyyāti? Na hīti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the second kind of origination of offenses?”— “No.”— “An offense entailing suspension?”— “One might.”— “A serious offense?”— “One might.”— “An offense entailing confession?”— “One might.”— “An offense entailing acknowledgment?”— “No.”— “An offense of wrong conduct?”— “One might.”— “An offense of wrong speech?”— “No.”

Tatiyena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? Na hīti vattabbaṁ. Saṅghādisesaṁ āpajjeyyāti? Siyāti vattabbaṁ. Thullaccayaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pācittiyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pāṭidesanīyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dukkaṭaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dubbhāsitaṁ āpajjeyyāti? Na hīti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the third kind of origination of offenses?”— “No.”— “An offense entailing suspension?”— “One might.”— “A serious offense?”— “One might.”— “An offense entailing confession?”— “One might.”— “An offense entailing acknowledgment?”— “One might.”— “An offense of wrong conduct?”— “One might.”— “An offense of wrong speech?”— “No.”

Catutthena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? Siyāti vattabbaṁ. Saṅghādisesaṁ āpajjeyyāti? Siyāti vattabbaṁ. Thullaccayaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pācittiyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pāṭidesanīyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dukkaṭaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dubbhāsitaṁ āpajjeyyāti? Na hīti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the fourth kind of origination of offenses?”— “One might.”— “An offense entailing suspension?”— “One might.”— “A serious offense?”— “One might.”— “An offense entailing confession?”— “One might.”— “An offense entailing acknowledgment?”— “One might.”— “An offense of wrong conduct?”— “One might.”— “An offense of wrong speech?”— “No.”

Pañcamena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? Siyāti vattabbaṁ. Saṅghādisesaṁ āpajjeyyāti? Siyāti vattabbaṁ. Thullaccayaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pācittiyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pāṭidesanīyaṁ āpajjeyyāti? Na hīti vattabbaṁ. Dukkaṭaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dubbhāsitaṁ āpajjeyyāti? Siyāti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the fifth kind of origination of offenses?”— “One might.”— “An offense entailing suspension?”— “One might.”— “A serious offense?”— “One might.”— “An offense entailing confession?”— “One might.”— “An offense entailing acknowledgment?”— “No.”— “An offense of wrong conduct?”— “One might.”— “An offense of wrong speech?”— “One might.”

Chaṭṭhena āpattisamuṭṭhānena pārājikaṁ āpajjeyyāti? Siyāti vattabbaṁ. Saṅghādisesaṁ āpajjeyyāti? Siyāti vattabbaṁ. Thullaccayaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pācittiyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Pāṭidesanīyaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dukkaṭaṁ āpajjeyyāti? Siyāti vattabbaṁ. Dubbhāsitaṁ āpajjeyyāti? Na hīti vattabbaṁ.

“Is it possible to commit an offense entailing expulsion through the sixth kind of origination of offenses?”— “One might.”— “An offense entailing suspension?”— “One might.”— “A serious offense?”— “One might.”— “An offense entailing confession?”— “One might.”— “An offense entailing acknowledgment?”— “One might.”— “An offense of wrong conduct?”— “One might.”— “An offense of wrong speech?”— “No.”

4.2. Katāpattivāra

Paṭhamena āpattisamuṭṭhānena kati āpattiyo āpajjati? Paṭhamena āpattisamuṭṭhānena pañca āpattiyo āpajjati. Bhikkhu kappiyasaññī saññācikāya kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa; bhikkhu kappiyasaññī vikāle bhojanaṁ bhuñjati, āpatti pācittiyassa; bhikkhu kappiyasaññī aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa— paṭhamena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.

2. The section on “how many kinds of offenses?”

“How many kinds of offenses does one commit through the first kind of origination of offenses? Five: (1) when a monk—perceiving it as allowable and 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, then for the effort there is an offense of wrong conduct; (2) when there is one piece left to complete the hut, he commits a serious offense; (3) when the last piece is finished, he commits an offense entailing suspension; (4) when a monk, perceiving it as allowable, eats cooked food at the wrong time, he commits an offense entailing confession; (5) when a monk, perceiving it as allowable, receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā— siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— kāyato samuṭṭhanti, na vācato na cittato. Catunnaṁ adhikaraṇānaṁ āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? In how many of the seven classes of offenses are they found? Through how many of the six kinds of originations of offenses do they originate? To which of the four kinds of legal issues do they belong? Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in five classes of offenses: they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. They originate in one way: from body, not from speech or mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Dutiyena āpattisamuṭṭhānena kati āpattiyo āpajjati? Dutiyena āpattisamuṭṭhānena catasso āpattiyo āpajjati— bhikkhu kappiyasaññī samādisati—“kuṭiṁ me karothā”ti. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu kappiyasaññī anupasampannaṁ padaso dhammaṁ vāceti, āpatti pācittiyassa— dutiyena āpattisamuṭṭhānena imā catasso āpattiyo āpajjati.

