• entrance to vibhaṅga vinaya (part II) - nissaggiya pācittiya #edited
  • introduction #edited
    • what is the purpose of the nissaggiya pācittiya rules?
      • monks should be careful when receiving, preparing and using the 4 requisites and these rules are to avoid inappropriate acts related to these requisites
    • what happens when a N. pācittiya rule is broken?
      • the item related to the training rule becomes a nissaggiya item which is an item that has to be forfeited, in addition to the monk committing a pct offence
    • what is a nissaggiya item / requisite?
      • it is the item related to the NP rule transgressed by a monk which has to be forfeited
    • what is nissajjana?
      • the forfeiture of a nissaggiya item to a single bhikkhu, to a gaṇa, or to the saṅgha, or its abandonment in the midst of the saṅgha as a vinayakamma
    • when purposely transgressing any rule a dosamūlacitta arises (anādariya)
    • making use of a nissaggiya item prior to the vinayakamma entails a dkṭ
    • types of nissaggiya items according to what happens after nissajjana
      • some must be returned to the offender (np1...)
      • some cannot be made use of by the offender
      • some must be forfeited and another object received in return must be used by the offender (np22)
      • gold, silver and currency (rūpiya) accepted by a monk must be relinquished amidst the Saṅgha
    • 3 types of NP rules according to how the object is forfeited
      • bhikkhu / gaṇa / Saṅgha: rules in which the object is forfeited to the Saṅgha, a group of bhikkhus or a single bhikkhu
      • Saṅgha: rules in which the object is forfeited to the Saṅgha
      • Saṅgha majjhe: rules in which the object is forfeited in the midst of the Saṅgha (gold, silver or money) (not to the Saṅgha)
    • most NP rules are (sacittaka / acittaka?) acittaka
    • 4 np rules related to asking: np 6 (aññātakaviññatti), 8 (paṭhamaupakkhaṭa), 9 (dutiyaupakkhaṭa) and 10 (rāja)
  • cīvaravagga #edited
    • introduction
      • cīvaravagga's 10 sikkhāpadas
        • paṭhama-kaṭhina-sikkhāpada: related to atirekacīvara
        • dutiya-kaṭhina (uddosita)-sikkhāpada
        • tatiya-kaṭhina-sikkhāpada: related to akālacīvara
        • purāṇacīvara-sikkhāpada
        • cīvarapaṭiggahaṇa-sikkhāpada
        • aññātakaviññatti-sikkhāpada
        • tatuttari-sikkhāpada
        • paṭhama-upakkhaṭa-sikkhāpada
        • dutiya-upakkhaṭa-sikkhāpada
        • rāja-sikkhāpada
        • vocab: #[[pāḷi vocab (1st year) ]]
          • upakkhaṭa [upa + √kar + ta]↔pp. prepared; set-up; supplied; arranged
      • the rules np1 (paṭhamakathina), np3 (tatiyakathina) and np28 (accekacīvara) are related to keeping the robes without determining them
      • the rules 2 and 29 are related to being apart from the three robes
    • np 1 - paṭhamakaṭhinasikkhāpada
      • background
        • while the Buddha was residing at the Gotamaka shrine, Vesāli, He allowed monks to use ticīvara; the chabbaggiyas used to visit villages dressed in different sets of three robes; frugal bhikkhus did not appreciate it and reported it to the Buddha who proclaimed: “Yo pana bhikkhu atirekacīvaraṃ dhāreyya nissaggiyaṃ pācittiyaṃ”; later, ven. Ānanda received an additional robe and wished to offer it to ven. Sāriputta who was residing at the city of Sāketa; after inquiring from the Buddha how to proceed he was asked when would ven. Sāriputta return to which he guessed 9 or 10 days; the Buddha then preached: “Anujānāmi bhikkhave dasāhaparamaṃ atirekacīvaraṃ dhāretuṃ” amending the rule
      • description
        • a bhikkhu's robes must be determined (adhiṭṭhāna) or their ownership shared (vikappana) with one of the five sahadhammikas, otherwise they are considered additional robes (atireka cīvara) during a non-cīvarakāla season an atirekacīvara becomes nissaggiya and unfit for use after 10 days of receiving it; the bhikkhu will also be subject to a pct offence
      • size of the robe
        • minumum size for a cloth to be considered a robe: 8x4 sugataṅguli 24x12 majjhimapurisaṅguli / vaḍḍhakī 36x18 pakatipurisaṅguli maximum size: 9x6 sugatavidatthi note: if any one of the dimensions is less then the minimum, the cloth does not qualify as a robe
      • pāḷi terms
        • atirekacīvara↔an adhiṭṭhānūpaga vikappanūpaga cloth that has not been determined nor its ownership shared
        • vikappanūpaga↔a robe fit for vikappana
        • adhiṭṭhānūpaga↔a robe fit for determination
        • adhiṭṭhāna↔the act of determining a suitable cloth as one of the 9 types of robes; the purpose is to increase the sense of responsibility and awareness towards the robes
        • adhiṭṭhita cīvara↔a robe that has been determined
        • vikappana↔the act of sharing ownership of a cloth with any of the pañcasahadhammikas; after one of the owners gives up his share of ownership, the other owner can use it as he likes
        • vikappita cīvara↔a robe of which the ownership has been shared
        • paccuddharaṇa / paccuddhāraṇa↔the act of relinquishing the determination of an adhiṭṭhitacīvara making it an atirekacīvara
          • procedure for paccuddhāraṇa
            • while being apart from the robe: considering the place the robe is kept and saying, “Etaṃ cīvaraṃ paccuddharāmi” while the robe is within hatthapāsa: if not in direct contact with the robe by saying, “Imaṃ cīvaraṃ paccuddharāmi” if in direct contact merely thinking, “Imaṃ cīvaraṃ paccuddharāmi”
        • cīvarakālasamaya / kāla samaya
          • the period for making robes which is 1 or 5 months depending on whether the monk has spread the kaṭhina or not; 1 month being from the day after the Assayujapuṇṇamā until the Kattikapuṇṇamā if the kaṭhina was not spread; 5 months being until Phaggunapuṇṇamā if it was spread; this is the period in which most robes are offered and made; if a monk leaves the residence where he observed vassa, and he has neither cīvarapalibodha nor āvāsapalibodha his cīvarakālasamaya ends “cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kaṭhine pañca māsā.”
        • kaṭhinānisaṁsa↔benefits of kaṭhina (one of them being that monks are allowed to keep atirekacīvaras without having to subject them to adhiṭṭhāna or vikappana before 10 days have elapsed)
        • cīvarapalibodha↔"obstacles related to robes"; a monk has the intention of making a robe; this ends when the monk finishes the robe or at the end of the cīvarakālasamaya
        • āvāsapalibodha↔"obstruction related to dwellings" a monk has the intention of returning to the monastery where he spent the vassa
        • kaṭhinuddhāra↔formal vinayakamma done to suspend the kaṭhinānisaṁsa in occasions allowed by the Buddha
        • vocab: #[[pāḷi vocab (1st year) ]]
          • palibodha [pari + √rudh + *a] (m.)↔(+dat) obstruction (for); impediment (for); hindrance (for); 2 drawback; disadvantage; lit. obstruction
      • cīvarakālasamaya
        • one who has observed purimikā rains, done the pavāraṇa on the Assayujapuṇṇamā and has cīvara or āvāsa palibodha, receives kaṭhinānisaṃsa from: the day after the Assayujapuṇṇamā until the Kattikapuṇṇamā if such monk has spread the kaṭhina, the kaṭhinānisaṁsa is extended until: Phaggunapuṇṇamā (5 months)
        • during which period is the paṭhamakaṭhinasikkhāpada applicable?→it is only applicable outside of the cīvarakālasamaya when one does not have kaṭhinānisaṁsa (if kaṭhinuddhāra is done, it is applicable)
        • if one did not spread the kaṭhina is it still called kaṭhinānisaṁsa or just kālasamaya? #q🙋🏼‍♂
      • counting days
        • how should the days be counted here?
          • the days should be counted starting from the dawn of the day one received the cloth; only the days outside of the cīvarakālasamaya are counted, in other words only the days in the akālasamaya are counted here, so the counting can be interrupted during the kālasamaya and resumed afterwards: | 1. {s} | 2. m | 3. t | 4. w | 5. th | 6. f | 7. sa | 8. s | 9. m | 10. t | 11. w | {1.} | 2. | 3. | 4. | kālasamaya | 5. | 6. | 7. | 8. | 9. | 10. | 11. {} = the day the cloth is received | = the 11th dawn in which the offense is committed
      • if any of the following occurs before the 11th dawn breaks, there is no offense
        • if the cloth is adhiṭṭhita
        • if it is vikappita
        • if ownership is lost (it is given away, destroyed or stolen)
        • if it is taken on trust by someone else
        • if it is cut into small pieces that are neither vikappanūpaga nor adhiṭṭhānūpaga
      • aṅgāni (factors)
        • ubbhatasmiṁ kaṭhine: absence of kaṭhinānisaṁsa
        • dasāhaparamaṁ...taṁ atikkāmayato: exceeding the 10 days
        • atirekacīvaraṁ: the robe being an atirekacīvara
          • (at least one robe made with one out of six allowable materials for robes)
          • (the robe being vikappanūpaga)
      • cha cīvarāni: 6 types of allowable robe materials
        • khomaṁ↔linen
        • kappāsikaṁ↔cotton
        • koseyyaṁ↔silk
        • kambalaṁ↔wool / goat hair
        • sāṇaṁ↔Madras hemp / Sunn hemp: cloth woven from hemp thread
        • bhaṅgaṁ↔mixture of various threads
        • 6 extra types of allowable cīvara based on the catumahāpadesa
          • dukūlaṃ: a soft / fine cloth
          • pattuṇṇaṃ: a kind of silk
          • cīnapaṭṭaṃ: Chinese silk
          • somārapaṭṭaṃ: silk from the country of Somāra
          • iddhimayikaṃ: made by psychic powers
          • devadattiyaṃ: given by deities
          • note:
            • catumahāpadesa: Yaṃ, bhikkhave, mayā ‘Idaṃ na kappatī’ti appaṭikkhittaṃ tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘Idaṃ na kappatī’ti appaṭikkhittaṃ tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappati. Yaṃ, bhikkhave, mayā ‘Idaṃ kappatī’ti ananuññātaṃ tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘Idaṃ kappatī’ti ananuññātaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī
        • note:
          • Anujānāmi, bhikkhave, cha cīvarāni – khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅgaṃ
          • tattha khomanti khomavākehi katasuttaṃ bhaṅganti pāṭekkaṃ vākasuttamevāti eke. Etehi pañcahi missetvā katasuttaṃ pana bhaṅganti veditabbaṃ. (nissaggiyakaṇḍaṃ)
          • sāṇanti sāṇavākasuttaṃ. - Sāṇa is the thread from the bark of hemp
          • Bhaṅganti pāṭekkaṁ vākasuttamevāti eke. Etehi pañcahi missetvā katasuttaṁ pana “bhaṅga”nti veditabbaṁ - Bhaṅga: some say it is just a separate thread from bark. But bhaṅga is to be understood as the thread made by mixing the (other) five.
          • it is suitable to use other types of cloth that are not transparent and can be cut into pieces, sewn and dyed
          • robes should not be made out of hair, feathers and padding material
      • nissajjana
        • in the presence of the Saṅgha "idaṃ me, bhante, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi" in the presence of 2 or 3 bhikkhus "idaṃ me, bhante, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmantānaṃ nissajjāmi" in the presence of a bhikkhu (for final exam) "idaṃ me, bhante, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi"
      • notes:
        • pacchattharaṇa can be worn if it is of an allowable color, but not by a tecīvarikaṅgika monk
        • what is the purpose of vikappana?→it was allowed to prevent the nissaggiya offenses note: 2 opinions: if one of the shareholders of a robe relinquishes his share the robe becomes atirekacīvara but the comm says it is still vikappana and can be kept and used as one likes
        • can one hint for a kaṭhinacīvara?→kathinacīvara should not be hinted for even to one's parents
        • counting vassa
          • different ways of counting vassa
            • at the beginning of the vassa retreat
            • at the end of the retreat (problematic)
              • if vassa (seniority) is counted at the end of the vassa, a pacchimika who has ordained before another monk who entered purimikāvassa will be one vassa after his junior
            • at the beginning of the vassāna season (less problematic)
            • at the end of the vassāna season (less problematic)
            • the day of one's higher ordination (less problematic)
          • mgvhr: it is better if the vassa is counted either in the beginning or the end of the vassāna season or on the day of one's ordination
    • np 2 - dutiyakaṭhinasikkhāpada (uddositasikkhāpada)
      • background #editing
        • The Tathāgata was residing one time at the Jetavana temple, Sāvatthi. During this period, most bhikkhus were in the habit of leaving their robes with other bhikkhus, and travelling to the many surrounding districts wearing the uttarāsaṅga (upper robe) and antarāvāsaka (inner robe) robes. Those robes that were left behind would become moldy. Having been aware of this situation, the Buddha declared this training rule On another occasion, in the city of Kosambi, a bhikkhu became ill. A messenger was sent by his relatives inviting him to be taken care of. The monk stated: “The Buddha has preached that a dawn must not be passed, separated from the three robes. I have fallen ill”. The Buddha who came to know about this proclaimed: “Anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṃ dātuṃ'' and declared a sub statute as “aññatra bhikkhusammutiyā” allowing monks to stay apart from the three robes if an allowance from the Saṅgha is obtained.
      • description
        • a monk should be responsible of his ticīvara at all times, but specially at night; if unable to be with the robes during the night, at the very least the monk should be with it at the break of dawn, otherwise the robe will become nissaggiya and a pācittiya offense will be committed
      • pāḷi terms
        • ticīvara
          • antaravāsaka (inner robe / under / lower robe)
          • uttarāsaṅga (upper robe)
          • saṅghāṭi (double robe)
          • note: only one set is allowed
          • vocab: #[[pāḷi vocab (1st year) ]]
            • āsaṅga (m.) [ā + √sañj + a]↔robe; cloak (s.w/ ā)
            • saṅghāṭi [saṃ + √ghaṭ + *i] (f.)↔outer robe; double robe; patchwork robe; lit. joined together
        • rattivippavāsa
          • being apart from one of the ticīvaras at dawn which is defined by where the monk and the robes are according to the place
        • nivesana
          • a house (under this rule it is outside a village)
        • aruṇa
          • 3 ways in which the day can be measured
            • starting at midnight (present day system)
            • starting at sunrise (astrology)
            • starting at dawn (Vinaya)
          • 2 meanings of aruṇa
            • the pastel red color
            • the rays of light that are visible in the eastern sky at dawn that are of a pastel red color
          • definition in Abhidhānappadīpikā: “sūrassodayato (before the arising of the sun) pubbuṭṭhitaraṃsi (the rays which arose) siyāruṇo''.
