Khandaka 18

Vinaya Pitaka - Monastic Rules

Khandaka 18 (Culavagga 8) - Protocols

Translated from the Pali by I.B. Horner.

1 At one time the Awakened One, the Lord, was staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time incoming monks entered the monastery with their sandals on, and they entered the monastery with sunshades up, and they entered the monastery with their heads muffled up, and they entered the monastery having put their robes on their heads, and they washed their feet in the drinking water, and they did not greet the resident monks who were senior nor ask about lodgings. And a certain incoming monk, having unfastened the bolt of an unoccupied dwelling-place, having opened the door, entered hastily. A snake fell on to his shoulder from a lintel above; terrified, he uttered a cry of distress. Monks, having run up, spoke thus to that monk: "Why did you, your reverence, utter a cry of distress?" Then this monk told this matter to the monks.

2 Those who were modest monks looked down upon, criticised, spread it about, saying: "How can these incoming monks enter a monastery with their sandals on … nor ask about lodgings?" Then these monks told this matter to the Lord. He said:

"Is it true, as is said, monks, that incoming monks entered a monastery with their sandals on … and did not ask about lodgings?"

"It is true, Lord." The Awakened One, the Lord, rebuked them, saying:

"How, monks, can incoming monks enter a monastery with their sandals on … nor ask about lodgings? It is not, monks, for pleasing those who are not (yet) pleased … Having rebuked them, having given reasoned talk, he addressed the monks, saying:

3 "Well then, monks, I will lay down an observance for incoming monks which should be observed by incoming monks.

"Monks, an incoming monk, thinking, ‘I will now enter a monastery,’ having taken off his sandals, having put them down, having beaten them, having taken them up (again), having lowered his sunshade, having uncovered his head, having put his robe over his shoulder, should enter the monastery carefully and unhurriedly. While he is entering the monastery, he should notice where the resident monks have withdrawn to. Wherever resident monks have withdrawn to—whether to an assembly hall or to a hut or to the root of a tree—having gone there, he should put down his bowl at one side, he should put down his robe at one side, and having taken a suitable seat he should sit down. He should ask about the drinking water, he should ask about the washing water—which the drinking water is, which the washing water. If he wants drinking water, having taken drinking water he should drink; if he wants washing water, having taken washing water he should wash his feet. When he is washing his feet he should sprinkle water (over them) with one hand and wash his feet with the other; but he should not sprinkle water and wash his feet with one and the same hand. Having asked for a piece of cloth to wipe his sandals, he should wipe the sandals. While he is wiping his sandals he should first wipe them with a dry piece of cloth, afterwards with a damp one; having washed the pieces of cloth for wiping the sandals he should spread them on one side.

4 If a resident monk is senior he should greet him; if he is newly ordained he should make him greet (him). He should ask about lodgings, saying: ‘Which lodging pertains to me?’ He should ask whether it is occupied or unoccupied. He should ask about resorts for alms, he should ask about non-resorts for alms, he should ask about the families which are agreed upon as learners, he should ask about the privies, he should ask about the drinking water, he should ask about the water for washing, he should ask about a staff, he should ask about (the form of) the Order’s agreement, saying: ‘What time should it be entered upon, what time should it be departed from?

"If the dwelling-place is unoccupied, having knocked at the door, having waited a moment, having unfastened the bolt, having opened the door, he should watch out while standing outside.

5 If the dwelling-place is soiled or if couch is piled on couch or if chair is piled on chair and lodgings heaped on top of them, he should clear (the dwelling-place) if he is able to do so. While clearing the dwelling place, having first taken out the ground covering he should lay it to one side. Having taken out the supports for the beds … having taken out the mattress and the squatting-mat … the piece of cloth to sit upon and the sheet, he should lay them to one side. Having lowered the couch, having taken it out carefully without rubbing it, without knocking it against the door or the posts he should lay it to one side. Having lowered the chair, having taken it out carefully without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having taken out the spittoon, he should lay it to one side. Having taken out the reclining board, he should lay it to one side. If there are cobwebs in the dwelling-place, he should first remove them from the (floor-) covering. He should wipe the corners of the window-holes. If a wall that was coloured red becomes stained, he should wipe it having moistened a rag, having wrung it out. If ground that was blacked becomes stained, he should wipe it having moistened a rag, having wrung it out. If the ground has not been treated, he should sweep it having sprinkled it all over with water, thinking: ‘Take care lest the dwelling-place is sullied with dust.’ Having looked for (any) rubbish, he should remove it to one side.

6 "Having dried the ground-covering in the sun, having cleaned it, having shaken it, having brought it back, he should lay it down as it was before. Having dried the supports for the couch in the sun, having wiped them, having brought them back, he should place them as they were before. Having dried the couch in the sun … the chair in the sun, having cleaned it, having shaken it, having lowered it, having brought it back carefully without rubbing it, without knocking it against the door or the posts, it should be laid down as it was before. Having dried the mattress and the squatting mat in the sun, having cleaned them, having shaken them, having brought them back, they should be laid down as they were before. Having dried the piece of cloth to sit upon and the sheet in the sun, having cleaned them, having shaken them, having brought them back, they should be laid down as they were before. Having dried the spittoon in the sun, having wiped it, having brought it back, it should be placed where it was before. Having dried the reclining-board in the sun, having wiped it, having brought it back, it should be placed where it was before.

"He should lay aside the bowl and robes. When laying aside the bowl, having taken the bowl in one hand, having felt with the other under the couch or under the chair, the bowl should be laid aside, but the bowl should not be laid aside on the bare ground. When laying aside the robe, having taken the robe in one hand, having stroked the other hand along the bamboo for robes or along the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside.

7 "If dusty winds blow from the east, he should close the eastern windows. If dusty winds blow from the west, he should close the western windows. If dusty winds blow from the north, he should close the northern windows. If dusty winds blow from the south, he should close the southern windows. If the weather is cool, he should open the windows by day, he should close them by night. If the weather is warm, he should close the windows by day, he should open them by night.

8 "If a cell is soiled, the cell should be swept. If a porch is soiled, the porch should be swept. If an attendance-hall … if a fire-hall … if a privy is soiled, the privy should be swept. If there is no drinking water, drinking water should be provided. If there is no water for washing, water for washing should be provided. If there is no water in the pitcher of water for rinsing, water should be tipped into the pitcher of water for rinsing. This, monks, is the observance for incoming monks that is to be observed by incoming monks."

9 Now at that time resident monks, having seen incoming monks, neither appointed a seat nor brought forward water for the feet, a footstool, a footstand, nor, having gone to meet them, did they receive their bowls and robes, they did not offer drinking water, they did not greet the senior incoming monks, nor appoint lodgings. Those who were modest monks looked down upon, criticised, spread it about, saying: "How can these resident monks, having seen incoming monks, neither appoint a seat … nor appoint lodgings?" Then these monks told this matter to the Lord. He said:

"Is it true, as is said, monks … ?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

10"Well now, monks, I will lay down an observance for resident monks that should be observed by resident monks.

"Monks, when a resident monk has seen an incoming monk who is senior, he should appoint a seat, he should bring forward water for the feet, a footstool, a footstand, having gone to meet him he should receive his bowl and robe, he should offer him drinking water, and if he is able he should wipe his sandals. When he is wiping his sandals, he should first wipe them with a dry piece of cloth, afterwards with a damp one; having washed the pieces of cloth for wiping the sandals he should spread them on one side.

11An incoming monk should be greeted and a lodging appointed with the words, ‘This lodging pertains to you.’ He should explain whether it is occupied or unoccupied, the alms resorts should be explained, the non-alms resorts … the families agreed upon as learners … the privies … the drinking water … the washing water … the staff … the form of the Order’s agreement should be explained with the words, ‘This is the time to enter upon it, this is the time to depart from it.’

12 "If it is a newly ordained monk (who is incoming) then (the resident one) sitting down should explain: ‘Put aside your bowl in this place, put aside your robe in this place, sit on this seat.’ The drinking water should be explained (to him), the water for washing should be explained, the pieces of cloth for wiping the sandals should be explained. And incoming monks should be made to greet (him). The lodgings should be explained to him with the words, ‘This lodging pertains to you.’ He should explain whether it is occupied or unoccupied, alms resorts should be explained … (the form of) the Order’s agreement should be explained with the words, ‘This is the time to enter upon it, this is the time to depart from it.’ This, monks, is the observance for resident monks that should be observed by resident monks."

13 Now at that time monks who were going away set out without having packed away their wooden goods and clay goods, having opened the doors and windows, and without having asked (for permission) as to their lodgings. The wooden goods and the clay goods were lost and the lodgings came to be unguarded. Those who were modest monks … spread it about, saying: "How can these monks who are going away set out … lodgings came to be unguarded?" Then these monks told this matter to the Lord. He said:

14"Well then, monks, I will lay down an observance for monks who are going away and which should be observed by monks who are going away.

"Monks, when a monk is going away, having packed away his wooden goods, his clay goods, having closed the doors and windows, he may set out having asked (for permission) as to his lodgings. If there is no monk, he should ask a novice (for permission). If there is no novice, he should ask a monastery attendant (for permission). If there is no monk or novice or monastery attendant, having laid a couch down on four stones, having piled couch on couch, having piled chair on chair, having made the lodgings into a heap on top (of them), he may set out having packed away the wooden goods the clay goods, having closed the doors and windows.

"If the dwelling-place is leaking he should roof it if he is able to do so, or he should make an effort, thinking, ‘How then can this dwelling-place be roofed?’ If he thus succeeds in this, that is good, but if he does not succeed, having laid down a couch on four stones in a place where it is not leaking, having piled couch on couch, having piled chair on chair, having made the lodgings into a heap on top (of them), he may set out, having packed away his wooden goods, his clay goods, having closed the doors and windows. If the whole dwelling-place is leaking, if he is able he should convey the lodgings to a village, or he should make an effort, thinking, ‘How then can this lodging be conveyed to a village?’ If he thus succeeds in this, that is good. If he does not succeed, having laid a couch down on four stones in the open air, having piled couch on couch, having piled chair on chair, having made the lodgings into a heap on top (of them), having packed away his wooden goods, his clay goods, having covered them with grass or leaves, he may set out, thinking, ‘So can the different things surely remain.’ This, monks, is the observance for monks who are going away and which should be observed by monks who are going away."

15 Now at that time monks did not give thanks in a refectory. People looked down upon, criticised, spread it about, saying: "How can these recluses, sons of the Sakyans, not give thanks in a refectory?" Monks heard these people who … spread it about. Then these monks told this matter to the Lord. Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying: "I allow you, monks, to give thanks in a refectory." Then it occurred to the monks: "Now, by whom should thanks be given in a refectory?" They told this matter to the Lord. Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying: "I allow you, monks, to give thanks in a refectory through a monk who is an elder."

16Now at that time a certain guild had food for an Order; the venerable Sāriputta was the elder in the Order. Monks, thinking, ‘The Lord has allowed thanks to be given in a refectory through a monk who is an elder,’ departed, leaving the venerable Sāriputta alone. Then the venerable Sāriputta, having returned thanks to these people, later went away alone. The Lord saw the venerable Sāriputta coming in the distance; seeing him, he spoke thus to the venerable Sāriputta: "I hope, Sāriputta, that the meal was successful?"

"The meal, Lord, was successful, even though the monks departed leaving me alone." Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying:

"I allow, monks, four or five monks who are elders or next (in age) to the elders to wait in a refectory."

17 Now at that time a certain elder waited in a refectory although he wanted to relieve himself, and through restraining himself he fell down fainting. They told this matter to the Lord. He said: "I allow you, monks, if there is a reason, to go away, having asked (permission from) the monk immediately next (to you)."

18 Now at that time the group of six monks, wrongly dressed, wrongly clothed, improperly attired, went into a refectory and turning aside went in close in front of monks who were elders, and sat down encroaching on (the space intended for) the elders and kept newly ordained monks from a seat and sat down amid the houses having spread out their outer cloaks. Those who were modest monks … spread it about, saying: "How can the group of six monks, wrongly dressed, wrongly clothed, improperly attired, go into a refectory … sit down encroaching on … and sit down amid the houses haying spread out their outer cloaks?" Then these monks told this matter to the Lord. He said:

"Is it true, as is said, monks, that the group of six monks, wrongly dressed … having spread out their outer cloaks?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

19"Well then, monks, I will lay down a refectory observance for monks and which should be observed by monks in a refectory.

"If the time is announced in a monastery, (a monk), having dressed with the inner robe all round him for covering the three circles, having tied on his waistband, having made one bundle, having clothed himself in his upper robes, having fastened the block, having washed, having taken a bowl, he may enter a village carefully and unhurriedly.

20He should not, turning aside, go in close in front of monks who are elders, he should go (sit down) amid the houses properly clad, well controlled should he go (sit down) amid the houses, with eyes cast down should he go (sit down) amid the houses, not lifting up the robes … not with loud laughter … with little noise … not swaying the body … not swaying the arms … not swaying the head … not with the arms akimbo … not muffled up should he go (sit down) amid the houses, he should not go amid the houses crouching down on his heels, …

21 … he should not go amid the houses lolling, he should not sit down amid the houses encroaching (on the space intended) for monks who are elders, newly ordained monks should not be kept from a seat, he should not sit down amid the houses having spread out his outer cloak.

22 "When water is being given out, having grasped the bowl with both hands, the water should be received I having put it down carefully the bowl should be washed without rubbing it. If there is a receiver of (used) water, having put the bowl down, the water should be sprinkled into a waste-tub thinking, ‘Be careful not to splash the receiver of (used) water with the water, not to splash the neighbouring monks with the water, not to splash the outer cloak with water.’ If there is no receiver of (used) water, having put down the bowl, the water should be sprinkled on to the ground, thinking, ‘Be careful not to splash the neighbouring monks with water nor to splash the outer cloak with water.’

23If cooked rice is being given, having grasped the bowl with both hands, the cooked rice should be received. Room should be left for the curry. If there is ghee or oil or tit-bits an elder should say: ‘Obtain the same for all.’ Almsfood should be received attentively … thinking of the bowl … with equal curry, almsfood should be received at an equal level.

24 The elder should not eat until the cooked rice has been served to all.

"Almsfood should be eaten attentively … thinking of the bowl … on continuous almsround … with equal curry … not having chosen from the top; neither the curry nor the condiment should be covered up with cooked rice, (the monk) desiring something more; neither the curry nor the cooked rice should be eaten by one who is not ill having asked for it for himself; others’ bowls should not be looked at captious-mindedly; too large a mouthful should not be made up; pieces (of food) should be made up into a round; the door of the face should not be opened if the mouthful is not brought close; while eating, the whole hand should not be put into the mouth; one should not talk with a mouthful in the mouth; one should not eat tossing up balls (of food); one should not eat breaking up the mouthfuls … stuffing the cheeks … shaking the hands about … scattering lumps of boiled rice … putting out the tongue … smacking the lips … making a hissing sound … licking the fingers … licking the bowl … licking the lips,

25 … one should not accept a drinking cup with a hand (soiled) with food.

"An elder should not accept water until everyone has eaten. When the water is being given, having grasped the bowl in both hands … ‘ … nor to splash the outer cloak with water.’ One should not throw out amidst the houses rinsings of the bowl with lumps of boiled rice.

26When they are returning, newly ordained monks should return first, afterwards the elders. One should go properly clad amid the houses, well controlled should one go amid the houses … … one should not go amid the houses crouching down on the heels. This, monks, is the refectory observance for monks and which monks should observe in a refectory."

27 The First Portion for Repeating.

28 Now at that time monks who walked for almsfood walked for almsfood wrongly dressed, wrongly clothed, improperly attired, and they entered a dwelling without deliberation and they left without deliberation, and they entered very hastily and they left very hastily, and they stood too far away and they stood too close, and they stood too long and they turned away too soon. And a certain monk who was walking for almsfood entered a dwelling without deliberation; taking (a doorway) for the house-door, he entered an inner chamber. In that inner chamber a woman was lying naked on her back. That monk saw that woman lying naked on her back; seeing her, he thought: "This is not the house-door, this is an inner chamber," and he went away from that inner chamber. That woman’s husband saw that woman lying naked on her back: seeing her, he thought: "My wife has been seduced by that monk," and having seized that monk, he thrashed him. Then that woman, waking up at the noise, spoke thus to that man: "Why are you, master, thrashing this monk?"

"You were seduced by this monk."

"I was not, master, seduced by this monk. This monk is innocent," and she made him let go of that monk. Then that monk, having gone back to the monastery, told this matter to the monks.

29Those who were modest monks looked down upon, criticised, spread it about, saying: "How can these monks who walk for almsfood walk for almsfood wrongly dressed … enter … depart … stand … and turn away too soon?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks … ?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

30"Well then, monks, I will lay down an observance for monks when they are walking for almsfood and which should be observed by monks when they are walking for almsfood.

"Monks, if a monk when he is walking for almsfood thinks: ‘I will enter this village,’ having dressed himself with his inner robe all round him so as to cover the three circles, having fastened his waistband, having made one bundle, having clothed himself in his upper robes, having fastened the block, having washed, having taken a bowl, he may enter the village carefully and unhurriedly.

31 He should go amid the houses properly clad … he should not go amid the houses crouching down on his heels. …

32When he is going amid the houses he should consider: ‘I will enter in this (fashion), I will leave in this.’ He should not enter too hastily, he should not leave too hastily, he should not stand too far away, he should not stand too close, he should not stand too long, he should not turn away too soon. While he is standing, he should consider: ‘Are they willing to give alms or are they not willing?’ If she puts aside her work or rises from her seat or wipes a spoon or wipes a dish or sets it out, he should stand still, thinking: ‘It is as though she is willing to give.’ When alms are being given, having raised the outer cloak with the left hand, having uncovered the bowl with the right hand, having grasped the bowl with both hands, the alms should be received, but one should not look at the face of the donor of the alms. He should consider: ‘Are they willing to give curry or are they not willing?’ If she wipes a spoon or wipes a dish or sets it out, he should stand still, thinking: ‘It is as though she is willing to give’. When the alms have been given, having covered the bowl with the outer cloak, one should turn away carefully and unhurriedly.

33One should go amid the houses properly clad … one should not go amid the houses crouching down on one’s heels.

"Whoever returns first from the village for almsfood should make ready a seat, he should bring forward water for (washing) the feet, a footstool, a footstand, he should set out a refuse bowl, having washed it, he should set out drinking water and water for washing. Whoever should return last from the village for almsfood, if there should be the remains of a meal and if he should so desire, he may eat them; but if he should not so desire, he may throw them away where there is but little green grass or he may drop them into water where there are no living creatures. He should put up the seat, he should put away the water for (washing) the feet, the footstool, the footstand, he should put away the refuse-bowl, having washed it, he should put away the drinking water and the water for washing, he should sweep the refectory. Whoever should see a vessel for drinking water or a vessel for washing water or a vessel (for water) for rinsing after evacuation, void and empty, should set out (water). If it is impossible for him (to do this) he should set out (water) by signalling with his hand, having invited a companion (to help him) by a movement of his hand; but he should not for such a reason break into speech. This, monks, is the observance for monks when they are walking for almsfood and which should be observed by monks when they are walking for almsfood."

