Namo tassa bhagavato arahato sammāsambuddhassa

Khuddasikkhā-mūlasikkhā

Khuddasikkhā

Introductory verses

(Ka)

Having paid homage to the Triple Gem, I will explain Khuddasikkha which should be learned by one who is newly ordained, along with its summary.

Here is the summary—

(Kha)

The four Pārājikas, the nine weighty Saṅghādisesas, robes, dyes, bowl, and trays, and invitation.

(Ga)

The Kālikas, acceptance, what is Unallowable in meats, Nissaggiyas Pācittiyas, grounds suitable for a Samaṇa.

(Gha)

The duties to preceptor and teacher, the location of urine and excrement, asking permission, going naked, allowable bathing, and not venerating.

(Ṅa)

Leather and shoes, not looking, collyrium, unallowable beds, and also sitting together.

(Ca)

Non-cohabitation, abstaining from wrong livelihood, duties and disallowing, dependence and the waistband.

(Cha)

Earth and requisites, rejecting medicine and defilement, Vassūpanāyikā and A গুরুত্বপূর্ণbhaṅgiyaṃ, miscellaneous matters.

(Ja)

Preaching, giving consent, etc., Uposatha and Pavāraṇā; restraint, purity, contentment and the four preservations, Vipassanā.

1. Explanation of the Pārājikas

The four Pārājikas –

1.

Without abandoning the training in the act of sexual intercourse, even if it is the size of a sesame seed, with the intention attached to the path to sexual intercourse, in a covered place or an open place.

2.

If he touches what is not covered, while entering, dying or moving; one who is successful at the moment of entering, staying, lifting, and entering.

3.

Should he cause to take, cause to steal, cause to remove, concerning deportment; should he enrage, should he drive out of the place, should he violate the agreement.

4.

If he commits theft with the intention of stealing, it becomes Pārājika; taking by theft, force, trickery, concealment or contrivance; the decision here depends on the value, time and place of the goods.

5.

Intentionally depriving a human being of life, or setting up a weapon with the intention of causing death.

6.

Should he use a means of death, should he speak of the qualities of death; death by effort, by his own hand, by abandonment, by impermanence, by stability.

7.

Psychic power, knowledge, the right time, matter, weapon, deportment; specific action, opportunity, six commands, regulatory.

8.

The kinds of Jhāna and so on, not being, or being, he applies it to himself; making each like a storehouse, relying on the present existence.

9.

Without indirect speech, boasting of being a discoverer of the undying; through bodily or verbal intimation, when understood, he is fallen.

10.

These four Pārājikas, like before, are non-cohabitation; incapable of being a bhikkhu, like one whose head is cut off, incapable of living.

11.

Pariyāyo and Āṇatti in the third, and in the second; only Āṇatti in the remaining, these two are not obtained.

12.

The intention of wanting to engage, entering the path to the path; wise men say that these are the two factors of sexual intercourse.

13.

A human being, likewise perception of a human being, and the intention of stealing the object; heaviness and removal, are the causes for taking what is not given.

14.

A being, perception of a human being, intention of killing; effort and death from that, these five are the causes of killing.

15.

Without being, desiring evil in himself— That avowal, that being of human birth; No indirect speech, and knowing just that, These five are the factors in avowing non-being.

16.

Four are not shared, incapable for bhikkhunīs; also eleven confused, bhikkhunī Mudupiṭṭhiko.

17.

Holding the sexual organ of another with the mouth, and sitting down just there; these four are in accordance.

18.

Entering the path to the path, here included in sexual intercourse; the reconciliation of these twenty-four, are the Pārājikas.

2. Explanation of the Saṅghādisesas

The nine weighty offences–

19.

Wanting to ejaculate semen, approaching and ejaculating; other than by involuntary emission in a dream, a Samaṇa incurs a weighty offence by touching.

20.

Perceiving it as a woman, a human woman, with lustful bodily contact; approaching and touching, a Samaṇa incurs a weighty offence by touching.

21.

Likewise, to one who is listening and understanding, concerning the path to sexual intercourse; having spoken with corrupting words, a Samaṇa incurs a weighty offence.

22.

Having spoken of the advantages of attending on oneself, with sexual desire; using words connected with sexual intercourse, a weighty offence when asking for sexual intercourse.

23.

Having accepted a message, from a woman or a man; having reflected and carried it back, a Samaṇa incurs a weighty offence.

24.

Having requested materials, having made an indicated site; building a hut exceeding the standard, for his own sake, he incurs a weighty offence.

25.

Making a large monastery, having made an indicated site; for his own dwelling, a Samaṇa incurs a weighty offence.

26.

Accusing without basis, or causing to accuse with a reason; and in order to remove him with a final reason, while he is listening, he incurs a weighty offence.

27.

Having seen another's action, accusing him with that pretext; with a final reason, in order to remove another, he incurs a weighty offence.

28.

He conceals knowing he has fallen, he should live under probation for that long; he should conduct himself in the Saṅgha under Mānatta, having lived under probation for six nights.

The Saṅgha of twenty or more bhikkhus should reinstate him, having performed Mānatta.

29.

Non-interruption of the offence, Ability, and perceiving it as such; Desiring to conceal, and also concealment, In ten ways it is concealed, at the rising of the dawn.

3. Explanation of Robes

Robe –

30.

Khoma, Koseyya, Kappaāsa, Sāṇa, Bhaṅga, and Kambala; these six are allowable, according to their origin.

31.

Dukūla, Paṭṭuṇṇa-paṭa, Somāra and Chinese cloth; Iddhijaṃ, Deva-dinna, is suitable for each.

32.

The three robes, Parikkhāra-coḷa, and Vassikasāṭika; one should not disallow without resolving, the face-wiper and the sitting cloth.

33.

Paccattharaṇaka, Kaṇḍu-cchādi and here the three robes; one should not dwell without them for one night, the sitting cloth for four months.

34.

‘‘I resolve this Saṅghāṭi,’’ he should resolve the Saṅghāṭi thus; it is not beyond the hand, this is the method also for the rest.

35.

While resolving the Saṅghāṭi, and so on, he should resolve it having withdrawn the previous robe; likewise when resolving the bowl.

36.

Saying, "I withdraw this very Saṅghāṭi"; thus the wise one should withdraw all by name.

37.

The Saṅghāṭi, with five fists in length on the west end; even less than the Sugata's robe is suitable on the north end.

38.

Three fists in width, likewise for the upper robe; and also the under robe, five fists in length; one and a half or two hands, is suitable in width.

39.

The sitting cloth, two spans in length, in width; one and a half spans, ten spans by the Sugata's span.

40.

The Kaṇḍuppaṭicchādika, two spans in width; four in length, by the Sugata's span.

41.

Also for the Vassikasāṭika, six spans in length; one and a half spans in width, by the Sugata's span.

42.

Here, there is a Pācittiya for cutting, and further than that for making; the Paccattharaṇa and face-wiper, are of a desirable standard.

43.

There is no reckoning or measure declared for the Parikkhāra-coḷa; likewise, having said, he should resolve it, and disallow the bag, etc.

44.

For uncut and allowable robes, the Saṅghāṭi should be double; the Ekacciyottarāsaṅgo, likewise the under robe.

45.

For robes taken up from the dust heap, the Saṅghāṭi should be fourfold; the rest should be twofold, as desired in Paṃsukūla.

46.

He should cut two or one out of three, whichever is sufficient; if all are insufficient, he should take an additional one; he should not wear the three robes, if they are uncut and untaken.

47.

In a village, settlement, raised platform, palace, mansion; boat, Aṭṭamāḷa, Ārāma, Satthakhetta, threshing floor, tree.

48.

In the open, or in a monastery, having put down the three robes; it is not suitable to be separated, except by agreement of the bhikkhus.

49.

As far as illness and the rainy season, the Kaṇḍucchādika-sāṭikā; after that he should disallow it, the rest are without limit.

50.

The Paccattharaṇa, Parikkhāra, face-wiper, Coḷaka; Nisīdana is allowable if it is ten Pyarattas or more and has been taken.

51.

The remaining five robes are allowable only if they have not been dyed; the Nisīdana is allowable whether it has been dyed or not.

52.

He should make allowable and use what has not been resolved and set aside; a hand's length and half of that in width, should be disallowed.

53.

All this has been declared for a bhikkhu with three robes; the Parikkhāra-coḷiyo, he resolves everything thus having said it.

54.

Cutting, giving up, taking, confusion, Withdrawal, death, indication, training; Are the causes of separation from the resolutions in all, And a torn hole in the three robes.

55.

It is a Thullaccaya to wear Kusavāka and Phalakāni, Kambala made from hair; to throw away the owl's wings and hide.

56.

Dukkaṭa for Kadaleraka-cloth, also Kakkadussa, Potthaka; in all blue, Mañjeṭṭha, yellow, red, and black robes.

57.

In Mahāraṅga, Mahānāma, Tirīṭaka dyed in red; in uncut robes for ten days, likewise in ten fruits and flowers; in a jacket, wrapping, everything is obtained in an uncut robe.

4. Explanation of Dyes

And dyes –

58.

By way of roots, stems, bark, leaves, fruits and flowers; dyes are of six kinds, allowed by the Teacher.

59.

Turmeric in the roots, Mañjeṭṭha and Tuṅgahāraka in the stems; Alli and blue in the leaves, Lodda and Kaṇḍula in the bark; Kusumbha and Kiṃsuka in the flowers, everything is obtained avoiding it.

