Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Nissaggiya Pācittiya 2: Not to spend the night apart from one of his three robes.
- Translated from the Pali by Brahmali Bhikkhu..
Origin story
First sub-story
1At one time the Buddha, the Master, was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍikaʼs Park. At that time some monks stored one of their robes with other monks and then left to travel the countryside with a lower and an upper robe. Because they were stored for a long time, the robes became mouldy, and the monks put them out in the sun.
While inspecting the lodgings, Venerable Ānanda saw the monks sunning those robes. He asked them: "Whose are these mouldy robes?" And they told him what had happened. Venerable Ānanda complained and criticised them: "How can the monks store one of their robes with other monks and then leave to travel the countryside with a lower and an upper robe ?"
2After criticising those monks in many ways, Venerable Ānanda informed the Master. … "Is it true, monks, that some monks store one of their robes with other monks and then leave to travel the countryside with a lower and an upper robe ?"
"Itʼs true, Master."
The Buddha, the Master, criticised them: " … How could these foolish men store one of their robes with other monks and then leave to travel the countryside with a lower and an upper robe? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:
Preliminary ruling
3"When his robe is finished and the kathina period has ended, if a monk stays apart from his three robes even for a single day, he commits an offence entailing relinquishment and confession."
4In this way the Master laid down this training rule for the monks.
Second sub-story
5 At one time a certain monk was sick in Kosambī. His relatives sent a message to that monk: "Come, bhante, we will attend to you." Other monks urged him to go, but he said: "The Master has laid down a training rule that you cannot be apart from your three robes. Because I am sick, I am not able to travel with all three robes, and therefore I cannot go."
They informed the Master. He then spoke on the Dhamma and addressed the monks:
"Monks, I allow you to give permission to a sick monk to stay apart from his three robes. And it should be given in this way. After approaching the Sangha, the sick monk should put his upper robe over one shoulder and pay homage at the feet of the senior monks. He should then squat on his haunches, put the palms of his hands together, and say: ʻBhante, I am sick. I am not able to travel with my three robes. I ask the Sangha for permission to stay apart from my three robes.ʼ And he should ask a second and a third time. An experienced and competent monk should then inform the Sangha:
6"ʻBhante, let the Sangha listen to me. This monk so-and-so is sick. He is not able to travel with his three robes. He is asking the Sangha for permission to stay apart from his three robes. If it seems appropriate to the Sangha, the Sangha should give permission to monk so-and-so to stay apart from his three robes. This is the motion.
7"ʻBhante, let the Sangha listen to me. This monk so-and-so is sick. He is not able to travel with his three robes. He is asking the Sangha for permission to stay apart from his three robes. The Sangha gives permission to monk so-and-so to stay apart from his three robes. Any monk who agrees to giving permission to monk so-and-so to stay apart from his three robes should remain silent. Any monk who does not agree should say so.
8"ʻThe Sangha has given permission to monk so-and-so to stay apart from his three robes. The Sangha approves and is therefore silent. I will remember it thus.ʼ
9"And so, monks, this training rule should be recited thus:
Final ruling
10"When his robe is finished and the kathina period has ended, if a monk stays apart from his three robes even for a single day, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession."
Definitions
11When his robe is finished: the monk has made a robe, or it has been lost, destroyed, or burnt, or he abandons his expectation of receiving robe cloth.This refers to the kathina season robe. For details see Mv 7.2–7.12.
12The kathina period has ended: it has ended according to one of the eight headings or it is ended by the Sangha, whichever comes first.For an explanation of this see Mv 7.1.7 and Mv 7.2–7.12.
13If a monk stays apart from his three robes even for a single day: from the outer robe, from the upper robe, or from the lower robe.
14Unless he has the permission of the monks: except if he has the permission of the monks.
15He commits an offence entailing relinquishment:
He commits the offence entailing relinquishment at dawn. The robe is to be relinquished to a Sangha, a group, or an individual.