          • when does aruṇa occur?
            • about 30 minutes prior to sunrise (sāsanāvataraṇaya gives 1 hour)
            • note: it occurs 5-10 min after the astronomical twilight has begun when the sun is between 18 to 12 degrees below the horizon (Bhante Greece Ñāṇadassana's research)
          • notes:
            • Bhante Greece Ñāṇadassana thinks aruṇa and aruṇūgamana are different things (he thinks one should be able to work with daylight at that time) and decided about 30 min after the aruṇa
            • Galduwa: 30 minutes before sunrise (following Bhante Greece Ñāṇadassana's research) Candawimala: follows 1h before sunrise Pa auk: 40 min before sunrise
            • dawn is considered as if in open space, even if one is in a covered area; rain and clouds do not interfere
            • kañkhāvitaraṇī purāṇatīka says kāla and vikāla is according to jambudīpa
            • making dawn too late can also be a problem for those who undertake duties close to dawn while taking mānatta, so it is better to keep the robes and undertake mānatta before the astronomical dawn
      • rattivippavāsa
        • a bhikkhu should try not to be apart from his ticīvara after dark but must not be apart from them at least at the break of dawn; this rule is only applicable (during which period of the year?) outside of the cīvarakālasamaya
        • rattivippavāsa is defined depending on where the bhikkhu and his robes are and those places are four-fold
          • ekūpacāra (one precinct) / parikkhitta (surrounded): all sides of the place are bordered by walls, fences, rivers, moats, etc. (natural or man-made)
            • according to one vinaya expert in mahāvihāra being bordered 3/4 (yebhuyyena) is enough
          • nānūpacāra (multi-precinct) / aparikkhitta (not surrounded): a place that is not bordered as above
          • ekakula (single family)
          • nānākula (multi-families)
        • the hatthapāsa under this rule is 2.5 cubits
        • places in which nissaggiya could happen
          • gāma, nigama and nagara
            • ekakula: those under a single king or village head (gāma bhojaka; who collects taxes) nānākula: those under more than one king or village heads ekūpacāra: those with demarcated boundaries nānūpacāra: those without decarcated boundaries
            • vocab: #[[pāḷi vocab (1st year) ]]
              • gāmabhojaka↔collector of revenues, taxes of a village
            • type of village and how is rattivippavāsa applied
              • in ekakula ekūpacāra villages ⇒ monk should be anywhere within the village in ekakula nānūpacāra villages ⇒ the monk should be inside the house or hatthapāsa from the house (measured from the line made when rain falls from the roof); if not inside a house, hatthapāsa from the robe (the same as nānākula nānūpacāra) in nānākula ekūpacāra villages ⇒ monk should be within the house or the following places on the same street(s) in order of priority: village hall (where visitors stay overnight), village gate, same street, or on another house (house, hall, gate, street, another house) in nānākula nānūpacāra villages ⇒ the monk should be inside the house or hatthapāsa from the house (measured from the line made when rain falls from the roof); if not inside a house, hatthapāsa from the robe (the same as ekakula nānūpacāra) summary: e e > village e n > house / hp n e > house / hall / gate / street / an.house n n > house / hp note: hatthapāsa from these places is enough
                • note:
                  • if the house has more than one street they all streets count as long as there is an entrance to the house from that street
                  • if there is no road, one must stay in the house
                  • the robe can be in any of these places
                  • gist: one should be in a situation where one can easily know what happens to the robe
            • notes:
              • village is an area decided by the government
              • licchavi was nānākula; autocracy; 7707 rulers controling in monthly rotation
              • bimbisara and kosalla kingdoms were ekakula
              • it seems like most places are nānākula nowadays
          • other locations below (nivesanādi) are only applicable if they are located outside the villages
            • Srd-ṭ. II, 394: Nivesanādīni gāmato bahi sanniviṭṭhāni gahitānīti veditabbaṃ. Antogāme ṭhitānañhi gāmaggahaṇena gahitattā gāmaparihāroyevāti (the one located inside the gāma, gāma includes everything inside the village).
          • nivesana (house outside a village)
            • ekakula: one that belongs to one family (probably nuclear family) nānākula: one that belongs to more than one family ekūpacāra: one that is surrounded by walls, etc. nānūpacāra: one that is not surrounded
              • what if it belongs to a monk? #q🙋🏼‍♂
            • type of nivesana and how is rattivippavāsa applied
              • ekakula ekūpacāra ⇒ the monk should be in the house ekakula nānūpacāra ⇒ the monk should be in the same room as the robe nānākula ekūpacāra ⇒ the monk should be in the same room as the robe or at the door of the house nānākula nānūpacāra ⇒ the monk should be in the same room as the robe summary: e e > house e n > room n e > room / door n n > room note: being hatthapāsa from these places is enough the same principles apply to a vihāra (monastic dwelling outside a village) here the whole building is taken as house
          • khetta (grain field; includes 7 grains; outside a village)
            • ekakula: it belongs to a single family nānākula: it belongs to more than one family ekūpacāra: enclosed by fences, etc nānūpacāra: not enclosed
            • type of khetta and how is rattivippavāsa applied
              • ekakula ekūpacāra ⇒ the monk should be anywhere within the khetta ekakula nānūpacāra ⇒ the monk should be hatthapāsa from the robe nānākula ekūpacāra ⇒ the monk should be anywhere within the khetta or hatthapāsa from its gate nānākula nānūpacāra ⇒ the monk should be hatthapāsa from the robe summary: e e > khetta e n > hp n e > khetta / gate n n > hp note: the same applies to threshing floors (dhaññakaraṇa), flower gardens (pupphārāma) and orchards (phalārāma)
                • why is the third more relaxed than the first? #q🙋🏼‍♂
          • vihāra (monastic dwelling outside a village)
            • ekakula: one built by a single family nānākula: one built by more than a single family ekūpacāra: one that is surrounded by fences, etc nānūpacāra: one that is not surrounded
            • note:
              • in the case of a monastery partly within a village, how should the rules be applied?→the dwellings within the village boundaries are within the village, those outside the boundaries (even though within the monastery) are considered outside the village
              • if one has not payed fully the property one is not the owner? what about a donor who offers something using borrowed money? or a property that is still being paid? if someone steals such property from whom is one stealing? #q🙋🏼‍♂
              • monastic dwelling here refers to saṅghika properties or monks' properties as well? #q🙋🏼‍♂
          • rukkhamūla (outside a village)
            • ekakula: one that belongs to a single family nānākula: one that belongs to more than a single family ekūpacāra: there is no particular definition nānūpacāra: there is no particular definition
              • what if it belongs to a monk? #q🙋🏼‍♂
            • ekakula ⇒ the monk should be within the area defined by the shadow of the tree at noon nānākula ⇒ the monk should be hatthapāsa from the robe
          • ajjhokāsa (open space outside a village)
            • there is no ekakula, nānākula, ekūpacāra or nānūpacāra here
            • while dwelling in ajjhokāsa ⇒ the monk should be at a distance of a sattabbhantara (7 abbhantara) from the robe
            • 1 abbhantara = 28 majjhimapurisa hattha 7 abbhantara = 196 majjhimapurisa hattha note: if the majjhimapurisahattha is taken as 50 cm, 7 abbhantaras equal to 98 m
      • paccuddharaṇa
        • in case a monk is unable to stay with the robes during the night and not even at dawn, as a last resort, what may the monk do?→the determination of the robes can be relinquished making them atirekacīvara
      • ticīvara avippavāsa sammuti
        • permission given by the Saṅgha for a sick monk to stay apart from the three robes while sick; after recovery it is automatically rescinded but if the monk falls sick again it is automatically applicable again
      • perception and intention
        • this sikkhāpada is (sacittaka / acittaka?) acittaka and (saññāvimokkha / asaññāvimokkha?) asaññāvimokkha
      • aṅgāni (factors)
        • ...ubbhatasmiṁ kaṭhine...: absence of kaṭhinānisaṁsa
        • ...ekarattampi...vippavaseyya...: being apart from the robe when dawn breaks
        • ...ticīvarena...: the robe being one of the ticīvara
        • ...aññatra bhikkhu sammutiyā...:not having cīvara avippavāsa sammuti
      • nissajjana
        • in the presence of the Saṅgha idaṃ me, bhante, cīvaraṃ rattivippavutthaṃ aññatra bhikkhusammutiyā nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi. in the presence of 2 or 3 bhikkhus idaṃ me, bhante, cīvaraṃ rattivippavutthaṃ aññatra bhikkhusammutiyā nissaggiyaṃ. Imāhaṃ āyasmantānaṃ nissajjāmi. in the presence of a bhikkhu (for final exam) idaṃ me, bhante, cīvaraṃ rattivippavutthaṃ aññatra bhikkhusammutiyā nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
      • notes
        • the gist of the rule is sometimes different from the tecnicalities
        • ekūpacara and nānūpacāra is considered in different ways under sahaseyya rule, the rules for mānatta and parivāsa and those related to ukkhepanīyakamma
    • np 3 - tatiyakaṭhinasikkhāpada
      • background #editing
      • description #editing
        • When a bhikkhu’s robe has been done or kaṭhina privileges have been removed, if a bhikkhu receives an out-of-season robe he can accept it, if he prefers. Once accepted he must quickly make it a robe (according to NP1). If the cloth received is not enough to be made into a robe and if it is expected that extra cloth will be received from some other source to fulfil the need, the first cloth can be kept for up to one month. Even while expecting extra cloth, if the first cloth is kept for more than a month, it will be nissaggiya. A pācittiya offence will also be committed.
      • counting days
        • if the cloth is an akālacīvara, one wishes to make a robe but it is not enough for making the desired robe, and the monk expects more cloth, it (the mūlacīvara) can be kept for up to 30 days if the paccāsācīvara (expected cloth) is received on any day until the 20th day, the paccāsacīvara changes the mūlacīvara into its own category (attano gatikaṁ karoti) making both last for 10 days; e.g.: if paccāsācīvara is received on the 5th day ⇒ both mūla and paccāsa cīvaras last 10 more days if the paccāsācīvara is received after the 20th day, the mūlacīvara changes the paccāsacīvara into its own category (attano gatikaṁ karoti) making both last up to the 30th day; e.g.: if paccāsācīvara is received on the 25th day ⇒ both mūla and paccāsa cīvaras last 5 more days if the paccāsācīvara is not received before the dawn of the 31st day, the mūlacīvara, if neither done vikappana, nor adhiṭṭhāna nor given away, becomes nissaggiya and the monk incurs a pācittiya offense (evaṃ pana avatvā yasmā antarā uppajjamāne paccāsācīvare mūlacīvarassa uppannadivasato yāva vīsatimo divaso tāva uppannaṃ paccāsācīvaraṃ mūlacīvaraṃ attano gatikaṃ karoti, tato uddhaṃ mūlacīvaraṃ paccāsācīvaraṃ attano gatikaṃ karoti.)