5. Explanation of the Bowl

And the bowl –

60.

An iron bowl and an earthen bowl, these two are allowable by origin; Ukkaṭṭha, Majjhima, and Omaka by measure.

61.

The Ukkaṭṭha holds two nāḷis of cooked rice in Magadha; it holds cooked rice, soup, and curry as appropriate.

62.

The medium one is half of that, and the inferior one is half of that; the best is the best, the inferior is not the most inferior.

63.

An extra bowl should be kept, at most for ten days, it becomes subject to relinquishment (nissaggiya) when that time has passed.

64.

Due to taking unpermitted gifts, confusion, and being overwhelmed by death; due to a break in the precepts or the monastic status, the bowl's determination is nullified.

65.

One should not store the bowl away wet, nor heat it over a fire; one should not place it on hot ground, nor lean it against anything, nor hang it up.

66.

It is not proper to place it in a soiled area, among miscellaneous items, on one's lap, or under a sunshade; or at one's feet, or on a bed or seat.

67.

One should not empty leftover water or food scraps, nor a spittoon with the bowl; one should not use the bowl or the hand holding the bowl to push open a door.

68.

On a ground stand or a well-arranged wooden-pole stand; one may place two bowls, one overturned on the ground.

69.

Bowls made of wood, silver, gold, precious stones, bamboo, crystal;

70.

Brass, glass, tin, lead, crystal, copper, or iron, or made of a corpse's head, or shaped like a pot or a broken pot; all these bowls are unacceptable, it is said, and are grounds for a dukkaṭa offense.

6. Explanation of Dishes

Dishes (Thālakā) are –

71.

Three types of dishes are allowable: those made of copper, iron, or clay; those made of wood, gold, silver, precious stones, or crystal.

72.

Dishes made of crystal, glass, or brass that belong to laypeople are not allowable; those that belong to the Sangha, and those made of gourds or broken pots, are allowable temporarily.

7. Explanation of Invitation

Invitation (Pavāraṇā) is –

73.

Having been invited in whatever manner, if one eats something different thereafter, there is a pācittiya offense for excess.

74.

Eating, food, bringing near, proximity; rejection by body or speech, these five factors constitute invitation.

75.

Cooked rice, barley flour, porridge, fish, and meat are food; sāli, vīhi, barley, kaṅgu, kudrūsava, varagodhumā; cooked rice and broth made from these seven grains are food.

76.

Sāmāka and other grasses, kudrūsaka, varaka, coraka; varake, sāli, and wild rice are included by implication.

77.

Barley flour is made from roasted grains, porridge is made from barley; meat is said to be allowable, and fish comes from water.

78.

While eating, refusing allowable or unallowable food; one should invite with brought food that is allowable, saying "this is named this" or "this is this."

79.

Fried grains, roasted barley flour and cooked rice, milk products, pure solid food; rice, roasted flour, flattened rice, and bamboo shoots, etc.

80.

Cooked rice, the remaining flavors that have been mentioned, flavored broth, and also plain broth; pure broth and fruits, etc., do not create invitation.

81.

Having risen after being invited, and not having eaten the food; additional food should not be prepared beyond what was previously made.

82.

If allowable food is received, announced, and within arm's reach; while preparing additional food, one should say, "Enough, stop."

83.

One should not prepare it oneself, nor send it in the hand of one who is not fully ordained; it is permissible for everyone to have it prepared and to eat it, without doing it themselves.

8. Explanation of Time-Limited Requisites

Time-limited requisites (Kālikā) are –

84.

There are four time-limited requisites that one may receive: those allowable until the end of the day (yāvakālika), those allowable for a watch of the night (yāmakālika), those allowable for a week (sattāhakālika), and those allowable for life (yāvajīvika).

85.

Flour, roots, fruits, solid food, milk products, grain foods; broth and soup, etc., these are allowable until the end of the day.

86.

Honey, grapes, water lilies, plantain, mango, jambuja fruits;

87.

Phārusa fruit, naggisantatta, drinks allowable for a watch of the night; grains with the husk removed, fruit juice that is kept; except for madhūka flower, all flower juice also.

88.

All leaf juice, except juice from the pakkaḍā creeper that is kept; cold water, mashed water, or boiled water are allowable for a watch of the night.

89.

Ghee, fresh butter, oil, honey, and molasses; ghee is allowable for a week, for those whose meat is not forbidden.

90.

Oil is derived from sesame, castor bean, or mustard seed; honey is made by small bees, bumblebees, or honeybees; rasādi is sugar cane juice, cooked or uncooked molasses.

91.

Cooked with substance, or by oneself, fat is allowable in time of need; one should not cook substance for others, from items allowable until the end of the day.

92.

Turmeric, ginger, vacatta, garlic, vacā; usīra, bhaddamutta, ātivisā, kaṭurohiṇī; the five roots, etc., these roots are allowable for life.

93.

Biḷaṅga, pepper, goṭṭha fruit, long pepper, rājikā; the three fruits (Triphala), castor seeds, etc., these fruits are allowable for life.

94.

Kappāsa, nimba, kuṭaja, paṭola, sulasā, etc.; except for pot herbs, these leaves are allowable for life.

95.

Except for sugar cane juice that is kept, juicy juice from sugar cane; juice and all bark, salt, metal, and stone.

96.

Pure wax and algae, and whatever is thoroughly extracted; different kinds of vikaṭādi, should be known as allowable for life.

97.

Root, heartwood, bark, sapwood, leaf, flower, fruit, and creeper; anything that is not prepared for the purpose of nourishment, all that is allowable for life.

98.

Using all time-limited requisites is allowable at the proper time; when there is a reason, the three time-limited requisites are allowable at the wrong time.

99.

Those that exceed the time period generate a pācittiya offense for both; both generate it: dwelling together and storing up.

100.

In the case of things allowable for a week, when seven days have passed; a pācittiya offense according to the Pāḷi, but a dukkaṭa offense in the case of ghee, etc.

101.

One should anoint with what is relinquished and received back, and one should not let it flow away into water; for a novice who gives up the determination of what is being used within the week;

102.

The requisites allowable until the end of the day, etc., are mixed together and are held together; they all cause that state, therefore it is said like this.

103.

What was previously received, if it is allowable for a week or for life; if it is mixed with other time-limited requisites, there is a pācittiya offense for using it.

104.

The three other time-limited requisites, when mixed with requisites allowable until the end of the day; when received, should be used on that very day.

105.

When mixed with requisites allowable for a watch of the night, the rest should be known in this way; when mixed with requisites allowable for a week, it is allowable for a week.

9. Explanation of Receiving

Receiving (Paṭiggāho) is –

106.

The desire of the giver to give, being within arm's reach, and being capable of receiving; giving is threefold, taking is twofold, thus receiving is fivefold.

107.

In the case of things that cannot be accumulated, things that grow there, minute things, tamarind, etc.; leaves, or things that are overwhelmingly heavy, receiving does not take place.

108.

From training, death, the monastic status, indifference, or giving up; severance, non-ordination, giving, taking, agreement.

109.

If one uses anything that has not been received, there is a pācittiya offense; pure water, if it is not too thick, is allowable in that way.

110.

Snot that is stuck to the body, tooth-cleaning sticks, earwax, excrement;

111.

Excrement, soil, urine, ashes in the same condition; one may take and use them oneself, in the absence of a competent person.

112.

In the case of things that have been poorly collected and are covered with dust, or where receiving has been begun and stopped; what is stored inside, what is cooked by oneself, and what is cooked inside also, there is a dukkaṭa offense.

10. Explanation of Unallowable Meat

And unallowable among meats (Maṃsesu ca akappiya) are –

113.

The meat of humans, elephants, horses, dogs, leopards;

114.

Meat killed specifically for oneself, and meat that has not been inspected; what is a grave offense for humans, and a dukkaṭa offense for the remaining meats.

115.

Bones, blood, skin, and hair are not allowable; what is intentional is like what is killed specifically for oneself, the rest is unintentional.

11. Explanation of Forfeiture

Things subject to forfeiture (Nissaggiyānī) are –

116.

Exchanging something immaterial for money, exchanging money for something else; exchanging money for money, in this case, the money is subject to forfeiture.

117.

A kahāpaṇa, a piece of cloth, a horn, a māsaka used in trade; cloth and so on are something else, an allowable thing and grounds for a dukkaṭa offense.

118.

"Take this, and after eating it, give me this in return; or I will give it," when this is completed, it is subject to forfeiture, a purchase and sale.

119.

Transferring one's own gain or someone else's gain, to the Sangha or someone else; is subject to forfeiture, a pācittiya offense and also a dukkaṭa offense.

120.

Without relinquishing what is subject to forfeiture, one should not use it or give it away; if it is relinquished with one's own recognition, there is a dukkaṭa offense, otherwise there is no offense.

12. Explanation of Pācittiya

Pācittī is –

121.

False speech, diminished speech, tale-bearing, and stealing;

122.

Rooting out words of the Dhamma, a storehouse, and disdainfully criticizing.

123.

Not removing, going, a bed or lodgings; traveling on the road with a woman, or sitting down with a woman alone.

124.

Frightening, striking, another's speech,
Troubling, offensive exposure, concealing;
Laughter, water, spitting, monasteries,
Pācitti is said regarding secondary food and beds.

13. Explanation of What is Allowable for Ascetics

What is allowable for ascetics (Samaṇakappā) is –

125.

In the case of initiating growth from living things, there is a pācittiya offense; what is made allowable is allowable for ascetics.