How many kinds of offenses does one commit through the second kind of origination of offenses? Four: (1) when a monk, perceiving it as allowable, appoints someone to build him a hut, and they build 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, then for the effort there is an offense of wrong conduct; (2) when there is one piece left to complete the hut, he commits a serious offense; (3) when the last piece is finished, he commits an offense entailing suspension; (4) when a monk, perceiving it as allowable, instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā— siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— vācato samuṭṭhanti, na kāyato na cittato. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in four classes of offenses: they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in one way: from speech, not from body or mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Tatiyena āpattisamuṭṭhānena kati āpattiyo āpajjati? Tatiyena āpattisamuṭṭhānena pañca āpattiyo āpajjati. Bhikkhu kappiyasaññī saṁvidahitvā kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu kappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Bhikkhu kappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa— tatiyena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.

How many kinds of offenses does one commit through the third kind of origination of offenses? Five: (1) when a monk—perceiving it as allowable and having appointed someone—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, then for the effort there is an offense of wrong conduct; (2) when there is one piece left to complete the hut, he commits a serious offense; (3) when the last piece is finished, he commits an offense entailing suspension; (4) when a monk, perceiving it as allowable, eats fine foods that he has requested for himself, he commits an offense entailing confession; (5) when a monk, perceiving it as allowable, eats without having restrained a nun who is giving directions, he commits an offense entailing acknowledgment.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā— siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— kāyato ca vācato ca samuṭṭhanti, na cittato. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in five classes of offenses: they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. They originate in one way: from body and speech, not from mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Catutthena āpattisamuṭṭhānena kati āpattiyo āpajjati? Catutthena āpattisamuṭṭhānena cha āpattiyo āpajjati— bhikkhu methunaṁ dhammaṁ paṭisevati, āpatti pārājikassa; bhikkhu akappiyasaññī saññācikāya kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu akappiyasaññī vikāle bhojanaṁ bhuñjati, āpatti pācittiyassa. Bhikkhu akappiyasaññī aññātikāya bhikkhuniyā antaragharaṁ paviṭṭhāya hatthato khādanīyaṁ vā bhojanīyaṁ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa. Catutthena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

How many kinds of offenses does one commit through the fourth kind of origination of offenses? Six: (1) when a monk has sexual intercourse, he commits an offense entailing expulsion; (2) when a monk—perceiving it as unallowable and 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, then for the effort there is an offense of wrong conduct; (3) when there is one piece left to complete the hut, he commits a serious offense; (4) when the last piece is finished, he commits an offense entailing suspension; (5) when a monk, perceiving it as unallowable, eats cooked food at the wrong time, he commits an offense entailing confession; (6) when a monk, perceiving it as unallowable, receives fresh or cooked food directly from an unrelated nun who has entered an inhabited area, and then eats it, he commits an offense entailing acknowledgment.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā— siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— kāyato ca cittato ca samuṭṭhanti, na vācato. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in six classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. They originate in one way: from body and mind, not from speech. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Pañcamena āpattisamuṭṭhānena kati āpattiyo āpajjati? Pañcamena āpattisamuṭṭhānena cha āpattiyo āpajjati. Bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati, āpatti pārājikassa; bhikkhu akappiyasaññī samādisati—“kuṭiṁ me karothā”ti. Tassa kuṭiṁ karonti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ. Payoge dukkaṭaṁ; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; tasmiṁ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu akappiyasaññī anupasampannaṁ padaso dhammaṁ vāceti, āpatti pācittiyassa. Na khuṁsetukāmo na vambhetukāmo na maṅkukattukāmo davakamyatā hīnena hīnaṁ vadeti, āpatti dubbhāsitassa— pañcamena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