      • pāḷi terms
        • cīvaramāsa↔the "robe-month" which is the last month of the rainy season when the kaṭhina is spread (Kattika month)
        • akālasamaya↔the period outside the cīvarakālasamaya; it can be the whole year if one has not observed vassa, broken it or observed pacchimikā vassa; if one has not spread the kaṭhina it lasts for 11 months apart from the ordinary cīvarakālasamaya; if the kaṭhina was spread, it lasts for 7 months apart from the 5 months of cīvarakālasamaya
        • akālacīvara↔an "out-of-season robe" which is a cloth received outside the cīvarakālasamaya (Buddha uses the word cīvara to refer to such cloth), or a cloth received during the kālasamaya but specified by the donor as such
        • mūlacīvara↔the first cloth received, which is not enough for making the desired robe
        • paccāsācīvara↔the expected cloth, which fulfils the need for more cloth for making the desired robe
      • the kaṭhina is spread during which period?→during the last month of the rainy season (the Kattika month, the ordinary cīvarakālasamaya; the cīvaramāsa)
      • what is the purpose of this rule?→it is to relax the paṭhamakaṭhinasikkhāpada giving the monk more time to find the necessary cloth for making a robe
      • aṅga (factors)
        • ...ubbhatasmiṁ kaṭhine...: having no kaṭhinānisaṁsa
        • ...akālacīvaraṁ uppajjeyya...:
          • ...paṭiggahetabbaṁ...: a cloth that belongs to oneself
          • the cloth being vikappanūpaga
          • being an atirekacīvara
        • māsaparamaṁ...: the elapse of 30 days from the day it was received
        • important note:
          • ...khippameva kāretabbaṁ...: even though not mentioned, the monk must have the intention to make a robe
          • ...no cassa pāripūri satiyā paccāsāya...: the cloth must not be enough to make such robe and the monk must have the expectation of receiving extra cloth for making such robe
      • nissajjana (not for exam)
        • in the presence of the Saṅgha idaṃ me, bhante, akālacīvaraṃ māsātikkantaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi. in the presence of 2 or 3 bhikkhus idaṃ me, bhante, akālacīvaraṃ māsātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmantānaṃ nissajjāmi. in the presence of a single bhikkhu idaṃ me, bhante, akālacīvaraṃ māsātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
    • np 4 - purāṇacīvarasikkhāpada
      • background
        • the Tathāgata was residing in the Jetavana, Sāvatthi at one time; Ven. Udāyī's ex-wife went forth among the bhikkhunis and they would frequently visit each other; one day, he sat on a seat in front of her exposing his genitals and she also did the same; while looking at her genitals lustfully, he emitted semen; then the inner robe was taken by her to wash, and she took some of the semen in her mouth. A portion of it was inserted into her genitals. This made her pregnant. Following this particular incident, the Buddha declared a training rule prohibiting monks from getting their robes washed by unrelated bhikkhunis
        • notes:
          • the bhikkhunis end up having to be protected by the monks which increases their association
          • the bhikkhunis are encouraged to associate monks and the monks protect the bhikkhunis, but at the same time bhikkhunis are agocara for bhikkhus
          • 2 rules to control the distance between unrelated monks and nuns
          • the rules only refers to bhikkhunis, that is maybe because of the difference in sīla which naturally distances bhikkhus from the other non-bhikkhunis (the anupasampannas might also be more under watch which naturally distances them from the bhikkhus)
          • payanti (breastfeeding) bhikkhuni: she can take care of the child but after some period the child has to be given to someone's custody
          • one is naturally not attracted to a relative and an unrelated one does not know the limits, therefore the limitations were imposed on unrelated ones
      • training rule in pāḷi
        • yo pana bhikkhu aññātikāya bhikkhuniyā purāṇacīvaraṃ dhovāpeyya vā rajāpeyya vā ākoṭāpeyya vā, nissaggiyaṃ pācittiyaṃ (If a monk gets an unrelated female monk to wash, die or beat a used robe a nissaggiya pācittiya offence will be committed)
        • vocab: #[[pāḷi vocab (1st year) ]]
          • purāṇa [pura + aṇa]↔adj. previous; old; ancient; 2 adj. worn out; old; used
          • ākoṭāpeti [ā + √kuṭ + *āpe + ti]↔pr. (+acc) makes beat; causes to pound; makes pummel
      • description
        • what is the purpose of this training rule?→to avoid bhikkhus from getting their robes washed by unrelated bhikkhunis since the brahmacariya could be adversely impacted by innapropriate relationships with unrelated bhikkhunis
      • pāḷi terms
        • ñātaka
          • ñātaka
            • blood relations 7 generations up and down from one's parents, including all siblings and their children, never going beyond the 7th generation; in-laws are not included
            • (-7) 6th great grandparents
            • (-6) 5th great grandparents
            • (-5) 4th great grandparents
            • (-4) 3rd great grandparents
            • (-3) 2nd great grandparents
            • (-2) great grandparents
            • (-1) grandparents
            • (0) mother & father
            • (1) ahaṁ
            • (2) my son
            • (3) grandson
            • (4) great grandson
            • (5) 2nd great grandson
            • (6) 3rd great grandson
            • (7) 4th great grandson
            • note: 6th great grandparents could be called 7th grandparents; 4th great grandson could be called 5th grandson
          • dasa ñātakā (pāḷi for exam)
            • mother - mātā
            • father - pitā
            • mother's younger sister (aunt) - cūḷamātā or mātucchā
            • mother's elder sister (aunt) - mahāmātā or mātucchā
            • father's sister (aunt) - pitucchā
            • father's younger brother (uncle) - cūḷapitā
            • father's elder brother (uncle) - mahāpitā
            • mother's brother (uncle) - mātula
            • daughter - dhītā
            • son - putta
            • mem aid:
              • women first
                • parents
                • their siblings
                • children
            • 
          • note:
            • buddha addressed the relatives by their names; in some places in the canon tāta is used
            • it should be noted that in-laws are not considered relatives under this context
        • bhikkhuni
          • 4 types of bhikkhunis
            • aṭṭhagarudhammehi upasampannā: this is Mahā Pajāpatī Gotamī, the younger sister of the Buddha’s mother (who was also his stepmother), who received the higher ordination by accepting the eight cardinal rules made by the Buddha
            • ekato (paripuṇṇa) upasampannā: nuns ordained following Mahāpajāpatī gotamī (500) until aṭṭhavācikupasampadā was established and bhikkhus who went through a natural sex change (only one case recorded)
            • ekato (aparipuṇṇa) upasampannā: after aṭṭhavācikupasampadā was established, nuns who had been ordained by the bhikkhunī saṅgha but not yet from the bhikkhu saṅgha were so called; they are not a full-fledged bhikkhunī
            • ubhato upasampannā: a bhikkhuni ordained by both saṅghas
            • note: the aparipuṇṇa is not included under the term bhikkhuni in bhikkhu rules; offenses regarding aparipuṇṇas are lighter
        • purāṇacīvara (used robe)
          • a nivāsana parūpana robe that is dyed and marked (kappabindu) that was used at least once for wearing or covering, making contact with the body (kāyaparibhoga)
          • note:
            • it includes kāyaparibhoga such as carrying it on the shoulder, on the head, using it as a pillow, etc
            • it does not include using it without coming into contact with it, such as using it as a shade (holding it over one's head) or as a sheet under the paccattharaṇa
        • nivāsana robe↔robe that is worn on the body as antaravāsaka
        • pārupana robe↔robe that is worn on the body as uttarāsaṅga
        • kāyaparibhoga↔using with the body, including lying / sitting on it, putting it on the head, etc
      • instances of offenses
        • ordering, verbally or bodily, the purāṇacīvara to be washed / dyed / beaten by an unrelated bhikkhunī: dkṭ for each command she then does as was ordered: np for the first function, dkṭ for each extra function she does more functions than was ordered: anāpatti giving it on her hands, leaving it at her feet, throwing it up or sending it via a sikkhāmāna, sāmaṇera, sāmaṇerī, lay devotee or titthiya from a distance of up to 12 hattha, and she then washes / dyes / beats it: np preceding actions done by the unrelated bhikkhunī before the robe is washed / the dying process complete / the first beat: each preceding action is a dkṭ for the monk in the case of washing, when is the np committed? the moment the washed robe is lifted in the case of dying, when is the np committed? the moment the dying is complete in the case of beating, when is np committed? the moment it is first beaten regardless to whom it was given (sikkhamānā, sāmaṇerī, upāsikā, or even a bhikkhu, sāmaṇera or upāsaka who then undergoes sex change), if it ends up being washed by such person as an unrelated bhikkhunī: np if the monk says, “You must know the related functions of this robe or perform them”, etc, and she does all 3 functions of washing / dyeing / beating: 1 dkṭ for commanding, 1 pc, 2 dkṭ and the robe becomes nissaggiya if the monk is not aware the robe is a purāṇacīvara or that the bhikkhunī is not related: np (this rule is acittaka and asaññāvimokkha) lustfully looking at a vagina: dkṭ these also apply for the np17 (eḷakalomadhovāpana)
        • the pācittiya does not substitute the dkṭs? no, this is under samanubhāsanakamma
      • aṅgāni
        • aññātikāya bhikkhunīya: ordering an aññātika bhikkhuni, who is within the proximity of 12 cubits, to wash, dye or beat the robe
        • purāṇacīvaraṁ: the robe being a purāṇa cīvara
        • dhovāpeyya vā rajāpeyya vā ākoṭāpeyya vā: that same bhikkhuni carrying one of the ordered activities such as washing, dying or beating
      • nissajjana
        • “Idaṃ me, bhante, puraṇacīvaraṃ aññātikāya bhikkhuniyā dhovāpitaṃ (rajāpitaṃ / ākoṭāpitaṃ) nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.”
      • questions
        • a bhikkhu orders an unrelated bhikkhuni, “Sister, you should perform all the work related to this robe”, and hands it over to her; she washes, dyes, and beats the robe; what are the offences the monk committed?→dkṭ for ordering, pc, dkṭ, and dkṭ, (and the robe becomes nissaggiya)
    • np 5 - cīvarapaṭiggahaṇasikkhāpada
      • background
        • The Tathāgata was residing in the Veḷuvana monastery in the city of Rājagaha. One day, Bhikkhuni Uppalavanna meditated after her meal at the forest called Andhavana. A group of thieves also came into the area with stolen goods. The head of the group saw the bhikkhuni in advance, and he changed their route thinking that his group of thieves would hurt her. Further, a part of the meat that was cooked for him was wrapped up and hung on a tree close to the bhikkhuni saying “May whoever sees it take it.” The bhikkhuni picked up the parcel of meat and went to the Veḷuvanārāma. She gave the meat to Udāyī Thera to be offered to the Buddha, and in this instance Venerable Udāyī requested for her antarāvāsaka (inner robe). She had to hand it over to him unwillingly. The Buddha, being aware of this, declared the training rule, prohibiting monks from accepting robes from nuns. After this rule was established, bhikkhus did not accept robes from bhikkhunis, even in exchange for something. Knowing this, the Buddha later added an amendment allowing monks to accept robes from bhikkhunis as an exchange for something else.
      • training rule in pāḷi
        • Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṃ paṭiggaṇheyya aññatra pārivaṭṭakā nissaggiyaṃ pācittiyaṃ. (If a monk accepts robes from an unrelated bhikkhuni except as an exchange for something else, a pācittiya offence will be committed.)
      • description
        • purpose of the rule→to prevent possible unnecessary relationships between bhikkhus and unrelated bhikkhunis
      • pāḷi terms
        • cīvara under this rule refers to→a vikappanūpaga robe (any cloth of allowable material for robes of a minimum dimension of 4 x 8 sugataṅguli); it includes a vassāvāsika robe
        • pārivaṭṭaka (m.) [pari + √vaṭṭ + *aka]↔exchange; swap; trade; lit. turning around
          • the monk must give in exchange for the robe at least an āmalaka fruit; the exchange does not need be at the same time; as long as the monk has the intention of giving something in exchange it is ok
        • 3 ways in which the robe may be accepted under this rule
          • from hand to hand (direct acceptance)
          • from hand to feet, if the bhikkhu accepts it mentally
            • note: if taken with paṁsukūlasañña it is allowable
          • by throwing from any distance, even beyond 12 hattha, if the bhikkhu accepts it mentally
          • note: if the robe is sent via an anupasampanna it is allowable, but via an upasampanna it entails the full offense
        • 2 ways of accepting the robe as an exchange
          • accepting it while giving something in exchange for it
          • accepting it with the intention of giving something in exchange for it later
      • instances of offenses
        • accepting a vikappanūpaga robe from an unrelated bhikkhunī without giving anything in return: np if the bhikkhunī leaves it at the monk's feet and the monk mentally accepts it: np if a bhikkhunī, within the range of 12 hattha, throws the robe and the monk accepts it mentally: np if a bhikkhunī, even beyond the range of 12 hattha, throws the robe and the monk accepts it mentally: np if the bhikkhunī sends the robe via an anupasampanna and the monk accepts it: no offense if it is offered via another upasampanna: np if the bhikkhunī leaves the robe on the ground thinking, "may a monk take this as paṁsukūla", and a monk takes it as paṁsukūla: no offense and if the monk takes it thinking, "this robe has been kept for me": np (Kaṅ-abh-ṭ. 304: Paṃsukūlaṃ adhiṭṭhahitvāti “Assāmikaṃ ida”nti saññaṃ uppādetvā. Assāmikañhi “Paṃsukūla”nti vuccati. Iminā “Amhākamatthāya ṭhapita”ntiādikāya saññāya gahetuṃ na vaṭṭatīti dasseti) when the monk extends his arm to accept the robe without intending to give something in exchange: dkṭ and when he accepts it: np if she offers the robe to the saṅgha: no offense
      • aṅgāni
        • aññātikāya bhikkhuniyā...paṭiggaṇheyya: receiving the robe from an aññātika bhikkhuni
        • cīvaraṁ: the robe being vikappanūpaga
        • aññatra pārivaṭṭakā: being a robe that has not been accepted in exchange for something
      • nissajjana
        • “Idaṃ me, bhante, cīvaraṃ aññātikāya bhikkhuniyā hatthato paṭiggahitaṃ, aññatra pārivattakā nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.”
      • questions
        • who were the two characters involved in the story which led to the first promulgation (mūla paññatti) of the cīvarapaṭiggahaṇa nissaggiya training rule?→upalavaṇṇattherī and udāyitthera
    • np 6 - aññātakaviññattisikkhāpada
      • background
        • The Tathāgata was residing at the Jetavana temple near Sāvatthi. Venerable Upananda who was a son of the Sākyan clan is an eloquent Dhamma orator. One rich person (seṭṭhi) who was impressed by his sermons, requested that he be informed if the priest requires any of the requisites. Then, Upananda Thera, requested one of the shawls out of the two he was wearing. Since the rich man could not offer one of them and return home in one shawl, he promised that he would send the shawl after having reached home. Venerable Upananda did not agree to this idea and insisted that the shawl be given immediately. Then, the rich man gave one of his shawls and went home with one shawl. The people who got to know about this incident began to bad-mouth the priest. Therefore, this training rule was declared inhibiting monks from asking for robes from unrelated lay devotees. On another occasion, robes of bhikkhus who had embarked on a long journey were stolen. Since the Buddha had laid down a training rule prohibiting monks from asking for robes from aññātika and appavārita lay devotees, the monks whose robes were looted came back to the Buddha naked. They even paid respect to the Buddha unclothed. Thus, based on this instance, a sub charter was declared for this training rule
        • who is the venerable usually connected with the rules regarding robes?→Upananda Thera
      • training rule in pāḷi
        • Yo pana bhikkhu aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpeyya, aññatra samayā, nissaggiyaṃ pācittiyaṃ. Tatthāyaṃ samayo, acchinnacīvaro vā hoti bhikkhu naṭṭhacīvaro vā ayaṃ tattha samayo. (A monk asks for a robe from an unrelated male or female householder during an inappropriate time (and obtains it). For this act the monk commits a nissaggiya pācittiya offence. What is the suitable time to ask for robes? When the robes have been stolen by thieves or when the robes have been destroyed. These are the suitable occasions to ask for robes from lay devotees.)