34 Now at that time several monks were living in a forest. They neither set out drinking water, nor did they set out water for washing, nor did they set out a fire, nor did they set out kindling wood, they did not know the positions of the lunar mansions, they did not know the divisions of the quarters. Thieves, having gone there, spoke thus to these monks: "Is there drinking water, honoured sirs?"

"There is not, friends."

"Is there water for washing … Is there a fire … Is there kindling wood, honoured sirs?"

"There is not, friends."

"What is there a conjunction with to-day, honoured sirs?"

"Indeed, we do not know, friends."

"Which quarter is this, honoured sirs?"

"Indeed, we do not know, friends." Then these thieves thought: ‘These have no drinking water nor water for washing, there is no fire, there is no kindling wood, they do not know the positions of the lunar mansions, they do not know the divisions of the quarters. These are thieves, these are not monks,’ and having thrashed them, they departed. Then these monks told this matter to the monks. The monks told this matter to the Lord. Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying:

35"Well then, monks, I will lay down an observance for monks who are forest-dwellers and which should be observed by monks who are forest-dwellers.

"Monks, a monk who is a forest-dweller, getting up early, having placed his bowl in a bag, having hung it on his shoulder, having arranged his robe over his shoulder, having put on his sandals, having packed away the wooden goods, the clay goods, having closed the doors and windows, may leave his lodgings. If he thinks: ‘Now I will enter a village,’ having taken off his sandals, having put them down, having beaten them, having placed them in a bag, having hung it on his shoulder, having dressed himself all round covering the three circles, having fastened his waistband, having dressed himself with his inner robe all round him so as to cover the three circles, having fastened his waistband, having made one bundle, having clothed himself in his upper robes, having fastened the block, having washed, having taken a bowl, he may enter the village carefully and unhurriedly.

36He should go amid the houses properly clad … he should not go amid the houses crouching down on his heels. When he is going amid the houses he should consider: ‘I will enter in this (fashion), I will leave in this.’ He should not enter too hastily, he should not leave too hastily, he should not stand too far away, he should not stand too close, he should not stand too long, he should not turn away too soon. While he is standing, he should consider: ‘Are they willing to give alms or are they not willing?’ If she puts aside her work or rises from her seat or wipes a spoon or wipes a dish or sets it out, he should stand still, thinking: ‘It is as though she is willing to give.’ When alms are being given, having raised the outer cloak with the left hand, having uncovered the bowl with the right hand, having grasped the bowl with both hands, the alms should be received, but one should not look at the face of the donor of the alms. He should consider: ‘Are they willing to give curry or are they not willing?’ If she wipes a spoon or wipes a dish or sets it out, he should stand still, thinking: ‘It is as though she is willing to give’. When the alms have been given, having covered the bowl with the outer cloak, one should turn away carefully and unhurriedly.

37"Having set out from the village, having placed his bowl in the bag, having hung it on his shoulder, having rolled up his robe, having placed it on his head, having put on his sandals, he should go along.

38Monks, a monk who is a forest-dweller should set out drinking water, he should set out water for washing, he should set out a fire, he should set out kindling wood, he should set out a walking staff, he should learn the positions of the lunar mansions, either the whole or one part, he should become skilled in the quarters. This, monks, is the observance for monks who are forest-dwellers and which should be observed by monks who are forest-dwellers."

39 Now at that time several monks were making robes in the open air. The group of six monks beat their lodgings to windward (of them) and in the open space; the monks were covered with dust. Those who were modest monks looked down upon, criticised, spread it about, saying: "How can this group of six monks beat their lodgings … so that monks are covered with dust?"

40Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, that the group of six monks beat their lodgings … covered with dust?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

41"Well then, monks, I will lay down an observance for monks in respect of lodgings that should be observed by monks in respect of lodgings.

"In whatever dwelling-place he is staying, if that dwelling-place is soiled, he should, if he is able, clean it. When he is cleaning the dwelling-place, having first taken out the bowl and robes, he should lay them to one side. Having taken out the piece of cloth for to sit upon and the sheet … the mattress and squatting mat, he should lay them to one side. Having lowered the couch, having taken it out carefully without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having lowered the chair, having taken it out carefully without rubbing it, without knocking it against the door or the posts he should lay it to one side. Having taken out the supports for the couch, he should lay them to one side. Having taken out the spittoon, he should lay it to one side. Having taken out the reclining board, he should lay it to one side. Having observed how the ground covering was laid down, having taken it out, he should lay it to one side. If there are cobwebs in the dwelling-place, he should first remove them from the (floor-) covering. He should wipe the corners of the window-holes. If a wall that was coloured red becomes stained, he should wipe it having moistened a rag, having wrung it out. If ground that was blacked becomes stained, he should wipe it having moistened a rag, having wrung it out. If the ground was not treated, he should sweep it; having sprinkled it all over with water, thinking: ‘Take care lest the dwelling-place is sullied with dust.’ Having looked for (any) rubbish, he should remove it to one side.

42He should not beat the lodgings near monks … near dwelling-places … near drinking-water … near water for washing, he should not beat the lodgings to windward in the open space, he should beat the lodgings to leeward.

43 "Having dried the ground-covering to one side in the sun, having cleaned it, having shaken it, having brought it back, he should lay it down as it was laid down (before). Having dried the supports for the couch to one side in the sun, having wiped them, having brought them back, he should place them where they were (before). Having dried the couch to one side in the sun, having cleaned it, having beaten it, having lowered it, having brought it back carefully without rubbing it, without knocking it against the door or the posts, he should lay it down as it was laid down (before). Having dried the chair to one side in the sun, having cleaned it, having shaken it, having lowered it, having brought it back carefully without rubbing it, without knocking it against the door or the posts, he should lay it down as it was laid down (before). Having dried the mattress and the squatting mat to one side in the sun, having cleaned them, having shaken them, having brought them back, he should lay them down as they were laid down (before). Having dried the piece of cloth to sit upon and the sheet to one side in the sun, having cleaned them, having shaken them, having brought them back, he should lay them down as they were laid down (before). Having dried the spittoon to one side in the sun, having wiped it, having brought it back, he should place it where it was (before). Having dried the reclining board to one side in the sun, having wiped it, having brought it back, he should place it where it was (before). The bowl and robe should be laid aside. When he is laying aside the bowl, having taken the bowl in one hand, having felt with the other hand under the couch or under the chair, the bowl should be laid aside; but the bowl should not be laid aside on the bare ground. When he is laying aside the robe, having taken the robe in one hand, having stroked the other along the bamboo for robes or the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside.

44 "If dusty winds blow from the east, the eastern windows should be closed. If dusty winds blow from the west … from the north … from the south, the south windows should be closed. If the weather is cool, the windows should be opened during the day, closed at night. If the weather is warm, the windows should be closed during the day, opened at night.

45If a cell is soiled, the cell should be swept. If a porch is soiled, the porch should be swept. If an attendance-hall … a fire-hall … a privy is soiled, the privy should be swept. If there is no drinking water, drinking water should be provided. If there is no water for washing, water for washing should be provided. If there is no water in the pitcher of water for rinsing, water should be poured into the pitcher of water for rinsing.

46If he is staying in a dwelling-place together with a senior, he should not give a recitation without asking the senior (for permission), he should not give the interrogation, he should not study, he should not speak dhamma, he should not light a lamp, he should not extinguish a lamp, he should not open windows, he should not close windows. If he is pacing up and down in the same place for pacing up and down in with a senior, he should turn when the senior turns, but he should not touch the senior (even) with a corner of his outer cloak. This, monks, is the observance for monks in respect of lodgings that should be observed by monks in respect of lodgings."

47 Now at that time the group of six monks, being hindered in (their use of a) bathroom by monks who were elders, having brought, out of disrespect, a quantity of sticks, having made a fire, having closed the doorway, sat down in the doorway. The monks, overcome by the heat, not being able to get through the doorway, fell down fainting. Those who were modest monks … spread it about, saying: "How can this group of six monks, being hindered (in their use of a) bathroom by monks who are elders … sit down in the doorway, so that monks … fell down fainting?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, that the group of six monks, being hindered in (their use of a) bathroom by monks who are elders … sat down in the doorway so that monks … fell down fainting?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

" Monks, on being hindered in (your use of) a bathroom by monks who are elders, having out of disrespect brought a quantity of sticks, a fire should not be made. Whoever should make one, there is an offence of wrong-doing. And nor, monks, having closed a doorway, should you sit down in the doorway. Whoever should (so) sit down, there is an offence of wrong-doing.

48 "On account of this, monks, I will lay down an observance for monks as to a bathroom and which should be observed by monks in a bathroom. Whoever goes first to a bathroom, if ashes have accumulated, should throw out the ashes. If the bathroom is soiled, the bathroom should be swept. If the flooring … cell … the porch … the hall in the bathroom is soiled, the hall in the bathroom should be swept.

49Chunam should be kneaded, clay should be moistened, water should be poured into the water-jar. On entering the bathroom, having smeared the face with clay, having covered oneself front and back, one may enter the bathroom. One should not sit down so as to encroach on (the space intended for) monks who are elders, nor should newly ordained monks be turned away from a seat. If one is able, a treatment should be done in the bathroom for monks who are elders. On leaving the bathroom, having taken the chair for the bathroom and having covered oneself front and back, one may leave the bathroom. If one is able, a treatment should also be done in the water for the monks who are elders. One should not bathe before the monks who are elders, nor should one bathe above them. Way should be made by one who has bathed and is getting out (of the water) for those who are getting into it. Whoever leaves the bathroom last, if the bathroom is swampy, he should wash it. Having washed the tub for the clay, having put away the chair for the bathroom, having extinguished the fire, having closed the door, he may depart. This, monks, is the observance for monks as to a bathroom and which should be observed by monks in a bathroom."

50 Now at that time a certain monk who had been born a brahman, having relieved himself, did not want to rinse, thinking: "Who would touch this foul evil smell?" A worm remained in his rectum. Then this monk told this matter to the monks. They said: "But did you, your reverence, not rinse after relieving yourself?" "No, your reverences." Those who were modest monks … spread it about … Then these monks told this matter to the Lord. He said: "Is it true, as is said, that you, monk, did not rinse after relieving yourself?" "It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

"Monks, if there is water you should not not rinse after relieving yourselves. Whoever should not rinse, there is an offence of wrong-doing."

51 Now at that time monks relieved themselves in the privy according to seniority. Newly ordained monks, having arrived first, waited and through restraining themselves, they fell down fainting. They told this matter to the Lord. He said: "Is it true, as is said, monks?" "It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

" Monks, you should not relieve yourselves in a privy according to seniority. Whoever does (this), there is an offence of wrong-doing. I allow, you monks, to relieve yourselves according to the order of arrival."

52 Now at that time the group of six monks entered a privy very hastily and they entered forcibly and they relieved themselves while groaning and while chewing toothwood and outside the proper vessels and they spat into a vessel and they scraped themselves with a rough piece of wood and they dropped a piece of wood for scraping into a cesspool; and they left very hastily and they left forcibly and they rinsed smacking their lips and they left water in the saucer for rinsing (-water). Those who were modest monks … spread it about, saying: "How can this group of six monks enter a privy very hastily … and leave water in the saucer for rinsing (-water)?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks?" "It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

53"Well then, monks, I will lay down an observance in respect of privies and which is to be observed by monks in privies.

"Whoever goes to a privy, standing outside should cough, and the one sitting inside should cough too. Having laid aside the robe on a bamboo for robes or on a cord for robes, one should enter the privy carefully and unhurriedly. One should not enter too hastily, one should not enter forcibly, one should stand firmly on the privy shoes. One should not relieve oneself while groaning … you should not drop a piece of wood for scraping into a cesspool. You should get rid of it while standing on the privy shoes. You should not depart too quickly, nor forcibly. You should stand firmly on the rinsing shoes. You should not rinse smacking your lips, you should not leave water in the saucer for rinsing (-water). You should get rid of it while standing on the rinsing shoes. If the privy is dirty it should be washed. If the receptacle for (wood for) scraping is full, the pieces of wood for scraping should be thrown away.

54If the privy is soiled, it should be swept. If the plaster flooring … if the cell … if the porch is soiled the porch should be swept. If there is no water in the vessel for rinsing-water, water should be tipped into it. This, monks, is the observance for monks in respect of privies and which should be observed by monks in respect of privies."

55 Now at that time those who shared cells did not conduct themselves properly towards their preceptors. Those who were modest monks … spread it about, saying: "How can these who share cells not conduct themselves properly towards their preceptors?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, that those who share cells do not conduct themselves properly towards their preceptors?" "It is true, Lord." The Awakened One, the Lord rebuked them, saying:

"How, monks, can those who share cells not conduct themselves properly towards their preceptors? It is not, monks … " And having rebuked them, having given reasoned talk, he addressed the monks, saying:

56"Well then, monks, I will lay down an observance for those who share cells towards their preceptors and which should be observed by those who share cells towards their preceptors:

"The one who shares a cell, monks, should conduct himself properly towards the preceptor. This is the proper conduct in this respect:

57Having got up early, having taken off his sandals, having arranged his upper robe over one shoulder, he should give toothwood, he should give water for rinsing the mouth, he should make ready a seat. If there is conjey, having washed a bowl, the conjey should be placed near (the preceptor). When he has drunk the conjey, having given him water, having received the bowl, having lowered it, having washed it properly without rubbing it, it should be put away. When the preceptor has got up, the seat should be removed. If that place is soiled, that place should be swept.

58 "If the preceptor wishes to enter a village, his inner clothing should be given (to him), the inner clothing (that he is wearing) should be received (from him) in return, the waistband should be given (to him); having folded them (into two or four folds), the outer robes are to be given (to him); having washed it, a bowl with water is to be given (to him). If the preceptor desires an attendant, (the latter) having put on his inner robe all round so as to cover the three circles, having bound on the waistband, having folded them, and having dressed in the outer robes, having fastened the ties, having washed, having taken a bowl, should be the preceptor’s attendant. He should not walk too far away (from him), he should not walk too close. He should receive the bowl and its contents.

"He should not interrupt the preceptor when he is speaking. (But) if the preceptor is bordering on an offence, then, speaking himself, he should warn him.

59When he is returning, he should make ready a seat, having come back first; he should set out water for washing the feet, a foot-stool, a foot-stand; having gone to meet him, he should receive his bowl and robe, he should give back the inner clothing (given) in return, he should receive his inner clothing. If a robe is damp with perspiration, he should dry it for a short time in the sun’s warmth, but a robe should not be laid aside in the warmth. He should fold up the robe. When folding up the robe, having made the corners turn back four finger-breadths, he should fold up the robe, thinking ‘Mind there is no crease in the middle.’ The waistband should be placed in a fold (of the robe).

60If there is almsfood and the preceptor wishes to eat, having given him water, almsfood should be placed near (him).

"He should offer the preceptor drinking-water. When he has eaten, having given him water, having received the bowl, having lowered it, having washed it properly without rubbing it, having emptied out the water, he should dry it for a short time in the sun’s warmth, but a bowl should not be laid aside in the warmth. He should lay aside the bowl and robes. When laying aside the bowl, having taken the bowl in one hand, having felt with the other hand under the couch or under the chair, the bowl should be laid aside, but the bowl should not be laid aside on the bare ground. When laying aside a robe, having taken the robe in one hand, having stroked the other hand along the bamboo for robes or along the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside. When the preceptor has got up, the seat should be removed, the water for washing the feet, the foot-stool, the foot-stand should be put away. If that place comes to be soiled that place should be swept.

61 "If the preceptor wishes to bathe, he should prepare a bath. If he wants a cold (bath), he should prepare a cold one; if he wants a hot (bath), he should prepare a hot one.

62If the preceptor wishes to enter a bathroom, he should knead chunam, should moisten clay; taking a chair for the bathroom, having gone close behind the preceptor, having given him the chair for the bathroom, having received his robe he should lay it to one side. He should give him the chunam, he should give him the clay. If he is able to do so, he should enter the bathroom. When he is entering the bathroom, having smeared his face with clay, having covered himself front and back, he should enter the bathroom.

"He should not sit down so as to encroach upon (the space intended for) monks who are elders. He should not keep newly ordained monks from a seat.

63He should make preparation for the preceptor in a bathroom. When he is leaving the bathroom, taking the chair for the bathroom, having covered himself front and back, he should leave the bathroom. He should also make preparation for the preceptor in the water. When he is bathing, having come out of the water (first), having dried his own body, having put on his inner robe, he should wipe off the water from the preceptor’s limbs, he should give him his inner clothing, he should give him his outer cloak; taking the chair for the bathroom, having come back first, he should make ready a seat, he should put out water for washing the feet, a foot-stool, a foot-stand. He should offer the preceptor drinking-water.

"If he wishes to make him recite, he should make him recite. If he wishes to interrogate, he should be interrogated.

64In whatever dwelling-place the preceptor is staying, if that dwelling-place is soiled, it should be cleaned if he is able (to do so). When he is cleaning the dwelling-place, having first taken out the bowl and robes, he should lay them to one side. Having taken out the piece of cloth to sit upon and the sheet, he should lay them to one side. Having taken out the mattress and the squatting-mat, he should lay them to one side.

"Having lowered the couch, having taken it out carefully without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having lowered the chair, having taken it out carefully without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having taken out the supports for the couch, he should lay them to one side. Having taken out the spittoon, he should lay it to one side. Having taken out the reclining-board, he should lay it to one side. Having taken out the ground-covering, having observed how it was laid down, he should lay it to one side. If there come to be cobwebs in the dwelling-place, he should first remove them from the (floor-) covering; he should wipe the corners of the window-holes. If a wall that was coloured red comes to be stained, he should wipe it, having moistened a rag, having wrung it out. If ground that was blacked becomes stained, he should wipe it, having moistened a rag, having wrung it out. If the ground did not come to be treated, he should sweep it, having sprinkled it all over with water, thinking: ‘Take care lest the dwelling-place is sullied with dust’. Having looked for (any) rubbish, he should remove it to one side.

65 "Having dried the ground-covering in the sun, having cleaned it, having shaken it, having brought it back, he should lay it down as it was laid down before. Having dried the supports for the couch in the sun, having wiped them, having brought them back, he should place them where they were before. Having dried the couch in the sun, … the chair in the sun, having cleaned it, having shaken it, having lowered it, having brought it back carefully without rubbing it, without knocking it against the door or the posts, he should lay it down as it was laid down before. Having dried the mattress and the squatting mat in the sun … having dried the piece of cloth to sit upon and the sheet in the sun, having cleaned them, having shaken them, having brought them back, he should lay them down as they were laid down before. Having dried the spittoon in the sun, having wiped it, having brought it back, he should place it where it was before. Having dried the reclining-board in the sun, having wiped it, having brought it back, he should place it where it was before.

"He should lay aside the bowl and robes. When laying aside the bowl, having taken the bowl in one hand, having felt with the other hand under the couch or under the chair, the bowl should be laid aside, but the bowl should not be laid aside on the bare ground. When laying aside a robe, having taken the robe in one hand, having stroked the other hand along the bamboo for robes or along the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside.

66 "If dusty winds blow from the east, he should close the eastern windows. If dusty winds blow from the west … the north … … from the south, he should close the southern windows. If the weather is cool, he should open the windows by day, he should close them at night. If the weather is warm, he should close the windows by day, he should open them at night.