126.

That is grown from a root, stem, seed, shoot, joint, or seed-like thing; at the start, there is a dukkaṭa offense, when the seed is separated from the living plant.

127.

A seed that has ceased to grow, a non-seed, and what is unsprouted are allowable; seeds confined in a pot, or having it done outside.

128.

In the case of seeds sown together, in a container or in the ground; when it has been made allowable in one case, it is considered done in all cases.

129.

Having cast it away and made it allowable, the roots and leaves grow; one should make it allowable again, for then it is a living plant.

130.

Whether algae is leafy or leafless, it originates from water; algae in shrines, etc., whose seeds have ceased to grow, with two sprouts or leaves;

131.

Moss on a pot or dais, a mushroom, a hichattaka;
Things that are difficult to obtain, unusable flowers.

132.

Lac, exudate, mushrooms, having damaged a raw tree;
There is a pācittiya for taking it, or even breaking a letter.

133.

To press coconuts, etc., with a wooden monkey, etc.;
It is not allowable to cut, make a knot, or tie grass, etc.

134.

A living organism, or a seed, cut, break, or gather;
Split, pierce, or cook it, without designating or speaking.

135.

"Make this allowable, take this, bring this;
Give this, purify this," it is allowable to speak thus.

14. Explanation of Grounds

Grounds:

136.

Sammuti's proclamation, gonisāda, householder;
Allowable grounds are those in which dwelling and cooking are allowable.

137.

In a dwelling made for residence, belonging to the Sangha, vacant;
An allowable hut is to be obtained, adequate for bedding.

138.

In a dwelling of the Sangha, vacant, when doing or saying this;
"ssāvanantikā";
"We will make an allowable hut, we will make an allowable hut."

139.

A monastery mostly unenclosed, or the whole;
"gonisādī", "sammutī" is approved by the Sangha.

140.

Having established a bhikkhu, given by others, belonging only to them;
Is considered a "gahapati".

141.

Mixed with ghee, etc., having dwelt in an unallowable hut;
One should avoid dwelling inside, the former two-times allowable.

142.

Cooked by those bhikkhus, it is allowable for as long as life lasts;
Without meat for a week, with meat, self-cooked.

143.

A ussāvanantikā that is established by any posts, etc.;
When those are removed, it remains even in other places.

144.

When all are removed, it becomes with abandoned property;
A gonisādi is enclosed, the rest are roof-disturbing.

15. Explanation of the Duties to Preceptors and Teachers

Duties to Preceptors and Teachers:

145.

Living in dependence on a preceptor or teacher, being very amiable;
A tooth stick, a seat, water, and gruel, he should always give at the right time.

146.

Service with the bowl, going into the village, in going and coming;
With the seat, footstool, mat, shoes, and robe.

147.

Drinking water for use, at the toilet and places for urine;
Service in cleaning the monastery, and again in announcing.

148.

He should not flap while cleaning, against the wind and in a crowd;
The bhikkhu should clean the monastery, the drinking water, and the bedding.

149.

At the bath, what is to be done for one who has bathed, in dyeing and washing;
In sewing the robe or mending it, while dyeing, he should not avoid standing.

150.

Without asking one individual, a bowl or robes;
He should not give or take, or any requisite.

151.

To do an individual's work later, or to go behind him;
To pour out almsfood, to remove it for oneself.

152.

To have an individual's work or service done, or a haircut;
It is not allowable to have it done or to do it without asking.

153.

Wishing to go to a village, cemetery, boundary, or direction;
Or even for one's own work, it is not allowable without asking.

154.

Having arisen, he should dispel discontent, wrong view, or worry;
Or he should be zealous in matters under the Sangha's control.

155.

He should attend to the sick, in their recovery or when they arrive;
Everywhere, by difference in duty, through lack of respect, there is a dukkata.

16. Explanation of the Toilet and Urinal

Toilet and urinal:

156.

One should not do it without regard to seniority, in order of arrival;
Toilet and urinals, and bathing places, are to be obtained.

157.

One should enter having cleared one's throat, not enter suddenly;
Having coughed, he should clear his throat, standing in his sandals.

158.

One should not make a snapping sound at stool, or chew a tooth stick;
One should not do either outside the toilet and urinal trough.

159.

One should not throw wood into the well, or saliva into the urinal;
One should not scratch roughly, and one should wash it if it is soiled.

160.

One should not leave suddenly, not leave without clearing one's throat;
One should not smack his lips, and he should cleanse the filth.

17. Explanation of Asking Permission

Asking Permission:

161.

Without being requested by a Thera, he should not recite the Pātimokkha;
He should not speak Dhamma, not ask a question, and not answer.

162.

For one who speaks having asked permission, when an elder comes again;
There is no further asking permission, or when he approves in the refectory.

163.

While dwelling, without asking, in the same monastery as an elder;
He should not rehearse the recitation, and he should not give explanations.

164.

He should not speak Dhamma, not make a lamp, and not have one made;
He should open or close a window or door.

165.

Even while walking on the walkway, he should turn aside for an elder;
The elder should not brush against him with the edge of his Sanghati robe.

18. Explanation of Nakedness

Naked:

166.

Naked, he should not go on the road, eat, drink, chew, or taste;
He should not take, not give, not venerate, or cause to be venerated.

167.

He should not do service, not make coverings;
In service, two robe-coverings are always allowable.

19. Explanation of Allowable Bathing

Allowable Bathing:

168.

He should not bathe in front of or above the Theras;
He should give way to those descending, he himself ascending.

169.

While bathing, he should not rub against a wall, post, or tree trunk;
The body with a "perfumed hand," or with kuruvindaka powder.

170.

He should not rub each other with a potsherd or body;
A potsherd, brick fragment, or cloth swab is allowable.

171.

For all, a wide hand, for one who is sick, an unmade potsherd;
Stone, foam, and bark are allowable for rubbing the feet.

20. Explanation of Who Should Not Be Venerated

Who Should Not Be Venerated:

172.

An expelled one, one not fully ordained, one of different association, women;
A novice, one under grave penalty, and a eunuch should not be venerated.

21. Explanation of Hides

Hide:

173.

Hides of deer and goats are allowable to use;
The rohita, eṇi, sada, and kurunga are kinds of deer.

174.

Other hides, not permitted, are grounds for a dukkata;
All leather for bags and shoes is allowable for humans.

22. Explanation of Shoes

Shoes:

175.

In the Middle Country, new shoes with ornamental knobs are not allowable;
In the monastery it is allowable for everyone, and everywhere for the sick.

176.

Shoes that are all blue, white, yellow, red, black;
Dyed in mahāraṅga, mahānāma, raṅga color.

177.

All mañjeṭṭhikā, variegated, with blue, yellow, etc. additions;
Added with partridge-wing patterns, ram's-horn, goat's-horn.

178.

Shoes tied with straps, tied with coverings, filled with cotton;
Lined with pāliguṇṭhi, stitched around with peacock feathers.

179.

Sandals decorated with scorpions, lions, tigers, otters, leopards;
Bound around with the hides of cats, weasels, owls;
Footwear for walking about: should anyone wear them, there is a dukkata.

180.

Having erased all blue, etc. color, in one spot;
One should turn the shoe, remove the straps, etc.

23. Explanation of Looking

Looking:

181.

Being passionate, at a woman's vagina, or the face of a giver of almsfood;
Or thinking of another's bowl, his own face;
Looking into a mirror or bowl of water, there is a dukkata.

24. Explanation of Needle Cases

Needle Case:

182.

Round, eight, or sixteen seams, smooth, a needle case is allowable;
Even with three lines at the base of the neck, it is allowable to tie one.

183.

Whatever kind of decoration, garland work, crocodile teeth;
Decorations of cow-horn, half-moon, etc., are not allowable here.

184.

It is allowable to sew a bag with a single-colored thread;
A quiver, key case, and plain bodkin are allowable.

185.

Made of conch, navel, horn, bone, reed, or ivory;
Made of plank, wood, bamboo, lac, or iron.

186.

Needle cases, bodkins, and eye medicine holders are to be obtained;
So are knife handles and snuff boxes made of that material.

25. Explanation of Unallowable Beds

Unallowable Beds:

187.

A chair, a cotton-filled couch, a bed, a patchwork quilt;
A covering, a figured rug, a woollen rug, a single-fleeced rug.

188.

A rug of cut hair, a silk rug, a rug of sheared wool, elephant, horse, or chariot coverings;
Coverings of lion-skin, tiger-skin, or deer-skin.

189.

A canopy with bloodstains, and a red pillow for the underside of the body;
These are unallowable, there is a dukkata for using them.

190.

Except for three, chairs, etc., are to be obtained in a householder's possession;
In a Dhamma seat, and in the refectory, and in a house it is allowable to sit;
As a makeshift ground covering, it is also allowable to lie down.

191.

Square stools, seven-membered, five-membered, with high legs;
Cotton-filled couches and seats are for sitting in a house.

192.

Filled with bark, leaves, grass;
Five robe cloths, cushions are allowable everywhere.

193.

Three kinds of cotton, the inside of a cushion, hairs of animals or birds;
Are allowed as stuffing, except for cotton, lentils.

194.

Human hair or wool, leaves, flowers, tamālaka;
A pure seat is allowable without examination.

26. Explanation of Sitting on the Same Seat

Also, sitting on the same seat:

195.

For bhikkhus, a seat permitted for three years;
Is for sitting five years with seven years, three years.

196.