        • vocab: #[[pāḷi vocab (1st year) ]]
          • viññāpeti [vi + √ñā + *āpe + ti] or [na > a + √chid + na]↔pr. (+acc) makes intelligible; lit. causes to know; 2 pr. (+acc) asks (for); requests; begs (for); 3 pr. (+acc) makes known (to); informs; communicates (to)
          • acchinna↔pp. (+instr) robbed (by); stolen (by); snatched (by); pinched (by) [ā + √chid + na]; 2.1 pp. not cut off [na > a + √chid + na]; 2.2 pp. new, not yet cut up (of cloth); 2.3 pp. unbroken; not interrupted; consistent [na > a + √chid + na]
          • naṭṭha [√nas + ta]↔pp. lost; perished; destroyed
      • description
        • what is the purpose of this rule?→to prevent monks from making unsuitable requests from a aññātaka appavārita dāyaka
      • pāḷi terms
        • pavārita↔a lay devotee who has invited a monk to request for things within the limits of the invitation (under this rule it must be an invitation with regard to any requisites or at least with regard to robes) note: the donor is not bound to give after inviting; if the donor changes or rescinds the invitation, the donor becomes one who has not invited
        • appavārita dāyaka under this rule is→a lay devotee who has not invited a monk with regard to any requisites or at least with regard to robes
        • acchinnacīvaro samayo↔the occasion in which at least 2 robes have been stolen
        • naṭṭhacīvaro samayo↔the occasion in which at least 2 robes (starting with 3) have been destroyed or decayed beyond a usable state
      • asking and exchanging
        • ñātaka one can ask for: anything can one exchange things with them?: no sahadhammika asking: anything exchanging: yes pavārita gihī asking: according to invitation exchange: no appavārita gihī: asking: no exchanging: no
      • samaya
        • in which occasions robes can be requested from an aññātaka appavārita gihī?→when at least 2 of them have been stolen (acchinnacīvaro), destroyed or decayed beyond their usable state (naṭṭhacīvaro), or lost
          • in which of the 2 samayas is lost included in? #q🙋🏼‍♂
      • instance of offences
        • asking from aññātaka appavārita gihī during an inappropriate time: dkṭ accepting the robe: np doing so while mistakenly perceiving the gihī as ñātaka or pavārita: np doing so while mistakenly perceiving the time to be appropriate: np
      • aṅgāni
        • aññātakaṁ gahapatiṁ ... viññāpeyya: requesting a robe from a aññātaka and appavārita lay sponsor
        • cīvaraṁ: being a vikappanūpaga robe
        • samaya: inappropriate time period to request for robes
        • result: receiving the robe
      • nissajjana
        • Idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ, aññatra samayā viññāpitaṃ, nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
      • note:
        • duration of the invitation: some monks consider that if the time is not mentioned by the donor it is only for 4 months, but in Galduwa it is considered as without time limit
        • sanghika and puggalika pavāraṇas are different
    • np 7 - tatuttarisikkhāpada
      • background
        • Once the Buddha was residing in the Jetavana monastery near Sāvatthi. Chabbaggiya monks approached the monks whose robes were lost or destroyed and said: “Friends, the Tathāgata has allowed monks whose robes are lost or destroyed to ask for robes from unrelated and appavārita devotees. Therefore, you ask for robes from aññātaka and appavārita devotees. If not we shall ask on behalf of you.” Then they went to such householders and requested for robes. Later the monks whose robes were lost or destroyed also went to those householders and requested for the same. Upon being requested, most of the householders said that they had already given robes for monks whose robes were lost or destroyed. Further, they accused monks for asking for robes abundantly. Hearing this news, the Buddha promulgated the following training rule.
      • training rule in pāḷi
        • tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṃ pavāreyya santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabbaṃ, tato ce uttari sādiyeyya, nissaggiyaṃ pācittiyaṃ. (When an unrelated devotee is offering a monk with many robes (upon a request made by the monk due to his robes being destroyed or lost), he should only accept two robes that are sufficient to be used as his under robe and upper robe. Should the monk accept more than that, a nissaggiya pācittiya offence will be committed.)
        • vocab: #[[pāḷi vocab (1st year) ]]
          • abhihaṭṭhuṃ inf. [abhi + √har + tuṃ]↔(+acc) to take away ; 2 to bring over
          • sādiyati [√sād + *e + iya + ti]↔pr. (+acc) consents (to); accepts; agrees (to); permits; lit. causes to be tasted
      • description
        • purpose of the rule→to prevent monks from taking more than what is needed to cover themselves in such situations where the monk has asked an aññātaka appavārita gihī for robes
      • amount of robes that can be taken
        • in brief: after asking, the monk or nun should not have more than 2 robes in detail: bhikkhu starting with 3 robes missing 3, can take: 2 missing 2, can take: 1 missing 1, can take: 0 (cannot ask) starting with 2 robes missing 2, can take: 2 missing 1, can take: 1 starting with 1 robe missing 1, can take: 2 bhikkhuni starting with 5 robes missing 5, can take: 2 missing 4, can take: 1 missing 3 or less, can take: 0 (cannot ask) starting with 4 robes missing 4, can take: 2 missing 3, can take: 1 missing 2 or less, can take: 0 (cannot ask) starting with 3 robes: missing 3, can take: 2 missing 2, can take: 1 missing 1, can take: 0 (cannot ask) starting with 2 robes: missing 2, can take: 2 missing 1, can take: 1 starting with 1 robe: missing 1, can take: 2
      • aṅgāni
        • aññātako gahapati: requesting from a aññātaka appavārita devotee
        • santaruttaraparamaṁ: requesting more than what is required to cover oneself
        • sādiyeyya: receiving them
        • samaya: robes have been lost, stolen, destroyed, etc
      • nissajjana
        • Idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ upasaṅkamitvā tatuttari viññāpitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
      • note:
        • bhikkhunīs have 5 robes
        • it is not mentioned whether it is a made robe or just a cloth
        • if the robe is given away, it is not mentioned whether one can ask or not, but it may be allowed (mgvhr)
    • np 8 - paṭhamaupakkhaṭasikkhāpada
      • background
        • The Tathāgata was residing in the Jetavana, Sāvatthi. One man says as follows to his wife: “How do I offer a robe to Upananda Thera?”. Upananda Thera, who came to know about these words, approached the man and inquired: “You have been looking to offer me a robe. Is that true?” He had further said that, if so, offer me this particular robe. Then the man had started bad- mouthing the priest and scolding him. Bhikkhus who became aware of this situation, informed this to the Tathāgata. At this instance, the Tathāgata declared the following training rule.
      • training rule in pāḷi
        • Bhikkhuṃ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṃ upakkhaṭaṃ hoti “iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādessāmī”ti, tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya, “sādhu vata maṃ āyasmā iminā cīvaracetāpannena evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādehī” ti, kalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiyaṃ. (If an unrelated householder or housewife sets up a robe fund for the monks with the intention of purchasing a robe for a particular monk from it, and if the monk who has not previously been invited to mention his needs for robes instructs as follows: “Devotee, please purchase a robe with such and such qualities and give it to me” and make known his likings and desires, and if he commands for a robe more valuable than the money set aside and receives it, a nissaggiya pācittiya offence will be committed)
        • vocab: #[[pāḷi vocab (1st year) ]]
          • cetāpanna (nt.) [√cit + *āpe + ana]↔fund; account; lit. exchanging; bartering
          • upakkhaṭa [upa + √kar + ta]↔pp. prepared; set-up; supplied; arranged 2 adj. brought near
          • itthaṃ (ind.) [ima + tha + aṃ]↔thus; such; in this way
          • acchādeti [ā + √chad + *e + ti]↔pr. (+acc) dresses; clothes; give clothes (to); lit. covers
          • vikappa (m.)[vi + √kapp + a]↔(+loc) alteration (to); improvement (to); distinction (regarding); lit. more suitable
          • kalyāṇakamyatā (f.) [kalyāṇa + kamyatā]↔desire for something good; wanting something of quality
      • description
        • in which circumstance a monk is allowed to tell a dāyaka to offer a robe under this rule? what are the limits of such request?→it is allowed if the dāyaka has set aside a sum of money for that purpose, because the money has already been allocated to the bhikkhu; the bhikkhu may ask for a robe or requisite of equal or lower value in comparison to the funds set aside
      • instances of offences
        • if a monk requests a robe that is more valuable than the robe-fund: dkṭ if the monk accepts the robe: np if he requests for something of the same value: anāpatti if he requests for something of less value: anāpatti
      • aṅgāni
        • aññātakassa gahapatissa...appavārito: the lay sponsor of concern being aññātaka and appavārita
        • cīvare vikappaṁ āpajjeyya...evarūpaṁ...acchādehi: asking for a more valuable robe than the robe-fund
        • receiving the robe
      • nissajjana
        • Idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ, imāhaṃ āyasmato nissajjāmi
      • note:
        • a living buddha's body marks, rays, life, and 4 requisites (before offered) cannot be destroyed or stolen
          • kassapa buddha's monastery was destroyed
    • np 9 - dutiyaupakkhaṭasikkhāpada
      • background
        • The Tathāgata was residing in the Jetavana, Sāvatthi. The only difference in this trainingrule is that two or more people are approached for the same command as the paṭhamaupakkhaṭa
      • training rule in pāḷi
        • Bhikkhuṃ paneva uddissa ubhinnaṃ aññātakānaṃ gahapatīnaṃ vā gahapatānīnaṃ vā paccekacīvaracetāpannāni upakkhaṭāni honti, “imehi mayaṃ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṃ bhikkhuṃ cīvarehi acchādessāmā” ti, tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya, “sādhu vata maṃ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādetha, ubhova santā ekenā” ti, kalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiyaṃ. (If two unrelated householders or two housewives build up two robe funds for the monks, with the intention of purchasing separate robes for a particular monk from them, and if the monk who has not previously been invited to mention his needs for robes instructs as follows: “Devotees, please get together and purchase a robe with such and such qualities from both robe funds and offer it to me” and make known his likings and desires, and if he commands for a robe more valuable than the money set aside and receives it, a nissaggiya pācittiya offence will be committed.)
        • vocab: #[[pāḷi vocab (1st year) ]]
          • ubhinnaṃ↔to both; for both
          • pacceka [pati + eka]↔adj. individual; separate; each
          • paccekacīvara (nt.)↔individual robe; separate robe
      • aṅgāni
        • ubhinnaṁ aññātakānaṁ gahapatīnaṁ: the lay sponsors of concern being aññātaka and appavārita
        • vikappaṁ āpajjeyya...paccekacīvaracetāpannehi...: asking that a robe that is more in value than the collective robe-fund be bought
        • receiving the robe
      • nissajjana
        • Idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
      • note:
        • what is the relationship between the paṭhama and the dutiyaupakkaṭa sikkhāpadas?→the only differences are that the second is with regard to two or more donors, and is like an anupaññatti of the first one
    • np 10 - rājasikkhāpada
      • background
        • Buddha in: Jetavana, Sāvatthi monk in question: Upanandatthera gist: one of Upanandatthera’s attendant ministers sent robe-fund (cīvaracetāpanna) via a messenger; he rejected it, and it was handed over to a helper; the minister sent several messages via a messenger stating that he would like to see the priest get a robe prepared with his money and wear it; the thera visited the helper at his house and informed his need for a robe; it happened to be that there was a meeting of the residents of that trade village on this day and if one were to arrive late, a fine of fifty coins would have to be paid; therefore, the helper pleaded the thera to wait for a day but he insisted, so a robe was brought and given to him; the helper arrived late at the meeting and had to pay the fine; the villagers then criticized the monks leading to the laying down of this rule
      • training rule in pāḷi
        • Bhikkhuṃ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṃ pahiṇeyya, ‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehī’ti. So ce dūto taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya, ‘Idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ, paṭiggaṇhātu āyasmā cīvaracetāpanna’nti, tena bhikkhunā so dūto evamassa vacanīyo, ‘Na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma, cīvarañca kho mayaṃ paṭiggaṇhāma, kālena kappiya’nti. So ce dūto taṃ bhikkhuṃ evaṃ vadeyya, ‘Atthi panāyasmato koci veyyāvaccakaro’ti. Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā, ‘Eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’ti. So ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya ‘Yaṃ kho bhante, āyasmā (nom.) veyyāvaccakaraṃ niddisi saññatto so mayā, upasaṅkamatu āyasmā kālena, cīvarena taṃ acchādessatī’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṃ codetabbo sāretabbo, ‘Attho me, āvuso, cīvarenā’ti. Dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ, no ce abhinipphādeyya, catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ. Catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūto uddissa tiṭṭhamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ; tato ce uttari vāyamamāno taṃ cīvaraṁ abhinipphādeyya, nissaggiyaṃ pācittiyaṃ. No ce abhinipphādeyya, yatassa cīvaracetāpannaṃ ābhataṃ, tattha sāmaṃ vā gantabbaṃ dūto vā pāhetabbo ‘Yaṃ kho tumhe āyasmanto bhikkhuṃ uddissa cīvaracetāpannaṃ pahiṇittha, na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti, yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassā’ti, ayaṃ tattha sāmīci. If a king, minister, brahmin or householder gives money to a messenger in the interest of a particular monk and orders: “Please use this money to purchase a robe and offer the robe to the monk”; and if the messenger goes up to the particular monk and says: “This money has been brought for you. May you accept this money given for a robe”, the monk must say as follows: “Friend, we cannot accept these funds. When the suitable time comes, an appropriate robe will be accepted.” Then the messenger asks the monk: “Do you have an attendant?” At that time, the monk may point out a lay resident of the monastery or a lay devotee saying “This is our attendant.” Then the messenger consults the attendant and approaches the monk and says: “I have informed the attendant pointed by you. He will purchase a robe when a suitable time arrives.” Then, monks, the monk who is in need of robes should tell the attendant that he requires robes. This can be done two or three times. If the robe is obtained after (one), two or three reminders, it is fine. If still not received, the monk can approach the attendant and stand in front of him silently as a reminding gesture. If the robe is obtained by this approach of four to six silent-standings, it is fine. If further effort is directed beyond this point to get the robe, and it is actually obtained, a nissaggiya pācittiya offence will transpire
        • vocab: #[[pāḷi vocab (1st year) ]]
          • rājabhogga [rāja + bhogga]↔adj. suitable to be used by a king; useful to a king; 2 (m.) king’s minister; royal official; lit. wealth of a king
          • ābhata [ā + √bhar + ta] (cīvaracetāpannaṁ ābhataṁ)↔pp. (+abl) brought (from); carried here (from)
          • ābharati (cīvaracetāpannaṁ ābhataṁ)↔pr. brings, carries
          • veyyāvaccakara (m.) [veyyāvacca + kara]↔steward; helper; lit. service making
          • cīvaratthika [cīvara + atthika]↔adj. wanting a robe; needing robe-cloth
          • niddisitabba [nī + √dis + itabba]↔ptp. (+instr) should be indicated (by); should be pointed out (by); should be designated (by); should be appointed (by); lit. to be pointed down
          • saññāpetvā [saṃ + √ñā + *āpe + tvā]↔abs. (+acc) having instructed; having informed; lit. having caused to know
          • saññatta [saṃ + √ñā + *āpe + ta]↔pp. instructed; informed; lit. caused to know
          • codetabba [√cud + *e + tabba]↔ptp. should be prompted; could be urged; should be encouraged; lit. to be impelled
          • sāretabba [√sar + *e + tabba] (codetabbo sāretabbo)↔ptp. should be reminded; should have one's memory jogged; lit. to be caused to remember
          • abhinipphādeti [abhi + nī + √pad + *e + ti]↔pr. (+acc) produces; comes up with
          • yatassa [yato + assa] (yatassa cīvaracetāpannaṁ ābhataṁ)↔sandhi. from where for him; from where his
          • sāmaṃ↔ind. oneself; by oneself; for oneself
          • pahiṇi [pa + √hi + ṇā + i]↔aor. (+acc) conveyed; sent; dispatched; sent a message (about)
          • anubhoti [anu + √bhū + a + ti]↔pr. (+acc) experiences; partakes (in); shares (in); lit. being along ; 2 pr. (+acc) achieves; realises; fulfils; lit. being along [anu + √bhū + a + ti]; 3 pr. eats
          • yuñjantāyasmanto [yuñjantu + āyasmanto]↔sandhi. the venerable must try (to) (get back); the venerable must strive (for)
          • yuñjati [√yuj + ṃa + ti]↔pr. (+loc) joins (in); engages (in); participates (in); practices ;2 pr. (+loc) applies oneself (to); endeavours (in); makes effort (with); tries (to)
          • sāmīci (f.)↔right way; correct course; proper procedure
      • description
        • what is the purpose behing this rule?