67 "If a cell is soiled, the cell should be swept. If a porch … an attendance-hall … a fire-hall … a privy is soiled, the privy should be swept. If there is no drinking-water, drinking-water should be provided. If there is no water for washing, water for washing should be provided. If there is no water in the pitcher of water for rinsing, water should be tipped into the pitcher of water for rinsing.

68 "If dissatisfaction has arisen in the preceptor, the one who shares his cell should allay it or get another to allay it, or he should give him a talk on dhamma. If remorse has arisen in the preceptor, the one who shares the cell should dispel it or get another to dispel it, or he should give him a talk on dhamma, If wrong views have arisen in the preceptor, the one who shares his cell should dissuade him (from them) or get another to dissuade him (from them), or he should give him a talk on dhamma.

"If the preceptor has committed an offence against an important rule and deserves probation, the one who shares his cell should make an effort, thinking: ‘How then could the Order grant the preceptor probation?’ If the preceptor deserves to be sent back to the beginning, the one who shares his cell should make an effort, thinking: ‘How then could the Order send the preceptor back to the beginning?’ If the preceptor deserves mānatta (discipline), the one who shares his cell should make an effort, thinking: ‘How then could the Order inflict mānatta (discipline) on the preceptor?’ If the preceptor deserves rehabilitation, the one who shares his cell should make an effort, thinking: ‘How then could the Order rehabilitate the preceptor?’

"If the Order desires to carry out a (formal) act against the preceptor—one of censure or one of guidance or one of banishment or one of reconciliation or one of suspension—the one who shares his cell should make an effort, thinking: ‘How then could the Order not carry out a (formal) act against the preceptor, or change it to a lighter one?’ Yet if a (formal) act—one of censure … one of suspension—is carried out by the Order against him, the one who shares his cell should make an effort, thinking: ‘How then could the preceptor conduct himself properly, be subdued, mend his ways, (so that) the Order could revoke that (formal) act?’

69 "If the preceptor’s robe should be washed, the one who shares his cell should wash it or he should make an effort, thinking: ‘How then could the preceptor’s robe be washed?’ If the preceptor’s robe-material should be made up, the one who shares his cell should make it up or he should make an effort, thinking: ‘How then could the preceptor’s robe-material be made up?’ If dye should be boiled for the preceptor, the one who shares the cell should boil it or he should make an effort, thinking: ‘How then can the dye be boiled?’ If the preceptor’s robe should be dyed, the one who shares his cell should dye it or should make an effort, thinking: ‘How then can the preceptor’s robe be dyed?’ When he is dyeing the robe, he should dye it properly, turning it again and again, nor should he go away if the drips have not ceased.

70 "Without asking the preceptor (for permission), he should not give an almsbowl to anyone nor should he receive an alms bowl from anyone; he should not give a robe to anyone nor should he receive a robe from anyone; he should not give a requisite to anyone nor should he receive a requisite from anyone; he should not cut off anyone’s hair, nor should he have his hair cut off by anyone; he should not render a service to anyone nor should he cause a service to be rendered by anyone; he should not execute a commission for anyone nor should he cause a commission to be executed by anyone; he should not become an attendant on anyone nor should he take anyone as an attendant; he should not bring back almsfood for anyone nor should he have almsfood brought back by anyone. Without asking the preceptor (for permission), he should not enter a village, he should not go to a cemetery, he should not leave the district. If the preceptor becomes ill, he should tend him for as long as life lasts; he should wait (with him) until he recovers. This, monks, is the observance for those who share cells towards preceptors and which should be observed by those who share cells towards preceptors."

71 Now at that time preceptors did not conduct themselves properly towards those who shared their cells. Those who were modest monks … spread it about, saying: "How can these preceptors not conduct themselves properly towards those who share their cells?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, that preceptors do not conduct themselves properly towards those who share their cells?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

72"Well then, monks, I will lay down an observance for preceptors towards those who share their cells and which should be observed by preceptors towards those who share their cells.

"The preceptor, monks, should conduct himself properly towards the one who shares his cell. This is the proper conduct in this respect:

73The one who shares the cell should be furthered. He should be helped by the preceptor in regard to recitation, interrogation, exhortation, instruction. If there is a bowl for the preceptor but no bowl for the one who shares his cell, a bowl should be given by the preceptor to the one who shares his cell, or he should make an effort, thinking: ‘How then could a bowl be procured for the one who shares my cell?’ If there is a robe for the preceptor … if there is (another) requisite for the preceptor … ‘How then could (another) requisite be procured for the one who shares my cell?’

74 "If the one who shares a cell becomes ill, having got up early he should give tooth-wood, he should give water for rinsing the mouth, he should make ready a seat. If there is conjey, having washed a vessel, conjey should be placed near him. When he has drunk the conjey, having given him water, having received the vessel, having lowered it, having washed it properly without rubbing it, it should be put away. When the one who shares a cell has got up, the seat should be removed. If that place is soiled that place should be swept.

75 "If the one who shares a cell wishes to enter a village, his inner clothing should be given (to him), the inner clothing (that he is wearing) should be received from him, in return, the outer robes should be given (to him), having folded them (into two or four folds); having washed it, a bowl with water is to be given to him.

76 Thinking: ‘He will be returning about now,’ he should make ready a seat, he should set out water for washing the feet, a foot-stool, a foot-stand; having gone to meet him, he should receive his bowl and robe, he should give back the inner clothing (given) in return, he should receive his inner clothing. If a robe is damp with perspiration, he should dry it for a short time in the sun’s warmth, but a robe should not be laid aside in the warmth. He should fold up the robe. When folding up the robe, having made the corners turn back four finger-breadths, he should fold up the robe, thinking: ‘Mind there is no crease in the middle’. The waistband should be placed in a fold (of the robe).

77If there is almsfood and the one who shares a cell wishes to eat, having given him water, almsfood should be placed near (him).

"He should offer the one who shares his cell drinking water. When he has eaten, having given him water, having received the bowl, having lowered it, having washed it properly without rubbing it, having emptied out the water he should dry it for a short time in the sun’s warmth, but a bowl should not be laid aside in the warmth. He should lay aside the bowl and robes. When laying aside the bowl, having taken the bowl in one hand, having felt with the other under the couch or under the chair, the bowl should be laid aside, but the bowl should not be laid aside on the bare ground. When laying aside a robe, having taken the robe in one hand, having stroked the other hand along the bamboo for robes or the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside. When the one who shares a cell has got up, the seat should be removed, the water for washing the feet, the foot-stool, the foot-stand should be put away. If that place comes to be soiled, that place should be swept.

78 "If the one who shares a cell wishes to bathe, he should prepare a bath. If he wants a cold (bath), he should prepare a cold one; if he wants a hot (bath), he should prepare a hot one.

79If the one who shares a cell wishes to enter a bathroom, he should knead chunam, he should moisten clay; taking a chair for the bathroom, having gone (close behind the one who shares a cell), having given him the chair for the bathroom, having received his robe, he should lay it to one side. He should give him the chunam, he should give him the clay. If he is able to do so he should enter the bathroom. When he is entering the bathroom, having smeared his face with clay, having covered himself front and back he should enter the bathroom.

"He should not sit down so as to encroach upon (the space intended for) monks who are elders. He should not keep newly ordained monks from a seat. He should make preparation for the one who shares a cell in the bathroom. When he is leaving the bathroom, taking the chair for the bathroom, having covered himself front and back, he should leave the bathroom.

80And he should make preparation in the water for the one who shares his cell. When he is bathing, having come out of the water first, having dried his own body, having put on his inner robe, he should wipe off the water from the limbs of the one who shares the cell, he should give him his inner clothing, he should give him his outer cloak; taking the chair for the bathroom, having come back first, he should make ready a seat, he should put out water for washing the feet, a foot-stool, a foot-stand. He should offer the one who shares a cell drinking-water.

81 "If the dwelling-place in which the one who shares a cell is staying is dirty, if he is able (to do so) he should clean it. When he is cleaning it, having first taken out the bowl and robes, he should lay them to one side … If there is no water in the pitcher of water for rinsing, water should be tipped into the pitcher of water for rinsing.

82If dissatisfaction has arisen in the one who shares a cell, the preceptor should allay it or get another to allay it, or he should give him a talk on dhamma. If remorse … the preceptor should dispel it or get another to dispel it, or he should give him a talk on dhamma. If wrong views have arisen in the one who shares a cell, the preceptor should dissuade him (from them) or get another to dissuade him (from them) or he should give him a talk on dhamma.

"If the one who shares a cell has committed an offence against an important rule … the preceptor should make an effort, thinking: ‘How then could the Order rehabilitate the one who shares the cell?’

"If the Order desires to carry out a (formal) act against one who shares a cell … thinking: ‘How then could the one who shares a cell conduct himself properly, be subdued, mend his ways, (so that) the Order could revoke that (formal) act?’

83 "If the robe of one who shares a cell should be washed … When he is dyeing the robe, he should dye it properly, turning it again and again, nor should he go away if the drips have not ceased. If the one who shares a cell becomes ill, he should tend him for as long as life lasts; he should wait (with him) until he recovers. This, monks, is the observance for preceptors towards those who share their cells and which should be observed by preceptors towards those who share their cells."

84 The Second Portion for Repeating.

85 Now at that time pupils did not conduct themselves properly towards their teachers. Those who were modest monks … spread it about, saying: "How can pupils not conduct themselves properly towards their teachers?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, that pupils do not conduct themselves properly towards their teachers?" "It is true, Lord." The Awakened One, the Lord rebuked them, saying:

"How, monks, can pupils not conduct themselves properly towards their teachers? It is not, monks … " And having rebuked them, having given reasoned talk, he addressed the monks, saying:

86"Well then, monks, I will lay down an observance for pupils towards their teachers and which should be observed by pupils towards their teachers:

"The pupil, monks, should conduct himself properly towards the teacher. This is the proper conduct in this respect:

87Having got up early, having taken off his sandals, having arranged his upper robe over one shoulder, he should give toothwood, he should give water for rinsing the mouth, he should make ready a seat. If there is conjey, having washed a bowl, the conjey should be placed near (the teacher). When he has drunk the conjey, having given him water, having received the bowl, having lowered it, having washed it properly without rubbing it, it should be put away. When the teacher has got up, the seat should be removed. If that place is soiled, that place should be swept.

88 "If the teacher wishes to enter a village, his inner clothing should be given (to him), the inner clothing (that he is wearing) should be received (from him) in return, the waistband should be given (to him); having folded them (into two or four folds), the outer robes are to be given (to him); having washed it, a bowl with water is to be given (to him). If the teacher desires an attendant, (the latter) having put on his inner robe all round so as to cover the three circles, having bound on the waistband, having folded them, and having dressed in the outer robes, having fastened the ties, having washed, having taken a bowl, should be the teacher’s attendant. He should not walk too far away (from him), he should not walk too close. He should receive the bowl and its contents.

"He should not interrupt the teacher when he is speaking. (But) if the teacher is bordering on an offence, then, speaking himself, he should warn him.

89When he is returning, he should make ready a seat, having come back first; he should set out water for washing the feet, a foot-stool, a foot-stand; having gone to meet him, he should receive his bowl and robe, he should give back the inner clothing (given) in return, he should receive his inner clothing. If a robe is damp with perspiration, he should dry it for a short time in the sun’s warmth, but a robe should not be laid aside in the warmth. He should fold up the robe. When folding up the robe, having made the corners turn back four finger-breadths, he should fold up the robe, thinking ‘Mind there is no crease in the middle.’ The waistband should be placed in a fold (of the robe).

90If there is almsfood and the teacher wishes to eat, having given him water, almsfood should be placed near (him).

"He should offer the teacher drinking-water. When he has eaten, having given him water, having received the bowl, having lowered it, having washed it properly without rubbing it, having emptied out the water, he should dry it for a short time in the sun’s warmth, but a bowl should not be laid aside in the warmth. He should lay aside the bowl and robes. When laying aside the bowl, having taken the bowl in one hand, having felt with the other hand under the couch or under the chair, the bowl should be laid aside, but the bowl should not be laid aside on the bare ground. When laying aside a robe, having taken the robe in one hand, having stroked the other hand along the bamboo for robes or along the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside. When the teacher has got up, the seat should be removed, the water for washing the feet, the foot-stool, the foot-stand should be put away. If that place comes to be soiled that place should be swept.

91 "If the teacher wishes to bathe, he should prepare a bath. If he wants a cold (bath), he should prepare a cold one; if he wants a hot (bath), he should prepare a hot one.

92If the teacher wishes to enter a bathroom, he should knead chunam, should moisten clay; taking a chair for the bathroom, having gone close behind the teacher, having given him the chair for the bathroom, having received his robe he should lay it to one side. He should give him the chunam, he should give him the clay. If he is able to do so, he should enter the bathroom. When he is entering the bathroom, having smeared his face with clay, having covered himself front and back, he should enter the bathroom.

"He should not sit down so as to encroach upon (the space intended for) monks who are elders. He should not keep newly ordained monks from a seat.

93He should make preparation for the teacher in a bathroom. When he is leaving the bathroom, taking the chair for the bathroom, having covered himself front and back, he should leave the bathroom. He should also make preparation for the teacher in the water. When he is bathing, having come out of the water (first), having dried his own body, having put on his inner robe, he should wipe off the water from the teacher’s limbs, he should give him his inner clothing, he should give him his outer cloak; taking the chair for the bathroom, having come back first, he should make ready a seat, he should put out water for washing the feet, a foot-stool, a foot-stand. He should offer the teacher drinking-water.

"If he wishes to make him recite, he should make him recite. If he wishes to interrogate, he should be interrogated.

94In whatever dwelling-place the teacher is staying, if that dwelling-place is soiled, it should be cleaned if he is able (to do so). When he is cleaning the dwelling-place, having first taken out the bowl and robes, he should lay them to one side. Having taken out the piece of cloth to sit upon and the sheet, he should lay them to one side. Having taken out the mattress and the squatting-mat, he should lay them to one side.

"Having lowered the couch, having taken it out carefully without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having lowered the chair, having taken it out carefully without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having taken out the supports for the couch, he should lay them to one side. Having taken out the spittoon, he should lay it to one side. Having taken out the reclining-board, he should lay it to one side. Having taken out the ground-covering, having observed how it was laid down, he should lay it to one side. If there come to be cobwebs in the dwelling-place, he should first remove them from the (floor-) covering; he should wipe the corners of the window-holes. If a wall that was coloured red comes to be stained, he should wipe it, having moistened a rag, having wrung it out. If ground that was blacked becomes stained, he should wipe it, having moistened a rag, having wrung it out. If the ground did not come to be treated, he should sweep it, having sprinkled it all over with water, thinking: ‘Take care lest the dwelling-place is sullied with dust’. Having looked for (any) rubbish, he should remove it to one side.

95 "Having dried the ground-covering in the sun, having cleaned it, having shaken it, having brought it back, he should lay it down as it was laid down before. Having dried the supports for the couch in the sun, having wiped them, having brought them back, he should place them where they were before. Having dried the couch in the sun, … the chair in the sun, having cleaned it, having shaken it, having lowered it, having brought it back carefully without rubbing it, without knocking it against the door or the posts, he should lay it down as it was laid down before. Having dried the mattress and the squatting mat in the sun … having dried the piece of cloth to sit upon and the sheet in the sun, having cleaned them, having shaken them, having brought them back, he should lay them down as they were laid down before. Having dried the spittoon in the sun, having wiped it, having brought it back, he should place it where it was before. Having dried the reclining-board in the sun, having wiped it, having brought it back, he should place it where it was before.

"He should lay aside the bowl and robes. When laying aside the bowl, having taken the bowl in one hand, having felt with the other hand under the couch or under the chair, the bowl should be laid aside, but the bowl should not be laid aside on the bare ground. When laying aside a robe, having taken the robe in one hand, having stroked the other hand along the bamboo for robes or along the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside.

96 "If dusty winds blow from the east, he should close the eastern windows. If dusty winds blow from the west … the north … from the south, he should close the southern windows. If the weather is cool, he should open the windows by day, he should close them at night. If the weather is warm, he should close the windows by day, he should open them at night.

97 "If a cell is soiled, the cell should be swept. If a porch … an attendance-hall … a fire-hall … a privy is soiled, the privy should be swept. If there is no drinking-water, drinking-water should be provided. If there is no water for washing, water for washing should be provided. If there is no water in the pitcher of water for rinsing, water should be tipped into the pitcher of water for rinsing.

98 "If dissatisfaction has arisen in the teacher, the one who shares his cell should allay it or get another to allay it, or he should give him a talk on dhamma. If remorse has arisen in the teacher, the one who shares the cell should dispel it or get another to dispel it, or he should give him a talk on dhamma, If wrong views have arisen in the teacher, the one who shares his cell should dissuade him (from them) or get another to dissuade him (from them), or he should give him a talk on dhamma.

"If the teacher has committed an offence against an important rule and deserves probation, the one who shares his cell should make an effort, thinking: ‘How then could the Order grant the teacher probation?’ If the teacher deserves to be sent back to the beginning, the one who shares his cell should make an effort, thinking: ‘How then could the Order send the teacher back to the beginning?’ If the teacher deserves mānatta (discipline), the one who shares his cell should make an effort, thinking: ‘How then could the Order inflict mānatta (discipline) on the teacher?’ If the teacher deserves rehabilitation, the one who shares his cell should make an effort, thinking: ‘How then could the Order rehabilitate the teacher?’

"If the Order desires to carry out a (formal) act against the teacher—one of censure or one of guidance or one of banishment or one of reconciliation or one of suspension—the one who shares his cell should make an effort, thinking: ‘How then could the Order not carry out a (formal) act against the teacher, or change it to a lighter one?’ Yet if a (formal) act—one of censure … one of suspension—is carried out by the Order against him, the one who shares his cell should make an effort, thinking: ‘How then could the teacher conduct himself properly, be subdued, mend his ways, (so that) the Order could revoke that (formal) act?’

99 "If the teacher’s robe should be washed, the one who shares his cell should wash it or he should make an effort, thinking: ‘How then could the teacher’s robe be washed?’ If the teacher’s robe-material should be made up, the one who shares his cell should make it up or he should make an effort, thinking: ‘How then could the teacher’s robe-material be made up?’ If dye should be boiled for the teacher, the one who shares the cell should boil it or he should make an effort, thinking: ‘How then can the dye be boiled?’ If the teacher’s robe should be dyed, the one who shares his cell should dye it or should make an effort, thinking: ‘How then can the teacher’s robe be dyed?’ When he is dyeing the robe, he should dye it properly, turning it again and again, nor should he go away if the drips have not ceased.

100 "Without asking the teacher (for permission), he should not give an almsbowl to anyone nor should he receive an alms bowl from anyone; he should not give a robe to anyone nor should he receive a robe from anyone; he should not give a requisite to anyone nor should he receive a requisite from anyone; he should not cut off anyone’s hair, nor should he have his hair cut off by anyone; he should not render a service to anyone nor should he cause a service to be rendered by anyone; he should not execute a commission for anyone nor should he cause a commission to be executed by anyone; he should not become an attendant on anyone nor should he take anyone as an attendant; he should not bring back almsfood for anyone nor should he have almsfood brought back by anyone. Without asking the teacher (for permission), he should not enter a village, he should not go to a cemetery, he should not leave the district. If the teacher becomes ill, he should tend him for as long as life lasts; he should wait (with him) until he recovers. This, monks, is the observance for pupils towards teachers and which should be observed by pupils towards teachers."

