English
Is there an original rule, a supplementary rule, or an unarisen rule there? There is one original rule, one supplementary rule. There is no unarisen rule there. Is it a universal rule, or a localized rule? It is a universal rule. Is it a common rule, or an uncommon rule? Uncommon. A minor designation. Is it a one-sided designation, or a two-sided designation? It is a one-sided designation. Of the five recitations of the Pātimokkha, where is it included, where is it comprised? It is included in the Nidāna, comprised in the Nidāna. By which recitation does it come to be recited? By the third recitation does it come to be recited. Of the four failures, which is the failure? Failure of conduct. Of the seven groups of offenses, which is the group of offenses? The Saṅghādisesa is the group of offenses. Of the six origins of offenses, by how many origins does it arise? It arises by one origin – it arises from body and from mind, not from speech. Of the four cases, which is the case? The case of offense. Of the seven ways of settling, by how many ways of settling is it settled? It is settled by two ways of settling – by settlement in the presence and by settlement by acknowledgement. What is the discipline there, what is the higher discipline there? The designation is the discipline, the analysis is the higher discipline. What is the Pātimokkha there, what is the higher Pātimokkha there? The designation is the Pātimokkha, the analysis is the higher Pātimokkha. What is the failure? Non-restraint is the failure. What is the success? Restraint is the success. What is the practice? "I will not do such a thing" – thus, for as long as life lasts, to the very end of life, one undertakes and trains in the precepts. For how many reasons, having approached, did the Blessed One lay down the Saṅghādisesa for one who discharges semen? For ten reasons, having approached, did the Blessed One lay down the Saṅghādisesa for one who discharges semen – for the excellence of the Saṅgha, for the ease of the Saṅgha, for the suppression of unruly individuals, for the comfortable living of conscientious bhikkhus, for the restraint of defilements in this very life, for the prevention of defilements in future lives, for the gaining of faith by those without faith, for the increase of faith in those who have faith, for the establishment of the True Dhamma, for the support of the Vinaya. Who trains? Those in training and noble ordinary people train. Who are those who have completed their training? Arahants are those who have completed their training. Where established? What? It is established among those who desire to train. Who uphold it? Those to whom it belongs, they uphold it. Whose word is it? It is the word of the Blessed One, The Arahant, the Perfectly Self-Enlightened One. By whom was it brought? It was brought down through tradition – Upāli and Dāsaka, Soṇaka and Siggava too; With Moggaliputta as the fifth, These in the land called Jambusiri. Then Mahinda, Iṭṭiya, Uttiya, Sambala too; And Bhaddanāma the wise. These great wise ones, like Nāgas, Came here from Jambudīpa; They recited the Vinaya, The Piṭaka, in Tambapaṇṇī. They recited the five Nikāyas, And the seven treatises; Then Ariṭṭha the intelligent, And Tissadatta the wise. Visārada, Kāḷasumana, And the elder Dīghanāmaka; And Dīghasumana the wise. Again Kāḷasumana, Nāgatthera and Buddharakkhita; Tissatthera the intelligent, And Devatthera the wise. Again Sumana the intelligent, And skilled in the Vinaya; Cūḷanāga, widely learned, Like an elephant, hard to overcome. And Dhammapālita by name, Worshipped by good people in Rohaṇa; His disciple, greatly wise, Khemanāma, master of the three Piṭakas. In the island, like the king of stars, He shone forth with wisdom; And Upatissa the intelligent, Phussadeva, the great reciter. Again Sumana the intelligent, Pupphanāma, widely learned; Mahākathī, Mahāsiva, Skilled in all the Piṭakas. Again Upāli the intelligent, And skilled in the Vinaya; Mahānāga, greatly wise, Skilled in the lineage of the True Dhamma. Again Abhaya the intelligent, Skilled in all the Piṭakas; Tissatthera the intelligent, And skilled in the Vinaya. His disciple, greatly wise, Pupphanāma, widely learned; Protecting the Dispensation, Established in Jambudīpa. Cūḷābhaya the intelligent, And skilled in the Vinaya; Tissatthera the intelligent, Skilled in the lineage of the True Dhamma. Cūḷadeva the intelligent, And skilled in the Vinaya; Sivatthera the intelligent, Skilled in all aspects of the Vinaya. These great wise ones, like Nāgas, Knowers of the Vinaya, skilled in the path; They proclaimed the Vinaya in the island, The Piṭaka, in Tambapaṇṇī. 