How many kinds of offenses does one commit through the fifth kind of origination of offenses? Six: (1) when a monk, having bad desires, overcome by desire, claims a non-existent superhuman quality, he commits an offense entailing expulsion; (2) when a monk, perceiving it as unallowable, appoints someone to build him a hut, and they build 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, then for the effort there is an offense of wrong conduct; (3) when there is one piece left to complete the hut, he commits a serious offense; (4) when the last piece is finished, he commits an offense entailing suspension; (5) when a monk, perceiving it as unallowable, instructs a person who is not fully ordained to memorize the Teaching, he commits an offense entailing confession; (6) when—not wishing to revile, not wishing to insult, not wishing to humiliate, but wanting to have fun—one says what is low to one who is low, one commits an offense of wrong speech.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā— siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena, siyā dubbhāsitāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— vācato ca cittato ca samuṭṭhanti, na kāyato. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in six classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct; they may be in the class of offenses of wrong speech. They originate in one way: from speech and mind, not from body. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Chaṭṭhena āpattisamuṭṭhānena kati āpattiyo āpajjati? Chaṭṭhena āpattisamuṭṭhānena cha āpattiyo āpajjati— bhikkhu saṁvidahitvā bhaṇḍaṁ avaharati, āpatti pārājikassa; bhikkhu akappiyasaññī saṁvidahitvā kuṭiṁ karoti adesitavatthukaṁ pamāṇātikkantaṁ sārambhaṁ aparikkamanaṁ, payoge dukkaṭaṁ; ekaṁ piṇḍaṁ anāgate āpatti thullaccayassa; tasmiṁ piṇḍe āgate, āpatti saṅghādisesassa. Bhikkhu akappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Bhikkhu akappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa— chaṭṭhena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

How many kinds of offenses does one commit through the sixth kind of origination of offenses? Six: (1) when a monk, having agreed with others, steals goods, he commits an offense entailing expulsion; (2) when a monk—perceiving it as unallowable and having appointed someone—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, then for the effort there is an offense of wrong conduct; (3) when there is one piece left to complete the hut, he commits a serious offense; (4) when the last piece is finished, he commits an offense entailing suspension; (5) when a monk, perceiving it as unallowable, eats fine foods that he has requested for himself, he commits an offense entailing confession; (6) when a monk, perceiving it as unallowable, eats without having restrained a nun who is giving directions, he commits an offense entailing acknowledgment.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Channaṁ āpattisamuṭṭhānānaṁ katihi āpattisamuṭṭhānehi samuṭṭhanti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā— siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena cāti.

When it comes to these offenses, to how many of the four kinds of failure do they belong? In how many of the seven classes of offenses are they found? Through how many of the six kinds of originations of offenses do they originate? To which of the four kinds of legal issues do they belong? Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in six classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. They originate in one way: from body, speech, and mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.”

4.3. Āpattisamuṭṭhānagāthā

Samuṭṭhānā kāyikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā kati, Pucchāmi taṁ brūhi vibhaṅgakovida.

3. The verses on the kinds of originations of offenses

“Origination from body has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: I ask how many kinds of offenses originate from that— You who are skilled in analysis, please say.

Samuṭṭhānā kāyikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā pañca, Etaṁ te akkhāmi vibhaṅgakovida.

Origination from body has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: Five kinds of offenses originate from that— I declare this to you, you who are skilled in analysis.

Samuṭṭhānā vācasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā kati, Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from speech has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: I ask how many kinds of offenses originate from that— You who are skilled in analysis, please say.

Samuṭṭhānā vācasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā catasso, Etaṁ te akkhāmi vibhaṅgakovida.

Origination from speech has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: Four kinds of offenses originate from that— I declare this to you, you who are skilled in analysis.

Samuṭṭhānā kāyikā vācasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā kati, Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from body and speech has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: I ask how many kinds of offenses originate from that— You who are skilled in analysis, please say.

Samuṭṭhānā kāyikā vācasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā pañca, Etaṁ te akkhāmi vibhaṅgakovida.

Origination from body and speech has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: Five kinds of offenses originate from that— I declare this to you, you who are skilled in analysis.

Samuṭṭhānā kāyikā mānasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā kati, Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from body and mind has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: I ask how many kinds of offenses originate from that— You who are skilled in analysis, please say.

Samuṭṭhānā kāyikā mānasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā cha, Etaṁ te akkhāmi vibhaṅgakovida.

Origination from body and mind has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: Six kinds of offenses originate from that— I declare this to you, you who are skilled in analysis.

Samuṭṭhānā vācasikā mānasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā kati, Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from speech and mind has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: I ask how many kinds of offenses originate from that— You who are skilled in analysis, please say.