          • to establish the code of conduct for monks when money is offered and when money is kept with a kappiya for the sake of robes
        • what happens if the monk points to the attendant without having been asked for it? #q🙋🏼‍♂
      • pāḷi terms
        • vāra↔the times / attempts / prompts a monk can do to a fund-keeper in order to get a robe
          • how can the monk prompt the kappiya? (vāra)
            • a monk can prompt the fund-keeper for a maximum of 12 vāra: verbally reminding one's needs equals to 2 vāra; standing in silence in his presence is 1 vāra possibilities: 6 verbal prompts 5 verbal prompts and 2 silent stands 4 verbal prompts and 4 silent stands 3 verbal prompts and 6 silent stands 2 verbal prompts and 8 silent stands 1 verbal prompt and 10 silent stands 12 silent stands
      • instances of offenses
        • a monk is offered money, how should he proceed?→he must simply reject it saying, "na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma, cīvarañca kho mayaṁ paṭiggaṇhāma kālena kappiyaṁ", and he must not point to a kappiya nor tell the donor to give the money to the kappiya
        • when can a kappiya be shown?→only if the donor asks if the monk has a kappiya can the monk show it but the monk must not tell the donor to give the money to the kappiya
        • under which conditions can the monk inform the kappiya his needs?→only if the donor leaves the money with the kappiya and either the donor or the kappiya informs the monk inviting him to ask for his needs, otherwise the monk cannot ask
        • what is the proper way of asking for a robe?→ it should be done by saying "attho me āvuso cīvarena" (I'm in need of a robe, friend), the monk must not say, "civaraṁ me dehi" (give me a robe)
        • if while the monk is standing in silence the kappiya asks him what is his purpose how should the monk behave?→the monk is allowed to say "You know the purpose"; if the monk says more than that such as, "I'm in need of a robe", it counts as a verbal prompt, not as a silent stand
        • a monk receives a robe from the fund-keeper after having prompted him more than 12 vāra: np if a monk receives a robe mistakenly thinking the 12 vāras have not been exceeded when they actually have: np if the 12 vāra are used up and the robe was not produced the original donor should be informed, otherwise: dkṭ
      • this sikkhāpada is (sacittaka / acittaka) acittaka, and (saññāvimokkha / asaññāvimokka) asaññāvimokka
      • aṅgāni
        • veyyāvaccakaro niddisitabbo: showing an attendant to the messenger
        • saññāpetvā: messenger handing over the money to the attendant
        • uttari vāyamamāno: bhikkhu exceeding the stipulated number of prompts
        • abhinipphādeyya: receiving the robe as a result of extra attempts
      • nissajjana
        • Idaṃ me, bhante, cīvaraṃ atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
  • kosiyavagga #edited
    • introduction
      • 10 sikkhāpadas of kosiyavagga
        • kosiyasikkhāpada
        • suddhakāḷakasikkhāpada
        • dvebhāgasikkhāpada
        • chabbassasikkhāpada
        • nisīdanasanthatasikkhāpada
        • eḷakalomasikkhāpada
        • eḷakalomadhovāpanasikkhāpada
        • rūpiyasikkhāpada
        • rūpiyasaṃvohārasikkhāpada
        • kayavikkayasikkhāpada
        • 
    • np 11 - kosiyasikkhāpada
      • background
        • The Tathāgata was residing at the Aggalāva Cetiya in the city of Āḷavī. At this time, Chabbaggiya monks approached silk-makers and stated: “Friends! Please cook more silkworms and make silk thread. May you give them to us as well. We also would like to prepare silk blankets/rugs”. Then the silkmakers criticised monks since such advice is inappropriate for monks who should abstain from causing harm to living beings. The training rule was imposed based on this incident.
      • training rule in pāḷi
        • Yo pana bhikkhu kosiyamissakaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiyaṃ. (If a monk prepares a blanket/rug that contains silk thread, it will result in a nissaggiya pācittiya offence.)
      • description
        • purpose of the rule→the Tathāgata prohibited bhikkhus from preparing blankets or rugs using such thread as it would indirectly encourage silkworms to be cooked; this rule shows the Buddha's consideration for the implications of the process behind the production of products
      • pāḷi terms
        • santhata (non-woven blanket/rug/covering)
          • according to the commentaries, a santhata is like a mat / rug that can be used for sitting and lying down and carried here and there made with layers of thread stacked on top of each other (any type of thread), and by sprinkling gruel on its surface; it is not woven; santhata mentioned in other training rules are also non-woven rugs
          • kosa↔cocoon
          • kosiya↔thread prepared by cooking silkworms
          • kosiyakāraka↔one who makes the silk, silk-maker, or silk-worm
      • instances of offenses
        • preparing or making others prepare a blanket, mixing silk thread: dkṭ once the making of the blanket is complete: np if only a single silk thread carried by the wind ends up on it: np this offence is (cittaka / acittaka?) acittaka and (saññāvimokkha / nosaññāvimokkha?) nosaññāvimokkha making it for another unknowingly using silk: dkṭ for preliminary steps and dkṭ when concluded making use of one woven by another: dkṭ making robes or other items such as canopy, a carpet, a wall screen, a mattress, or a pillow using silk thread: no offense (maybe because it is senāsana) weaving blankets using silk thread: no offense (because technically it only applies to santhata which is not woven; however, when considering the reasons for promulgating the training rule, it is obvious that abstaining from weaving silk rugs is commendable)
      • aṅgāni
        • kosiyamissakaṁ: silk thread having been mixed
        • santhataṁ kārāpeyya: Preparing or getting it prepared for oneself
          • completing the covering
      • nissajjana
        • Idaṃ me, bhante, kosiyamissakaṃ santhataṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ ayasmato nissajjāmi.
    • np 12 - suddhakāḷakasikkhāpada
      • background
        • The Tathāgata was residing at the Kūṭāgāra hall in the city of Vesalī. At that time Chabbaggiya monks were making rugs entirely out of black goat wool (or fur); people who had been on pilgrimage happened to see this and criticised the act; bhikkhus who heard this, informed the Buddha about it, and he declared this training rule.
      • training rule in pāḷi
        • Yo pana bhikkhu suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiyaṃ. If a monk prepares a blanket only out of black goat wool, it will result in a nissaggiya pācittiya offence.
      • description of the training rule
        • preparing or making another prepare a santhata with only black wool: dkṭ once it is completed: np if it is done with coloured wool but completely covered by black wool: np doing it for another: dkṭ for the efforts and dkṭ once completed using one made by another: dkṭ if a canopy (vitāna), a carpet (bhummattharaṇa), a wallscreen (sāṇipākāra), a mattress (bhisi) or a pillow (bibbohana) is made purely out of black goat wool: no offense
      • pāḷi terms
        • vitānaṁ (nt.) [vi + √tan + *a] ✓↔canopy, awning; cover; lit. stretching out
        • bhūmattharaṇa / bhummattharaṇa↔carpet
        • sāṇipākāra↔wallscreen, tapestry (mem aid: "sunny wall")
        • bhisi↔mattress (mem aid: uma bici na cama)
        • bibbohana↔pillow
      • aṅgāni
        • suddhakālakānaṁ eḷakalomānaṁ: constituting of only black goat wool
        • kārāpeyya: preparing or getting it prepared for oneself
          • completing the blanket
      • nissajjana
        • Idaṃ me, bhante, suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ ayasmato nissajjāmi.
      • notes:
        • elakaloma could mean fur or wool
        • in myanmar it is sheep wool, in sri lanka goat wool
    • np 13 - dvebhāgasikkhāpada
      • background
        • The Tathāgata was residing at the Jetavana temple near the city of Sāvatthi. At that time, since the Buddha had prohibited making rugs using only black goat wool, Chabbaggiya monks, in order to avoid the offence, were making rugs using a larger percentage of black goat wool and a lesser percentage of goat wool of different colours. People who had been on pilgrimage happened to see this and had been criticising the act. Bhikkhus who heard this, informed the Buddha about it, and He declared the following training rule.
      • training rule in pāḷi
        • Navaṃ pana bhikkhunā santhataṃ kārayamānena dve bhāgā suddhakāḷakānaṃ eḷakalomānaṃ ādātabbā tatiyaṃ odātānaṃ catutthaṃ gocariyānaṃ. Anādā ce bhikkhu dve bhāge suddhakāḷakānaṃ eḷakalomānaṃ tatiyaṃ odātānaṃ catutthaṃ gocariyānaṃ navaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiyaṃ. (If a monk prepares a new blanket, he must obtain two parts of black goat wool, one part of white goat wool and another one part of brown goat wool. If a new blanket is made outside this formula using black goat wool more than stipulated, it will result in a nissaggiya pācittiya offence.)
      • description
        • If a santhata is being made the amount of black wool that is taken must be 2 quarters or less (dvebhāgā) of the total wool requirement by weight; the rest must be of other colors such as white or brown (it does not matter the percentage of which extra color) making it with more black wool than that: dkṭ during the process and np when completed making it or having it made for another using more black wool than the stipulated: dkṭ during the process and dkṭ when completed using one made by another: dkṭ making a vitāna (canopy), bhummattharaṇa (carpet), sāṇipākāra (wallscreen), bhisi (mattress) or a pillow (bibbohana) using more black wool than the stipulated: no offense making it while not being aware of there being more black wool than the stipulated: np this offense is (sacittaka / acittaka?) acittaka and (saññāvimokkha / nosaññāvimokkha?) nosaññāvimokkha
      • aṅgāni
        • dvebhāgā suddhakāḷakānaṁ eḷakalomānaṁ...: having included black wool more than the specified quantity (more than half)
        • kārayamānena: reparing or getting it prepared for oneself
          • completing the rug
      • nissajjana
        • Idaṃ me, bhante, santhataṃ anādiyitvā dve tule suddhakāḷakānaṃ eḷakalomānaṃ tulaṃ odātānaṃ tulaṃ gocariyānaṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ ayasmato nissajjāmi.
      • note:
        • what happens to the nissaggiya items under np11 (kosiya), 12 (suddhakālaka) and 13 (eḷakaloma) after the nissajjana is done?→the item cannot be used by the monk who made the santhata
    • np 14 - chabbassasikkhāpada
      • background
        • The Tathāgata was residing at the Jetavana monastery near the city of Sāvatthi. At that time, most bhikkhus in Sāvatthi were in the habit of getting new blankets done every year. Monks often asked for goat wool and demanded for it saying “Give us goat wool” (dehi me elakalomaṁ...) or “We are in need of goat wool.” (elakalomena me attho) (both of these are viññatti); (in rāja there is a difference, no difference in their power, in that sikkha the buddha said which is appropriate; more suitable but both are viññatti; ) This resulted in criticism of the bhikkhus by laymen. The Tathāgata who learnt about this matter declared a training rule prohibiting monks from making a new blanket before elapsing six years from when one blanket is done. At that time, one monk became ill in the city of Kosambhi. His relatives sent a messenger to accompany him to be brought to be cared for. This particular bhikkhu did not go because new blankets could not be made, his old blanket could not be taken and it was difficult for him to be without a blanket. The Tathāgata who got to know about this declared: “Anujānāmi, bhikkhave, gilānassa bhikkhuno santhatasammutiṃ dātuṃ”, “I allow the Saṅgha to give an allowance to a sick monk to make a new rug within six years” and amended the rule
        • notes:
          • what are the rules related to gilānasammuti?→uddosita (np2), chabbassa (np14), sāsaṅkha (np29)
          • in sekhiya, gilāna is anāpatti, not sammuti
      • training rule in pāḷi
        • Navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ. Orena ce channaṃ vassānaṃ taṃ santhataṃ vissajjetvā vā avissajjetvā vā aññaṃ navaṃ santhataṃ kārāpeyya, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. A monk must consume a new blanket which he made or got someone else to make for six years. Therefore, if a monk gets a new blanket made, having or not having given up the original rug before the lapse of six years, without a bhikkhu sammuti, a nissaggiya pācittiya offence will be committed.