101 Now at that time teachers did not conduct themselves properly towards their pupils. Those who were modest monks … spread it about, saying: "How can these teachers not conduct themselves properly towards pupils?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, that teachers do not conduct themselves properly towards pupils?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

102"Well then, monks, I will lay down an observance for teachers towards pupils and which should be observed by teachers towards pupils.

"The teacher, monks, should conduct himself properly towards the one who shares his cell. This is the proper conduct in this respect:

103The one who shares the cell should be furthered. He should be helped by the teacher in regard to recitation, interrogation, exhortation, instruction. If there is a bowl for the teacher but no bowl for the one who shares his cell, a bowl should be given by the teacher to the one who shares his cell, or he should make an effort, thinking: ‘How then could a bowl be procured for the one who shares my cell?’ If there is a robe for the teacher … if there is (another) requisite for the teacher … ‘How then could (another) requisite be procured for the one who shares my cell?’

104 "If the a pupil becomes ill, having got up early he should give tooth-wood, he should give water for rinsing the mouth, he should make ready a seat. If there is conjey, having washed a vessel, conjey should be placed near him. When he has drunk the conjey, having given him water, having received the vessel, having lowered it, having washed it properly without rubbing it, it should be put away. When the a pupil has got up, the seat should be removed. If that place is soiled that place should be swept.

105 "If the a pupil wishes to enter a village, his inner clothing should be given (to him), the inner clothing (that he is wearing) should be received from him, in return, the outer robes should be given (to him), having folded them (into two or four folds); having washed it, a bowl with water is to be given to him.

106 Thinking: ‘He will be returning about now,’ he should make ready a seat, he should set out water for washing the feet, a foot-stool, a foot-stand; having gone to meet him, he should receive his bowl and robe, he should give back the inner clothing (given) in return, he should receive his inner clothing. If a robe is damp with perspiration, he should dry it for a short time in the sun’s warmth, but a robe should not be laid aside in the warmth. He should fold up the robe. When folding up the robe, having made the corners turn back four finger-breadths, he should fold up the robe, thinking: ‘Mind there is no crease in the middle’. The waistband should be placed in a fold (of the robe).

107If there is almsfood and the a pupil wishes to eat, having given him water, almsfood should be placed near (him).

"He should offer the one who shares his cell drinking water. When he has eaten, having given him water, having received the bowl, having lowered it, having washed it properly without rubbing it, having emptied out the water he should dry it for a short time in the sun’s warmth, but a bowl should not be laid aside in the warmth. He should lay aside the bowl and robes. When laying aside the bowl, having taken the bowl in one hand, having felt with the other under the couch or under the chair, the bowl should be laid aside, but the bowl should not be laid aside on the bare ground. When laying aside a robe, having taken the robe in one hand, having stroked the other hand along the bamboo for robes or the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside. When the a pupil has got up, the seat should be removed, the water for washing the feet, the foot-stool, the foot-stand should be put away. If that place comes to be soiled, that place should be swept.

108 "If the a pupil wishes to bathe, he should prepare a bath. If he wants a cold (bath), he should prepare a cold one; if he wants a hot (bath), he should prepare a hot one.

109If the a pupil wishes to enter a bathroom, he should knead chunam, he should moisten clay; taking a chair for the bathroom, having gone (close behind the a pupil), having given him the chair for the bathroom, having received his robe, he should lay it to one side. He should give him the chunam, he should give him the clay. If he is able to do so he should enter the bathroom. When he is entering the bathroom, having smeared his face with clay, having covered himself front and back he should enter the bathroom.

"He should not sit down so as to encroach upon (the space intended for) monks who are elders. He should not keep newly ordained monks from a seat. He should make preparation for the a pupil in the bathroom. When he is leaving the bathroom, taking the chair for the bathroom, having covered himself front and back, he should leave the bathroom.

110And he should make preparation in the water for the one who shares his cell. When he is bathing, having come out of the water first, having dried his own body, having put on his inner robe, he should wipe off the water from the limbs of the one who shares the cell, he should give him his inner clothing, he should give him his outer cloak; taking the chair for the bathroom, having come back first, he should make ready a seat, he should put out water for washing the feet, a foot-stool, a foot-stand. He should offer the a pupil drinking-water.

111 "If the dwelling-place in which the a pupil is staying is dirty, if he is able (to do so) he should clean it. When he is cleaning it, having first taken out the bowl and robes, he should lay them to one side … If there is no water in the pitcher of water for rinsing, water should be tipped into the pitcher of water for rinsing.

112If dissatisfaction has arisen in the a pupil, the teacher should allay it or get another to allay it, or he should give him a talk on dhamma. If remorse … the teacher should dispel it or get another to dispel it, or he should give him a talk on dhamma. If wrong views have arisen in the a pupil, the teacher should dissuade him (from them) or get another to dissuade him (from them) or he should give him a talk on dhamma.

"If the a pupil has committed an offence against an important rule … the teacher should make an effort, thinking: ‘How then could the Order rehabilitate the one who shares the cell?’

"If the Order desires to carry out a (formal) act against a pupil … thinking: ‘How then could the a pupil conduct himself properly, be subdued, mend his ways, (so that) the Order could revoke that (formal) act?’

113 "If the robe of a pupil should be washed … When he is dyeing the robe, he should dye it properly, turning it again and again, nor should he go away if the drips have not ceased. If the a pupil becomes ill, he should tend him for as long as life lasts; he should wait (with him) until he recovers. This, monks, is the observance for teachers towards pupils and which should be observed by teachers towards pupils."

114 Told is the Eighth Section: that on Observances.
In this Section are fifty-five items, fourteen observances.

115This is its key:

116 With sandals and sunshades, heads muffled up, drinking water,
did not greet, they did not ask, snake, the well behaved looked down upon,

117 He took off, sunshade, and over his shoulder, and unhurriedly, withdrawal,
laying aside bowl and robe, and suitable, asked,

118 Should sprinkle, and about washing, sandals with a dry and a damp (cloth),
a senior, a newly ordained one should ask, and whether occupied, resorts,

119 Learners, privies, drinking water, washing, staff, agreement, thereupon
the time, a moment, soiled, the ground-covering should be taken out,

120 Supports, mattress and squatting mat, and couch and chair, spittoon,
reclining board, cobwebs, corners, coloured red, black, not treated,

121 And rubbish, ground covering, supports, couch and chair,
mattress, piece of cloth to sit upon, spittoon, and reclining board,

122 Bowl and robe, and the ground, the edges away, the folds towards,
from East, and from West, from the North, then from the South,

123 And cool, warm, by day, at night, and a cell, a porch,
attendance- and fire-hall, and the custom in privies,

124 Water for drinking, for washing, and into pitchers of water for rinsing—
For the rhythm: an observance laid down for those incoming.

125 Neither a seat, nor water, nor meeting, nor drinking water either,
they did not greet, they did not appoint, and the well behaved spread it about.

126 And a seat for a senior, water, and having gone to meet, drinking water,
sandals, on one side, and he should be greeted, should be appointed,

127 Occupied, resorts and a learner, privy, drinking- and washing-water,
staff, agreement, the time, if he is sitting down before one newly ordained,

128 He should greet, he should explain, the method is as below.
The observance for these resident ones was pointed out by the Leader of the Caravan.

129 Those going away and wood, clay, having opened, not asking (for permission),
and they were lost, and unguarded, and the well behaved ones looked down upon.

130 Having packed away, having closed, having asked (for permission), so may he set out,
monk or novice or park-attendant or lay follower,

131 On stones, a heap, he should pack away, and he should close,
if he is able, or an effort, and just where it does not leak,

132 If the whole leaks—to a village, and just there in the open air,
"So the different things surely remain": the observance for monks who are going away.

133 They did not give thanks, through an elder, leaving alone, about four or five,
wanting to relieve himself, he was fainting: these are the observances for those giving thanks.

134 The group of six monks wrongly dressed and further wrongly clothed,
and improperly, turning aside, encroaching on (the space intended for) elders,

135 And newly ordained monks, outer cloaks, and the well behaved looked down upon,
having dressed with the inner robe all round one for covering the three circles, waistband, one bundle, block,

136 Not turning aside, properly clad, well-controlled, eyes cast down,
lifting up the robes, with loud laughter, noise, and so the three swayings,

137 Arms akimbo, muffled up, crouching, properly clad, well controlled,
lifting up the robes, loud laughter, little noise, the three swayings,

138 Arms akimbo, muffled up, and lolling, encroaching, not on a seat,
having spared (he should) not, when water, having lowered, he should not splash,

139 Receiver, neighbouring, outer cloak, and if cooked rice it should be received,
curry, tit-bits, for all, and an equal level,

140 Attentively, and thinking of the bowl, and on continuous almsround, equal curry,
not from the top, coverings up, asking, captious-mindedly,

141 Large, a round, door, whole hand, one should not talk, ball, breaking up, cheeks, shaking, scattering lumps of boiled rice,

142 And then putting out the tongue, smacking the lips, making a hissing sound,
licking the fingers, the bowl, the lips, accepting with what is soiled,

143 Until everyone, when water, having lowered, he should not splash,
receiver, neighbouring, outer cloak, and having lowered on the ground,

144 With lumps of boiled rice, when returning, properly clad, crouching;
this refectory-observance was laid down by the dhamma-king.

145 Wrongly dressed, improperly, and without deliberation, hastily,
far, close, long, soon, here just those who walk for alms.

146 He may go properly clad, well controlled, his eyes cast down,
lifting up the robes, with loud laughter, noise, and so the three swayings,

147 Arms akimbo, muffled up, crouching, and having considered, hastily,
far, close, long, soon, a little seat, a spoon,

148 Or a dish and if she sets it out, having raised (and) having uncovered,
(the alms) may be received, he should not look at, and that is about curries as before,

149 A monk should cover with the outer cloak, he should go properly clad,
well controlled, and the eyes cast down, lifting up the robes, and with loud laughter,

150 Little noise, the three swayings, arms akimbo, muffled up, crouching,
the first the seat, the refuse (tub), drinking water, washing water,
the last if he so desires may eat, it may be thrown into, he should remove,

151 He should put away, he should sweep, if empty (and) depleted he should attend (to them)
by a sign with the hand, he should not break into: and the observance for those who walk for alms.

152 Drinking water, washing water, fire, kindling wood and lunar mansions (and) quarters (and) thieves,
thinking, "there is nothing" having thrashed (them), a bowl, on the shoulder, then the robe,

153 "Now," having hung on the shoulder, the three circles, all round,
as is the observance for those who walk for alms so are the meanings in that for forest-dwellers.

154 A bowl, on the shoulder, robe, on the head, and having put on, drinking water,
washing water, fire, and also kindling wood, a staff,

155 Lunar mansions, or their positions, he should become skilled in the quarters:
the observance was laid down for these forest-dwellers by the Best of Teachers.

156 In the open air, they were covered, and the well behaved looked down upon.
If a dwelling-place is soiled, first the bowl and robe,

157 Mattress and squatting-mat, couch, and chair, spittoon,
reclining board (and) window corners, red colouring, black, not treated,

158 Rubbish, near monks, lodgings, dwelling-place, drinking water,
near washing water, and to windward in the open space,

159 To leeward, covering, supports and couch,
chair, mattress, piece of cloth to sit upon, spittoon, and reclining board,

160 And bowl and robe on the ground, the edges away from, the fold towards,
and the East, the West, the North, then the South,

161 And cool and warm, by day (and) at night, and a cell, a porch,
attendance- and fire-hall, a privy, drinking water,

162 Pitcher of rinsing water, seniors, recitation (and) interrogation, study,
dhamma, and a light, he should (not) extinguish, he should not open, nor should he close,

163 When the senior turns, he should not touch him even with a corner;
the Great Sage laid down this observance for lodgings.

164 If they are being hindered, doorway, fainting, the well behaved look down upon,
he should throw out the ashes, bathroom, and flooring as before,

165 Cell (and) porch, hall, chunam (and) clay (and) jar,
face, in front, not (encroaching on) elders, nor newly ordained, if he is able,

166 In front, above, a way, swampy, clay, a little chair,
and having extinguished, he may depart: the observance for those in bathrooms.

167 He did not rinse, according to seniority and in order, and he fell down, hastily,
forcibly, groaning, toothwood, they relieved themselves, spitting,

168 Rough, cesspool, hastily, forcibly, smacking, they left,
outside and inside one should cough, a cord, and unhurriedly,

169 Hastily, forcibly, groaning, toothwood, and relieving oneself,
spitting, rough, and cesspool, privy shoes,

170 Not too hastily, forcibly, shoes, smacking the lips,
one should not leave, one should not get rid of, dirty, and about the receptacle,

171 Privy, plaster flooring, and cell, porch,
and water in the pitcher for rinsing water: the observance in the privies are these.

172 Sandals, toothwood, and water for rinsing the mouth, a seat,
conjey, water, having washed, he should remove, soiled, and village,

173 Inner clothing, waistband, fold, a bowl with water,
attendant, and precisely the three circles, all round, waistband,

174 Fold, having washed, attendant, not too far away, he should receive,
while he is speaking, offence, going first, a seat,

175 Water, (foot-) stool and stand, having gone to meet, inner clothing,
in the sun, he laid aside, crease, in a fold, let him eat, he may place,

176 Drinking water, water, lowered, for a moment, but he should not lay aside,
bowl on the ground and robes, edges away, fold towards,

177 He should remove, he should put away, and soiled, to bathe,
cold, hot, bathroom, chunam, clay, behind,

178 And chair, robe, chunam, clay, if he is able, face,
front, elders, neither, and preparation, when leaving,

179 Front, in the water, when bathing, having dressed, the preceptor,
and the inner clothing, outer cloak, chair, and about a seat,

180 Footstool and stand, drinking water, recitation, interrogation,
if soiled he should clean it, first the bowl and robes

181 Piece of cloth to sit upon and sheet, and the mattress and squatting mat,
couch, chair, supports, spittoon, and the reclining board,

182 Ground- (covering), cobwebs, windows, red, black, not treated,
ground-covering, supports, couch, chair, mattress,

183 Piece of cloth to sit upon and sheet, spittoon and reclining board, bowl and robe,
from the East, and from the West, from the North, and then from the South,

184 And cool and warm, by day and night, and a cell, porch,
attendance- and fire-hall, privy, drinking water, water for washing,

185 Pitcher of water for rinsing, dissatisfaction remorse, and wrong view, important (rule),
the beginning, mānatta, rehabilitation, censure, guidance,

186 Banishment, reconciliation, and suspension, if it is carried out,
he should wash, and he should make up, the dye, he should dye, turning it,

187 And bowl, and also robe, and a requisite, cutting off,
service, commission, attendant, almsfood, entering,

188 Nor to a cemetery, and also from a district, he should attend him for as long as life lasts;
this is the observance for one who shares a cell. These are for a preceptor:

189 Exhortation, instruction, recitation, interrogation, and bowl, robe,
and requisite, ill, he should not be an attendant.

190 These observances for preceptors are also so for teachers;
as are the observances for those who share a cell, so they are for pupils.

191 Those observances for incoming ones, and again for resident ones,
those going away, those giving thanks, in a refectory, those walking for almsfood,

192 That observance for forest-dwellers, and also that for lodgings,
In a bathroom, a privy, and those for preceptors and those who share their cells,

193 (As is) that observance for teachers, so is it for pupils.
Nineteen matters are spoken of in sixteen sections.

194 Being imperfect in observance one does not perfect morality,
Impure in morality, of poor wisdom, one knows not one-pointedness of mind,

195The mind wavering, not one-pointed, sees not dhamma rightly,
not seeing true dhamma, one is not freed from ill.

196 Being perfect in observance, one perfects morality too,
pure in morality, with wisdom, one knows too one-pointedness of mind,

197 The mind unwavering, one-pointed, rightly sees dhamma too,
beholding true dhamma, one is freed from ill.

198 Wherefore the watchful son of the Conqueror should fulfil the observance,
the exhortation of the best of Buddhas—hence he will come to nibbāna.

199

1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena āgantukā bhikkhū saupāhanāpi ārāmaṃ pavisanti, chattappaggahitāpi ārāmaṃ pavisanti, oguṇṭhitāpi ārāmaṃ pavisanti, sīsepi cīvaraṃ karitvā ārāmaṃ pavisanti, pānīyenapi pāde dhovanti, vuḍḍhatarepi āvāsike bhikkhū na abhivādenti, napi senāsanaṃ pucchanti. aññataropi āgantuko bhikkhu anajjhāvuṭṭhaṃ vihāraṃ ghaṭikaṃ ugghāṭetvā kavāṭaṃ paṇāmetvā sahasā pāvisi. tassa uparipiṭṭhito ahi khandhe papati. so bhīto vissaramakāsi. bhikkhū upadhāvitvā taṃ bhikkhuṃ etadavocuṃ— "kissa tvaṃ, āvuso, vissaramakāsī"ti? atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi.

2 ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma āgantukā bhikkhū saupāhanāpi ārāmaṃ pavisissanti, chattappaggahitāpi ārāmaṃ pavisissanti, oguṇṭhitāpi ārāmaṃ pavisissanti, sīsepi cīvaraṃ karitvā ārāmaṃ pavisissanti, pānīyenapi pāde dhovissanti, vuḍḍhatarepi āvāsike bhikkhū na abhivādessanti, napi senāsanaṃ pucchissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, āgantukā bhikkhū saupāhanāpi ārāmaṃ pavisanti, chattappaggahitāpi ārāmaṃ pavisanti, oguṇṭhitāpi ārāmaṃ pavisanti, sīsepi cīvaraṃ karitvā ārāmaṃ pavisanti, pānīyenapi pāde dhovanti, vuḍḍhatarepi āvāsike bhikkhū na abhivādenti, napi senāsanaṃ pucchantī"ti. "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma bhikkhave āgantukā bhikkhū saupāhanāpi ārāmaṃ pavisissanti, chattappaggahitāpi ārāmaṃ pavisissanti, oguṇṭhitāpi ārāmaṃ pavisissanti, sīsepi cīvaraṃ karitvā ārāmaṃ pavisissanti, pānīyenapi pāde dhovissanti, vuḍḍhatarepi āvāsike bhikkhū na abhivādessanti, napi senāsanaṃ pucchissanti, netaṃ bhikkhave appasannānaṃ vā pasādāya … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

3 "tena hi, bhikkhave, āgantukānaṃ bhikkhūnaṃ vattaṃ paññapessāmi yathā āgantukehi bhikkhūhi sammā vattitabbaṃ. āgantukena, bhikkhave, bhikkhunā ‘idāni ārāmaṃ pavisissāmī’ti upāhanā omuñcitvā nīcaṃ katvā papphoṭetvā gahetvā chattaṃ apanāmetvā sīsaṃ vivaritvā sīse cīvaraṃ khandhe katvā sādhukaṃ ataramānena ārāmo pavisitabbo. ārāmaṃ pavisantena sallakkhetabbaṃ— ‘kattha āvāsikā bhikkhū paṭikkamantī’ti? yattha āvāsikā bhikkhū paṭikkamanti— upaṭṭhānasālāya vā maṇḍape vā rukkhamūle vā— tattha gantvā ekamantaṃ patto nikkhipitabbo; ekamantaṃ cīvaraṃ nikkhipitabbaṃ; patirūpaṃ āsanaṃ gahetvā nisīditabbaṃ; pānīyaṃ pucchitabbaṃ, paribhojanīyaṃ pucchitabbaṃ— ‘katamaṃ pānīyaṃ, katamaṃ paribhojanīyan’ti? sace pānīyena attho hoti, pānīyaṃ gahetvā pātabbaṃ. sace paribhojanīyena attho hoti, paribhojanīyaṃ gahetvā pādā dhovitabbā. pāde dhovantena ekena hatthena udakaṃ āsiñcitabbaṃ, ekena hatthena pādā dhovitabbā. na teneva udakaṃ āsiñcitabbaṃ na teneva hatthena pādā dhovitabbā. upāhanāpuñchanacoḷakaṃ pucchitvā upāhanā puñchitabbā. upāhanā puñchantena paṭhamaṃ sukkhena coḷakena puñchitabbā, pacchā allena. upāhanāpuñchanacoḷakaṃ dhovitvā ekamantaṃ vissajjetabbaṃ.