Having excluded a eunuch, a woman, one with both sets of organs, the Sage;
Allowed everyone to sit on a long seat.

197.

The end of a long seat is enough for three to sit;
On a couch or stool, it is allowable for two to sit.

27. Explanation of One Who Does Not Live in Association

Asaṃvāsiko cāti –

198.

One who is expelled and not yet re-ordained, a nun and one with severed roots;
One separated by differing associations, boundary, standing in the sky;
And eleven kinds of those incapable: these are declared as not living in association.

28. Explanation of Procedures

Kammañcāti –

199.

A procedure that is unlawful by a faction, unlawful by the entire Sangha;
A procedure that is lawful by a faction, and lawful by the entire Sangha;
Only the fourth is allowable, and a dukaṭa for the remaining procedures.

200.

A group of four, a group of five, a group of ten, a group of twenty;
A group exceeding twenty: these five Sanghas are distinguished.

201.

In a group of four, there is invitation, ordination, and pavāraṇā;
A group of five is for invitation and ordination in the Middle Country.

202.

A group of ten is for invitation and all procedures except expulsion;
The rest are qualified for all procedures: thus, it is declared regarding eligibility for procedures.

203.

To be done by a group of four, there are four whose nature is established;
The rest are eligible for procedures, without requiring consent; this is the same principle.

204.

To be done by a group of four or more, one who is fit for the procedure of non-association;
Having committed one of the serious offenses, completing the quorum;
A procedure such as parivāsa that is done incorrectly incurs a dukaṭa.

205.

One should object to an unlawful procedure, two or three times in the midst of an interruption;
Having seen this one basis, those who object are more than that from then on.

206.

Those eligible for procedures, those not living in association, those of deranged mind, those in distress;
The objection of these in the midst of the Sangha does not stand.

207.

The objection of a monk of established nature, abiding within a single boundary, of equal association;
Even to the slightest interruption, it stands.

208.

To ruin a lawful procedure, one should refuse openly;
Secretly destroying the unity of the body, not giving consent incurs a dukaṭa.

29. Explanation of Avoiding Wrong Livelihood

Micchājīvavivajjanāti –

209.

Wood, bamboo, fruit, flowers, powder, bathing and face-washing water;
Clay, tooth-wood, and so on, one should not give for the sake of currying favor with families.

210.

Acting as a go-between, exaggeration, being a supplier of requisites;
By undertaking missions and errands, or by acting as a messenger.

211.

By giving in anticipation of a return gift, or by practicing medicine;
Or by any other means that the Buddha has rejected, one should not make a living.

212.

By hints, quests, simulated praise, deception, and so on;
One should avoid the conditions that arise from corrupting families.

30. Explanation of Observances

Vattanti –

213.

A visiting monk should not enter the monastery wearing shoes;
Nor with an umbrella or head covered, nor having made a wrap with the robe.

214.

He should not wash his feet with drinking water, even for an elder;
He should greet the resident monks and inquire about lodging.

215.

A departing monk, having returned the wooden and clay utensils;
Having swept the monastery, he should take leave of his lodging.

216.

In the absence of those to be asked, having carefully stored them away;
He should depart, otherwise it is not proper for him to depart.

217.

The resident monk should provide a seat for the visiting elder;
He should set out foot-washing water and so forth, and the bowl and robes.

218.

Having gone to greet him, he should take them and inquire about water;
He should greet the visiting monks and provide lodging.

219.

He should declare what is dwelt in and not dwelt in, the range and out-of-bounds;
The places for urination and defecation, and the established Sekha rules.

220.

The time for entering and leaving, and the water for drinking;
Having sat down, he should explain all of this to the new monk.

31. Explanation of Relinquishment

Vikappanācevati –

221.

Relinquishment is said to be of two kinds: in one's presence and in one's absence;
When relinquishing in one's presence, in the presence of an articulate individual;
He should say, "I relinquish this robe to you."

222.

To this extent, it is allowable only to store it away, but it is not allowable
To use it and so forth, due to it not yet being withdrawn.

223.‘‘Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti – You may use what belongs to me, or dispose of it, or do with it as you please –

Only then, when it has been withdrawn, is it allowable to use it and so forth.

224.

Another relinquishment in one's presence, in the presence of a monk;
Having taken the name of one individual, among five fellow practitioners.

225.‘‘Imaṃ cīvaraṃ tissassa bhikkhuno, tissāya bhikkhuniyā, tissassa sāmaṇerassa, tissāya sāmaṇeriyā, tissāya sikkhamānāya vikappemī’’ti vattabbaṃ. – It should be said, "I relinquish this robe to the monk Tissa, to the nun Tissa, to the novice Tissa, to the female novice Tissa, to the trainee Tissa."

Tena bhikkhunā ‘‘tissassa bhikkhuno, tissāya bhikkhuniyā, tissassa sāmaṇerassa, tissāya sāmaṇeriyā, tissāya sikkhamānāya santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vattabbaṃ. – It should be said by that monk, "You may use what belongs to the monk Tissa, to the nun Tissa, to the novice Tissa, to the female novice Tissa, to the trainee Tissa, or dispose of it, or do with it as you please."

226.

In relinquishment in one's absence, one should say this in the presence of an individual;
"I give you this robe for the purpose of relinquishment."

227.Tena vattabbo ‘‘ko te mitto vā sandiṭṭho vā’’ti. Itarena cevaṃ vattabbaṃ ‘‘tisso bhikkhū’’ti vā ‘‘tissā bhikkhunī’’ti vā ‘‘tisso sāmaṇero’’ti vā ‘‘tissā sāmaṇerī’’ti vā ‘‘tissā sikkhamānā’’ti vā. – He should be asked, "Who is your friend or acquaintance?" And it should be said by the other, "The monk Tissa," or "The nun Tissa," or "The novice Tissa," or "The female novice Tissa," or "The trainee Tissa."

Puna tena ‘‘ahaṃ tissassa tissāya vā dammī’’ti vikappetvā teneva ‘‘tissassa bhikkhuno, tissāya bhikkhuniyā, tissassa sāmaṇerassa, tissāya sāmaṇeriyā, tissāya sikkhamānāya santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti paccuddharitabbaṃ. – Again, having relinquished, "I give to Tissa or to Tissa," it should be withdrawn by him with, "You may use what belongs to the monk Tissa, to the nun Tissa, to the novice Tissa, to the female novice Tissa, to the trainee Tissa, or dispose of it, or do with it as you please."

228.

Having understood distance, proximity, singularity, plurality;
One should apply "This to this," "These to these" here.

229.

Ten days, one month, or five for those who need a kathina robe;
For the sake of its completion, if there is anticipation of a month for the first one;
One does not incur forfeiture if it is not designated and relinquished.

32. Explanation of Dependence

Nissayoti –

230.

For an articulate individual of five years, there is no need to take dependence;
Even for a lifetime, an inarticulate individual lives in dependence.

231.

Having arranged the robe over one shoulder, having raised the joined palms;
Having sat squatting, he should say up to three times;
"May you be my preceptor, venerable sir,
I will live in dependence on the venerable one."

232.

Dependence ceases when the preceptor departs, goes abroad, or becomes insane;
It ends with death, non-arising, or reconciliation with the preceptor.

233.

He should not live in dependence, being ashamed, having come to a place previously unknown;
He should approach four or five days later, to learn the customs of the Sangha.

234.

For a traveler, for a sick person, and for one who attends to the sick;
Having requested it, or in the wilderness, if he can find comfortable lodging;
It is allowable to live in a suitable place with donors for that long.

33. Explanation of the Body-Band

Kāyabandhananti –

235.

If one without a body-band should enter a village, it is a dukaṭa;
He should tie it wherever he remembers, even having gone without it.

236.

The paṭṭikā and the "pig's tooth" are the two kinds of body-bands;
A cloth strip and a string, and one that is similar to that.

237.

Fish spine, date palm leaf, and smooth are the paṭṭikās;
They can be ten or four fingers wide, with double thread at the ends.

238.

Having shown the string with designs such as garlands or crab coverings;
Paṭṭikās with designs of pounded or elephant coverings are not allowable.

239.

Ornaments such as pots or crocodile faces are not allowable on the ends;
Pots, lines, drawings, or other figures are allowable on both ends.

240.

Small drums, muraja drums, soft lutes, or kalābuka gourds;
Are not allowable on the ends, but are allowable only in the middle.

241.

Those made of bamboo, ivory, horn, bone, wood, lac, or fruit;
Or made of conch, gutta-percha, string, reed, or iron;
These kinds are allowable, and knots made of those materials are also allowable.

The First Recitation Section is Complete.

34. Explanation of Earth

Pathavī cāti –

242.

There are two kinds: cultivated and uncultivated, pure clay and dust;
Cultivated and burnt earth, and abundant clay and dust;
And a pile of dust and clay that is more than four months' worth.

243.

Pure gravel, stones, coarse gravel, potsherds, sand;
Burnt ground and ground with abundant gravel and so forth;
The second pile mentioned above is for one with more than four months' worth.

244.

If two parts out of three parts of the ground are clay;
This is mostly clay, and this principle applies to the rest as well.

245.

A pācittiya occurs when digging, and a dukaṭa for one with the perception of cultivated ground;
A dukaṭa for one with the perception of uncultivated ground, and no offense for lawful use.

246.

An offense occurs with each strike for one who is digging himself;
One offense for one order, and different offenses for different orders.

247.

It is not proper to direct, "Dig this place, this hole, dig a well here;
Light a fire," imposing a restriction.

248.