Samuṭṭhānā vācasikā mānasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā cha, Etaṁ te akkhāmi vibhaṅgakovida.

Origination from speech and mind has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: Six kinds of offenses originate from that— I declare this to you, you who are skilled in analysis.

Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā kati, Pucchāmi taṁ brūhi vibhaṅgakovida.

Origination from body, speech, and mind has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: I ask how many kinds of offenses originate from that— You who are skilled in analysis, please say.

Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā, Akkhātā lokahitena vivekadassinā; Āpattiyo tena samuṭṭhitā cha, Etaṁ te akkhāmi vibhaṅgakovidāti.

Origination from body, speech, and mind has been declared by the one who benefits the world, The one of boundless vision, seeing seclusion: Six kinds of offenses originate from that— I declare this to you, you who are skilled in analysis.”

4.4. Vipattipaccayavāra

Sīlavipattipaccayā kati āpattiyo āpajjati? Sīlavipattipaccayā catasso āpattiyo āpajjati— bhikkhunī jānaṁ pārājikaṁ dhammaṁ paṭicchādeti, āpatti pārājikassa; vematikā paṭicchādeti, āpatti thullaccayassa; bhikkhu saṅghādisesaṁ paṭicchādeti, āpatti pācittiyassa; attano duṭṭhullaṁ āpattiṁ paṭicchādeti, āpatti dukkaṭassa— sīlavipattipaccayā imā catasso āpattiyo āpajjati.

4. The section on “as a result of failure”

How many kinds of offenses does one commit as a result of failure in morality? Four: when a nun knowingly conceals an offense entailing expulsion, she commits an offense entailing expulsion; when, being unsure, she conceals it, she commits a serious offense; when a monk conceals an offense entailing suspension, he commits an offense entailing confession; when he conceals a grave offense of his own, he commits an offense of wrong conduct.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā— siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in four classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in one way: from body, speech, and mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Ācāravipattipaccayā kati āpattiyo āpajjati? Ācāravipattipaccayā ekaṁ āpattiṁ āpajjati. Ācāravipattiṁ paṭicchādeti, āpatti dukkaṭassa— ācāravipattipaccayā imaṁ ekaṁ āpattiṁ āpajjati.

How many kinds of offenses does one commit as a result of failure in conduct? One: when one conceals a failure in conduct, one commits an offense of wrong conduct.

Sā āpatti catunnaṁ vipattīnaṁ kati vipattiyo bhajati …pe… sattannaṁ samathānaṁ katihi samathehi sammati? Sā āpatti catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajati— ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ ekena āpattikkhandhena saṅgahitā— dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhāti— kāyato ca vācato ca cittato ca samuṭṭhāti. Catunnaṁ adhikaraṇānaṁ āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammati— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to this offense, to how many of the four kinds of failure does it belong? … Through how many of the seven principles for settling legal issues is it settled? It belongs to one kind of failure: failure in conduct. It is found in one class of offenses: in the class of offenses of wrong conduct. They originate in one way: from body, speech, and mind. It belongs to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Diṭṭhivipattipaccayā kati āpattiyo āpajjati? Diṭṭhivipattipaccayā dve āpattiyo āpajjati. Pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṁ; kammavācāpariyosāne āpatti pācittiyassa— diṭṭhivipattipaccayā imā dve āpattiyo āpajjati.

How many kinds of offenses does one commit as a result of failure in view? Two: when not giving up a bad view after being pressed for the third time, then after the motion, one commits an offense of wrong conduct; when the last announcement is finished, one commits an offense entailing confession.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajanti— ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ dvīhi āpattikkhandhehi saṅgahitā— siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to one kind of failure: failure in conduct. They are found in two classes of offenses: they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in one way: from body, speech, and mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Ājīvavipattipaccayā kati āpattiyo āpajjati? Ājīvavipattipaccayā cha āpattiyo āpajjati— ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati, āpatti pārājikassa; ājīvahetu ājīvakāraṇā sañcarittaṁ samāpajjati, āpatti saṅghādisesassa; ājīvahetu ājīvakāraṇā “yo te vihāre vasati, so bhikkhu arahā”ti bhaṇati, paṭivijānantassa āpatti thullaccayassa; ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa; ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa; ājīvahetu ājīvakāraṇā sūpaṁ vā odanaṁ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassa— ājīvavipattipaccayā imā cha āpattiyo āpajjati.