      • description of the training rule
        • a santhata should be used for a period of six years making a new one before the pasing of six years from the day the last one was made: dkṭ for the process and np when concluded making it on or after the day 6 years are completed: no offense the counting is done by the moon calendar if sick a monk may obtain a gilānasammuti and may make new santhatas every year when recovered, the sammuti does not apply, but once again sick it automatically applies once again reagardless of the kind of sickness making it for someone else before the six years: no offense receiving, using a second santhata made by another before the 6 year period is over: no offense if a canopy, a carpet, a wall screen, a mattress, or a pillow is made within the six years: no offence making one mistakenly believing 6 years have passed: np this training rule is (acittaka / sacittaka?) acittaka and (saññāvimokkha / nosaññāvimokkha?) nosaññāvimokka
        • comparing santhatas
          • kosiya santhata (np1) making for another: dkṭ using one made by others: dkṭ suddhakālaka santhata (np2) making for another: dkṭ using one made by others: dkṭ atirekadvebhāga santhata (np3) making for another: dkṭ using one made by others: dkṭ ūnakachabbassa santhata (np4) making for another: anāpatti using one made by others: anāpatti nisīdana santhata (np5) making for another: dkṭ using one made by others: anāpatti
      • aṅgāni
        • orena ce channaṃ vassānaṃ: making or getting the blanket made before the designated time period
        • aññatra bhikkhusammutiyā: not having obtained the gilānasammuti
        • kārāpetvā: preparing or getting it prepared for oneself
          • completing the blanket
      • nissajjana
        • Idaṃ me, bhante, santhataṃ ūnakachabbassāni kārāpitaṃ, aññatra bhikkhusammutiyā, nissaggiyaṃ. Imāhaṃ ayasmato nissajjāmi
    • np 15 - nisīdanasanthatasikkhāpada
      • background
        • the agreement the Tathāgata was residing at the Jetavana, Anāthapiṇḍika's park, Sāvatthi when He informed the monks He would go into seclusion and only the one who would bring piṇḍapāta could approach Him; monks made an agreement that one who approach Him would be committing a pācittiya offense; the visit then Vaṅgantaputta Upasena Thera approached the Buddha together with his students and after having a cordial conversation they discussed the fact that one of the monks in the assembly was wearing a paṁsukūla robe he did not like because of following his teacher's practice; the Buddha praised the monks and inquired about Upasena's training to which he said he only ordained or gave nissaya to those who could follow his practices of araññikaṅga, piṇḍapātikaṅga and paṁsukūlikaṅga; the Buddha praised him; the allowance He then inquired about the monk's agreement; the ven. explained it and said he only abided by the rules promulgated by the Buddha which the Buddha praised, giving the monks who followed those austerities the allowance to approach Him as they wish; informing the others the ven. then informed the others of their fault and of the allowance, leading many to observe austerities; some while undertaking tecīvarikaṅga discarded their santhatas believing it to be a hindrance for it; promulgation of the rule emerging from seclusion and wandering through the monastery, the Buddha noticed many discarded santhatas and promulgated the rule mem aid: for Vaṅgantaputta Upasena, and araññika, piṇḍapātika and paṁsukūlikaṅga
        • do santhatas have to be determined?→a non-woven rug is not necessary to be determined, so technically, keeping one does not break the tecīvarikaṅga dhutaṅga
      • training rule in pāḷi
        • Nisīdanasanthataṃ pana bhikkhunā kārayamānena purāṇasanthatassa sāmantā sugatavidatthi ādātabbā dubbaṇṇakaraṇāya, anādā ce bhikkhu purāṇasanthatassa sāmantā sugatavidatthiṃ navaṃ nisīdanasanthataṃ kārāpeyya, nissaggiyaṃ pācittiyaṃ. A monk getting a sitting-rug made, should take a piece of cloth of the size of a sugata handspan, from an old rug for the purpose of discolouring the sitting-rug. If a monk gets a new sitting-rug made without obtaining a piece of cloth of the size of a sugata hand span, from an old rug, a nissaggiya pācittiya offence will be committed.
      • description of the training rule
        • When a bhikkhu makes or orders a new nisīdanasanthata to be made, and if he has an old santhata, he must incorporate a piece of cloth of the size of a sugata handspan from the latter. This is done so to make use of the old santhata when a new nisīdana santhata is made after six years from the manufacturing date of the old existing santhata. If a bhikkhu makes a new sitting-rug while the old rug can still be made use of and without taking a piece of cloth of such size from it, a np offence will be committed if the old one is completely destroyed: one does not have to use it
        • note:
          • whether can nisidanasanthata be made before 6 years is not clear
          • the purpose is to use the material of the old one that is still usable, if all destroyed no need to use
      • Nisīdana santhata (non-woven sitting-rug)
        • a nisīdana santhata is a santhata that has borders like in a normal nisīdana. Therefore, the definition of nisīdana santhata is given in the padabhājanīya as, “Nisīdanaṃ nāma sadasaṃ (with borders) vuccati. Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ. ”Therefore, nisīdana santhata is a rug that is not woven, but with borders. This too needs not to be determined like a non-woven santhata. It is mentioned in sub-commentaries that some scholars held the idea that nisīdana santhata and nisīdana cīvara are identical. But Vimativinodanī does not appreciate this idea.
        • note:
          • some teachers think (not strongly refuted but not appreciated) but comm thinks not the same as nisīdana for sitting;
          • size not mentioned
          • normal santhata is not woven
      • The procedure of making a nisīdana santhata and how and how not offences are committed
        • The portion of cloth that must be taken from the old rug to the new sitting-rug can be either in the form of a circle or a square. If the portion is a circle, its diameter must be at least one Sugata handspan, if a square, the length of one side must be at least a Sugata handspan. It can be attached to one or several sides of the new sitting-rug. For some reason if the designated size cannot be extracted from the old rug, it is allowed to take a piece that is smaller than a Sugata handspan. If the old rug is totally destroyed, an offence will not be committed if the new sitting-rug is made or ordered to be made without obtaining a single piece from the old santhata. As indicated in the Vinaya Pāḷi, if a new sitting-rug is made or ordered to be made for another without taking a piece of cloth of the size of a Sugata hand span from the old rug, the bhikkhu will be committing dukkaṭa offences while making efforts and at the completion of the rug. Consuming such a sitting-rug prepared by another will not result in an offence.11 A canopy, a carpet, a wall screen, a mattress, or a pillow is made or ordered to be made without taking a piece of cloth the size of a Sugata handspan from the old santhata, it will not result in any offence. This is an (acittaka / sacittaka?) acittaka, (saññāvimokkha / nosaññāvimokkha?) nosaññāvimokkha offence
      • Factors
        • purāṇasanthatassa sāmantā sugatavidatthi ādātabbā: not taking a piece of cloth the size of a Sugata handspan from the old santhata when it is possible to do so
        • kārayamānena: preparing or getting it prepared for oneself
        • nisīdanasanthataṁ: completing the sitting-rug
      • Forfeiture
        • Idaṃ me, bhante, nisīdanasanthataṃ anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
      • note: not sure if it has to be used for a new santhata, the rules is about nisīdanasanthata
    • np 16 - eḷakalomasikkhāpada
      • background
        • The Tathāgata was residing at the Jetavana temple near the city of Sāvatthi. At this time, a bhikkhu who was on his way to Sāvatthi received goat fur (or wool). He made a pile of it, covered it with his upper robe and carried it. The people who saw this asked him mockingly: “How much have you taken? What is the profit you made?” This made the bhikkhu feel shy and speechless. The Buddha who came to know about this incident declared this training rule.
      • Training rule in Pali
        • Bhikkhuno paneva addhānamaggappaṭipannassa eḷakalomāni uppajjeyyuṃ. Ākaṅkhamānena bhikkhunā paṭiggahetabbāni. Paṭiggahetvā tiyojanaparamaṃ sahatthā haritabbāni, asante hārake. Tato ce uttari hareyya, asantepi hārake, nissaggiyaṃ pācittiyaṃ. If a monk receives goat fur while travelling, he may accept it if desired. Once accepted, if there’s no one else to carry it, he can only carry it by himself, up to three yojanas. If he happens to carry it beyond the limit of three yojanas in the absence of a carrier, a nissaggiya pācittiya offence will occur.
      • Description of the training rule
        • A bhikkhu who receives goat fur must not carry it beyond three yojanas by himself. The Tathāgata imposed this training rule because it is inappropriate for bhikkhus to do so. When taken the goat fur beyond three yojanas, the goat fur becomes nissaggiya while the bhikkhu will have committed a pācittiya offence. When the three-yojana boundary is passed, by taking the initial step therein, a dukkaṭa offence will be committed. Pācittiya offence will be committed upon the second step. The bhikkhu can carry the goat fur within the three-yojana distance without committing any offence.
        • If the goat fur is carried back and forth within the area between the location of receiving the goat fur and the three-yojana mark, even if the monk walks more than three yojanas in total, there is no offense. An offence will not be committed under this training rule as long as the monk does not cross the threeyojana boundary (from the receiving location). If the bhikkhu who received the goat fur gets another person to carry it, passing the three-yojana boundary will not result in an offence. Further, it should be known that carrying an object made out of goat fur will not result in an offence
        • if the initial three-yojana mark is crossed while carrying fur that is stolen by thieves and returned, and while carrying goat fur that has been returned after being forfeited through the nissajjana vinayakamma an offence will not occur. If the goat fur is received this way and had to be carried again, an additional three yojanas can be covered from the point of the second receiving. The initial three-yojana mark is not taken into consideration. This is the opinion demonstrated in the Gaṇṭhipada and Vimativinodanī. According to the Sāratthadīpanī, there is no limit in the distance the goat fur could be carried when received the second time.
        • If the goat fur is received in one particular place, a distance of three yojanas can be travelled forward from thereon, and take up residence therein. From that point onwards, goat fur can be carried for another three yojanas. This training rule is acittaka and nosaññāvimokkha. Even if one is unaware of or doubting the distance travelled while the three yojana miles are exceeded, an offence will occur
      • Factors
        • 1. Goat fur that has not been made into an object
        • 2. Receiving it for the first time
        • 3. Passing the three-yojana mark
        • 4. Not being a journey in which the monk travels more than three yojana back and forth within the three-yojana boundary.
        • 5. Not a journey that was initiated after residing in a place within the three-yojana boundary after the first receiving
      • Forfeiture
        • Imāni me, bhante, eḷakalomāni tiyojanaṃ atikkāmitāni nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.
    • np 17 - eḷakalomadhovāpanasikkhāpada
      • background
        • The Tathāgata was residing at the Nigrodha monastery in the city of Kapilavatthu. At this time, Chabbaggiya monks got bhikkhunis to wash goat fur. They even asked them to dye and untangle them (card the wool). This resulted in the deterioration of the bhikkhunis' Dhamma studies and training of adhisīla, adhicitta and adhipaññā. Mahā Pajāpatī Gotamī informed this matter to the Buddha one day. As a result, this training rule was declared.
      • Training rule in Pali
        • Yo pana bhikkhu aññātikāya bhikkhuniyā eḷakalomāni dhovāpeyya vā rajāpeyya vā vijaṭāpeyya vā, nissaggiyaṃ pācittiyaṃ. If a monk gets an unrelated bhikkhuni to wash or dye or untangle (card) goat fur, a nissaggiya pācittiya offence will be committed
      • Description of the training rule
        • If a bhikkhu asks an unrelated bhikkhuni to wash or dye or untangle goat fur owned by him, it will result in a pācittiya offence for the bhikkhu while the goat fur will become nissaggiya. The rest of the information pertaining to this training rule must be understood as per the purāṇacīvara training rule (np4)
      • Factors
        • eḷakalomāni: being fur / wool
        • aññātikāya bhikkhuniyā: ordering an unrelated bhikkhuni who is in the vicinity of twelve cubits (upacāra)
        • dhovāpeyya vā rajāpeyya vā vijaṭāpeyya vā: the same bhikkhuni executing any of the three tasks, i.e., washing, dyeing and carding (combing out, untangling)
      • Forfeiture
        • Imāni me, bhante, eḷakalomāni aññātikāya bhikkhuniyā dhovāpitāni (rajāpitāni/vijaṭāpitāni) nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.
    • np 18 - rūpiyasikkhāpadaṃ
      • background
        • The Tathāgata was residing at the Veḷuvana monastery in the city of Rājagaha. At this time, Venerable Upananda, a son of Sākyans became friendly with a certain family. If any food or drink item is prepared in that house, Upananda Thera also had a portion set aside for him. One day, meat was prepared in the evening in this household. Even though Venerable Upananda’s portion was reserved, it had to be given to the child in the house who was crying early in the morning. When Venerable Upananda arrived at the household, the matter was explained and had been asked what kind of meat he would like for the value of one gold coin. Then Venerable Upananda, instead of mentioning the preferred meat, requested the gold coin. The householder was displeased and started bad-mouthing the bhikkhu. When this matter was informed, the Buddha imposed the rūpiya training rule.
        • note:
          • money is the cause / root of all requisites
      • Training rule in Pali
        • Yo pana bhikkhu jātarūparajataṃ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṃ vā sādiyeyya nissaggiyaṃ pācittiyaṃ. If a monk accepts gold, silver or money (rūpiya) himself or gets someone else to accept on his behalf or maintains silence implying acceptance when kept in front of him to offer him, the rūpiya must be forfeited. A pācittiya offence will be committed.
      • Description of the training rule
        • Jātarūpa specifically denotes gold, while in certain contexts, the term "rajata" pertains to silver. In this instance, "rajata" refers to not only silver but also encompasses various forms of currency employed in trade apart from gold. A comprehensive term for these precious mediums is "rūpiya," encompassing gold, silver, and currency fashioned from diverse metals, paper or any other material, all intended for use in transactions. The training rule is breached when a monk accepts or makes someone accept on his behalf rūpiya that is directly offered to him or collects or makes someone collect on his behalf rūpiya that has been discarded. When rūpiya is kept close to the bhikkhu with the intention of offering, and if the bhikkhu does not reject the offering by a gesture or words or at least with a rejecting thought: “These are not allowable to us,” and remains to be tacitly approving, a nissaggiya pācittiya offence will be committed.
      • Akappiya vatthu, kappiya vatthu and related offences
        • all physical things, according to Vinaya, are categorised into two groups (vatthu) according to their inherent nature of being allowable or not for monks
          • kappiyavatthu / arūpiya - objects that are allowable for monks to accept ((piṇḍapāta, robes, umbrella, slippers...)