"Know whether the clay for this pillar or drain is cultivated, and then bring it;
Do what is allowable," such a statement is proper.

249.

One may ruin mud that is not connected to the earth, dried mud, and so forth;
Thin mud and mud that can be poured out.

250.

One should not ruin earthworms, upacikā clay, mouse mounds;
A pile more than four months old, or lumps of earth.

251.

On the banks of rivers and so forth that have fallen, near the water;
On stones and dust that is stuck, or fallen on new embankments.

252.

On anthills, clay walls, and similarly on those raised in the open air;
In a place with abundant potsherds, or a wall made of potsherds that is standing.

253.

To move the ground and ruin it in order to secure pillars and so forth;
To break the ground with a stream of water, or to make what is uneven even.

254.

To rub with brooms, to insert thorns and so forth;
Breaking the ground to show it, or to walk on it.

255.

It is not proper to rub one's limbs and extremities due to skin disease on embankments and so forth;
Or to wash one's hands on the ground, or to rub it.

256.

The straight removal of pillars and so forth, the rolling of stones and so forth;
The pulling of branches and so forth, and the cutting and splitting of trees and vines.

257.

Sprinkling water, urine, and so forth, is allowable for one with a pure mind;
And after placing a wet hand, one may gather dust from the ground.

258.

Without fuel, it is allowable to place fire in a potsherd or brick;
Or to drop fire on the ground, if there is no grass.

35. Explanation of Requisites

Parikkhāroti –

259.

To sew with threads of five colors, inside and out;
To cut (shapes like) mountain peaks, half-moons, etc., on the umbrella and the fan.

260.

A pot shape or a lion shape, lines on the handle are not allowed;
It is allowed on the handle's knob, similar to an ahicchattaka.

261.

To sew with one color, or to make a cage pattern;
For stability on the umbrella, lines like writing on the handle are allowed to be tied.

262.

A hem at the edge, or a braid or chain pattern;
Or any needlework decoration is not suitable on the robe;
Even a dot-like decoration, or a pāḷikaṇṇika, etc.

263.

Knotted straps or bands, or a four-cornered embellishment are excessive;
A mallet, crab-shell cover, or similar decorations are not allowed here.

264.

Corner threads and padding, both should be carefully discerned for the cloth;
Do not put scent, oil, or lac into the dye.

265.

Red color with lac, with jewels, or with other (agents), one should not rub;
One should grind it in a trough, but not with blows from the fist.

266.

Cut the corner threads on the edge, in the red-dyed robe;
Lines are not allowed in making a dhamma (robe), nor on the umbrella’s edge.

267.

Having placed the line, for jewels, padding and for the key;
A dividing line on the pepper fruit and on the handle is allowed.

268.

Garlands and other adornments, a circular pattern of leaves and mural work;
Two lines below and above, similar to an ahicchattaka.

269.

Except on the handle of scissors and on the needle case;
Any color decoration like mountain peaks etc., is not allowed.

270.

On a footstool, a lotus-fiber mat, a seat, and a bed;
In a broom, a trash receptacle, and a dye pot.

271.

In a water pot, a footrest, and a small container;
On pot-lids, and fans, and hand fans;
Any flower work and other decorations are unprohibited.

272.

However, on a seat, a door, and various types of gates;
When gold work is allowed, what to say of color decorations?

273.

In various types of horn pipes, gourd pipes, and oil pots;
Color decoration without male or female figures is unprohibited.

36. Explanation of Medicine

Medicine means –

274.

To make medicine for a person, to give, to say, is not permissible;
Begging is permissible for a co-religionist who is an ācariya.

275.

For one’s fathers, for a monk attending on him, for goods dependent (on him);
Making medicine is allowed for one who does work on his behalf.

276.

For a great-grandfather, grandmother, father, mother, brother, sister, etc.;
It should be given to them from one’s own resources temporarily.

277.

Begging that is a cause for family disgrace, making medicine, etc.;
Is not fitting with one's mothers, fathers, and relatives.

278.

Unrequested alms food is unprohibited for mothers and others;
Also for the six, a woodsman, a thief, and an independent person.

279.

For them, with thread and water alone, one should make a paritta for oneself;
It should be said, having it spoken, a paritta infused with the Teaching.

280.

Let him come and give or speak of morality, the Teaching, or a paritta;
It is permissible to give and to speak, having sent someone to go.

37. Explanation of Acceptance

Acceptance means –

281.

For the sake of a work-shrine, the Saṅgha, relatives, individuals, and the community;
For all ten types of valuables, there is a dukkata for one who accepts.

282.

For one’s own sake, for those, there is a nissaggiya, and for the remaining two, a dukkata;
But having said it without requesting, for the community, the Saṅgha, and the individual.

283.

One should not refuse, saying, "I will give for the shrine's renovation";
One should say to those doing what is allowable, "Let these speak thus."

284.

When giving a field, property, or pond, slaves, cattle, etc.;
Having refused, one should accept it, according to what is allowable and proper;
Regarding fields etc., for the monastery, it is allowable to say "I will give."

285.

Newly made raised beds, fields, and ponds;
Digging earth, building a dam, making it stable, and irrigation channels.

286.

Taking an extra share, in a field that is not new;
In an undefined area of crops, saying "Give this much";
And arranging for money, all of this is unallowable.

287.

Without saying, "Plow, sow," etc., for land given as payment;
Or establishing a land, (saying) "The share should be this much."

288.

Crops grown on a plot of land, taking this much for that much;
Speaking thus for the purpose of taking, measuring with sticks and ropes.

289.

Standing at the measuring and guarding, at the threshing floor, at the winnowing;
At the storage in a barn etc., all this is unallowable for him.

290.

He should take care of a pācittiya, whatever belongs to a householder;
Even if it belongs to one’s father, under the supervision of the storekeeper.

291.

One should definitely take care of allowable items belonging to one's fathers;
Having made it one's own property, it is allowable to take care of it.

292.

Having taken care of it, saying "Give it," and then refusing;
Having dropped it and gone, it is allowable to protect it as an encumbrance.

293.

While doing work in the monastery, one’s own carpenters, etc.;
And requisites, bedding, or goods dear to the king.

294.

Having taken care of it, saying "Give it," if they say it willingly;
One should not do it out of fear, it is allowable to show a safe place.

295.

Having forcibly dropped it and gone, to take care of it;
Monks think of people, when the property is lost in such a way.

296.

Inside the monastery residence, a valuable considered valuable;
One should put it away, having taken it, even on another path like that;
Having known that the owners have not come, a suitable action should be done.

38. Explanation of Family Disgrace

Disgrace means –

297.

Flowers, bamboo, fruits, powder, tooth sticks, and clay;
Giving for the purpose of collecting, it is a kuladūsana-dukkata.

298.

A thullaccaya for giving heavy goods, that is the Saṅgha's property, under one’s control;
Dukkaṭas and others for stealing, belonging to the Saṅgha and relatives.

299.

To plant for the benefit of the family, and to have (others) plant in every way;
A tree that bears fruits and flowers, it is not allowable to tend it.

300.

By indication, hint, allowable expression, or implication;
Planting etc., for the purpose of one's own use, is permitted.

301.

It has been said (to be allowable) to visit physicians, in leg massage and in lay activities;
Except for one's fathers, goods, and one’s own attendant.

302.

A dukkata for going by foot, for a messenger's message;
Even without taking the message, first saying (something), then again.

303.

Thus, because of arising conditions, the following five are unallowable;
Unfounded accusations, deceitful speech, bartering, accepting, etc.

304.

Having had (someone) bring or having brought, for one’s fathers and remaining relatives;
It is allowable to give flowers for the purpose of bowls, cloths and worship;
And for decoration and worshiping the liṅga, etc., it is not allowable.

305.

Likewise, it is allowable to give fruit to the sick, to those who are prosperous and independent;
And to those without expenses, with the owner's permission.

306.

When distributing fruits and flowers, some should be given to someone’s bowl;
Having sought agreement, and having looked around, it should be given to others.

307.

Or, having defined (an amount) in the monastery, and then made an agreement;
It should be given according to the defined amount, to the sick or to others;
Having asked, the agreement should be stated, and the trees should be shown.

308.

The decision is the same for powder from sirisa (neem) and kasa plants, and for remnants;
The same method as stated above applies here for leaves as well.

39. Explanation of Entering Vassa

Entering the Rains, and also –

309.

The earlier and the later, there are two ways of entering the Rains;
There, attachment to the dwelling, and difference in speech are as follows.

310.

"In this monastery, for this three months, I enter the Rains;
Here, I enter the Rains," here, the attachment is the arising of thought.

311.

Not wanting to enter the dwelling, or if he exceeds that day;
There would be an offense of dukkata, knowingly, for not approaching.

312.

He should approach a second (dwelling), having had his Rains cut off and not approaching (elsewhere);
He should not depart for three months, without having stayed, and without wandering.

313.

For the sake of mothers and fathers, for the five co-religionists;
For the sick, their attendants, for food, the seeking of alms, and medicine.

314.

"I will ask, I will attend, having gone, I will not be delighted;
I will remove remorse, a serious wrong view, etc."

315.

"Or I will do or have done, settling and sorting out;
Or striving for departure," with the intention of going, etc.;
It is allowable with a seven-day reason, whether sent or not sent.

316.

If he goes for Saṅgha business, for the sake of hearing the Dhamma, invited;
Or sent by superiors, or even to see superiors.

317.