4 sace āvāsiko bhikkhu vuḍḍho hoti, abhivādetabbo. sace navako hoti, abhivādāpetabbo. senāsanaṃ pucchitabbaṃ— ‘katamaṃ me senāsanaṃ pāpuṇātī’ti? ajjhāvuṭṭhaṃ vā anajjhāvuṭṭhaṃ vā pucchitabbaṃ, gocaro pucchitabbo, agocaro pucchitabbo, sekkhasammatāni kulāni pucchitabbāni, vaccaṭṭhānaṃ pucchitabbaṃ, passāvaṭṭhānaṃ pucchitabbaṃ, pānīyaṃ pucchitabbaṃ, paribhojanīyaṃ pucchitabbaṃ, kattaradaṇḍo pucchitabbo, saṇghassa katikasaṇṭhānaṃ pucchitabbaṃ— ‘kaṃ kālaṃ pavisitabbaṃ, kaṃ kālaṃ nikkhamitabban’ti? sace vihāro anajjhāvuttho hoti, kavāṭaṃ ākoṭetvā muhuttaṃ āgametvā ghaṭikaṃ ugghāṭetvā kavāṭaṃ paṇāmetvā bahi ṭhitena nilloketabbo.

5 sace vihāro uklāpo hoti, mañce vā mañco āropito hoti, pīṭhe vā pīṭhaṃ āropitaṃ hoti, senāsanaṃ upari puñjīkataṃ hoti, sace ussahati, sodhetabbo. vihāraṃ sodhentena paṭhamaṃ bhūmattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā— mā vihāro rajena uhaññīti. sankāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ.

6 bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāṭhāne paññapetabbaṃ. mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāṭhāne paññapetabbo. pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāṭhāne paññapetabbaṃ. bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathābhāgaṃ paññapetabbaṃ. nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathābhāgaṃ paññapetabbaṃ. kheḷamallako otāpetvā pamajjitvā atiharitvā yathābhāgaṃ ṭhapetabbo. apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathābhāgaṃ ṭhapetabbaṃ. pattacīvaraṃ nikkhipitabbaṃ. pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. na ca anantarahitāya bhūmiyā patto nikkhipitabbo. cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ.

7 sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā.

8 sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. idaṃ kho, bhikkhave, āgantukānaṃ bhikkhūnaṃ vattaṃ yathā āgantukehi bhikkhūhi sammā vattitabban"ti.

2 āvāsikavattakathā

9 tena kho pana samayena āvāsikā bhikkhū āgantuke bhikkhū disvā neva āsanaṃ paññapenti, na pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipanti, na paccuggantvā pattacīvaraṃ paṭiggaṇhanti, na pānīyena pucchanti, na vuḍḍhatarepi āgantuke bhikkhū abhivādenti, na senāsanaṃ paññapenti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma āvāsikā bhikkhū āgantuke bhikkhū disvā neva āsanaṃ paññapessanti, na pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipissanti, na paccuggantvā pattacīvaraṃ paṭiggahissanti, na pānīyena pucchissanti, vuḍḍhatarepi āgantuke bhikkhū na abhivādessanti, na senāsanaṃ paññapessantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave … pe … "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

10 "tena hi, bhikkhave, āvāsikānaṃ bhikkhūnaṃ vattaṃ paññapessāmi yathā āvāsikehi bhikkhūhi sammā vattitabbaṃ. āvāsikena, bhikkhave, bhikkhunā āgantukaṃ bhikkhuṃ vuḍḍhataraṃ disvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, pānīyena pucchitabbo. sace ussahati, upāhanā puñchitabbā. upāhanā puñchantena paṭhamaṃ sukkhena coḷakena puñchitabbā, pacchā allena. upāhanāpuñchanacoḷakaṃ dhovitvā ekamantaṃ vissajjetabbaṃ.

11 āgantuko bhikkhu vuḍḍhataro abhivādetabbo. senāsanaṃ paññapetabbaṃ— ‘etaṃ te senāsanaṃ pāpuṇātī’ti. ajjhāvuṭṭhaṃ vā anajjhāvuṭṭhaṃ vā ācikkhitabbaṃ. gocaro ācikkhitabbo. agocaro ācikkhitabbo. sekkhasammatāni kulāni ācikkhitabbāni. vaccaṭṭhānaṃ ācikkhitabbaṃ. passāvaṭṭhānaṃ ācikkhitabbaṃ. pānīyaṃ ācikkhitabbaṃ. paribhojanīyaṃ ācikkhitabbaṃ. kattaradaṇḍo ācikkhitabbo. saṇghassa katikasaṇṭhānaṃ ācikkhitabbaṃ— ‘imaṃ kālaṃ pavisitabbaṃ, imaṃ kālaṃ nikkhamitabban’ti.

12 sace navako hoti, nisinnakeneva ācikkhitabbaṃ— ‘atra pattaṃ nikkhipāhi, atra cīvaraṃ nikkhipāhi, idaṃ āsanaṃ nisīdāhī’ti. pānīyaṃ ācikkhitabbaṃ. paribhojanīyaṃ ācikkhitabbaṃ. upāhanāpuñchanacoḷakaṃ ācikkhitabbaṃ. āgantuko bhikkhu navako abhivādāpetabbo. senāsanaṃ ācikkhitabbaṃ— ‘etaṃ te senāsanaṃ pāpuṇātī’ti. ajjhāvuṭṭhaṃ vā anajjhāvuṭṭhaṃ vā ācikkhitabbaṃ. gocaro ācikkhitabbo. agocaro ācikkhitabbo. sekkhasammatāni kulāni ācikkhitabbāni. vaccaṭṭhānaṃ ācikkhitabbaṃ. passāvaṭṭhānaṃ ācikkhitabbaṃ. pānīyaṃ ācikkhitabbaṃ. paribhojanīyaṃ ācikkhitabbaṃ. kattaradaṇḍo ācikkhitabbo. saṇghassa katikasaṇṭhānaṃ ācikkhitabbaṃ— ‘imaṃ kālaṃ pavisitabbaṃ, imaṃ kālaṃ nikkhamitabban’ti. idaṃ kho, bhikkhave, āvāsikānaṃ bhikkhūnaṃ vattaṃ yathā āvāsikehi bhikkhūhi sammā vattitabban"ti.

3 gamikavattakathā

13 tena kho pana samayena gamikā bhikkhū dārubhaṇḍaṃ mattikābhaṇḍaṃ appaṭisāmetvā dvāravātapānaṃ vivaritvā senāsanaṃ anāpucchā pakkamanti. dārubhaṇḍaṃ mattikābhaṇḍaṃ nassati. senāsanaṃ aguttaṃ hoti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma gamikā bhikkhū dārubhaṇḍaṃ mattikābhaṇḍaṃ appaṭisāmetvā dvāravātapānaṃ vivaritvā senāsanaṃ anāpucchā pakkamissanti. dārubhaṇḍaṃ mattikābhaṇḍaṃ nassati. senāsanaṃ aguttaṃ hotī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave … pe … "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

14 "tena hi, bhikkhave, gamikānaṃ bhikkhūnaṃ vattaṃ paññapessāmi yathā gamikehi bhikkhūhi sammā vattitabbaṃ. gamikena, bhikkhave, bhikkhunā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā dvāravātapānaṃ thaketvā senāsanaṃ āpucchā pakkamitabbaṃ. sace bhikkhu na hoti, sāmaṇero āpucchitabbo. sace sāmaṇero na hoti, ārāmiko āpucchitabbo. sace ārāmiko na hoti, upāsako āpucchitabbo. sace na hoti bhikkhu vā sāmaṇero vā ārāmiko vā upāsako vā, catūsu pāsāṇesu mañcaṃ paññapetvā mañce mañcaṃ āropetvā pīṭhe pīṭhaṃ āropetvā senāsanaṃ upari puñjaṃ karitvā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā dvāravātapānaṃ thaketvā pakkamitabbaṃ. sace vihāro ovassati, sace ussahati, chādetabbo, ussukkaṃ vā kātabbaṃ— ‘kinti nu kho vihāro chādiyethā’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, yo deso anovassako hoti, tattha catūsu pāsāṇesu mañcaṃ paññapetvā mañce mañcaṃ āropetvā pīṭhe pīṭhaṃ āropetvā senāsanaṃ upari puñjaṃ karitvā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā dvāravātapānaṃ thaketvā pakkamitabbaṃ. sace sabbo vihāro ovassati, sace ussahati, senāsanaṃ gāmaṃ atiharitabbaṃ, ussukkaṃ vā kātabbaṃ— ‘kinti nu kho senāsanaṃ gāmaṃ atihariyethā’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, ajjhokāse catūsu pāsāṇesu mañcaṃ paññapetvā mañce mañcaṃ āropetvā pīṭhe pīṭhaṃ āropetvā senāsanaṃ upari puñjaṃ karitvā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā tiṇena vā paṇṇena vā paṭicchādetvā pakkamitabbaṃ— appeva nāma angānipi seseyyunti. idaṃ kho, bhikkhave, gamikānaṃ bhikkhūnaṃ vattaṃ yathā gamikehi bhikkhūhi sammā vattitabban"ti.

4 anumodanavattakathā

15 tena kho pana samayena bhikkhū bhattagge na anumodanti. manussā ujjhāyanti khiyyanti vipācenti— "kathañhi nāma samaṇā sakyaputtiyā bhattagge na anumodissantī"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi— "anujānāmi, bhikkhave, bhattagge anumoditun"ti. atha kho tesaṃ bhikkhūnaṃ etadahosi— "kena nu kho bhattagge anumoditabban"ti? bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi— "anujānāmi, bhikkhave, therena bhikkhunā bhattagge anumoditun"ti.

16 tena kho pana samayena aññatarassa pūgassa saṇghabhattaṃ hoti. āyasmā sāriputto saṇghatthero hoti. bhikkhū— "bhagavatā anuññātaṃ therena bhikkhunā bhattagge anumoditun"ti— āyasmantaṃ sāriputtaṃ ekakaṃ ohāya pakkamiṃsu. atha kho āyasmā sāriputto te manusse paṭisammoditvā pacchā ekako agamāsi. addasā kho bhagavā āyasmantaṃ sāriputtaṃ dūratova ekakaṃ āgacchantaṃ. disvāna āyasmantaṃ sāriputtaṃ etadavoca— "kacci, sāriputta, bhattaṃ iddhaṃ ahosī"ti? "iddhaṃ kho, bhante, bhattaṃ ahosi; api ca maṃ bhikkhū ekakaṃ ohāya pakkantā"ti. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi— "anujānāmi, bhikkhave, bhattagge catūhi pañcahi therānutherehi bhikkhūhi āgametun"ti.

17 tena kho pana samayena aññataro thero bhattagge vaccito āgamesi. so vaccaṃ sandhāretuṃ asakkonto mucchito papati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, sati karaṇīye ānantarikaṃ bhikkhuṃ āpucchitvā gantun"ti.

5 bhattaggavattakathā

18 tena kho pana samayena chabbaggiyā bhikkhū dunnivatthā duppārutā anākappasampannā bhattaggaṃ gacchanti, vokkammapi therānaṃ bhikkhūnaṃ purato purato gacchanti, therepi bhikkhū anupakhajja nisīdanti, navepi bhikkhū āsanena paṭibāhanti, sanghāṭimpi ottharitvā antaraghare nisīdanti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma chabbaggiyā bhikkhū dunnivatthā duppārutā anākappasampannā bhattaggaṃ gacchissanti, vokkammapi therānaṃ bhikkhūnaṃ purato purato gacchissanti, therepi bhikkhū anupakhajja nisīdissanti, navepi bhikkhū āsanenapi paṭibāhissanti, sanghāṭimpi ottharitvā antaraghare nisīdissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū dunnivatthā duppārutā anākappasampannā bhattaggaṃ gacchanti, vokkammapi therānaṃ bhikkhūnaṃ purato purato gacchanti, therepi bhikkhū anupakhajja nisīdanti, navepi bhikkhū āsanena paṭibāhanti, sanghāṭimpi ottharitvā antaraghare nisīdantī"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

19 "tena hi, bhikkhave, bhikkhūnaṃ bhattaggavattaṃ paññapessāmi yathā bhikkhūhi bhattagge sammā vattitabbaṃ. sace ārāme kālo ārocito hoti, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā sanghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā sādhukaṃ ataramānena gāmo pavisitabbo.

20 na vokkamma therānaṃ bhikkhūnaṃ purato purato gantabbaṃ. suppaṭicchannena antaraghare gantabbaṃ. susaṃvutena antaraghare gantabbaṃ. okkhittacakkhunā antaraghare gantabbaṃ. na ukkhittakāya antaraghare gantabbaṃ. na ujjagghikāya antaraghare gantabbaṃ. appasaddena antaraghare gantabbaṃ. na kāyappacālakaṃ antaraghare gantabbaṃ. na bāhuppacālakaṃ antaraghare gantabbaṃ. na sīsappacālakaṃ antaraghare gantabbaṃ. na khambhakatena antaraghare gantabbaṃ. na oguṇṭhitena antaraghare gantabbaṃ. na ukkuṭikāya antaraghare gantabbaṃ.

21 suppaṭicchannena antaraghare nisīditabbaṃ. susaṃvutena antaraghare nisīditabbaṃ. okkhittacakkhunā antaraghare nisīditabbaṃ. na ukkhittakāya antaraghare nisīditabbaṃ na ujjagghikāya antaraghare nisīditabbaṃ, appasaddena antaraghare nisīditabbaṃ. na kāyappacālakaṃ antaraghare nisīditabbaṃ. na bāhuppacālakaṃ antaraghare nisīditabbaṃ. na sīsappacālakaṃ antaraghare nisīditabbaṃ. na khambhakatena antaraghare nisīditabbaṃ. na oguṇṭhitena antaraghare nisīditabbaṃ. na pallatthikāya antaraghare nisīditabbaṃ. na there bhikkhū anupakhajja nisīditabbaṃ. na navā bhikkhū āsanena paṭibāhitabbā. na sanghāṭiṃ ottharitvā antaraghare nisīditabbaṃ.

22 udake diyyamāne ubhohi hatthehi pattaṃ paṭiggahetvā udakaṃ paṭiggahetabbaṃ. nīcaṃ katvā sādhukaṃ appaṭighaṃsantena patto dhovitabbo. sace udakappaṭiggāhako hoti, nīcaṃ katvā udakappaṭiggahe udakaṃ āsiñcitabbaṃ— mā udakappaṭiggāhako udakena osiñci, mā sāmantā bhikkhū udakena osiñciṃsu, mā sanghāṭi udakena osiñcīti. sace udakappaṭiggāhako na hoti, nīcaṃ katvā chamāya udakaṃ āsiñcitabbaṃ— mā sāmantā bhikkhū udakena osiñciṃsu, mā sanghāṭi udakena osiñcīti.

23 odane diyyamāne ubhohi hatthehi pattaṃ paṭiggahetvā odano paṭiggahetabbo, sūpassa okāso kātabbo. sace hoti sappi vā telaṃ vā uttaribhangaṃ vā, therena vattabbo— ‘sabbesaṃ samakaṃ sampādehī’ti. sakkaccaṃ piṇḍapāto paṭiggahetabbo. pattasaññinā piṇḍapāto paṭiggahetabbo. samasūpako piṇḍapāto paṭiggahetabbo. samatittiko piṇḍapāto paṭiggahetabbo.

24 na tāva therena bhuñjitabbaṃ yāva na sabbesaṃ odano sampatto hoti. sakkaccaṃ piṇḍapāto bhuñjitabbo. pattasaññinā piṇḍapāto bhuñjitabbo. sapadānaṃ piṇḍapāto bhuñjitabbo. samasūpako piṇḍapāto bhuñjitabbo. na thūpakato omadditvā piṇḍapāto bhuñjitabbo. na sūpaṃ vā byañjanaṃ vā odanena paṭicchādetabbaṃ bhiyyokamyataṃ upādāya. na sūpaṃ vā odanaṃ vā agilānena attano atthāya viññāpetvā bhuñjitabbaṃ. na ujjhānasaññinā paresaṃ patto oloketabbo. nātimahanto kabaḷo kātabbo. parimaṇḍalo ālopo kātabbo. na anāhaṭe kabaḷe mukhadvāraṃ vivaritabbaṃ. na bhuñjamānena sabbo hattho mukhe pakkhipitabbo. na sakabaḷena mukhena byāharitabbaṃ. na piṇḍukkhepakaṃ bhuñjitabbaṃ. na kabaḷāvacchedakaṃ bhuñjitabbaṃ. na avagaṇḍakārakaṃ bhuñjitabbaṃ. na hatthaniddhunakaṃ bhuñjitabbaṃ. na sitthāvakārakaṃ bhuñjitabbaṃ. na jivhānicchārakaṃ bhuñjitabbaṃ. na capucapukārakaṃ bhuñjitabbaṃ. na surusurukārakaṃ bhuñjitabbaṃ. na hatthanillehakaṃ bhuñjitabbaṃ. na pattanillehakaṃ bhuñjitabbaṃ. na oṭṭhanillehakaṃ bhuñjitabbaṃ.

25 na sāmisena hatthena pānīyathālako paṭiggahetabbo. na tāva therena udakaṃ paṭiggahetabbaṃ yāva na sabbeva bhuttāvino honti. udake diyyamāne ubhohi hatthehi pattaṃ paṭiggahetvā udakaṃ paṭiggahetabbaṃ. nīcaṃ katvā sādhukaṃ appaṭighaṃsantena patto dhovitabbo. sace udakappaṭiggāhako hoti, nīcaṃ katvā udakappaṭiggahe udakaṃ āsiñcitabbaṃ— mā udakappaṭiggāhako udakena osiñci, mā sāmantā bhikkhū udakena osiñciṃsu, mā sanghāṭi udakena osiñcīti. sace udakappaṭiggāhako na hoti, nīcaṃ katvā chamāya udakaṃ āsiñcitabbaṃ— mā sāmantā bhikkhū udakena osiñciṃsu, mā sanghāṭi udakena osiñcīti. na sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍetabbaṃ.