          • akappiyavatthu - objects which if accepted a monk entails an offense
            • dukkaṭavatthu - objects which if accepted a monk entails a dukkaṭa offence (8 / 15)
            • nissaggiyavatthu / rūpiya - objects which if accepted a monk entails a nissaggiyapācittiya offence (3): rūpiya, jātarūpa, rajata (gold, silver and currencies)
          • note:
            • jātarūpa→gold
            • rajata↔silver in most contexts but here any currency made of any material as well
            • rūpiya↔jātarūparajata
        • 8 / 15 dukkaṭavatthu
          • 1 - 8 'precious items' (muttādi)
            • 1. Mutta - Pearl
            • 2. Maṇi - Gems
            • 3. Viḷuriya - Lapis lazuli
            • 4. Saṅkha - Chank and conch shells
            • 5. Silā - Quartz
            • 6. Pavāla - Corals
            • 7. Lohitaṅka - Ruby
            • 8. Māsāragalla - cat’s eye
          • 9. Satta dhañña - Seven types of grains (with the husk)
          • 10. Taḷāka-vāpi-pokkharaṇī-udakavāhaka - Lakes, tanks, ponds, man-made streams carrying water (water bodies)
          • 11. Khetta - Paddy fields
          • 12. Pupphārāma - Flower gardens
          • 13. Phalārāma - Orchards
          • 14. Dāsadāsī - Male and female slaves
          • 15. Gavādi tiracchānagatā - Animals such as oxen, goats etc
          • 
          • note:
            • dhañña is not allowed with the husk, without it it is allowed
            • from 10 to 15 there are proper ways to accept them
            • vocab: #[[pāḷi vocab (1st year) ]]
              • taḷākaṁ nt.↔lake; pond; pool; dam
              • vāpī fem.↔reservoir; dam; pond
              • udakavāhaka masc.↔flow of water; water course; water channel
        • Nissaggiyavatthus become nissaggiya after accepting for one’s own use. And the monk commits a pācittiya offence for doing so. Accepting them on behalf of others results in a dukkaṭa offence. On the other hand, by accepting dukkaṭavatthu for one’s own use or for others, a monk commits a dukkaṭa offence. When accepting these unallowable objects, multiple offences occur according to the number of items accepted. If any of these objects are collected for safekeeping, outside the monastery or residence of monks, a pācittiya offence will be committed through the ratana sikkhāpada if a sāmaṇera accepts it for others it doesn't break the rule
          • note:
            • this rule is mainly about nissaggiyavatthu
            • 3 ways of accepting + 2
              • uggaṇheyya: accepting directly
              • uggaṇhāpeyya: getting another to accept on one's behalf
              • upanikkhittaṁ sādiyeyya: mentally accepting
              • taking a discarded object
              • getting another to take the discarded object on one's behalf
        • rūpiya is offered If a relative or lay sponsor keeps a nissaggiya vatthu closer to a bhikkhu with the intention of donating it, even if the desire is present to accept, it must be rejected by a gesture or by words or at least by thought the donor leaves When done so, if the donor leaves the items behind saying (or intending), “I will not take what I have given. These items are yours now,” the items must be left as they are. another layperson Subsequently, if another layman comes and asks “What is this Sir?”, the reason must be explained. If he says, “Sir, this must be kept safely. Please let me know a suitable place to keep it,” then the bhikkhu must show a place for safekeeping such as a room, cupboard or a box. The bhikkhu must not say, “Keep it here or there.” safekeeping When the layman keeps it at the place shown, the doors must be closed and money must be kept safely. Such an act will not result in an offence. The bhikkhu must not take any of them. He must not get another to take it on his behalf. It is good to inform the kappiya that there is an unallowed object (akappiya vatthu). trader When an appropriate object is brought by a trader and he says, “Sir, take this,” the bhikkhu must say “Friend, we require this, there’s money here also, but, we do not have a kappiya.” Hearing this, if the trader says, “I will become your kappiya. Let me know where it is,” the bhikkhu must show him the place. He must not say “Take it.” If the trader takes the sufficient amount for the goods and hands the goods over to the bhikkhu, the monk can accept it. If the trader tries to take more money than the exact value of the good, the bhikkhu should not talk to him about reducing the cost of the goods. The bhikkhu must say, “We will not take your goods. You may go.”
        • If a devotee offers money saying, “I offer this money for the construction or renovation of the pagoda, monastery or a monastic building,” (the money is not offered to the monk nor saṅgha) the monk should not reject it but should inform the donor's intention to the kappiyas saying, " They are saying so and so" candavimala: If not, the monk, without accepting the money by himself, can tell the devotee about the person who is collecting the funds regarding these matters. This is not asking the donor to handover the money to the kappiya but mentioning who is in charge of fund collecting. unknowingly accepting money is also the full offense
      • Forfeiture
        • forfeiting in the midst of the Saṅgha A bhikkhu who accepts money, must go to the Saṅgha, wear the uttarāsaṅga properly over one shoulder, worship senior bhikkhus at their feet, squat and keep the money in front of the Saṅgha. Then the money must be forfeited in the midst of the Saṅgha (not to the Saṅgha; but the forfeiture sentence say so) saying the following: “Ahaṃ bhante rūpiyaṃ paṭiggahesiṃ, idaṃ me nissaggiyaṃ, imāhaṃ saṃghassa nissajjāmi” confession then he should confess the offence (or offences) and a senior bhikkhu must accept the offence. disposing by a layperson If an upāsaka is present, he must be told, “Friend, take this.” When he asks, “What should I buy from this?” he must not be told: “Bring this and that particular object.” He must be told: “Such and such item is appropriate for bhikkhus.” making use of the allowable items Thereafter, if he brings something appropriate like oil or ghee or honey from that money, it should be consumed by all bhikkhus except the bhikkhu who accepted the money. Even if the offender receives something from another monk who received it, he must not accept it. The light shone by a lamp that is lit from the oil bought from that money is also inappropriate for this monk. If this money is used to dig a well or pond, the water that is generated through them is inappropriate for this monk. If a bed or chair is bought from that money, such will be inappropriate for this bhikkhu. if not smart enough If the layman to whom the money was forfeited is not smart enough to make it useful for the Saṅgha, he must be told to take and dispose of the inappropriate object. If he takes away the money without disposing of the object, he must not be stopped. if no laymen or the laymen leaves If he just leaves the rūpiya object without taking it, the Saṅgha must appoint one monk to have the money disposed of. That monk is called rūpiyachaḍḍaka.
        • Disposing by the rūpiyachaḍḍaka has to be done as follows.
          • The bhikkhu must be requested to dispose of the money.
          • Soon after, the following kammavācā must be recited in a vinayakamma.
          • (not for exam) Suṇātu me bhante, saṃgho. Yadi saṃghassa pattakallaṃ saṃgho (itthaṃ nāmaṃ) bhikkhuṃ rūpiyachaḍḍakaṃ sammanneyya, esā ñatti. Suṇātu me bhante, saṃgho. (itthaṃ nāmaṃ) bhikkhuṃ rūpiyachaḍḍakaṃ sammannati. Yassāyasmato khamati. (itthannāmassa) bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa, yassa nakkhamati so bhāseyya. Sammato saṃghena (itthannāmo) bhikkhu rūpiyachaḍḍako, khamati saṃghassa tasmā tuṇhi. Evametaṃ dhārayāmi.
          • The rūpiyachaḍḍaka monk must then take the money and throw it to deep waters, precipice or jungle where it cannot be found again, closing his eyes
          • note: at present, this is not allowed to be done for currencies as it is against the law
      • Factors
        • jātarūparajataṁ: 1. Being an object of rūpiya: Gold or silver or any type of money
        • uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṁ vā sādiyeyya: 3. Accepting it, getting it accepted or tacitly accepting without rejecting when offered
          • Being for oneself
    • np 19 - rūpiyasaṃvohārasikkhāpada
      • background
        • The Tathāgata was residing one time at the Jetavana monastery near the city of Sāvatthi. Chabbaggiya monks traded (buying and selling) with various rūpiya items, i.e., gold, silver and money. People started blaming them. Minimalistic bhikkhus informed this to the Buddha. The Buddha in this instance imposed the rūpiyasaṃvohāra training rule.
      • Training rule in Pali
        • Yo pana bhikkhu nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjeyya, nissaggiyaṃ pācittiyaṃ. If a monk trades with gold or silver or money in various ways, a nissaggiya pācittiya offence will be committed
        • vocab: #[[pāḷi vocab (1st year) ]]
          • saṃvohāro [saṃ + vi + ava + √har + *a] masc.↔business; trading; dealing ; 2 masc. interacting; transacting; dealing (with); (comm) communicating [saṃ + vi + ava + √har + *a] ✓
      • Description of the training rule
        • This training rule prohibits exchange
      • instances of offenses
        • giving nv, receiving nv, offense: np giving nv, receiving dv, offense: np giving nv, receiving kv, offense: np giving dv, receiving nv, offense: np giving dv, receiving dv, offense: dkṭ giving dv, receiving kv, offense: dkṭ giving kv, receiving nv, offense: np giving kv, receiving dv, offense: dkṭ giving kv, receiving kv, offense: np20 mem aid: if there is nv involved it is a np offense otherwise if there is a dv involved it is a dkṭ offense nv: nissaggiya vatthu dv: dukkaṭa vatthu kv: kappiya vatthu
          • note:
            • 
      • Forfeiture
        • for the trades in which one receives a nissaggiyavatthu the forfeiture is the same as in rūpiyasikkhāpada apart from the sentence being different: "Ahaṃ bhante nānāppakārakaṃ rūpiyasaṃvohāraṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ, imāhaṃ saṃghassa nissajāmi. If the received object is a dukkaṭa vatthu or a kappiya vatthu, the offence must be confessed and there is no specific procedure given for their forfeiture (dv such as lakes can be given away to local leaders)
      • Important details related to the training rule
        • following are 5 types of patta received in exchange with rūpiya
          • paṭhamapatta (mahā akappiya patta / 'rūpiya'ayo'patta')
            • procedure: accepting money, buying iron and getting a bowl made allowance: not allowed for anyone and cannot be made allowable by any means; anything made from it or with it is also not allowed
            • notes:
              • there are different opinions about this idea in different sub-commentaries saratthadipani: no way for a monk, but any unallowable requisite is given to someone beyond the circle of sahadhammika and kappiya (including relatives), if it comes back it is allowable vimativinodani: no way to make it allowable, it says saratthadipani is wrong
          • dutiyapatta ('rūpiyapatta')
            • procedure: accepting money and buying a bowl allowance: not allowed for anyone but can be made allowable by reversing the process (the money is returned to its owner and the bowl to the seller, then it is appropriate for that bhikkhu to get it back again via proper means)
          • tatiyapatta ('rūpiya'kappiyavohāra'patta')
            • procedure: accepting money, keeping it with a caretaker, using kappiyavohāra saying "this is good for me" in a shop and the kappiya buying the bowl and offering it to the monk allowance: not allowed for anyone but if the money had been properly forfeited beforehand the bowl would be suitable for all sahadhammikas except for the bhikkhu who accepted the money
          • catutthapatta ('akappiyavohāra'patta')
            • procedure: in a shop, with a kappiya, using akappiyavohāra saying, "Please, take this money and give me the bowl / Please, take this bowl for me giving this money to the shopkeeper" allowance: not allowed for that monk but allowed for other sahadhammikas
            • note:
              • teeling a kappiya to take money for oneself is NP, but to give it to someone else (even if the word used is take but the money is going away) it is a different offense (what offense?) #q🙋🏼‍♂
              • some ideas say it has to go through a vinayakamma but normally not
          • pañcamapatta (kappiyapatta / 'kappiyavohāra'patta')
            • procedure: in a shop, with a kappiya, using kappiyavohāra saying "This is good for me" allowance: allowed to everyone
          • it is not allowable for oneself when it was bought with the money one accepted it is not allowable for the other sahadhammikas when it was bought with the money that had not been properly forfeited
          • to whom each object is allowed:
            • rūpiya accepted, not forfeited, kappiyavohāra: allowed for no one rūpiya accepted, not forfeited, akappiyavohāra: allowed for no one rūpiya accepted, forfeited, akappiyavohāra: allowed for no one rūpiya accepted, forfeited, kappiyavohāra: allowed for other sahadhammikas only rūpiya not accepted, akappiyavohāra: allowed for other sahadhammikas only rūpiya not accepted, kappiyavohāra: allowed for everyone
            • 
        • Factors
          • 1. The object that is given or taken being rūpiya
          • 2. Exchanging
      • note:
        • kappiyañca akappiyañca nissāya tiṭṭhati
    • np 20 - kayavikkayasikkhāpada
      • background
        • The Tathāgata was residing one time at the Jetavana temple near the city of Sāvatthi. Venerable Upananda, the Sākyan son was proficient in making robes. One wandering mendicant (paribbājaka) gave a silk shawl to Venerable Upananda and took a beautifully dyed saṅghāṭi from him. Subsequently, the paribbājaka asked for the silk shawl again knowing that the exchange was not profitable to him. However, Upananda Thera did not return the shawl. The mendicant started to bad-mouth bhikkhus. Based on this incident, this training rule was declared.