It is not allowable for washing robes, giving instructions, or seeing relatives;
It is not allowable if he will not reach (his destination) that day, or is going far away.

318.

Sent by remaining relatives, or by a monk's dependent;
By a male or female lay follower, having specified it when sending.

319.

There is no offense if the Rains are broken, or because of one's own danger;
Or because of the Saṅgha's unity; otherwise, having had the Rains cut off, he should invite (for pavāraṇā).

320.

In the open air, and in a tree's hollow or branch;
In a charnel ground, hut, umbrella, shed—it is not allowable to go.

321.

It is not allowable to go even to a non-residence;
And it is allowable to invite (for pavāraṇā), but not having gone for a dwelling.

40. Explanation of Inseparable (Items)

Inseparable means –

322.

Monasteries and monastery grounds, a residence and its land;
A cot, a chair, a cushion, and bedding such as a headrest.

323.

A metal pot and a cauldron,
A metal bowl stand;
An ax, an adze, a hatchet,
A hoe, and a digging tool.

324.

Vines, bamboo, grass, leaves, muñja grass, reeds, and clay;
Wooden and clay containers, these five are indivisible.

325.

There is a thullaccaya for dividing, and even if divided, it is undivided;
Heavy goods are said (to be indivisible), and also those that are disposable.

326.

Even the size of a strong bull's penis, or a bamboo eight finger-breadths long; A handful of grass or leaves, or even a single clod of earth.

327.

Cooked items of five colors, or white rice the size of a thumb; Even the size of a ripe palmyra fruit, if given or produced there.

328.

Ropes, tethers, etc., kept for the Sangha are indivisible; When the work is completed, they are divisible for the Sangha or a Cetiya.

329.

Bowls and other items suitable for a bhikkhu, whether unfinished or finished; Divisible are metal bowls, stands, and foot-wipers.

330.

Divisible in bamboo are oil measures, razor handles; Umbrella handles and ribs, as well as shoe handles.

331.

An allowed walking stick, a box, a foot-wiper; A fire-drill, ointment horn, etc., likewise, bhikkhu's equipment.

332.

Carved and uncarved wooden items and ivory are divisible; Among a bhikkhu's equipment is a foot-support made of clay.

333.

Prepared leather is divisible, but goat skin is not; Heavy items go with heavy, and immovable with immovable.

334.

One may exchange immovable property and use it accordingly; Vines, etc., may be taken with the phāṭika process, the remainder is indivisible.

41. Miscellaneous Items

Miscellaneous:–

335.

At a place with a door frame, having a socket and hinge; By himself, during the day, he should close the revolving door.

336.

If there is an intelligent person present, seeking permission is appropriate; Without that, doing it on his own incurs a dukkata.

337.

Gold, silver, and pearls, grain, women's ornaments; Musical instruments and weapons, touching them incurs a dukkata.

338.

With lacquer, oil, or sesame oil, or with a fan or the hand; Applying oil to the hair with a comb incurs a dukkata.

339.

Several robes, or one spread, may be quickly mended; Likewise, they may eat on one bed or in one bowl.

340.

Less than four finger-breadths, or more than eight aṅgulas; One should not chew a toothpick, nor garlic if one is not sick.

341.

To call a superior inferior, or an inferior superior, by birth, etc.; To speak falsely with an ulterior motive, giving a wrong interpretation.

342.

One should not keep long nails and hair, or nose hair; Hair removal is not allowed except in a crowded space of twenty-eight.

343.

One should not inconvenience elders, nor what the Sangha has designated as belonging to the Sangha; One should not step onto a bed or seat with unwashed or wet feet; Nor with well-washed feet, if wearing shoes.

344.

One should not recline on the Sanghaṭi, nor lean against walls, etc.; If there is a prepared place, one should not rinse one's mouth in the water.

345.

For inappropriate acceptance, giving a stone pestle; For teaching to a compatible assembly, or for obvious work, a dukkata.

346.

Breaking a promise incurs a dukkata for one of pure intent; At the moment of breaking the promise, a pācittiya for the other.

347.

One should not climb a tree; if there is an important reason, a man may; In emergencies, it is allowed to climb as one pleases.

348.

A dukkata for going without an addhāṇa, and for using a filter; A dukkata for not giving when asked for an addhāṇa.

349.

One incurs a thullaccaya for cutting off one's genitals, and a dukkata; For suicide involving other body parts, except due to illness.

350.

One should not make or have made paintings of figures; One should not interrupt a meal in monasteries or forest dwellings.

351.

Vehicles drawn by men, a palanquin, a hand-carried chair; And a stretcher, it is allowed for the sick to ride in.

352.

Regarding the Buddha, the Dhamma, and the Sangha, giving rise to anger; A dukkata for deriding the assembly or another person.

353.

One should not show one's body, thighs, or private parts to bhikkhunis; One should not sprinkle them with water or mud after uncovering.

354.

A dukkata for not taking advice from one who gives it, or from one who rejects it; Excluding children, the sick, or those on a journey.

355.

One should not recite worldly lore, nor engage in fortune-telling; One should not eat from a container, nor play any games.

356.

One should not wear a robe in the manner of a householder; One should wear it folded, and not smear it with dye.

357.

One may invest interest and request it, but not if it's unapproved or forbidden; What is given for one's own use, one should not give to another; Having taken the best part and eaten, one may give the rest after a few days.

358.

Knowing that one is protecting something by requesting, knowing the penalty for theft; The penalty is on the neck of the one penalized, but for ordering the penalty oneself; The pārājika and other penalties should be understood according to the value of the stolen goods.

359.

If someone says "Thief, thief!" while others are stealing requisites; For taking it for their ruin, the penalty is on the neck for that amount.

360.

A dukkata for throwing away remnants of food, urine, or feces; Outside the walls and enclosures, without looking around; Or on green crops, such as rice seedlings or coconut seedlings.

361.

It is not allowed to commission, encourage, or watch dancers, singers, and musicians; Or to accept when told, "Let us make an offering."

362.

A dukkata is incurred for going to see a royal palace, a pond, a park, a picture gallery; Or a pleasure garden.

363.

One should not refuse a new seat or hot water; One should not discard a robe, and should ask forgiveness when honored by a superior.

364.

Turning away during abuse, and from seven kinds of offenses; A dukkata for a bhikkhu, a lay follower, or anyone else.

365.

It is not allowed to destroy a robe given in faith; It is allowed for one's parents, but not for other relatives.

366.

A dukkata for taking a share elsewhere than where one has spent the rains; One should return it if it is lost or worn out; One should not give the value of the robe when accused; The one who bears the burden is the one who sets the value of the goods.

367.

One who is not ill should not enter a village with both upper and lower robes off, or wearing shoes; One should not carry a yak-tail fan or a fly whisk.

368.

One who is not ill should not cut one's hair outside the monastery with scissors; One should not carry an umbrella from the monastery, but it is allowed for protection.

369.

One may take nubhatoka grass or ekantarika grass; Loads on the head, shoulders, waist, or hand are allowed.

370.

A dukkata is incurred for accusing someone of an offense for which no opportunity was given; And for accusing an innocent person, or for a valid reason.

371.

One should not keep bed legs higher than eight aṅgulas; Or a high-legged bed more than seven pakataṅgulas.

372.

One incurs a dukkata for taking a vow of silence or other heretical vows; One should avoid a razor case, likewise, one who was formerly a barber.

373.

Whatever manual labor is required to request something, according to that; It is allowed to take what is obtained or crafted without requesting; To have someone make or bring anything belonging to another.

374.

As much as is given to the householders' watchman, it is allowed to take; According to the prescribed limit, for properties belonging to the Sangha or a Cetiya.

375.

One may incur two offenses, or six with body and speech; Shamelessness, ignorance, scruples, and intentionality are like a flood of mindfulness; Whether something is allowable or unallowable, perceiving it as allowable or unallowable.

376.

One may conceal an offense due to shamelessness and ignorance with body and speech; The arising of an offense is fourfold: in a person, a Sangha, a group, or individually.

377.

Parikatha, obhāsa, and viññatti are not allowed for two requisites; Only viññatti is allowed for the third, and everything is allowed for the rest.

378.

Giving does not increase in value at death for five co-religionists; It belongs only to the Sangha, but it increases in value for laypeople.

379.

If a bhikkhu or a sāmaṇera dies in a residence; The Bhikkhu Sangha is the heir, and the same principle applies to the remainder.

380.

"Give what was given to the former one, take it to so-and-so"; Knowing this rule, that "I will give it to the latter one"; One may take it with confidence or dispose of the deceased's robe.

381.

In metal bowls, a hammer; in wooden items, a wooden one; A bowl, a slipper, a bed, a chair, and clay items; Having placed them, everything is allowable, according to the potter's craft.

42. Disclosure

Disclosure:–

382.

Abandonment of the state of a bhikkhu is disclosure of a pārājika; Rising from it as stated is disclosure of a serious offense.

383.

Sitting in the squatting position, raising the joined palms; One should disclose a thullaccaya, etc., in this way to one person.

384. "Venerable Sir, I have committed a thullaccaya offense; I confess it at your feet." Having said this, if he is asked, "Do you see that offense, friend?" and he replies, "Yes, Venerable Sir, I see it," then he should be asked again, "In the future, friend, will you restrain yourself?" and he should reply, "Yes, Venerable Sir, I will restrain myself well." "Venerable Sir, I have committed two thullaccaya offenses; Venerable Sir, I have committed many thullaccaya offenses; I confess them at your feet," should be said.