26 nivattantena navakehi bhikkhūhi paṭhamataraṃ nivattitabbaṃ. pacchā therehi suppaṭicchannena antaraghare gantabbaṃ. susaṃvutena antaraghare gantabbaṃ. okkhittacakkhunā antaraghare gantabbaṃ. na ukkhittakāya antaraghare gantabbaṃ. na ujjagghikāya antaraghare gantabbaṃ. appasaddena antaraghare gantabbaṃ. na kāyappacālakaṃ antaraghare gantabbaṃ. na bāhuppacālakaṃ antaraghare gantabbaṃ. na sīsappacālakaṃ antaraghare gantabbaṃ. na khambhakatena antaraghare gantabbaṃ. na oguṇṭhitena antaraghare gantabbaṃ. na ukkuṭikāya antaraghare gantabbaṃ. idaṃ kho, bhikkhave, bhikkhūnaṃ bhattaggavattaṃ yathā bhikkhūhi bhattagge sammā vattitabban"ti.

27 paṭhamabhāṇavāro niṭṭhito.

6 piṇḍacārikavattakathā

28 tena kho pana samayena piṇḍacārikā bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, asallakkhetvāpi nivesanaṃ pavisanti, asallakkhetvāpi nikkhamanti, atisahasāpi pavisanti, atisahasāpi nikkhamanti, atidūrepi tiṭṭhanti, accāsannepi tiṭṭhanti, aticirampi tiṭṭhanti, atilahumpi nivattanti. aññataropi piṇḍacāriko bhikkhu asallakkhetvā nivesanaṃ pāvisi. so ca dvāraṃ maññamāno aññataraṃ ovarakaṃ pāvisi. tasmimpi ovarake itthī naggā uttānā nipannā hoti. addasā kho so bhikkhu taṃ itthiṃ naggaṃ uttānaṃ nipannaṃ. disvāna— "nayidaṃ dvāraṃ, ovarakaṃ idan"ti tamhā ovarakā nikkhami. addasā kho tassā itthiyā sāmiko taṃ itthiṃ naggaṃ uttānaṃ nipannaṃ. disvāna— "iminā me bhikkhunā pajāpatī dūsitā"ti taṃ bhikkhuṃ gahetvā ākoṭesi. atha kho sā itthī tena saddena paṭibujjhitvā taṃ purisaṃ etadavoca— "kissa tvaṃ, ayya, imaṃ bhikkhuṃ ākoṭesī"ti? "imināsi tvaṃ bhikkhunā dūsitā"ti? "nāhaṃ, ayya, iminā bhikkhunā dūsitā; akārako so bhikkhū"ti taṃ bhikkhuṃ muñcāpesi. atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi.

29 ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma piṇḍacārikā bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, asallakkhetvāpi nivesanaṃ pavisissanti, asallakkhetvāpi nikkhamissanti, atisahasāpi pavisissanti, atisahasāpi nikkhamissanti, atidūrepi tiṭṭhissanti, accāsannepi tiṭṭhissanti, aticirampi tiṭṭhissanti, atilahumpi nivattissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave … pe … "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

30 "tena hi, bhikkhave, piṇḍacārikānaṃ bhikkhūnaṃ vattaṃ paññapessāmi yathā piṇḍacārikehi bhikkhūhi sammā vattitabbaṃ. piṇḍacārikena, bhikkhave, bhikkhunā— ‘idāni gāmaṃ pavisissāmī’ti timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā sanghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā sādhukaṃ ataramānena gāmo pavisitabbo.

31 suppaṭicchannena antaraghare gantabbaṃ. susaṃvutena antaraghare gantabbaṃ. okkhittacakkhunā antaraghare gantabbaṃ. na ukkhittakāya antaraghare gantabbaṃ. na ujjagghikāya antaraghare gantabbaṃ. appasaddena antaraghare gantabbaṃ. na kāyappacālakaṃ antaraghare gantabbaṃ. na bāhuppacālakaṃ antaraghare gantabbaṃ. na sīsappacālakaṃ antaraghare gantabbaṃ. na khambhakatena antaraghare gantabbaṃ. na oguṇṭhitena antaraghare gantabbaṃ. na ukkuṭikāya antaraghare gantabbaṃ.

32 nivesanaṃ pavisantena sallakkhetabbaṃ— ‘iminā pavisissāmi, iminā nikkhamissāmī’ti. nātisahasā pavisitabbaṃ. nātisahasā nikkhamitabbaṃ. nātidūre ṭhātabbaṃ. nāccāsanne ṭhātabbaṃ. nāticiraṃ ṭhātabbaṃ. nātilahuṃ nivattitabbaṃ. ṭhitakena sallakkhetabbaṃ— ‘bhikkhaṃ dātukāmā vā adātukāmā vā’ti. sace kammaṃ vā nikkhipati, āsanā vā vuṭṭhāti, kaṭacchuṃ vā parāmasati, bhājanaṃ vā parāmasati, ṭhapeti vā— dātukāmassāti ṭhātabbaṃ. bhikkhāya diyyamānāya vāmena hatthena sanghāṭiṃ uccāretvā dakkhiṇena hatthena pattaṃ paṇāmetvā ubhohi hatthehi pattaṃ paṭiggahetvā bhikkhā paṭiggahetabbā. na ca bhikkhādāyikāya mukhaṃ ulloketabbaṃ. sallakkhetabbaṃ— ‘sūpaṃ dātukāmā vā adātukāmā vā’ti. sace kaṭacchuṃ vā parāmasati, bhājanaṃ vā parāmasati, ṭhapeti vā— dātukāmassāti ṭhātabbaṃ. bhikkhāya dinnāya sanghāṭiyā pattaṃ paṭicchādetvā sādhukaṃ ataramānena nivattitabbaṃ.

33 suppaṭicchannena antaraghare gantabbaṃ. susaṃvutena antaraghare gantabbaṃ. okkhittacakkhunā antaraghare gantabbaṃ. na ukkhittakāya antaraghare gantabbaṃ. na ujjagghikāya antaraghare gantabbaṃ. appasaddena antaraghare gantabbaṃ. na kāyappacālakaṃ antaraghare gantabbaṃ. na bāhuppacālakaṃ antaraghare gantabbaṃ. na sīsappacālakaṃ antaraghare gantabbaṃ. na khambhakatena antaraghare gantabbaṃ. na oguṇṭhitena antaraghare gantabbaṃ. na ukkuṭikāya antaraghare gantabbaṃ. yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, tena āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, avakkārapāti dhovitvā upaṭṭhāpetabbā, pānīyaṃ paribhojanīyaṃ upaṭṭhāpetabbaṃ. yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākankhati, bhuñjitabbaṃ. no ce ākankhati, appaharite vā chaḍḍetabbaṃ, appāṇake vā udake opilāpetabbaṃ. tena āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ, avakkārapāti dhovitvā paṭisāmetabbā, pānīyaṃ paribhojanīyaṃ paṭisāmetabbaṃ, bhattaggaṃ sammajjitabbaṃ. yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ tena upaṭṭhāpetabbaṃ. sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilanghakena upaṭṭhāpetabbaṃ, na ca tappaccayā vācā bhinditabbā. idaṃ kho, bhikkhave, piṇḍacārikānaṃ bhikkhūnaṃ vattaṃ yathā piṇḍacārikehi bhikkhūhi sammā vattitabban"ti.

7 āraññikavattakathā

34 tena kho pana samayena sambahulā bhikkhū araññe viharanti. te neva pānīyaṃ upaṭṭhāpenti, na paribhojanīyaṃ upaṭṭhāpenti, na aggiṃ upaṭṭhāpenti, na araṇisahitaṃ upaṭṭhāpenti, na nakkhattapadāni jānanti, na disābhāgaṃ jānanti. corā tattha gantvā te bhikkhū etadavocuṃ— "atthi, bhante, pānīyan"ti? "natthāvuso"ti. "atthi, bhante, paribhojanīyan"ti? "natthāvuso"ti. "atthi, bhante, aggī"ti? "natthāvuso"ti. "atthi, bhante, araṇisahitan"ti? "natthāvuso"ti. ( ) "kenajja, bhante, yuttan"ti? "na kho mayaṃ, āvuso, jānāmā"ti. "katamāyaṃ, bhante, disā"ti? "na kho mayaṃ, āvuso, jānāmā"ti. atha kho te corā— "nevimesaṃ pānīyaṃ atthi, na paribhojanīyaṃ atthi, na aggi atthi, na araṇisahitaṃ atthi, na nakkhattapadāni jānanti, na disābhāgaṃ jānanti; corā ime, nayime bhikkhū"ti— ākoṭetvā pakkamiṃsu. atha kho te bhikkhū bhikkhūnaṃ etamatthaṃ ārocesuṃ. bhikkhū bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—

35 "tena hi, bhikkhave, āraññikānaṃ bhikkhūnaṃ vattaṃ paññapessāmi yathā āraññikehi bhikkhūhi sammā vattitabbaṃ. āraññikena, bhikkhave, bhikkhunā kālasseva uṭṭhāya pattaṃ thavikāya pakkhipitvā aṃse ālaggetvā cīvaraṃ khandhe karitvā upāhanā ārohitvā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā dvāravātapānaṃ thaketvā senāsanā otaritabbaṃ— idāni gāmaṃ pavisissāmīti. upāhanā omuñcitvā nīcaṃ katvā papphoṭetvā thavikāya pakkhipitvā aṃse ālaggetvā timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā sanghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā sādhukaṃ ataramānena gāmo pavisitabbo. suppaṭicchannena antaraghare gantabbaṃ … pe … na khambhakatena antaraghare gantabbaṃ. na oguṇṭhitena antaraghare gantabbaṃ. na ukkuṭikāya antaraghare gantabbaṃ.

36 nivesanaṃ pavisantena sallakkhetabbaṃ— ‘iminā pavisissāmi, iminā nikkhamissāmī’ti. nātisahasā pavisitabbaṃ. nātisahasā nikkhamitabbaṃ. nātidūre ṭhātabbaṃ. nāccāsanne ṭhātabbaṃ. nāticiraṃ ṭhātabbaṃ. nātilahuṃ nivattitabbaṃ. ṭhitakena sallakkhetabbaṃ— ‘bhikkhaṃ dātukāmā vā adātukāmā vā’ti. sace kammaṃ vā nikkhipati, āsanā vā vuṭṭhāti, kaṭacchuṃ vā parāmasati, bhājanaṃ vā parāmasati, ṭhapeti vā— dātukāmassāti ṭhātabbaṃ. bhikkhāya diyyamānāya vāmena hatthena sanghāṭiṃ uccāretvā dakkhiṇena hatthena pattaṃ paṇāmetvā ubhohi hatthehi pattaṃ paṭiggahetvā bhikkhā paṭiggahetabbā. na ca bhikkhādāyikāya mukhaṃ ulloketabbaṃ. sallakkhetabbaṃ— ‘sūpaṃ dātukāmā vā adātukāmā vā’ti. sace kaṭacchuṃ vā parāmasati, bhājanaṃ vā parāmasati, ṭhapeti vā— dātukāmassāti ṭhātabbaṃ. bhikkhāya dinnāya sanghāṭiyā pattaṃ paṭicchādetvā sādhukaṃ ataramānena nivattitabbaṃ.

37 suppaṭicchannena antaraghare gantabbaṃ … pe … na ukkuṭikāya antaraghare gantabbaṃ. gāmato nikkhamitvā pattaṃ thavikāya pakkhipitvā aṃse ālaggetvā cīvaraṃ sangharitvā sīse karitvā upāhanā ārohitvā gantabbaṃ.

38 āraññikena, bhikkhave, bhikkhunā pānīyaṃ upaṭṭhāpetabbaṃ, paribhojanīyaṃ upaṭṭhāpetabbaṃ, aggi upaṭṭhāpetabbo, araṇisahitaṃ upaṭṭhāpetabbaṃ, kattaradaṇḍo upaṭṭhāpetabbo, nakkhattapadāni uggahetabbāni— sakalāni vā ekadesāni vā, disākusalena bhavitabbaṃ. idaṃ kho, bhikkhave, āraññikānaṃ bhikkhūnaṃ vattaṃ yathā āraññikehi bhikkhūhi sammā vattitabban"ti.

8 senāsanavattakathā

39 tena kho pana samayena sambahulā bhikkhū ajjhokāse cīvarakammaṃ karonti. chabbaggiyā bhikkhū paṭivāte angaṇe senāsanaṃ papphoṭesuṃ. bhikkhū rajena okiriṃsu. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma chabbaggiyā bhikkhū paṭivāte angaṇe senāsanaṃ papphoṭessanti. bhikkhū rajena okiriṃsū"ti.

40 atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū paṭivāte angaṇe senāsanaṃ papphoṭenti, bhikkhū rajena okiriṃsū"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

41 "tena hi, bhikkhave, bhikkhūnaṃ senāsanavattaṃ paññapessāmi yathā bhikkhūhi senāsane sammā vattitabbaṃ. yasmiṃ vihāre viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhummattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. sace akatā hoti bhūmi, udakena paripphositvā paripphositvā sammajjitabbā— mā vihāro rajena uhaññīti. sankāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ.

42 na bhikkhusāmantā senāsanaṃ papphoṭetabbaṃ. na vihārasāmantā senāsanaṃ papphoṭetabbaṃ. na pānīyasāmantā senāsanaṃ papphoṭetabbaṃ. na paribhojanīyasāmantā senāsanaṃ papphoṭetabbaṃ. na paṭivāte angaṇe senāsanaṃ papphoṭetabbaṃ. adhovāte senāsanaṃ papphoṭetabbaṃ.

43 bhummattharaṇaṃ ekamantaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. mañcapaṭipādakā ekamantaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. mañco ekamantaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. pīṭhaṃ ekamantaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. bhisibibbohanaṃ ekamantaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. nisīdanapaccattharaṇaṃ ekamantaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. kheḷamallako ekamantaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. apassenaphalakaṃ ekamantaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. pattacīvaraṃ nikkhipitabbaṃ. pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. na ca anantarahitāya bhūmiyā patto nikkhipitabbo. cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ.

44 sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. sace uttarā sarajā vātā vāyanti uttarā vātapānā thaketabbā. sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā.

45 sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.

46 sace vuḍḍhena saddhiṃ ekavihāre viharati, na vuḍḍhaṃ anāpucchā uddeso dātabbo, na paripucchā dātabbā, na sajjhāyo kātabbo, na dhammo bhāsitabbo, na padīpo kātabbo, na padīpo vijjhāpetabbo, na vātapānā vivaritabbā, na vātapānā thaketabbā. sace vuḍḍhena saddhiṃ ekacankame cankamati, yena vuḍḍho tena parivattitabbaṃ, na ca vuḍḍho sanghāṭikaṇṇena ghaṭṭetabbo. idaṃ kho, bhikkhave, bhikkhūnaṃ senāsanavattaṃ yathā bhikkhūhi senāsane sammā vattitabban"ti.

9 jantāgharavattakathā

47 tena kho pana samayena chabbaggiyā bhikkhū jantāghare therehi bhikkhūhi nivāriyamānā anādariyaṃ paṭicca pahūtaṃ kaṭṭhaṃ āropetvā aggiṃ datvā dvāraṃ thaketvā dvāre nisīdanti. bhikkhū uṇhābhitattā dvāraṃ alabhamānā mucchitā papatanti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma chabbaggiyā bhikkhū jantāghare therehi bhikkhūhi nivāriyamānā anādariyaṃ paṭicca pahūtaṃ kaṭṭhaṃ āropetvā aggiṃ datvā dvāraṃ thaketvā dvāre nisīdissanti. bhikkhū uṇhābhitattā dvāraṃ alabhamānā mucchitā papatantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū jantāghare therehi bhikkhūhi nivāriyamānā anādariyaṃ paṭicca pahūtaṃ kaṭṭhaṃ āropetvā aggiṃ datvā dvāraṃ thaketvā dvāre nisīdanti; bhikkhū uṇhābhitattā dvāraṃ alabhamānā mucchitā papatantī"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi— "na, bhikkhave, jantāghare therena bhikkhunā nivāriyamānena anādariyaṃ paṭicca pahūtaṃ kaṭṭhaṃ āropetvā aggi dātabbo. yo dadeyya, āpatti dukkaṭassa. na, bhikkhave, dvāraṃ thaketvā dvāre nisīditabbaṃ. yo nisīdeyya, āpatti dukkaṭassa.

48 tena hi, bhikkhave, bhikkhūnaṃ jantāgharavattaṃ paññapessāmi yathā bhikkhūhi jantāghare sammā vattitabbaṃ. yo paṭhamaṃ jantāgharaṃ gacchati, sace chārikā ussannā hoti, chārikā chaḍḍetabbā. sace jantāgharaṃ uklāpaṃ hoti, jantāgharaṃ sammajjitabbaṃ. sace paribhaṇḍaṃ uklāpaṃ hoti, paribhaṇḍaṃ sammajjitabbaṃ. sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. sace jantāgharasālā uklāpā hoti, jantāgharasālā sammajjitabbā.

49 cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, udakadoṇikāya udakaṃ āsiñcitabbaṃ. jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. na there bhikkhū anupakhajja nisīditabbaṃ. na navā bhikkhū āsanena paṭibāhitabbā. sace ussahati, jantāghare therānaṃ bhikkhūnaṃ parikammaṃ kātabbaṃ. jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. sace ussahati, udakepi therānaṃ bhikkhūnaṃ parikammaṃ kātabbaṃ. na therānaṃ bhikkhūnaṃ puratopi nahāyitabbaṃ, na uparitopi nahāyitabbaṃ. nahātena uttarantena otarantānaṃ maggo dātabbo. yo pacchā jantāgharā nikkhamati, sace jantāgharaṃ cikkhallaṃ hoti, dhovitabbaṃ. mattikādoṇikaṃ dhovitvā jantāgharapīṭhaṃ paṭisāmetvā aggiṃ vijjhāpetvā dvāraṃ thaketvā pakkamitabbaṃ. idaṃ kho, bhikkhave, bhikkhūnaṃ jantāgharavattaṃ yathā bhikkhūhi jantāghare sammā vattitabban"ti.

10 vaccakuṭivattakathā

50 tena kho pana samayena aññataro bhikkhu brāhmaṇajātiko vaccaṃ katvā na icchati ācametuṃ— "ko imaṃ vasalaṃ duggandhaṃ āmasissatī"ti. tassa vaccamagge kimi saṇṭhāti. atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. "kiṃ pana tvaṃ, āvuso, vaccaṃ katvā na ācamesī"ti? "evamāvuso"ti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma bhikkhu vaccaṃ katvā na ācamessatī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira tvaṃ, bhikkhu, vaccaṃ katvā na ācamesī"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi— "na, bhikkhave, vaccaṃ katvā sati udake nācametabbaṃ. yo nācameyya, āpatti dukkaṭassā"ti.

51 tena kho pana samayena bhikkhū vaccakuṭiyā yathāvuḍḍhaṃ vaccaṃ karonti. navakā bhikkhū paṭhamataraṃ āgantvā vaccitā āgamenti. te vaccaṃ sandhārentā mucchitā papatanti. bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave … pe … "saccaṃ, bhagavā"ti … pe … "na, bhikkhave, vaccakuṭiyā yathāvuḍḍhaṃ vacco kātabbo. yo kareyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, āgatapaṭipāṭiyā vaccaṃ kātun"ti.

