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Summary of the Headings of Origin Recapitulation of Origins 257. All formations are impermanent, Conditioned things are suffering and non-self; Nibbāna is a concept, Non-self is the conclusion. When moon-like Buddhas have not arisen, When sun-like Buddhas have not appeared; Of those similar qualities, Not even the name is known. Having done various difficult deeds, Having fulfilled the perfections; Great heroes arise, Becoming eyes for all beings. They teach the true Dhamma, The cessation of suffering, bringing happiness; Aṅgīrasa, the Sakyan Sage, Compassionate to all beings. The lion, supreme among all beings, Taught the three Baskets; The Suttanta, the Abhidhamma, And the Vinaya of great virtue. Thus the true Dhamma is preserved, If the Vinaya endures; Both the Divisions, The Sections, and the Matrices. A garland woven by the thread of the Suttas, With the Parivāra; Of that very Parivāra, The origin is certainly made. Distinction, cause, and other things, Are seen further in the Suttas; Therefore, one who desires Dhamma, Should learn the Parivāra, being very skillful. Thirteen Origins Declared in the two Divisions, They recite on the Uposatha day; I will explain the origin, Listen to me according to the rule. The first Pārājika, And the second after that; And the declaration of acting as a go-between, And the extra robe. Hairs, the rule about feet, And what is real by arrangement; Theft-declaration-thief, And without permission, these are thirteen. These thirteen ways of origin, Are considered by the wise. In each origin, Similar ones are seen here. 1. Origin of the First Pārājika 258. Sexual intercourse, emission of semen, The first undetermined rules; Previously prepared, In private with a bhikkhunī. In private with food, and two; A finger in water, laughing; Striking, and vomiting, And fifty-three training rules. Going below the armpit, oozing, And the bottom eight purification rules; Having spent the rains retreat, and admonition, Not following the preceptress. These seventy-six training rules, Are made bodily and mental; All are of one origin, Like the first Pārājika. Origin of the First Pārājika concluded. completed. 2. Origin of the Second Pārājika 259. What is not given, seized by force, gross, for one's own sake. Groundless, another's share, undetermined, a companion. Should snatch, in diverting, false, disparaging and divisive speech. Gross, in digging the ground, knowing a being, should cause to complain. Expelling and sprinkling, for the sake of gain, one who has eaten. "Come!", disrespect, threat, and concealing life. Knowing a deed with living beings, causing to dwell in a lesser place. Disparaging a fellow Dhamma-farer, and delusion by what is groundless. Remorse, a lawful robe, having given, should dedicate to a person. What is yours, untimely, should snatch, ill-grasped, and by hell. A group, division, weak, an unsuitable Kathina-robe. Abusive and fierce, stingy, a pregnant woman and a suckling one. Two years of training by the Sangha, and three having become laypersons. Three maidens, considered less than twelve. Enough, for now, dwelling in sorrow, desire, and two after the rains. In the seventy training rules, origins are made triple. By body and mind, not by speech, by speech and mind, not by body. By three doors they arise, just as the second Pārājika. Origin of the Second Pārājika completed. 3. Origin of the Sañcaritta Offence 260. Acting as a go-between, hut, monastery, and washing, acceptance. Exceeding the request to bring, for both by a messenger. Of silk, pure two parts, six years, a sitting cloth. They abandon coins, and both of various kinds. Rain-cloth with insufficient binding, thread, and by specifying. Door-giving and sewing, and light for cake-offerings. Jewel, needle, and bed, cotton, and a sitting cloth for itching. Rain-cloth and by the Sugata, request, another acquisition. Two communal, public, two minor for individuals, serious. Two food remnants, a cloth, and with a monk's robe. In the fifty rules, they arise from six grounds. From the body, not from speech and mind, from speech, not from body and mind. Body and speech, and not mind By body and mind, not by speech; By speech and mind, not by body, They arise from three doors. These are six-originated, Similar to going about. The origination of Going About is finished. 4. The Origination of Admonition 261. Following division, hard to admonish, And corrupt, coarse views; Two (cases of) desire and laughing aloud, And two (cases of) sounds not to be uttered. On the ground, sitting on a low seat, From behind, and on the wrong path; Taking up what is blameworthy, Rejecting when sent away. In what two (cases of) association, killing, And separating for suffering; Again associated, not ceasing, And the monastery, and invitation. Half-month with a female companion, Two robes, following; These thirty-seven rules, By body, speech, and mind. All have one origination, Like admonition. The origination of Admonition is finished. 