"And, monks, it is to be relinquished in this way. … To be expanded as in Relinquishment 1, MS paragraphs 1873–1877, with appropriate substitutions. … ʻBhante, this robe of mine, which I have stayed apart from for one day without the permission of the monks, is to be relinquished. I relinquish it to the Sangha.ʼ … the Sangha should give … the Venerables should give … ʻI give this robe back to the Venerable.ʼ"
Permutations
Permutations part 1
Summary
16A village may have a single entrance or many; a building with attached landI have not tried to translate all the individual types of building listed in the Pali, since many of them refer to buildings that do not seem to have a counterpart in the present day. In fact, the Pali lists six kinds of buildings - nivesana, udosita, aṭṭa, māḷa, pāsāda, hammiya - all of which can be reduced to two categories as far as this rule is concerned. The nivesana and udosita are buildings with surrounding land, the buildings and the land forming one entity, whereas the last four kinds of building do not have any attached land. In this way I have reduced the list of six to only two. may have a single entrance or many; a building without attached land may have a single entrance or many; a boat may have a single entrance or many; a caravan may have a single neighbourhoodThe Pali term upacāra may mean ʻentranceʼ or ʻneighbourhoodʼ, and thus I vary the translation depending on the context. or many; a field may have a single entrance or many; a threshing floor may have a single entrance or many; a park may have a single entrance or many; a monastery may have a single entrance or many; the foot of a tree may have a single neighbourhood or many; an open space may have a single neighbourhood or many.
Exposition
17A village with a single entrance means it is an enclosed village belonging to one clan. If the robe is kept within the village, one must stay within the village. If the village is not enclosed: one must stay in the house where the robe is kept; otherwise one must not go beyond arms-reach of the robe.It is not clear from the Pali what it is one must be within arms-reach of, but I take it to refer to the robe, since everything else here refers to oneʼs spatial relationship to the robe. In other words, if the robe is not kept in a house, one must be within arms-reach of it.
18An enclosed village belonging to many clans: if the robe is kept in a house, one must stay in that house, in the meeting hall, or at the entrance to the village; otherwise one must not go beyond arms-reach of the robe. If one has put aside the robe within arms-reach, but one is going to the meeting hall, one must stay in the meeting hall, or at the entrance to the village; otherwise one must not go beyond arms-reach of the robe. If the robe is kept in the meeting hall, one must stay in the hall, or at the entrance; otherwise one must not go beyond arms-reach of the robe. It is unenclosed: one must stay in the house where the robe is kept; otherwise one must not go beyond arms-reach of the robe.
19-22An enclosed building with attached land (nivesana and udosita), belonging to one clan and having many rooms: if the robe is kept in the building, one must stay within the building. It is unenclosed: one must stay in the room where the robe is kept; otherwise one must not go beyond arms-reach of the robe.This paragraph is to be repeated for MS paragraph 1903, which concerns the udosita.
23-24An enclosed building with attached land, belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the entrance to the attached land; otherwise one must not go beyond arms-reach of the robe. It is unenclosed: one must stay in the room where the robe is kept; otherwise one must not go beyond arms-reach of the robe.This paragraph is to be repeated for MS paragraph 1904, which concerns the udosita.
25-26A building without attached land (aṭṭa, māḷa, pāsāda, and hammiya), belonging to one clan: if the robe is kept in the building, one must stay within the building. A building without attached land, belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the entrance to the building; otherwise one must not go beyond arms-reach of the robe.This paragraph is to be repeated for MS paragraphs 1906–1908, which concern respectively the māḷa, the pāsāda, and the hammiya.
27A boat belonging to one clan: if the robe is kept on the boat, one must stay on the boat. A boat belonging to many clans and having many rooms: one must stay in the room where the robe is kept; otherwise one must not go beyond arms-reach of the robe.
28A caravan belonging to one clan: if the robe is kept within the caravan, one must not go further than 100 metres[Ref. to source on the length of the abbhantara] in front of or behind the caravan, and not further than 14 metres from either side. A caravan belonging to many clans: if the robe is kept within the caravan, one must not go beyond arms-reach of the robe.
29An enclosed field belonging to one clan: if the robe is kept within the field, one must stay within that field. It is unenclosed: one must not go beyond arms-reach of the robe. An enclosed field belonging to many clans: if the robe is kept within the field, one must stay at the entrance to the field; otherwise one must not go beyond arms-reach of the robe. It is unenclosed: one must not go beyond arms-reach of the robe.