How many kinds of offenses does one commit as a result of failure in livelihood? Six: (1) when, to make a living, having bad desires, overcome by desire, one claims a non-existent superhuman quality, one commits an offense entailing expulsion; (2) when, to make a living, one acts as a matchmaker, one commits an offense entailing suspension; (3) when, to make a living, one says, “The monk who stays in your dwelling is a perfected one,” and the listener understands, one commits a serious offense; (4) when, to make a living, a monk eats fine foods that he has requested for himself, he commits an offense entailing confession; (5) when, to make a living, a nun eats fine foods that she has requested for herself, she commits an offense entailing acknowledgment; (6) when, to make a living, one eats bean curry or rice that one has requested for oneself, one commits an offense of wrong conduct.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti. Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ chahi āpattikkhandhehi saṅgahitā— siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ chahi samuṭṭhānehi samuṭṭhanti— siyā kāyato samuṭṭhanti, na vācato na cittato; siyā vācato samuṭṭhanti, na kāyato na cittato; siyā kāyato ca vācato ca samuṭṭhanti, na cittato; siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in six classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses entailing acknowledgment; they may be in the class of offenses of wrong conduct. They originate in six ways: from body, not from speech or mind; or from speech, not from body or mind; or from body and speech, not from mind; or from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

4.5. Adhikaraṇapaccayavāra

Vivādādhikaraṇapaccayā kati āpattiyo āpajjati? Vivādādhikaraṇapaccayā dve āpattiyo āpajjati— upasampannaṁ omasati, āpatti pācittiyassa; anupasampannaṁ omasati, āpatti dukkaṭassa— vivādādhikaraṇapaccayā imā dve āpattiyo āpajjati.

5. The section on “as a result of legal issues”

“How many kinds of offenses does one commit as a result of legal issues arising from disputes? Two: when one speaks abusively to one who is fully ordained, one commits an offense entailing confession; when one speaks abusively to one who is not fully ordained, one commits an offense of wrong conduct.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ ekaṁ vipattiṁ bhajanti— ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ dvīhi āpattikkhandhehi saṅgahitā— siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhanti— siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to one kind of failure: failure in conduct. They are found in two classes of offenses: they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Anuvādādhikaraṇapaccayā kati āpattiyo āpajjati? Anuvādādhikaraṇapaccayā tisso āpattiyo āpajjati. Bhikkhuṁ amūlakena pārājikena dhammena anuddhaṁseti, āpatti saṅghādisesassa; amūlakena saṅghādisesena anuddhaṁseti, āpatti pācittiyassa; amūlikāya ācāravipattiyā anuddhaṁseti, āpatti dukkaṭassa— anuvādādhikaraṇapaccayā imā tisso āpattiyo āpajjati.

How many kinds of offenses does one commit as a result of legal issues arising from accusations? Three: when one groundlessly charges a monk with an offense entailing expulsion, one commits an offense entailing suspension; when one groundlessly charges him with an offense entailing suspension, one commits an offense entailing confession; when one groundlessly charges him with failure in conduct, one commits an offense of wrong conduct.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ tīhi āpattikkhandhehi saṅgahitā— siyā saṅghādisesāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ tīhi samuṭṭhānehi samuṭṭhanti— siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in three classes of offenses: they may be in the class of offenses entailing suspension; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in three ways: from body and mind, not from speech; or from speech and mind, not from body; or from body, speech, and mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Āpattādhikaraṇapaccayā kati āpattiyo āpajjati? Āpattādhikaraṇapaccayā catasso āpattiyo āpajjati. Bhikkhunī jānaṁ pārājikaṁ dhammaṁ paṭicchādeti, āpatti pārājikassa; vematikā paṭicchādeti, āpatti thullaccayassa; bhikkhu saṅghādisesaṁ paṭicchādeti, āpatti pācittiyassa; ācāravipattiṁ paṭicchādeti, āpatti dukkaṭassa— āpattādhikaraṇapaccayā imā catasso āpattiyo āpajjati.