5. The Origination of Kathina 262. Three (cases of) Kathina being taken up, First, bowl and medicine; Also urgent, and with doubt, Or two (cases) by one departing. Dwelling, succession, Not exceeding, invitation; Deliberation, of the king, at the wrong time, And by permission, in the wilderness. And accumulation of dwellings, Before, after, and at the wrong time; Five-day transfer, And two (cases) with a lodging. And on branches, on seats, These are twenty-nine; By body and speech, not by mind, They arise from three doors. All have two originations, Together with Kathina. The origination of Kathina is finished. 6. The Origination of Sheep's Wool 263. Two (cases of) sheep's wool, sleeping, Taking food from a bowl; Group, wrong time, accumulation, With a tooth-stick, rags. Engaged army, fighting, Liquor, bathing below; Two (cases of) bad color, confession, Garlic, standing, dancing. Bathing, mat, sleeping, Inside the country, and outside; Inside the rainy season, painted house, Armchair, spinning thread. And service with one's own hand, And in a dwelling without monks; Umbrella, vehicle and a rag-robe, an ornament scented with perfume. A bhikkhunī, a probationer, a female novice, a laywoman; Offenses without a shoulder-covering, forty and four. By body, not by speech and mind, by body and mind, not by speech; All of two origins, similar to sheep's wool. The origin of offenses concerning sheep's wool is finished. 7. The origin of offenses concerning individual words 264. A word without permission, and with one who has passed away; Two animal-arts are spoken of, and asking without permission. These seven training rules, by speech, not by body and mind; By speech and mind they arise, but not by body they arise. All of two origins, similar to offenses concerning individual words. The origin of offenses concerning individual words is finished. 8. The origin of offenses concerning journeys 265. A journey by boat, prepared, to carry with a woman; Grain, and invited, and eight offenses to be confessed. These fifteen training rules, by body, not by speech, not by mind; By body and speech they arise, not by mind they arise. By body and mind they arise, not by speech they arise; By body, speech, and mind, the origins are fourfold. Laid down by the Buddha's knowledge, similar together with journeys. The origin of offenses concerning journeys is finished. 9. The origin of offenses concerning a thieving caravan 266. A thieving caravan, listening in, and making known a food; And a covered place at night, these by arrangement are seven. By body and mind they arise, not by speech they arise; By three doors they arise, these are of two origins. The origins of offenses concerning a thieving caravan, taught by the Kinsman of the Sun. The origin of offenses concerning a thieving caravan is finished. 10. The origin of offenses concerning teaching Dhamma 267. To one holding an umbrella, the Tathāgatas do not teach the true Dhamma; Just so to one holding a staff, to one holding a weapon or arms. Sandals or shoes, a vehicle, and lying down on a couch; Wrapped or veiled, and eleven, no less. By speech and mind they arise, not by body they arise; All of one origin, similar in teaching Dhamma. The teaching of Dhamma The origin of expectation is completed. 11. The Origin of Declaring a True Event 268. A true event arises by body, Not by speech, nor by mind. And it arises from speech, Not from body, nor from mind. It arises by body and speech, But does not arise from mind. That named "declaration of a true event" Arises by three ways. The origin of declaring a true event is completed. 12. The Origin of Exposing a Thief 269. A thief arises by speech and mind, It does not arise from body. It arises by three doors, This exposing of a thief. Not done, with two origins, Spoken by the King of Dhamma. The origin of exposing a thief is completed. 13. The Origin of Not Permitted 270. Not permitted by speech, Not from body, nor from mind. It arises by body and speech, That does not arise from mind. It arises by speech and mind, That does not arise from body. It arises by three doors, Not done, with four ways. The origin of not permitted is completed. Indeed, the origins in brief, Thirteen, well-explained. A principle not causing confusion, In accordance with the Netti-Dhamma. A wise person remembering this, In the origins will not be confused. The summary of the main points of origins is completed.