But in the case of Nissaggiya offenses, one says, "Venerable Sir, this robe of mine has exceeded ten days and is subject to forfeiture; I forfeit it to the venerable one." "Venerable Sir, these robes of mine... Venerable Sir, this robe of mine... Venerable Sir, these robes of mine have exceeded ten days and are subject to forfeiture; I forfeit these to the venerable one."

385.

Having forfeited it, the bhikkhu should disclose the offense; Having accepted the offense, the forfeited robe should be given.

"I give this robe, these robes, this one, these robes to the venerable one."

386.(Ka) Venerable Sir, this robe of mine has been separated overnight without the agreement of the bhikkhus, and is subject to forfeiture.

(Kha) Venerable Sir, this robe of mine is an unseasonal robe that has exceeded a month and is subject to forfeiture.

(Ga) Venerable Sir, this old robe of mine has been washed by a bhikkhuni who is not a relative and is subject to forfeiture.

(Gha) Bhante, this robe is received by me from the hand of a bhikkhuni who is not a relative; it is to be forfeited, except in exchange.

(Ṅa) Bhante, this robe is requested by me from a householder who is not a relative, other than at the proper time; it is to be forfeited.

(Ca) Bhante, this robe is requested by me to a greater extent from a householder who is not a relative; it is to be forfeited.

(Cha) Bhante, this robe, for which I had not previously invited, approaching a householder who is not a relative, has become subject to a vikappa; it is to be forfeited.

(Ja) Bhante, this robe, for which I had not previously invited, approaching householders who are not relatives, has become subject to a vikappa; it is to be forfeited.

(Jha) Bhante, this robe is made beyond three times by urging, beyond six times by pressure; it is to be forfeited.

(Ña) Bhante, this blanket interwoven with kosiya silk is made by me; it is to be forfeited.

(Ṭa) Bhante, this blanket is made by me entirely of black goat's wool; it is to be forfeited.

(Ṭha) Bhante, this blanket is made by me, without using the old blanket, of one part white and one part of the common kind; it is to be forfeited.

(Ḍa) Bhante, this blanket is made by me in less than six years, except with the agreement of the Sangha; it is to be forfeited.

(Ḍha) Bhante, this sitting-cloth is made by me, without using the old sitting-cloth, with a sugatavidatthi measure of the border of the old blanket; it is to be forfeited.

(Ṇa) Bhante, this goat's wool is kept by me beyond the maximum of three yojanas; it is to be forfeited.

(Ta) Bhante, this goat's wool is caused to be washed by me by a bhikkhuni who is not a relative; it is to be forfeited.

(Tha) Bhante, I have accepted silver; bhante, this is to be forfeited; I forfeit this to the Sangha.

(Da) Bhante, I have engaged in various kinds of transactions with silver; bhante, this is to be forfeited; I forfeit this to the Sangha.

387.

Having forfeited the offense, he should declare it, and speak to a layperson;
“Know this,” by this, he should say, “What shall I bring?”

388.

Without saying "Do not say," oil and so on, he should say what is allowable to the bhikkhus;
With what he brings, having exchanged, is allowable.

389.

Having kept what is obtainable, these two, it is proper to use the rest;
Even if a share is obtained by another than that, it is not proper for them.

390.

The shadow of a tree, and also darkness, what arises from that is not proper;
What is forfeited, even if recovered, likewise the three blankets from the beginning.

391.

If he does not obtain it thus, he should abandon this, being doubtful;
Even thus, a bhikkhu should abandon it, if he does not obtain agreement.

392.

These are the second bowl, the rest are obtainable in the Sangha;
It is obtainable to speak in the Sangha, in a group, even in another language.

393.(Ka) Bhante, I have engaged in various kinds of buying and selling; bhante, this is to be forfeited.

(Kha) Bhante, this bowl is past ten days; it is to be forfeited.

(Ga) Bhante, this bowl is bought with a bowl having less than five repairs; it is to be forfeited; I forfeit this to the Sangha.

394.

Having forfeited, he should declare the offense to the bowl-taker;
Having agreed, he should give that bowl to him from the Sangha.

395.(Ka) Bhante, this medicine is past seven days; it is to be forfeited.

(Kha) Bhante, this rains-bathing cloth is sought for me in the last month of the hot season, made and worn in the last half-month of the hot season; it is to be forfeited.

(Ga) Bhante, this robe, having given it myself to a bhikkhu, is taken back; it is to be forfeited.

(Gha) Bhante, this robe, having requested the thread myself, is woven by weavers; it is to be forfeited.

(Ṅa) Bhante, this robe, for which I had not previously invited, approaching a weaver who is a householder who is not a relative, has become subject to a vikappa; it is to be forfeited.

(Ca) Bhante, this emergency robe is past the robe-season; it is to be forfeited.

(Cha) Bhante, this robe is dwelling away from the bowl for more than six nights, except with the agreement of the bhikkhus; it is to be forfeited.

(Ja) Bhante, knowing that a gain belonging to the Sangha has been transformed, I have transformed it for myself; it is to be forfeited; I forfeit this to the venerable one.

396.The rest, all according to appropriateness, should be applied as in the beginning.

397.(Ka) Bhante, I have committed one pācittiya offense. I have committed two or many pācittiya offenses.

(Kha) Bhante, I have committed a blameworthy dhamma, an unsuitable pāṭidesanīya, I declare it. Then it should be said, "Do you see, friend, that dhamma?"

(Ga) Bhante, I have committed one dukkaṭa offense. I have committed two or many dukkaṭa offenses.

(Gha) Bhante, I have committed one dubbhāsita offense. I have committed two or many dubbhāsita offenses. I declare those at your feet.

(Ṅa) "Bhante, I have committed two thullaccaya offenses with different grounds. I have committed many thullaccaya offenses with different grounds, I declare those at your feet," having said this, then it should be said, "Do you see, friend, those offenses?" When he has said, "Yes, Bhante, I see," again it should be said by him, "In the future, friend, may you restrain yourself." He should say, "Good, very good, Bhante, I will restrain myself."

398.

In what goes to non-declaration, and what is not an offense, and what is declared;
By four or five who are different, living apart, without boundaries;
To those who are of one mind, he does not declare many.

43. Guidance on Giving Consent

Giving Consent, etc. –

399.

Having beaten a drum, a bell, having arrived at the occasion for a kamma;
In the Sangha, he should convey consent, or purity, or invitation.

400.

Approaching one bhikkhu, sitting down squatting;
Having raised the joined palms, the wise one should give consent.

401.(Ka) "I give consent, carry my consent, announce my consent," should be said.

(Kha) Giving purity, "I give purity, carry my purity, announce my purity," should be said.

402.

By giving purity, he completes the Uposatha;
He obstructs the remaining kammas of the Sangha and also of himself.

403.

By giving consent, he accomplishes two things for the Sangha, not for himself;
Therefore, giving consent, purity should be given.

404.

One may carry for many, he should not cause a succession to carry;
Consent and purity brought in succession do not go.

405.Having done all the services, invitation should be given thus. "I give invitation, carry my invitation, announce my invitation, invite on my behalf."

406.Having announced to the Sangha, he should invite thus, having come. "So-and-so, Bhante, invites the Sangha in what is seen or heard or suspected, may the Sangha speak to him, taking compassion, seeing he will set it right."

407.

Having taken purity, or consent, or also invitation;
The carrier, not reaching the Sangha, is disturbed or dies.

408.

The state of being a novice, etc.,
He acknowledges what is not brought;
Having reached the Sangha, it is thus,
The carrier is what is brought.

409.

Having reached the Sangha, being negligent, or sleeping, he does not announce;
Without offense, if intentionally, there is a dukkaṭa for not announcing.

44. Guidance on the Uposatha

The Uposatha –

410.

There are two Uposathas, the fourteenth and fifteenth;
Based on reciting the sutta, on determination, on purity, there are three.

411.

Reciting the sutta is only for the Sangha, the Uposatha of determination;
For individuals only, the rest is the Uposatha of purity.

412.

In doing the preliminary duties, with the bowl standing by;
The Sangha recites the sutta, it is distinguished in five ways.

413.

Without obstruction, the concise recitation is not allowed;
"The elder is in charge of two, here in the recitations, or three;
In different places," because it is said, even if not saying, it is proper.

414.

If they should come together, while reciting, even a few;
What is recited is well recited, the remainder should be heard.

415.

At the moment of reciting, all or some having risen;
He should make purity for them, if there are many nearby;
Having made all the alternatives, he should recite the preliminary duties again.

416.

For those observing the fifteenth, for the others if it is the other;
Those who are equal should follow, if the former ones are more;
The former ones should follow, the rest is the same way for them.

417.

For those observing the pāṭipada, for the others is the Uposatha;
For those who are calm, they should give harmony at will, being rooted.

418.

Having gone outside, it should be done, otherwise they do not give the Uposatha;
Harmony should be given unwillingly, in many, or he may go outside.

419.

For those coming on the pāṭipada, the way is just the same;
He should intentionally make the sutta heard, for not making it heard, there is a dukkaṭa.

420.

To sweep, to light a lamp, to set out a seat;
He should not do it thus, being able, sent by the senior elder.

421.Having swept, having lit a lamp, having set up a seat. Having established the gaṇañatti, the three Uposathas should be done thus. "May the venerable ones listen to me, today is the fifteenth Uposatha, when it is convenient for the venerable ones, may we do the Uposatha of purity with each other."