30An enclosed threshing floor belonging to one clan: if the robe is kept on the threshing floor, one must stay on that threshing floor. It is unenclosed: one must not go beyond arms-reach of the robe. An enclosed threshing floor belonging to many clans: if the robe is kept on the threshing floor, one must stay at the entrance to the threshing floor; otherwise one must not go beyond arms-reach of the robe. It is unenclosed: one must not go beyond arms-reach of the robe.
31An enclosed park belonging to one clan: if the robe is kept within the park, one must stay within that park. It is unenclosed: one must not go beyond arms-reach of the robe. An enclosed park belonging to many clans: if the robe is kept within the park, one must stay at the entrance to the park; otherwise one must not go beyond arms-reach of the robe. It is unenclosed: one must not go beyond arms-reach of the robe.
32An enclosed monastery belonging to one clan: if the robe is kept within the monastery, one must stay within that monastery. It is unenclosed: one must stay in the monastic dwelling where the robe is kept; otherwise one must not go beyond arms-reach of the robe. An enclosed monastery belonging to many clans: one must stay in the monastic dwelling where the robe is kept, or at the entrance to the monastery; otherwise one must not go beyond arms-reach of the robe. It is unenclosed: one must stay in the monastic dwelling where the robe is kept; otherwise one must not go beyond arms-reach of the robe.
33The foot of a tree belonging to one clan: if the robe is kept within the area of the mid-day shadow of the tree, one must stay within that area. The foot of a tree belonging to many clans: one must not go beyond arms-reach of the robe.
34An open space having one neighbourhood: this refers to the area, in the wilderness where there is no habitation, covered by a circle with a radius of 100 metres. Many neighbourhoods: whatever lies beyond that.
Permutations part 2
35If he has stayed apart and he perceives that he has stayed apart, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession. If he has stayed apart, but he has doubts about it, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession. If he has stayed apart, but he perceives that he has not, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession.
If he has not relinquished the robe, but he perceives that he has, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession. If he has not given away the robe, but he perceives that he has, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession. If he has not lost the robe, but he perceives that he has, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession. If the robe is not destroyed, but he perceives that it is, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession. If the robe is not burnt, but he perceives that it is, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession. If the robe is not stolen, but he perceives that it is, unless he has the permission of the monks, he commits an offence entailing relinquishment and confession.
36If he uses a robe which is to be relinquished without first relinquishing it, he commits an offence of bad conduct. If he has not stayed apart, but he perceives that he has, he commits an offence of bad conduct. If he has not stayed apart, but he has doubts about it, he commits an offence of bad conduct. If he has not stayed apart and he perceives that he has not stayed apart, there is no offence.
Non-offences
37There is no offence: if before dawn it is relinquished, given away, lost, destroyed, burnt, stolen, or taken on trust; if he has the permission of the monks; if he is insane; if he is the first offender
38The second rule, the training rule on outbuildings, is finished
1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamanti. tāni cīvarāni ciraṃ nikkhittāni kaṇṇakitāni honti. tāni bhikkhū otāpenti. addasā kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto te bhikkhū tāni cīvarāni otāpente. disvāna yena te bhikkhū tenupasankami; upasankamitvā te bhikkhū etadavoca— "kassimāni, āvuso, cīvarāni kaṇṇakitānī"ti? atha kho te bhikkhū āyasmato ānandassa etamatthaṃ ārocesuṃ. āyasmā ānando ujjhāyati khiyyati vipāceti— "kathañhi nāma bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamissantī"ti.
2 atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesi … pe … "saccaṃ kira, bhikkhave, bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamantī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma te, bhikkhave, moghapurisā bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamissanti. netaṃ, bhikkhave, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
3 "niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, nissaggiyaṃ pācittiyan"ti.
4 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.