52 tena kho pana samayena chabbaggiyā bhikkhū atisahasāpi vaccakuṭiṃ pavisanti, ubbhajitvāpi pavisanti, nitthunantāpi vaccaṃ karonti, dantakaṭṭhaṃ khādantāpi vaccaṃ karonti, bahiddhāpi vaccadoṇikāya vaccaṃ karonti, bahiddhāpi passāvadoṇikāya passāvaṃ karonti, passāvadoṇikāyapi kheḷaṃ karonti, pharusenapi kaṭṭhena avalekhanti, avalekhanakaṭṭhampi vaccakūpamhi pātenti, atisahasāpi nikkhamanti, ubbhajitvāpi nikkhamanti, capucapukārakampi ācamenti, ācamanasarāvakepi udakaṃ sesenti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma chabbaggiyā bhikkhū atisahasāpi vaccakuṭiṃ pavisissanti, ubbhajitvāpi pavisissanti, nitthunantāpi vaccaṃ karissanti, dantakaṭṭhaṃ khādantāpi vaccaṃ karissanti, bahiddhāpi vaccadoṇikāya vaccaṃ karissanti, bahiddhāpi passāvadoṇikāya passāvaṃ karissanti, passāvadoṇikāyapi kheḷaṃ karissanti, pharusenapi kaṭṭhena avalekhissanti, avalekhanakaṭṭhampi vaccakūpamhi pātessanti, atisahasāpi nikkhamissanti, ubbhajitvāpi nikkhamissanti, capucapukārakampi ācamessanti, ācamanasarāvakepi udakaṃ sesessantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave … pe … "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

53 "tena hi, bhikkhave, bhikkhūnaṃ vaccakuṭivattaṃ paññapessāmi yathā bhikkhūhi vaccakuṭiyā sammā vattitabbaṃ. yo vaccakuṭiṃ gacchati tena bahi ṭhitena ukkāsitabbaṃ. anto nisinnenapi ukkāsitabbaṃ. cīvaravaṃse vā cīvararajjuyā vā cīvaraṃ nikkhipitvā sādhukaṃ ataramānena vaccakuṭi pavisitabbā. nātisahasā pavisitabbā. na ubbhajitvā pavisitabbā. vaccapādukāya ṭhitena ubbhajitabbaṃ. na nitthunantena vacco kātabbo. na dantakaṭṭhaṃ khādantena vacco kātabbo. na bahiddhā vaccadoṇikāya vacco kātabbo. na bahiddhā passāvadoṇikāya passāvo kātabbo. na passāvadoṇikāya kheḷo kātabbo. na pharusena kaṭṭhena avalekhitabbaṃ. na avalekhanakaṭṭhaṃ vaccakūpamhi pātetabbaṃ. vaccapādukāya ṭhitena paṭicchādetabbaṃ. nātisahasā nikkhamitabbaṃ. na ubbhajitvā nikkhamitabbaṃ. ācamanapādukāya ṭhitena ubbhajitabbaṃ. na capucapukārakaṃ ācametabbaṃ. na ācamanasarāvake udakaṃ sesetabbaṃ. ācamanapādukāya ṭhitena paṭicchādetabbaṃ.

54 sace vaccakuṭi uhatā hoti, dhovitabbā. sace avalekhanapidharo pūro hoti, avalekhanakaṭṭhaṃ chaḍḍetabbaṃ. sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. sace paribhaṇḍaṃ uklāpaṃ hoti, paribhaṇḍaṃ sammajjitabbaṃ. sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. idaṃ kho, bhikkhave, bhikkhūnaṃ vaccakuṭivattaṃ yathā bhikkhūhi vaccakuṭiyā sammā vattitabban"ti.

11 upajjhāyavattakathā

55 tena kho pana samayena saddhivihārikā upajjhāyesu na sammā vattanti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma saddhivihārikā upajjhāyesu na sammā vattissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattantī"ti? "saccaṃ, bhagavā"ti vigarahi buddho bhagavā … pe … kathañhi nāma, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattissanti. netaṃ, bhikkhave, appasannānaṃ vā pasādāya … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

56 "tena hi, bhikkhave, saddhivihārikānaṃ upajjhāyesu vattaṃ paññapessāmi yathā saddhivihārikehi upajjhāyesu sammā vattitabbaṃ. saddhivihārikena, bhikkhave, upajjhāyamhi sammā vattitabbaṃ. tatrāyaṃ sammāvattanā—

57 kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsangaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. sace so deso uklāpo hoti, so deso sammajjitabbo.

58 sace upajjhāyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā sanghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. sace upajjhāyo pacchāsamaṇaṃ ākankhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā sanghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṃ. nātidūre gantabbaṃ, nāccāsanne gantabbaṃ, pattapariyāpannaṃ paṭiggahetabbaṃ. na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā. upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo.

59 nivattantena paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. cīvaraṃ sangharitabbaṃ. cīvaraṃ sangharantena caturangulaṃ kaṇṇaṃ ussāretvā cīvaraṃ sangharitabbaṃ— mā majjhe bhango ahosīti. obhoge kāyabandhanaṃ kātabbaṃ.

60 sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. upajjhāyo pānīyena pucchitabbo. bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo. na ca uṇhe patto nidahitabbo. pattacīvaraṃ nikkhipitabbaṃ. pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. na ca anantarahitāya bhūmiyā patto nikkhipitabbo. cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. sace so deso uklāpo hoti, so deso sammajjitabbo.

61 sace upajjhāyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ.

62 sace upajjhāyo jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. sace ussahati, jantāgharaṃ pavisitabbaṃ. jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. na there bhikkhū anupakhajja nisīditabbaṃ. na navā bhikkhū āsanena paṭibāhitabbā. jantāghare upajjhāyassa parikammaṃ kātabbaṃ. jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ.

63 udakepi upajjhāyassa parikammaṃ kātabbaṃ. nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā upajjhāyassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, sanghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. upajjhāyo pānīyena pucchitabbo. sace uddisāpetukāmo hoti, uddisitabbo. sace paripucchitukāmo hoti, paripucchitabbo.

64 yasmiṃ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. sace akatā hoti bhūmi, udakena paripphositvā paripphositvā sammajjitabbā— mā vihāro rajena uhaññīti. sankāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ.

65 bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. pattacīvaraṃ nikkhipitabbaṃ. pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. na ca anantarahitāya bhūmiyā patto nikkhipitabbo. cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ.

66 sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā.

67 sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.

68 sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. sace upajjhāyassa kukkuccaṃ uppannaṃ hoti, saddhivihārikena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. sace upajjhāyassa diṭṭhigataṃ uppannaṃ hoti, saddhivihārikena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. sace upajjhāyo garudhammaṃ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho upajjhāyassa parivāsaṃ dadeyyāti. sace upajjhāyo mūlāyapaṭikassanāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho upajjhāyaṃ mūlāya paṭikasseyyāti. sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho upajjhāyassa mānattaṃ dadeyyāti. sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho upajjhāyaṃ abbheyyāti. sace saṇgho upajjhāyassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho upajjhāyassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. kataṃ vā panassa hoti saṇghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkaṃ kātabbaṃ— kinti nu kho upajjhāyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṇgho taṃ kammaṃ paṭippassambheyyāti.

69 sace upajjhāyassa cīvaraṃ dhovitabbaṃ hoti, saddhivihārikena dhovitabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho upajjhāyassa cīvaraṃ dhoviyethāti. sace upajjhāyassa cīvaraṃ kātabbaṃ hoti, saddhivihārikena kātabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho upajjhāyassa cīvaraṃ kariyethāti. sace upajjhāyassa rajanā pacitabbā hoti, saddhivihārikena pacitabbā, ussukkaṃ vā kātabbaṃ— kinti nu kho upajjhāyassa rajanaṃ paciyethāti. sace upajjhāyassa cīvaraṃ rajitabbaṃ hoti, saddhivihārikena rajitabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho upajjhāyassa cīvaraṃ rajiyethāti. cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ.

70 na upajjhāyaṃ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṃ dātabbaṃ, na ekaccassa cīvaraṃ paṭiggahetabbaṃ; na ekaccassa parikkhāro dātabbo, na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā, na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṃ kātabbaṃ, na ekaccena parikammaṃ kārāpetabbaṃ; na ekaccassa veyyāvacco kātabbo, na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṃ, na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo, na ekaccena piṇḍapāto nīharāpetabbo; na upajjhāyaṃ anāpucchā gāmo pavisitabbo; na susānaṃ gantabbaṃ; na disā pakkamitabbā. sace upajjhāyo gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. idaṃ kho, bhikkhave, saddhivihārikānaṃ upajjhāyesu vattaṃ yathā saddhivihārikehi upajjhāyesu sammā vattitabban"ti.

12 saddhivihārikavattakathā

71 tena kho pana samayena upajjhāyā saddhivihārikesu na sammā vattanti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma upajjhāyā saddhivihārikesu na sammā vattissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, upajjhāyā saddhivihārikesu na sammā vattantī"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

72 "tena hi, bhikkhave, upajjhāyānaṃ saddhivihārikesu vattaṃ paññapessāmi yathā upajjhāyehi saddhivihārikesu sammā vattitabbaṃ. upajjhāyena, bhikkhave, saddhivihārikamhi sammā vattitabbaṃ. tatrāyaṃ sammāvattanā—

73 upajjhāyena, bhikkhave, saddhivihāriko sangahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṃ vā kātabbaṃ— kinti nu kho saddhivihārikassa patto uppajjiyethāti. sace upajjhāyassa cīvaraṃ hoti, saddhivihārikassa cīvaraṃ na hoti, upajjhāyena saddhivihārikassa cīvaraṃ dātabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho saddhivihārikassa cīvaraṃ uppajjiyethāti. sace upajjhāyassa parikkhāro hoti, saddhivihārikassa parikkhāro na hoti, upajjhāyena saddhivihārikassa parikkhāro dātabbo, ussukkaṃ vā kātabbaṃ— kinti nu kho saddhivihārikassa parikkhāro uppajjiyethāti.

74 sace saddhivihāriko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. saddhivihārikamhi vuṭṭhite āsanaṃ uddharitabbaṃ. sace so deso uklāpo hoti, so deso sammajjitabbo.

75 sace saddhivihāriko gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā sanghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.

76 ettāvatā nivattissatīti āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. cīvaraṃ sangharitabbaṃ. cīvaraṃ sangharantena caturangulaṃ kaṇṇaṃ ussāretvā cīvaraṃ sangharitabbaṃ— mā majjhe bhango ahosīti. obhoge kāyabandhanaṃ kātabbaṃ.

77 sace piṇḍapāto hoti, saddhivihāriko ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. saddhivihāriko pānīyena pucchitabbo. bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. pattacīvaraṃ nikkhipitabbaṃ. pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. na ca anantarahitāya bhūmiyā patto nikkhipitabbo. cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. saddhivihārikamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. sace so deso uklāpo hoti, so deso sammajjitabbo.

78 sace saddhivihāriko nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ.

79 sace saddhivihāriko jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. sace ussahati jantāgharaṃ pavisitabbaṃ. jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. na there bhikkhū anupakhajja nisīditabbaṃ, na navā bhikkhū āsanena paṭibāhitabbā. jantāghare saddhivihārikassa parikammaṃ kātabbaṃ. jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ.

80 udakepi saddhivihārikassa parikammaṃ kātabbaṃ. nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā saddhivihārikassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, sanghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. saddhivihāriko pānīyena pucchitabbo.

81 yasmiṃ vihāre saddhivihāriko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ … pe … sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.

82 sace saddhivihārikassa anabhirati uppannā hoti, upajjhāyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. sace saddhivihārikassa kukkuccaṃ uppannaṃ hoti, upajjhāyena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. sace saddhivihārikassa diṭṭhigataṃ uppannaṃ hoti, upajjhāyena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. sace saddhivihāriko garudhammaṃ ajjhāpanno hoti parivāsāraho, upajjhāyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho saddhivihārikassa parivāsaṃ dadeyyāti. sace saddhivihāriko mūlāyapaṭikassanāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho saddhivihārikaṃ mūlāya paṭikasseyyāti. sace saddhivihāriko mānattāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho saddhivihārikassa mānattaṃ dadeyyāti. sace saddhivihāriko abbhānāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho saddhivihārikaṃ abbheyyāti. sace saṇgho saddhivihārikassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, upajjhāyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho saddhivihārikassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. kataṃ vā panassa hoti saṇghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā, ukkhepanīyaṃ vā, upajjhāyena ussukkaṃ kātabbaṃ— kinti nu kho saddhivihāriko sammā vatteyya lomaṃ pāteyya, netthāraṃ vatteyya, saṇgho taṃ kammaṃ paṭippassambheyyāti.

83 sace saddhivihārikassa cīvaraṃ dhovitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ— evaṃ dhoveyyāsīti, ussukkaṃ vā kātabbaṃ— kinti nu kho saddhivihārikassa cīvaraṃ dhoviyethāti. sace saddhivihārikassa cīvaraṃ kātabbaṃ hoti, upajjhāyena ācikkhitabbaṃ— evaṃ kareyyāsīti, ussukkaṃ vā kātabbaṃ— kinti nu kho saddhivihārikassa cīvaraṃ kariyethāti. sace saddhivihārikassa rajanaṃ pacitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ— evaṃ paceyyāsīti, ussukkaṃ vā kātabbaṃ— kinti nu kho saddhivihārikassa rajanaṃ paciyethāti. sace saddhivihārikassa cīvaraṃ rajitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ— evaṃ rajeyyāsīti, ussukkaṃ vā kātabbaṃ— kinti nu kho saddhivihārikassa cīvaraṃ rajiyethāti. cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ. sace saddhivihāriko gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. idaṃ kho, bhikkhave, upajjhāyānaṃ saddhivihārikesu vattaṃ yathā upajjhāyehi saddhivihārikesu sammā vattitabban"ti.

84 dutiyabhāṇavāro niṭṭhito.

13 ācariyavattakathā

85 tena kho pana samayena antevāsikā ācariyesu na sammā vattanti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma antevāsikā ācariyesu na sammā vattissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, antevāsikā ācariyesu na sammā vattantī"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

86 "tena hi, bhikkhave, antevāsikānaṃ ācariyesu vattaṃ paññapessāmi yathā antevāsikehi ācariyesu sammā vattitabbaṃ. antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. tatrāyaṃ sammāvattanā—

87 kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsangaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. ācariyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. sace so deso uklāpo hoti, so deso sammajjitabbo.

88 sace ācariyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā sanghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. sace ācariyo pacchāsamaṇaṃ ākankhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā sanghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā ācariyassa pacchāsamaṇena hotabbaṃ. nātidūre gantabbaṃ, nāccāsanne gantabbaṃ, pattapariyāpannaṃ paṭiggahetabbaṃ. na ācariyassa bhaṇamānassa antarantarā kathā opātetabbā. ācariyo āpattisāmantā bhaṇamāno nivāretabbo.

89 nivattantena paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. cīvaraṃ sangharitabbaṃ. cīvaraṃ sangharantena caturangulaṃ kaṇṇaṃ ussāretvā cīvaraṃ sangharitabbaṃ— mā majjhe bhango ahosīti. obhoge kāyabandhanaṃ kātabbaṃ.

90 sace piṇḍapāto hoti, ācariyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. ācariyo pānīyena pucchitabbo. bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. pattacīvaraṃ nikkhipitabbaṃ. pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. na ca anantarahitāya bhūmiyā patto nikkhipitabbo. cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. ācariyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. sace so deso uklāpo hoti, so deso sammajjitabbo.

91 sace ācariyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ.

92 sace ācariyo jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya ācariyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. sace ussahati, jantāgharaṃ pavisitabbaṃ. jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. na there bhikkhū anupakhajja nisīditabbaṃ. na navā bhikkhū āsanena paṭibāhitabbā. jantāghare ācariyassa parikammaṃ kātabbaṃ. jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ.

93 udakepi ācariyassa parikammaṃ kātabbaṃ. nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā ācariyassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, sanghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. ācariyo pānīyena pucchitabbo. sace uddisāpetukāmo hoti, uddisitabbo. sace paripucchitukāmo hoti, paripucchitabbo.

94 yasmiṃ vihāre ācariyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena asanghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. sace akatā hoti bhūmi, udakena paripphositvā paripphositvā sammajjitabbā— mā vihāro rajena uhaññīti. sankāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ.

95 bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asanghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. pattacīvaraṃ nikkhipitabbaṃ. pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. na ca anantarahitāya bhūmiyā patto nikkhipitabbo. cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ.

96 sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā.

97 sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.

98 sace ācariyassa anabhirati uppannā hoti, antevāsikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. sace ācariyassa kukkuccaṃ uppannaṃ hoti, antevāsikena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. sace ācariyassa diṭṭhigataṃ uppannaṃ hoti, antevāsikena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. sace ācariyo garudhammaṃ ajjhāpanno hoti, parivāsāraho, antevāsikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho ācariyassa parivāsaṃ dadeyyāti. sace ācariyo mūlāyapaṭikassanāraho hoti, antevāsikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho ācariyaṃ mūlāya paṭikasseyyāti. sace ācariyo mānattāraho hoti, antevāsikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho ācariyassa mānattaṃ dadeyyāti. sace ācariyo abbhānāraho hoti, antevāsikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho ācariyaṃ abbheyyāti. sace saṇgho ācariyassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, antevāsikena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho ācariyassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. kataṃ vā panassa hoti saṇghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, antevāsikena ussukkaṃ kātabbaṃ— kinti nu kho ācariyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṇgho taṃ kammaṃ paṭippassambheyyāti.

99 sace ācariyassa cīvaraṃ dhovitabbaṃ hoti, antevāsikena dhovitabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho ācariyassa cīvaraṃ dhoviyethāti. sace ācariyassa cīvaraṃ kātabbaṃ hoti, antevāsikena kātabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho ācariyassa cīvaraṃ kariyethāti. sace ācariyassa rajanaṃ pacitabbaṃ hoti, antevāsikena pacitabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho ācariyassa rajanaṃ paciyethāti. sace ācariyassa cīvaraṃ rajitabbaṃ hoti, antevāsikena rajitabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho ācariyassa cīvaraṃ rajiyethāti. cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ.

100 na ācariyaṃ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṃ dātabbaṃ, na ekaccassa cīvaraṃ paṭiggahetabbaṃ; na ekaccassa parikkhāro dātabbo, na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā cheditabbā, na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṃ kātabbaṃ, na ekaccena parikammaṃ kārāpetabbaṃ; na ekaccassa veyyāvacco kātabbo, na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṃ, na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo, na ekaccena piṇḍapāto nīharāpetabbo; na ācariyaṃ anāpucchā gāmo pavisitabbo; na susānaṃ gantabbaṃ; na disā pakkamitabbā. sace ācariyo gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. idaṃ kho, bhikkhave, antevāsikānaṃ ācariyesu vattaṃ yathā antevāsikehi ācariyesu sammā vattitabban"ti.