How many kinds of offenses does one commit as a result of legal issues arising from offenses? Four: when a nun knowingly conceals an offense entailing expulsion, she commits an offense entailing expulsion; when, being unsure, she conceals it, she commits a serious offense; when a monk conceals an offense entailing suspension, he commits an offense entailing confession; when one conceals a failure in conduct, one commits an offense of wrong conduct.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ catūhi āpattikkhandhehi saṅgahitā— siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in four classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in one way: from body, speech, and mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Kiccādhikaraṇapaccayā kati āpattiyo āpajjati? Kiccādhikaraṇapaccayā pañca āpattiyo āpajjati. Ukkhittānuvattikā bhikkhunī yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṁ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti pārājikassa. Bhedakānuvattakā bhikkhū yāvatatiyaṁ samanubhāsanāya na paṭinissajjanti, āpatti saṅghādisesassa; pāpikāya diṭṭhiyā yāvatatiyaṁ samanubhāsanāya na paṭinissajjati, āpatti pācittiyassa— kiccādhikaraṇapaccayā imā pañca āpattiyo āpajjati.

How many kinds of offenses does one commit as a result of legal issues arising from business? Five: (1) when a nun takes sides with one who has been ejected and does not stop when pressed for the third time, then after the motion, she commits an offense of wrong conduct; (2) after each of the first two announcements, she commits a serious offense; (3) when the last announcement is finished, she commits an offense entailing expulsion; (4) when monks who side with a monk who is pursuing schism do not stop when pressed for the third time, they commit an offense entailing suspension; (5) when not giving up a bad view after being pressed for the third time, one commits an offense entailing confession.

Tā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti …pe… sattannaṁ samathānaṁ katihi samathehi sammanti? Tā āpattiyo catunnaṁ vipattīnaṁ dve vipattiyo bhajanti— siyā sīlavipattiṁ, siyā ācāravipattiṁ. Sattannaṁ āpattikkhandhānaṁ pañcahi āpattikkhandhehi saṅgahitā— siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṁ āpattisamuṭṭhānānaṁ ekena samuṭṭhānena samuṭṭhanti— kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ, āpattādhikaraṇaṁ. Sattannaṁ samathānaṁ tīhi samathehi sammanti— siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

When it comes to these offenses, to how many of the four kinds of failure do they belong? … Through how many of the seven principles for settling legal issues are they settled? They belong to two kinds of failure: they may be failure in morality; they may be failure in conduct. They are found in five classes of offenses: they may be in the class of offenses entailing expulsion; they may be in the class of offenses entailing suspension; they may be in the class of serious offenses; they may be in the class of offenses entailing confession; they may be in the class of offenses of wrong conduct. They originate in one way: from body, speech, and mind. They belong to legal issues arising from offenses. They are settled through three principles: they may be settled by resolution face-to-face and by acting according to what has been admitted; or they may be settled by resolution face-to-face and by covering over as if with grass.

Ṭhapetvā satta āpattiyo satta āpattikkhandhe, avasesā āpattiyo catunnaṁ vipattīnaṁ kati vipattiyo bhajanti? Sattannaṁ āpattikkhandhānaṁ katihi āpattikkhandhehi saṅgahitā? Channaṁ āpattisamuṭṭhānānaṁ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṁ adhikaraṇānaṁ katamaṁ adhikaraṇaṁ? Sattannaṁ samathānaṁ katihi samathehi sammanti? Ṭhapetvā satta āpattiyo satta āpattikkhandhe avasesā āpattiyo catunnaṁ vipattīnaṁ na katamaṁ vipattiṁ bhajanti? Sattannaṁ āpattikkhandhānaṁ na katamena āpattikkhandhena saṅgahitā. Channaṁ āpattisamuṭṭhānānaṁ na katamena āpattisamuṭṭhānena samuṭṭhanti. Catunnaṁ adhikaraṇānaṁ na katamaṁ adhikaraṇaṁ. Sattannaṁ samathānaṁ na katamena samathena sammanti. Taṁ kissa hetu? Ṭhapetvā satta āpattiyo satta āpattikkhandhe, natthaññā āpattiyoti.

Apart from the seven kinds of offenses and the seven classes of offenses, when it comes to the rest of the offenses, to how many of the four kinds of failure do they belong? In how many of the seven classes of offenses are they found? Through how many of the six kinds of originations of offenses do they originate? To which of the four kinds of legal issues do they belong? Through how many of the seven principles for settling legal issues are they settled? Apart from the seven kinds of offenses and the seven classes of offenses, the rest of the offenses do not belong to any of the four kinds of failure. They are not found in any of the seven classes of offenses. They do not originate through any of the six kinds of originations of offenses. They do not belong to any of the four kinds of legal issues. They are not settled through any of the seven principles for settling legal issues. Why is that? Apart from the seven kinds of offenses and the seven classes of offenses, there are no other offenses.”