422.Having put the robe on one shoulder, having sat down squatting. By the elder thus, having raised the joined palms, he should speak. "I am pure, friend, may you hold me as pure," he should say up to three times.

423.With the former beginning completed, the new one should speak thus. "I am pure, Bhante, may you hold me as pure," he should say up to three times.

424.For two, it should be done by the elder, having done so the new one should speak. "I am pure, friend, may you hold me as pure," he should be told three times.

425.

By the new one, the elder should speak thus to him three times;
"I am pure, Bhante, may you hold me as pure."

426.Having completed the preliminary duties, he should determine alone thus. "Today is my Uposatha, the fifteenth or the fourteenth, I determine," should be said, if he does not determine, there is a dukkaṭa.

427.

Where four dwell, or three, or even two;
Having carried purity, by one to the other;
They should do that Uposatha, there would be a dukkaṭa offense.

428.

In a faction, in harmony, as a faction, thinking or disagreeing;
There is a dukkaṭa for doing, a thullaccaya with the intention of dividing;
In a faction, in harmony, there is an offense, thinking "in harmony."

429.

Of one who is suspended, of a householder, of the others who are co-religionists;
Of a pārājika, of one who is incapable, and of one who has renounced the training.

430.

And in an assembly that is sitting, likewise one who is subject to the same offense;
With consent, or one who has been living apart, he should not recite the Pātimokkha.

431.

Having directed (another monk), he is not subject to an offense; being a navigator, he has doubt; even without the Uposatha day, it is not proper to perform the Uposatha.

432.

Having resided observing the Uposatha, he should not go away that day without setting aside the boundary, fearing an obstruction or the Sangha.

45. Explanation of Pavāraṇā

Pavāraṇā means –

433.

Mutual Pavāraṇā among two, three, or four (monks); the setting aside (of residence) by one (monk); the rest is Sangha’s Pavāraṇā.

434.

When the preliminary duties are done, and the bowl is brought forth, the Pavāraṇā should be done by the Sangha after setting aside the ñatti motion, thus:

"May the Sangha, venerable sirs, listen to me. Today is the Pavāraṇā day, the fifteenth. If it is the Sangha's time, may the Sangha perform Pavāraṇā."

435.

Having arranged the upper robe over one shoulder, having sat down squatting, the elder monk, raising his joined hands, should proclaim to the Sangha.

436.“Venerable sirs, I invite the Sangha to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; seeing (a fault), I will make amends. For the second time…pe… For the third time, venerable sirs, I invite the Sangha to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; seeing (a fault), I will make amends.”

437.

While the elder monks are performing Pavāraṇā, the new monk, sitting squatting, should perform Pavāraṇā himself, remaining squatting.

438.Having completed the initial procedure, the new monk should proclaim to the Sangha.

439.“Venerable sirs, I invite the Sangha to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; seeing (a fault), I will make amends. For the second time…pe… For the third time, venerable sirs, I invite the Sangha to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; seeing (a fault), I will make amends.”

440.

Because the night was spent with the giving of alms, discussion of the Dhamma, and quarrels; or when there is an opportunity for a three-utterance Pavāraṇā; due to ten kinds of dangers, having spoken the appropriate ñatti motion.

441.“May the Sangha, venerable sirs, listen to me. The night has been mostly spent by people giving alms, by two monks discussing the Dhamma, and by quarreling. If the Sangha performs a three-utterance Pavāraṇā, the Sangha will be as if it has not performed Pavāraṇā, and this night will dawn. This is a danger from kings, this is a danger from thieves, this is a danger from fire, this is a danger from water, this is a danger from human beings, this is a danger from non-human beings, this is a danger from wild animals, this is a danger from reptiles, this is a danger to life, this is a danger to the holy life. If the Sangha performs a three-utterance Pavāraṇā, the Sangha will be as if it has not performed Pavāraṇā, and this will be a danger to the holy life. If it is the Sangha's time, may the Sangha perform a two-utterance Pavāraṇā, a one-utterance Pavāraṇā, or a Pavāraṇā among those of equal years in the Order."

442.

One should perform Pavāraṇā according to the appropriate ñatti motion that has been established; if they come together equally, the senior monks should bring (the matter) to attention here.

443.Thus, with a group of three or four, having spoken the ñatti motion, one should perform Pavāraṇā. “May the venerable ones listen to me. Today is the Pavāraṇā day, the fifteenth. If it is the venerable ones’ time, may we perform Pavāraṇā to one another.”

444.

Having arranged the upper robe over one shoulder, having sat down squatting; in that way, the elder monk, raising his joined hands, should proclaim.

445.“Venerable sir, I invite the venerable one to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; seeing (a fault), I will make amends. For the second time…pe… For the third time, venerable sir, I invite the venerable one to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; seeing (a fault), I will make amends.”

Even the new monk (should say): “Venerable sir, I invite the venerable one to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; seeing (a fault), I will make amends. For the second time…pe… For the third time, venerable sir, I invite the venerable one to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable ones speak to me out of compassion; seeing (a fault), I will make amends.”

446.The Pavāraṇā should be done by the elder monk to two (monks), and the new monk should speak in this way.

447.“Venerable sir, I invite the venerable one to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable one speak to me out of compassion; seeing (a fault), I will make amends. For the second time…pe… For the third time, venerable sir, I invite the venerable one to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable one speak to me out of compassion; seeing (a fault), I will make amends.”

Even the new monk (should say): “Venerable sir, I invite the venerable one to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable one speak to me out of compassion; seeing (a fault), I will make amends. For the second time…pe… For the third time, venerable sir, I invite the venerable one to speak, whether by what has been seen, or by what has been heard, or by suspicion. May the venerable one speak to me out of compassion; seeing (a fault), I will make amends.”

448.Having completed the preliminary duties, a single monk should set aside (the residence) himself. He should say, "Today is my Pavāraṇā, either the fourteenth or the fifteenth, I set it aside."

449.

In whichever place five, four, three, or two monks dwell; having taken the Pavāraṇā from each other, they should perform it reciprocally.

450.

They should do that Pavāraṇā. If there is an offense, it is a dukkaṭa. The rest has been said in the Uposatha section. Here are some verses from there.

451.

Even when the Sangha has performed Pavāraṇā, he may perform the Pārisuddhi Uposatha; (he is one) with cut Vassa robes, or not having resided (during Vassa), or not having approached (the Sangha).

452.

Even in the four-month period, when the Sangha has performed the Uposatha, those who have resided during the Vassa may perform Pavāraṇā if they are fewer (in number).

46. Explanation of Restraint (Saṃvara)

Saṃvaro means –

453.

With the different senses such as the eye and ear, in the sphere of forms, sounds, etc., he should prevent the arising of covetousness and displeasure, etc.

454.

One should restrain one’s own mind, like a badly trained calf, with mindfulness and clear comprehension, he should conduct himself in all postures.

47. Explanation of Purification (Suddhi)

Suddhī means –

455.

Through the difference of confession, restraint, striving, and reflection, purification is fourfold, and the confession purification is considered consent with Pātimokkhasaṃvara.

456.

"I will not do this again," (is) the restraint of mind-determination; restraint purification is so-called purification of sense-restraint.

457.

Abandoning wrong livelihood, while producing livelihood by Dhamma, it is said to be striving purification and is dependent on right livelihood.

458.

Wisely reflecting, one makes use of the robe; the purification of reflecting properly, as stated in this way, is called reflection purification and is said to be dependent on the requisites.

48. Explanation of Contentment (Santosa)

Santoso means –

459.

Content with little, with blamelessness, and with what is easily obtained, being moderate in eating, easy to support, he should conduct himself with respect for the Good Dhamma.

460.

Not grieving over the past, not longing for the future; is said to be content.

49. Explanation of Four Protections (Caturārakkha)

Caturakkhā means –

461.

Mindfulness of the Buddha, loving-kindness, foulness, and mindfulness of death; are worthy of protection, and the right practice is from the Buddha.

462.

Repeatedly recollecting the qualities of the Sammāsambuddha is mindfulness of the Buddha.

463.

In those who dwell within the boundary, in the deities who dwell within the boundary, and in the powerful ones; in people, in the village where one goes for alms, in human beings, taking (these) as the basis.

464.

"May all beings be happy, free from enmity," etc., (is) loving-kindness meditation.

465.

Distinguishing the parts such as hair, etc., in due order, by color, shape, location, and direction.

466.

Not too quickly, and not too slowly, repelling distraction; not transgressing the concept, releasing (the parts) in due order.

467.

Meditation with color, basis, shape, smell, and location; taking the parts as repulsive, in the objects beginning with a bloated corpse, the meditation that proceeds in the form of foulness is foulness meditation.

468.

"Death will occur to me, life will be cut off; death, death," thus, wisely contemplating.

469.

Because of the appearance like an executioner, from the loss of attainments; similarly, associating with the body that has many common (characteristics).

470.

From the weakness of life, from the nature of the inevitability of time; is mindfulness of death.

50. Explanation of Insight (Vipassanā)

Vipassanā means –

471.

Having grasped name and form, then its cause; (recognizing) impermanence, origination and cessation, oppression.

472.

Suffering because of being unsubstantial, non-self because of (lacking) independent control, imposing the three characteristics; repeatedly contemplating the formations; one should gradually attain the destruction of all fetters.

Concluding Talk

473.

The training in higher morality, higher mind, and higher wisdom; the duties of a bhikkhu, therefore, are summarized in the Khuddasikkhā.

474.

For him, the one with great fame, who investigates the world; exertion does not arise, just like the wind, constantly.