14 antevāsikavattakathā

101 tena kho pana samayena ācariyā antevāsikesu na sammā vattanti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma ācariyā antevāsikesu na sammā vattissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṇghaṃ sannipātāpetvā bhikkhū paṭipucchi— "saccaṃ kira, bhikkhave, ācariyā antevāsikesu na sammā vattantī"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—

102 "tena hi, bhikkhave, ācariyānaṃ antevāsikesu vattaṃ paññapessāmi yathā ācariyehi antevāsikesu sammā vattitabbaṃ. ācariyena, bhikkhave, antevāsikamhi sammā vattitabbaṃ. tatrāyaṃ sammāvattanā—

103 ācariyena, bhikkhave, antevāsiko sangahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. sace ācariyassa patto hoti, antevāsikassa patto na hoti, ācariyena antevāsikassa patto dātabbo, ussukkaṃ vā kātabbaṃ— kinti nu kho antevāsikassa patto uppajjiyethāti. sace ācariyassa cīvaraṃ hoti, antevāsikassa cīvaraṃ na hoti, ācariyena antevāsikassa cīvaraṃ dātabbaṃ, ussukkaṃ vā kātabbaṃ— kinti nu kho antevāsikassa cīvaraṃ uppajjiyethāti. sace ācariyassa parikkhāro hoti, antevāsikassa parikkhāro na hoti, ācariyena antevāsikassa parikkhāro dātabbo, ussukkaṃ vā kātabbaṃ— kinti nu kho antevāsikassa parikkhāro uppajjiyethāti.

104 sace antevāsiko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. antevāsikamhi vuṭṭhite āsanaṃ uddharitabbaṃ. sace so deso uklāpo hoti, so deso sammajjitabbo.

105 sace antevāsiko gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā sanghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.

106 ettāvatā nivattissatīti āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. cīvaraṃ sangharitabbaṃ. cīvaraṃ sangharantena caturangulaṃ kaṇṇaṃ ussāretvā cīvaraṃ sangharitabbaṃ— mā majjhe bhango ahosīti. obhoge kāyabandhanaṃ kātabbaṃ.

107 sace piṇḍapāto hoti, antevāsiko ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. antevāsiko pānīyena pucchitabbo. bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. pattacīvaraṃ nikkhipitabbaṃ. pattaṃ nikkhipantena … pe … cīvaraṃ nikkhipantena … pe … pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. antevāsikamhi uṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. sace so deso uklāpo hoti, so deso sammajjitabbo.

108 sace antevāsiko nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ.

109 sace antevāsiko jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. sace ussahati jantāgharaṃ pavisitabbaṃ. jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. na there bhikkhū anupakhajja nisīditabbaṃ. na navā bhikkhū āsanena paṭibāhitabbā. jantāghare antevāsikassa parikammaṃ kātabbaṃ. jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ.

110 udakepi antevāsikassa parikammaṃ kātabbaṃ. nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā antevāsikassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, sanghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, antevāsiko pānīyena pucchitabbo.

111 yasmiṃ vihāre antevāsiko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ … pe … ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ.

112 sace antevāsikassa anabhirati uppannā hoti, ācariyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. sace antevāsikassa kukkuccaṃ uppannaṃ hoti, ācariyena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. sace antevāsikassa diṭṭhigataṃ uppannaṃ hoti, ācariyena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. sace antevāsiko garudhammaṃ ajjhāpanno hoti, parivāsāraho, ācariyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho antevāsikassa parivāsaṃ dadeyyāti. sace antevāsiko mūlāyapaṭikassanāraho hoti, ācariyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho antevāsikaṃ mūlāya paṭikasseyyāti. sace antevāsiko mānattāraho hoti, ācariyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho antevāsikassa mānattaṃ dadeyyāti. sace antevāsiko abbhānāraho hoti, ācariyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho antevāsikaṃ abbheyyāti. sace saṇgho antevāsikassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, ācariyena ussukkaṃ kātabbaṃ— kinti nu kho saṇgho antevāsikassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. kataṃ vā panassa hoti, saṇghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, ācariyena ussukkaṃ kātabbaṃ— kinti nu kho antevāsiko sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṇgho taṃ kammaṃ paṭippassambheyyāti.

113 sace antevāsikassa cīvaraṃ dhovitabbaṃ hoti, ācariyena ācikkhitabbaṃ— evaṃ dhoveyyāsīti, ussukkaṃ vā kātabbaṃ— kinti nu kho antevāsikassa cīvaraṃ dhoviyethāti. sace antevāsikassa cīvaraṃ kātabbaṃ hoti, ācariyena ācikkhitabbaṃ— evaṃ kareyyāsīti, ussukkaṃ vā kātabbaṃ— kinti nu kho antevāsikassa cīvaraṃ kariyethāti. sace antevāsikassa rajanaṃ pacitabbaṃ hoti, ācariyena ācikkhitabbaṃ— evaṃ paceyyāsīti, ussukkaṃ vā kātabbaṃ— kinti nu kho antevāsikassa rajanaṃ paciyethāti. sace antevāsikassa cīvaraṃ rajitabbaṃ hoti, ācariyena ācikkhitabbaṃ— evaṃ rajeyyāsīti, ussukkaṃ vā kātabbaṃ— kinti nu kho antevāsikassa cīvaraṃ rajiyethāti. cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ. na ca acchinne theve pakkamitabbaṃ. sace antevāsiko gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. idaṃ kho, bhikkhave, ācariyānaṃ antevāsikesu vattaṃ yathā ācariyehi antevāsikesu sammā vattitabban"ti.

114 vattakkhandhako aṭṭhamo.
imamhi khandhake vatthū ekūnavīsati, vattā cuddasa.

115 tassuddānaṃ

116 saupāhanā chattā ca,
oguṇṭhi sīsaṃ pānīyaṃ;
nābhivāde na pucchanti,
ahi ujjhanti pesalā.

117 omuñci chattaṃ khandhe ca,
atarañca paṭikkamaṃ;
pattacīvaraṃ nikkhipā,
patirūpañca pucchitā.

118 āsiñceyya dhovitena,
sukkhenallenupāhanā;
vuḍḍho navako puccheyya,
ajjhāvuṭṭhañca gocarā.

119 sekkhā vaccā pānī pari,
kattaraṃ katikaṃ tato;
kālaṃ muhuttaṃ uklāpo,
bhūmattharaṇaṃ nīhare.

120 paṭipādo bhisibibbo,
mañcapīṭhañca mallakaṃ;
apassenullokakaṇṇā,
gerukā kāḷa akatā.

121 sankārañca bhūmattharaṇaṃ,
paṭipādakaṃ mañcapīṭhaṃ;
bhisi nisīdanampi,
mallakaṃ apassena ca.

122 pattacīvaraṃ bhūmi ca,
pārantaṃ orato bhogaṃ;
puratthimā pacchimā ca,
uttarā atha dakkhiṇā.

123 sītuṇhe ca divārattiṃ,
pariveṇañca koṭṭhako;
upaṭṭhānaggi sālā ca,
vattaṃ vaccakuṭīsu ca.

124 pānī paribhojaniyā,
kumbhi ācamanesu ca;
anopamena paññattaṃ,
vattaṃ āgantukehime.

125 nevāsanaṃ na udakaṃ,
na paccu na ca pāniyaṃ;
nābhivāde na paññape,
ujjhāyanti ca pesalā.

126 vuḍḍhāsanañca udakaṃ,
paccuggantvā ca pāniyaṃ;
upāhane ekamantaṃ,
abhivāde ca paññape.

127 vutthaṃ gocarasekkho ca,
ṭhānaṃ pāniyabhojanaṃ;
kattaraṃ katikaṃ kālaṃ,
navakassa nisinnake.

128 abhivādaye ācikkhe,
yathā heṭṭhā tathā naye;
niddiṭṭhaṃ satthavāhena,
vattaṃ āvāsikehime.

129 gamikā dārumatti ca,
vivaritvā na pucchiya;
nassanti ca aguttañca,
ujjhāyanti ca pesalā.

130 paṭisāmetvā thaketvā,
āpucchitvāva pakkame;
bhikkhu vā sāmaṇero vā,
ārāmiko upāsako.

131 pāsāṇakesu ca puñjaṃ,
paṭisāme thakeyya ca;
sace ussahati ussukkaṃ,
anovasse tatheva ca.

132 sabbo ovassati gāmaṃ,
ajjhokāse tatheva ca;
appevangāni seseyyuṃ,
vattaṃ gamikabhikkhunā.

133 nānumodanti therena,
ohāya catupañcahi;
vaccito mucchito āsi,
vattānumodanesume.

134 chabbaggiyā dunnivatthā,
athopi ca duppārutā;
anākappā ca vokkamma,
there anupakhajjane.

135 nave bhikkhū ca sanghāṭi,
ujjhāyanti ca pesalā;
timaṇḍalaṃ nivāsetvā,
kāyasaguṇagaṇṭhikā.

136 na vokkamma paṭicchannaṃ,
susaṃvutokkhittacakkhu;
ukkhittojjagghikāsaddo,
tayo ceva pacālanā.

137 khambhoguṇṭhiukkuṭikā,
paṭicchannaṃ susaṃvuto;
okkhittukkhittaujjagghi,
appasaddo tayo calā.

138 khambhoguṇṭhipallatthi ca,
anupakhajja nāsane;
ottharitvāna udake,
nīcaṃ katvāna siñciyā.

139 paṭi sāmantā sanghāṭi,
odane ca paṭiggahe;
sūpaṃ uttaribhangena,
sabbesaṃ samatitthi ca.

140 sakkaccaṃ pattasaññī ca,
sapadānañca sūpakaṃ;
na thūpato paṭicchāde,
viññattujjhānasaññinā.

141 mahantamaṇḍaladvāraṃ,
sabbahattho na byāhare;
ukkhepo chedanāgaṇḍa,
dhunaṃ sitthāvakārakaṃ.

142 jivhānicchārakañceva,
capucapu surusuru;
hatthapattoṭṭhanillehaṃ,
sāmisena paṭiggahe.

143 yāva na sabbe udake,
nīcaṃ katvāna siñciyaṃ;
paṭi sāmantā sanghāṭi,
nīcaṃ katvā chamāya ca.

144 sasitthakaṃ nivattante,
suppaṭicchannamukkuṭi;
dhammarājena paññattaṃ,
idaṃ bhattaggavattanaṃ.

145 dunnivatthā anākappā,
asallakkhetvā ca sahasā;
dūre acca ciraṃ lahuṃ,
tatheva piṇḍacāriko.

146 paṭicchannova gaccheyya,
susaṃvutokkhittacakkhu;
ukkhittojjagghikāsaddo,
tayo ceva pacālanā.

147 khambhoguṇṭhiukkuṭikā,
sallakkhetvā ca sahasā;
dūre acca ciraṃ lahuṃ,
āsanakaṃ kaṭacchukā.

148 bhājanaṃ vā ṭhapeti ca,
uccāretvā paṇāmetvā;
paṭiggahe na ulloke,
sūpesupi tatheva taṃ.

149 bhikkhu sanghāṭiyā chāde,
paṭicchanneva gacchiyaṃ;
saṃvutokkhittacakkhu ca,
ukkhittojjagghikāya ca;
appasaddo tayo cālā,
khambhoguṇṭhikaukkuṭi.

150 paṭhamāsanavakkāra,
pāniyaṃ paribhojanī;
pacchākankhati bhuñjeyya,
opilāpeyya uddhare.

151 paṭisāmeyya sammajje,
rittaṃ tucchaṃ upaṭṭhape;
hatthavikāre bhindeyya,
vattidaṃ piṇḍacārike.

152 pānī pari aggiraṇi,
nakkhattadisacorā ca;
sabbaṃ natthīti koṭṭetvā,
pattaṃse cīvaraṃ tato.

153 idāni aṃse laggetvā,
timaṇḍalaṃ parimaṇḍalaṃ;
yathā piṇḍacārivattaṃ,
naye āraññakesupi.

154 pattaṃse cīvaraṃ sīse,
ārohitvā ca pāniyaṃ;
paribhojaniyaṃ aggi,
araṇī cāpi kattaraṃ.

155 nakkhattaṃ sappadesaṃ vā,
disāpi kusalo bhave;
sattuttamena paññattaṃ,
vattaṃ āraññakesume.

156 ajjhokāse okiriṃsu,
ujjhāyanti ca pesalā;
sace vihāro uklāpo,
paṭhamaṃ pattacīvaraṃ.

157 bhisibibbohanaṃ mañcaṃ,
pīṭhañca kheḷamallakaṃ;
apassenullokakaṇṇā,
gerukā kāḷa akatā.

158 sankāraṃ bhikkhusāmantā,
senāvihārapāniyaṃ;
paribhojanasāmantā,
paṭivāte ca angaṇe.

159 adhovāte attharaṇaṃ,
paṭipādakamañco ca;
pīṭhaṃ bhisi nisīdanaṃ,
mallakaṃ apassena ca.

160 pattacīvaraṃ bhūmi ca,
pārantaṃ orato bhogaṃ;
puratthimā ca pacchimā,
uttarā atha dakkhiṇā.

161 sītuṇhe ca divā rattiṃ,
pariveṇañca koṭṭhako;
upaṭṭhānaggisālā ca,
vaccakuṭī ca pāniyaṃ.

162 ācamanakumbhi vuḍḍhe ca,
uddesapucchanā sajjhā;
dhammo padīpaṃ vijjhāpe,
na vivare napi thake.

163 yena vuḍḍho parivatti,
kaṇṇenapi na ghaṭṭaye;
paññapesi mahāvīro,
vattaṃ senāsanesu taṃ.

164 nivāriyamānā dvāraṃ,
mucchitujjhanti pesalā;
chārikaṃ chaḍḍaye jantā,
paribhaṇḍaṃ tatheva ca.

165 pariveṇaṃ koṭṭhako sālā,
cuṇṇamattikadoṇikā;
mukhaṃ purato na there,
na nave ussahati sace.

166 purato uparimaggo,
cikkhallaṃ matti pīṭhakaṃ;
vijjhāpetvā thaketvā ca,
vattaṃ jantāgharesume.

167 nācameti yathāvuḍḍhaṃ,
paṭipāṭi ca sahasā;
ubbhaji nitthuno kaṭṭhaṃ,
vaccaṃ passāva kheḷakaṃ.

168 pharusā kūpa sahasā,
ubbhaji capu sesena;
bahi anto ca ukkāse,
rajju ataramānañca.

169 sahasā ubbhaji ṭhite,
nitthune kaṭṭha vaccañca;
passāva kheḷa pharusā,
kūpañca vaccapāduke.

170 nātisahasā ubbhaji,
pādukāya capucapu;
na sesaye paṭicchāde,
uhatapidharena ca.

171 vaccakuṭī paribhaṇḍaṃ,
pariveṇañca koṭṭhako;
ācamane ca udakaṃ,
vattaṃ vaccakuṭīsume.

172 upāhanā dantakaṭṭhaṃ,
mukhodakañca āsanaṃ;
yāgu udakaṃ dhovitvā,
uddhāruklāpa gāma ca.

173 nivāsanā kāyabandhā,
saguṇaṃ pattasodakaṃ;
pacchā timaṇḍalo ceva,
parimaṇḍala bandhanaṃ.

174 saguṇaṃ dhovitvā pacchā,
nātidūre paṭiggahe;
bhaṇamānassa āpatti,
paṭhamāgantvāna āsanaṃ.

175 udakaṃ pīṭhakathali,
paccuggantvā nivāsanaṃ;
otāpe nidahi bhango,
obhoge bhuñjitu name.

176 pānīyaṃ udakaṃ nīcaṃ,
muhuttaṃ na ca nidahe;
pattacīvaraṃ bhūmi ca,
pārantaṃ orato bhogaṃ.

177 uddhare paṭisāme ca,
uklāpo ca nahāyituṃ;
sītaṃ uṇhaṃ jantāgharaṃ,
cuṇṇaṃ mattika piṭṭhito.

178 pīṭhañca cīvaraṃ cuṇṇaṃ,
mattikussahati mukhaṃ;
purato there nave ca,
parikammañca nikkhame.

179 purato udake nhāte,
nivāsetvā upajjhāyaṃ;
nivāsanañca sanghāṭi,
pīṭhakaṃ āsanena ca.

180 pādo pīṭhaṃ kathaliñca,
pānīyuddesapucchanā;
uklāpaṃ susodheyya,
paṭhamaṃ pattacīvaraṃ.

181 nisīdanapaccattharaṇaṃ,
bhisi bibbohanāni ca;
mañco pīṭhaṃ paṭipādaṃ,
mallakaṃ apassena ca.

182 bhūma santāna āloka,
gerukā kāḷa akatā;
bhūmattharapaṭipādā,
mañco pīṭhaṃ bibbohanaṃ.

183 nisīdattharaṇaṃ kheḷa,
apasse pattacīvaraṃ;
puratthimā pacchimā ca,
uttarā atha dakkhiṇā.

184 sītuṇhañca divā rattiṃ,
pariveṇañca koṭṭhako;
upaṭṭhānaggisālā ca,
vaccapāniyabhojanī.

185 ācamaṃ anabhirati,
kukkuccaṃ diṭṭhi ca garu;
mūlamānattaabbhānaṃ,
tajjanīyaṃ niyassakaṃ.

186 pabbāja paṭisāraṇī,
ukkhepañca kataṃ yadi;
dhove kātabbaṃ rajañca,
raje samparivattakaṃ.

187 pattañca cīvarañcāpi,
parikkhārañca chedanaṃ;
parikammaṃ veyyāvaccaṃ,
pacchā piṇḍaṃ pavisanaṃ.

188 na susānaṃ disā ceva,
yāvajīvaṃ upaṭṭhahe;
saddhivihārikenetaṃ,
vattupajjhāyakesume.

189 ovādasāsanuddesā,
pucchā pattañca cīvaraṃ;
parikkhāro gilāno ca,
na pacchāsamaṇo bhave.

190 upajjhāyesu ye vattā,
evaṃ ācariyesupi;
saddhivihārike vattā,
tatheva antevāsike.

191 āgantukesu ye vattā,
puna āvāsikesu ca;
gamikānumodanikā,
bhattagge piṇḍacārike.

192 āraññakesu yaṃ vattaṃ,
yañca senāsanesupi;
jantāghare vaccakuṭī,
upajjhā saddhivihārike.

193 ācariyesu yaṃ vattaṃ,
tatheva antevāsike;
ekūnavīsati vatthū,
vattā cuddasa khandhake.

194 vattaṃ aparipūrento,
na sīlaṃ paripūrati;
asuddhasīlo duppañño,
cittekaggaṃ na vindati.

195 vikkhittacittonekaggo,
sammā dhammaṃ na passati;
apassamāno saddhammaṃ,
dukkhā na parimuccati.

196 yaṃ vattaṃ paripūrento,
sīlampi paripūrati;
visuddhasīlo sappañño,
cittekaggampi vindati.

197 avikkhittacitto ekaggo,
sammā dhammaṃ vipassati;
sampassamāno saddhammaṃ,
dukkhā so parimuccati.

198 tasmā hi vattaṃ pūreyya,
jinaputto vicakkhaṇo;
ovādaṃ buddhaseṭṭhassa,
tato nibbānamehitīti.

199 vattakkhandhako niṭṭhito.