9. That which by the Blessed One, the knowing one, pas By the Buddha, the Arahant, the Perfectly Self-Enlightened One, where was the Saṅghādisesa rule laid down for one who engages in physical contact with a woman? It was laid down in Sāvatthī. Concerning whom? Concerning Venerable Udāyī. On what occasion? Venerable Udāyī engaged in physical contact with a woman, on that occasion. One original rule. It arises from one of the six origins of offenses – it arises from body and mind, not from speech...and so on. 10. Where was the Saṅghādisesa rule laid down for one who speaks lewd words to a woman? It was laid down in Sāvatthī. Concerning whom? Concerning Venerable Udāyī. On what occasion? Venerable Udāyī spoke lewd words to a woman, on that occasion. One original rule. It arises from three of the six origins of offenses – it may arise from body and mind, not from speech; it may arise from speech and mind, not from body; it may arise from body, speech, and mind...and so on. 11. Where was the Saṅghādisesa rule laid down for one who speaks in praise of self-service for lust in the presence of a woman? It was laid down in Sāvatthī. Concerning whom? Concerning Venerable Udāyī. On what occasion? Venerable Udāyī spoke in praise of self-service for lust in the presence of a woman, on that occasion. One original rule. It arises from three of the six origins of offenses – it may arise from body and mind, not from speech; it may arise from speech and mind, not from body; it may arise from body, speech, and mind...and so on. 12. Where was the Saṅghādisesa rule laid down for one who acts as a go-between? It was laid down in Sāvatthī. Concerning whom? Concerning Venerable Udāyī. On what occasion? Venerable Udāyī acted as a go-between, on that occasion. One original rule, one supplementary rule. From the six origins of offenses... Of offenses, by six origins it arises: Sometimes it arises from body, not from speech, not from mind; Sometimes it arises from speech, not from body, not from mind; Sometimes it arises from body and from speech, not from mind; Sometimes it arises from body and from mind, not from speech; Sometimes it arises from speech and from mind, not from body; Sometimes it arises from body and from speech and from mind (etc.). 13. For one having a hut built by solicitation, where was the Saṅghādisesa laid down? It was laid down in Āḷavī. Concerning whom? Concerning the monks of Āḷavī. In what matter? The monks of Āḷavī had huts built by solicitation, in that matter. One regulation. Of the six origins of offenses, it arises from six origins (etc.). 14. For one having a large monastery built, where was the Saṅghādisesa laid down? It was laid down in Kosambī. Concerning whom? Concerning Venerable Channa. In what matter? Venerable Channa, while clearing the ground for a monastery, had a certain shrine-tree cut down, in that matter. One regulation. Of the six origins of offenses, it arises from six origins (etc.). 15. For one slandering a monk with a groundless pārājika offense, where was the Saṅghādisesa laid down? It was laid down in Rājagaha. Concerning whom? Concerning the Mettiyabhūmajaka monks. In what matter? The Mettiyabhūmajaka monks slandered Venerable Dabba the Mallaputta with a groundless pārājika offense, in that matter. One regulation. Of the six origins of offenses, it arises from three origins (etc.). 16. For one slandering a monk with a pārājika offense, taking some part, a mere trace, of another matter, where was the Saṅghādisesa laid down? It was laid down in Rājagaha. Concerning whom? Concerning the Mettiyabhūmajaka monks. In what matter? The Mettiyabhūmajaka monks (slandered) Venerable Dabba the Mallaputta Having taken some part, a mere trifle, of a dispute concerning another party, they reviled with a pārājika offense, in that matter. One promulgation. Of the six origins of offenses, it arises from three origins... 17. Where was the Saṅghādisesa promulgated for a monk who causes schism, who does not give up after the third admonition? It was promulgated in Rājagaha. Concerning whom? Concerning Devadatta. In what matter? Devadatta strove for the schism of the united Saṅgha, in that matter. One promulgation. Of the six origins of offenses, it arises from one origin – it arises from body and from speech and from mind... 18. Where was the Saṅghādisesa promulgated for monks who follow schism, who do not give up after the third admonition? It was promulgated in Rājagaha. Concerning whom? Concerning many monks. In what matter? Many monks were followers and speakers of factions for Devadatta who was striving for the schism of the Saṅgha, in that matter. One promulgation. Of the six origins of offenses, it arises from one origin – it arises from body and from speech and from mind... 19. Where was the Saṅghādisesa promulgated for a monk who is difficult to admonish, who does not give up after the third admonition? It was promulgated in Kosambī. Concerning whom? Concerning Venerable Channa. In what matter? Venerable Channa, being admonished by the monks according to the Dhamma, made himself unamenable to advice, in that matter. One promulgation. Of the six origins of offenses, it arises from one origin – it arises from body and from speech and from mind... 20.