5 tena kho pana samayena aññataro bhikkhu kosambiyaṃ gilāno hoti. ñātakā tassa bhikkhuno santike dūtaṃ pāhesuṃ— "āgacchatu bhadanto, mayaṃ, upaṭṭhahissāmā"ti. bhikkhūpi evamāhaṃsu— "gacchāvuso, ñātakā taṃ upaṭṭhahissantī"ti. so evamāha— "bhagavatāvuso, sikkhāpadaṃ paññattaṃ— ‘na ticīvarena vippavasitabban’ti. ahañcamhi gilāno. na sakkomi ticīvaraṃ ādāya pakkamituṃ. nāhaṃ gamissāmī"ti. bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi— "anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṃ dātuṃ. evañca pana, bhikkhave, dātabbā. tena gilānena bhikkhunā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo— ‘ahaṃ, bhante, gilāno. na sakkomi ticīvaraṃ ādāya pakkamituṃ. sohaṃ, bhante, saṇghaṃ ticīvarena avippavāsasammutiṃ yācāmī’ti. dutiyampi yācitabbā. tatiyampi yācitabbā. byattena bhikkhunā paṭibalena sangho ñāpetabbo—
6 ‘suṇātu me, bhante, sangho. ayaṃ itthannāmo bhikkhu gilāno. na sakkoti ticīvaraṃ ādāya pakkamituṃ. so saṇghaṃ ticīvarena avippavāsasammutiṃ yācati. yadi sanghassa pattakallaṃ, sangho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṃ dadeyya. esā ñatti.
7 suṇātu me, bhante, sangho. ayaṃ itthannāmo bhikkhu gilāno. na sakkoti ticīvaraṃ ādāya pakkamituṃ. so saṇghaṃ ticīvarena avippavāsasammutiṃ yācati. sangho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṃ deti. yassāyasmato khamati itthannāmassa bhikkhuno ticīvarena avippavāsasammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
8 dinnā saṇghena itthannāmassa bhikkhuno ticīvarena avippavāsasammuti. khamati sanghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
9 evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
10 "niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyan"ti. (2:21)
11 niṭṭhitacīvarasminti bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā.
12 ubbhatasmiṃ kathineti aṭṭhannaṃ mātikānaṃ aññatarāya mātikāya ubbhataṃ hoti, saṇghena vā antarā ubbhataṃ hoti.
13 ekarattampi ce bhikkhu ticīvarena vippavaseyyāti sanghāṭiyā vā uttarāsangena vā antaravāsakena vā.
14 aññatra bhikkhusammutiyāti ṭhapetvā bhikkhusammutiṃ.
15 nissaggiyaṃ hotīti saha aruṇuggamanā nissaggiyaṃ hoti. nissajjitabbaṃ sanghassa vā gaṇassa vā puggalassa vā. evañca pana, bhikkhave, nissajjitabbaṃ … pe … "idaṃ me, bhante, cīvaraṃ rattivippavutthaṃ aññatra bhikkhusammutiyā nissaggiyaṃ, imāhaṃ sanghassa nissajjāmī"ti … pe … dadeyyāti … pe … dadeyyunti … pe … āyasmato dammīti.
16 gāmo ekūpacāro nānūpacāro. nivesanaṃ ekūpacāraṃ nānūpacāraṃ. udosito ekūpacāro nānūpacāro. aṭṭo ekūpacāro nānūpacāro. māḷo ekūpacāro nānūpacāro. pāsādo ekūpacāro nānūpacāro. hammiyaṃ ekūpacāraṃ nānūpacāraṃ. nāvā ekūpacārā nānūpacārā. sattho ekūpacāro nānūpacāro. khettaṃ ekūpacāraṃ nānūpacāraṃ. dhaññakaraṇaṃ ekūpacāraṃ nānūpacāraṃ. ārāmo ekūpacāro nānūpacāro. vihāro ekūpacāro nānūpacāro. rukkhamūlaṃ ekūpacāraṃ nānūpacāraṃ. ajjhokāso ekūpacāro nānūpacāro.
17 gāmo ekūpacāro nāma ekakulassa gāmo hoti parikkhitto ca. antogāme cīvaraṃ nikkhipitvā antogāme vatthabbaṃ. aparikkhitto hoti, yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.
18 nānākulassa gāmo hoti parikkhitto ca. yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. sabhāyaṃ gacchantena hatthapāse cīvaraṃ nikkhipitvā sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. sabhāye cīvaraṃ nikkhipitvā sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. aparikkhitto hoti, yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.
19 ekakulassa nivesanaṃ hoti parikkhittañca, nānāgabbhā nānāovarakā. antonivesane cīvaraṃ nikkhipitvā antonivesane vatthabbaṃ. aparikkhittaṃ hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.
20 nānākulassa nivesanaṃ hoti parikkhittañca, nānāgabbhā nānāovarakā. yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. aparikkhittaṃ hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.
21 ekakulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. antoudosite cīvaraṃ nikkhipitvā antoudosite vatthabbaṃ. aparikkhitto hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.
22 nānākulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. aparikkhitto hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.
23 ekakulassa aṭṭo hoti, antoaṭṭe cīvaraṃ nikkhipitvā antoaṭṭe vatthabbaṃ. nānākulassa aṭṭo hoti, nānāgabbhā nānāovarakā. yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.
24 ekakulassa māḷo hoti, antomāḷe cīvaraṃ nikkhipitvā antomāḷe vatthabbaṃ. nānākulassa māḷo hoti nānāgabbhā nānāovarakā, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.
25 ekakulassa pāsādo hoti, antopāsāde cīvaraṃ nikkhipitvā antopāsāde vatthabbaṃ. nānākulassa pāsādo hoti, nānāgabbhā nānāovarakā. yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.
26 ekakulassa hammiyaṃ hoti. antohammiye cīvaraṃ nikkhipitvā antohammiye vatthabbaṃ. nānākulassa hammiyaṃ hoti, nānāgabbhā nānāovarakā. yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.
27 ekakulassa nāvā hoti. antonāvāya cīvaraṃ nikkhipitvā antonāvāya vatthabbaṃ. nānākulassa nāvā hoti nānāgabbhā nānāovarakā. yasmiṃ ovarake cīvaraṃ nikkhittaṃ hoti tasmiṃ ovarake vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.
28 ekakulassa sattho hoti. satthe cīvaraṃ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṃ na vijahitabbaṃ. nānākulassa sattho hoti, satthe cīvaraṃ nikkhipitvā hatthapāsā na vijahitabbaṃ.
29 ekakulassa khettaṃ hoti parikkhittañca. antokhette cīvaraṃ nikkhipitvā antokhette vatthabbaṃ. aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ. nānākulassa khettaṃ hoti parikkhittañca. antokhette cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ.
30 ekakulassa dhaññakaraṇaṃ hoti parikkhittañca. antodhaññakaraṇe cīvaraṃ nikkhipitvā antodhaññakaraṇe vatthabbaṃ. aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ. nānākulassa dhaññakaraṇaṃ hoti parikkhittañca. antodhaññakaraṇe cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ.
31 ekakulassa ārāmo hoti parikkhitto ca. antoārāme cīvaraṃ nikkhipitvā antoārāme vatthabbaṃ. aparikkhitto hoti, hatthapāsā na vijahitabbaṃ. nānākulassa ārāmo hoti parikkhitto ca. antoārāme cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. aparikkhitto hoti, hatthapāsā na vijahitabbaṃ.
32 ekakulassa vihāro hoti parikkhitto ca. antovihāre cīvaraṃ nikkhipitvā antovihāre vatthabbaṃ. aparikkhitto hoti, yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. nānākulassa vihāro hoti parikkhitto ca. yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. aparikkhitto hoti, yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.
33 ekakulassa rukkhamūlaṃ hoti, yaṃ majjhanhike kāle samantā chāyā pharati, antochāyāya cīvaraṃ nikkhipitvā antochāyāya vatthabbaṃ. nānākulassa rukkhamūlaṃ hoti, hatthapāsā na vijahitabbaṃ.
34 ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, tato paraṃ nānūpacāro.
35 vippavutthe vippavutthasaññī aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. vippavutthe vematiko, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. vippavutthe avippavutthasaññī, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. appaccuddhaṭe paccuddhaṭasaññī … pe … avissajjite vissajjitasaññī … anaṭṭhe naṭṭhasaññī … avinaṭṭhe vinaṭṭhasaññī … adaḍḍhe daḍḍhasaññī avilutte viluttasaññī, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ.
36 nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. avippavutthe vippavutthasaññī, āpatti dukkaṭassa. avippavutthe vematiko, āpatti dukkaṭassa. avippavutthe avippavutthasaññī, anāpatti.
37 anāpatti— antoaruṇe paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, bhikkhusammutiyā, ummattakassa, ādikammikassāti.