      • Training rule in Pali
        • Yo pana bhikkhu nānāppakārakaṃ kayavikkayaṃ samāpajjeyya nissaggiyaṃ pācittiyaṃ. If a monk trades all sorts of allowable objects (exchange allowable requisites for other allowable requisites), a nissaggiya pācittiya offence will be committed
        • vocab: #[[pāḷi vocab (1st year) ]]
          • kayavikkayaṃ samāpajjeyya→engaging in an exchange by saying: “Take this object and give me that object"; Kaya means to take an object of another. Vikaya means to give in return something that belongs to oneself
      • pāḷi terms
        • saddhādeyya vinipāta↔a monk giving his own belonging to a lay person other than his parents (and other exceptions such as ārāmikas)
      • instances of offenses
        • commanding to exchange (just giving the command): dkṭ giving the kappiyavatthu: dkṭ taking the other kappiyavatthu in exchange: np taking first: dkṭ giving later: np exchanging kappiyavatthus: np exchanging akappiyavatthus: dkṭ or np under np19 (if nv is involved it is a np, if not, a dkṭ) exchanging with sahadhammikas: no offense exchanging with parents: np exchanging with those other than sahadhammikas: np
      • relationship between saddhādeyya vinipāta, aññātaka viññatti and kayavikkaya nissaggiya
        • exchanging with parents saddhādeyya vinipāta (imaṁ gaṇhāhi): no offense aññātaka viññātti (imaṁ dehi): no offense kayavikkayanissaggiya (iminā imaṁ dehi): offense exchanging with other ñātakas saddhādeyya vinipāta (imaṁ gaṇhāhi): offense aññātaka viññātti (imaṁ dehi): no offense kayavikkayanissaggiya (iminā imaṁ dehi): offense exchanging with aññātaka saddhādeyya vinipāta: yes aññātaka viññātti: yes kayavikkayanissaggiya: yes exchanging with sahadhammikas saddhādeyya vinipāta: no aññātaka viññātti: no kayavikkayanissaggiya: no
          • 
      • exchanging uncooked and cooked rice if the monks says to a man: “We have uncooked rice that we cannot make any use of. Cooked rice however would be useful for us.”, and the man takes the uncooked rice and offers his packet of cooked rice: no offense if the monks say: “Give me the cooked rice and take this uncooked rice”: np exchanging rice for firewood saying: "eat this and bring firewood in return", the man does so: np as per the number of firewood exchanging rice for a service saying: "eat this and sweep the compound": pācittiya offense but there is no object to be forefeited therefore only the confession is to be made (this is the only place where there is pācittiya but no object to forfeit) exchanging cloth for a pen saying to a trader: “We have a cloth that is not useful for us. However, a pen would be.”, followed by the trader performing the trade by himself: no offense inquiring the value of objects during an exchange: no offense realizing the cloth is more valuable the monk must say: “Our cloth is more valuable. Therefore, give the pen to someone else.” At this instance, if the trader gives another object along with the pen to even things out, accepting both: no offense if one’s own object is exchanged knowing that it’s not as valuable as the one being exchanged with, it must be noted that it may even result in a prjk offence (if done with a cheating mind)
        • isn't saying "cooked rice would be useful for us" close to aññatakaviññātti? what is the difference here? #q🙋🏼‍♂
      • Factors
        • 1. The exchanged objects, which belongs to oneself and the other party, being kappiya vatthu
        • 2. The exchange being carried out with someone other than the five sahadhammikas
        • 3. Exchanging
      • note: A bhikkhu who is proficient in Vinaya can exchange things without being subjected to an offence.
  • pattavagga #edited
    • introduction
      • pattavagga's 10 sikkhāpadas
        • pattasikkhāpada
        • ūṇapañcabandhanasikkhāpada
        • bhesajjasikkhāpada
        • vassikasāṭikasikkhāpada
        • cīvaraacchindanasikkhāpada
        • suttaviññattisikkhāpada
        • mahāpesakārasikkhāpada
        • accekacīvarasikkhāpada
        • sāsaṅkasikkhāpada
        • pariṇatasikkhāpada
    • np 21 - pattasikkhāpada #edited
      • background
        • The Tathāgata was residing at the Jetavana monastery near the city of Sāvatthi. At this time, the Chabbaggiya monks used to collect a lot of bowls. People, who visited temples, having seen the collection of bowls, bad-mouthed the monks saying: “These monks are collecting many bowls. Are they trading bowls?” The bhikkhus who heard this, informed the Buddha. Then the Buddha laid down the patta sikkhāpada prohibiting monks from keeping extra bowls. At another time, Venerable Ānanda received an extra bowl. He desired to offer it to Venerable Sāriputta. The latter was residing in Sāketa by then. Venerable Ānanda inquired the Buddha what he should do as the Buddha had barred monks from keeping extra bowls. When asked, the Buddha inquired from Venerable Ānanda: “When will Sāriputta come here?” Ānanda replied; “Sir, in nine or ten days.” Then the Buddha amended the patta sikkhāpada allowing monks to keep extra bowls for ten days.
      • Training rule in pāḷi
        • Dasāhaparamaṃ atirekapatto dhāretabbo. Taṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. An extra bowl must only be kept for ten days. If that is exceeded the bowl becomes nissaggiya. A pācittiya offence will be committed
      • pāḷi terms
        • atirekapatta↔a bowl that has not been determined or subjected to vikappana
        • adhiṭṭhitapatta↔a bowl that has been determined
        • belt area of the patta↔an area of 2 aṅguli from its rim
      • when a bhikkhu receives a bowl, it must be determined or subjected to vikappana within ten days, otherwise: np not all bowls received will be subjected to this offence. An offence will only occur if the bowl is of the appropriate material, size and burnt (for it to be suitable to be determined it has to be properly burnt) determining a second bowl: the determination is not valid and the second bowl is still atirekapatta after nissajjana keeping the atirekapatta for over 10 days: np if the adhiṭṭhāna is broken the bowl should be redetermined within 10 days but if not fit for adhiṭṭhāna the days only count after it has been fixed (in case of a hole) using a nissaggiya patta: dkṭ
      • nissajjana procedure
        • approach another monk
        • wear the robe over one shoulder, worship the senior (if so), crouch with the bowl in hands
        • nissajjana: “Ayaṃ me, bhante, patto dasāhātikkanto nissaggiyo. Imāhaṃ āyasmato nissajjāmi.”
        • forfeit the bowl to the other monk
        • confess the pācittiya offense
        • the other monk says, “Imaṃ pattaṃ āyasmato dammi”, and hands over the bowl back
      • Method of relinquishment and determination
        • paccuddharaṇa for patta within hatthapāsa, in contact with it: “Imaṃ pattaṃ paccuddharāmi" (3x) at a distance, thinking of its location: "Etaṁ pattaṁ paccuddharāmi" (3x) adhiṭṭhāna for patta being in contact with the bowl: “Imaṃ pattaṃ adhiṭṭhāmi" (3x) if at a distance, thinking of its location: "Etaṁ patta adhiṭṭhāmi" (3x)
        • 9 reasons due to which the adhiṭṭhāna of a bowl is broken
          • 1. Acchedena / coraharaṇa- If stolen by others
          • 2. Dānena - By giving it to another
          • 3. Vissāsaggāhena - By someone taking out of trust (not tāvakālikaggāha)
          • 4. Vibbhamena - By becoming a layman
          • 5. Maraṇena - Due to death
          • 6. Paccuddharaṇena - By removing the determination
          • 7. Liṅgaparivattanena - Due to sex change
          • 8. Sikkhāpaccakkhānena - By relinquishing the upasampadā
          • 9. Chiddena - Due to a hole big enough for a grain of millet (kaṅgu) to pass below the belt area (2 aṅguli from the rim of the bowl)
            • 7 types of grains
              • sāli (hill rice)
              • vīhi (other rice categories)
              • yava (barley)
              • godhuma (wheat)
              • kaṅgu (millet)
              • varaka (?)
              • kudrūsaka (finger millet)
          • mem aid:
            • "Acchedadānagāhehi, vibbhamā maraṇuddhaṭā Liṅgasikkhāhi chiddena, pattodhiṭṭhānamujjhati"
            • 
          • vocab: #[[pāḷi vocab (1st year) ]]
            • vibbhamati [vi + √bham + a + ti]↔pr. leaves monkhood; disrobes; lit. spins /turns away; 2 pr. goes astray
            • ujjhati↔pr. leaves, forsakes
            • uddhaṭa [ud + √dhar + ta] pp.↔pulled out; removed; extracted; 2 pp. raised, lifted
          • IIT - Nissayamuttaka Course
      • vikappana (sharing ownership)
        • 2 method of vikappana
          • sammukhā vikappana; procedure:
            • preliminary steps as in forfeiture
            • say “Imaṃ pattaṃ tuyhaṃ vikappemi.” / plural: “Ime patte tuyhaṃ vikappemi”
            • after this the bowl can be kept but not used
            • if the second monk does paccuddhāra: “Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ karohi,” and hands it back / plural: "Mayhaṁ santake..."
            • then it can be used as one likes
          • asammukhā vikappana; procedure:
            • preliminary steps as in forfeiture
            • inform the other monk where the bowl is
            • say “Etaṃ pattaṃ tuyhaṃ vikappemi” / plural: "Ete patte..."
      • Factors
        • dasāhaparamaṁ...dhāretabbo taṁ atikkāmayato: Surpassing ten days after having received it
        • atirekapatto: Being an extra bowl
          • The bowl belonging to oneself
          • A bowl that is made out of proper material and size and properly burnt
    • np 22 - ūṇapañcabandhanasikkhāpada #edited
      • background
        • One pot maker invited monks to ask him for bowls if needed. The bhikkhus exceeded their limit and kept asking for more bowls. This made the potter unable to support his family. Seeing this, people started to scold the bhikkhus. Then the Buddha promulgated a rule prohibiting monks from asking for bowls (from aññātaka and appavārita lay devotees) Due to this rule, monks whose bowls were broken went for piṇḍapāta and received alms with their palms. Seeing this, people started to criticise monks saying, “Disciples of the Gotama go for alms and receive food with their palms like ascetics of other religions.” Knowing this, the Buddha amended the rule allowing monks whose bowls are broken to ask for bowls from lay devotees. Subsequently, Chabbaggiya bhikkhus began discarding their bowls due to the slightest scratch and hole, and kept asking for new bowls from the same potter. This made the potter unable to support his family. Seeing this, people started to scold the bhikkhus. Then the Buddha amended the training rule for the second time and promulgated it again as follows.
      • Training rule in Pali
        • Yo pana bhikkhu ūnapañcabandhanena pattena aññaṃ navaṃ pattaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ. Tena bhikkhunā so patto bhikkhuparisāya nissajitabbo. Yo ca tassā bhikkhuparisāya pattapariyanto so tassa bhikkhuno padātabbo ‘Ayaṃ te bhikkhu, patto yāva bhedanāya dhāretabbo’ ti. Ayaṃ tattha sāmīci. If a monk requests for and receives a new bowl while using a bowl that has not been repaired in five places, such bowl (newly received one) will become nissaggiya. A pācittiya offence will also be committed. This bhikkhu must forfeit the bowl in front of a group of bhikkhus. The final bowl left after the procedure of forfeiture is done, must be given to that bhikkhu saying, “Monk, you must use this bowl till it’s broken”. This is how the training rule must be followed.
      • Description of the training rule
        • the purpose of this training rule is to avoid bhikkhus from requesting aññātaka appavārita donors for new bowls when there is no actual need
      • pāḷi terms
        • 2 types of patta
          • mattikapatta↔clay bowl
            • ūṇapañcabandhanapatta↔a mattikapatta that has less than five bandhana or bandhanokāsa
            • pañcabandhanapatta↔a mattikapatta that has 5 bandhanas or bandhanokāsas and is not considered a patta (apatta)
            • apatta↔not considered a patta (used for mattikapatta that has 5 or more bandhanas or bandhanokāsas)
          • ayopatta↔an iron / steel bowl
            • akappiyapatta (under this rule)↔ayopatta that is broken beyond repair or that, after repair, remains with an uneven surface that retains food
            • kappiyapatta (under this rule)↔an ayopatta that has an even surface that does not retain food, regardless of whether it is broken or not, as long as it can be fixed
        • bandhana↔a mend which is at least 2 aṅguli long
        • bandhanokāsa↔a crack that should be mended which is at least 2 aṅguli long
        • pattagāhāpaka bhikkhu↔the monk appointed to make others take the forfeited patta
      • counting bandhanas / bandhanokāsas
        • principles: every 2 aṅguli of crack / mend ⇒ 1 bandhana / bandhanokāsa is counted a crack / mend must be at least 2 aṅguli long to be considered as bandhana / bandhanokāsa a crack / mend of less than 2 aṅguli long = not bandhana / bandhanokāsa 1 crack / mend of 2 aṅguli = 1 bandhana / bandhanokāsa 2 cracks / mends of 2 aṅguli = 2 bandhana / bandhanokāsa 1 crack / mend of 4 aṅguli = 2 bandhana / bandhanokāsa etc...
        • what is a patta with 4 bandhanas or bandhanokāsas?
          • is a mattikapatta with a crack / mend of 8 aṅguli, 4 cracks / mends of 2 aṅguli, or any combination of cracks / mends amounting to 4 bandhanas total
      • instances of offenses
        • asking for a new bowl from an aññātaka and appavārita lay sponsor while still having an ūṇapañcabandhana patta (only asking): dkṭ when the bowl is received: np asking while having a pañcabandhanapatta: no offense asking while having a kappiya ayopatta: np asking while having an akkapiya ayopatta: no offense asking for another: not np (which offense?) during the forfeiture vinayakamma not taking the forfeited patta for not liking it or for effacement: no offense not taking the forfeited patta out of compassion for the offender: dkṭ after the forfeiture if the offender uses the bowl he receives from the Saṅgha in a way that it would get damaged or destroyed: dkṭ if he gives it away: dkṭ if he tries to exchange it with another monk: dkṭ if another bhikkhu takes the offender's bowl and gives him his own bowl in exchange: no offense
          • asking for another is which offense? #q🙋🏼‍♂
      • nissajjana procedure
        • the offender approaches the Saṅgha with the suitable preliminary steps, all bowls must be brought
        • he forfeits the bowl saying: “Ayaṃ me, bhante, patto ūnapañcabandhanena pattena cetāpito nissaggiyo. Imāhaṃ saṅghassa nissajjāmi.”
        • the Saṅgha appoints a pattagāhāpaka bhikkhu
        • the pattagāhāpaka bhikkhu gives the forfeited patta to the most senior monk in the gathering saying, “Sir, may you take this!”
        • if the senior takes the bowl, his own bowl must be given to the second in line
        • if the senior does not take the bowl the pattagāhāpaka bhikkhu should offer it to the next in line of seniority
        • the process must continue until the most junior upasampadā monk either take or pass a bowl
        • finally, the bowl that remains at the end (probably the worst bowl) must be given to the offender saying, "ayaṁ te patto, yāva bhedanāya dhāretabbo"
      • aṅgāni
        • ūṇapañcabandhanena pattena: being a clay bowl that has less than five bandhanas or bandhanokāsas, or a kappiya iron bowl
        • being for oneself
        • aññaṁ navaṁ pattaṁ cetāpeyya: Requesting a new bowl
        • receiving a new bowl
      • note:
        • this rule is moslty applicable to mattikapatta
    • np 23 - bhesajjasikkhāpada #edited
      • background
        • The Tathāgata was residing at the Jetavana monastery near the city of Sāvatthi. At this time, Venerable Piḷindavaccha Thera was residing in the city of Rājagaha. One day, with the intention of freeing a poor family who were their attendants the Thera determined and made King Bimbisāra’s palace gold. The people who saw this and were moved by this act offered ghee, fresh butter etc. to Piḷindavaccha Thera. The Thera distributed most of such offerings among the brethren. Some monks stored them in pots and pans. As a result, the dwellings of monks got dirty due to spilling of ghee, butter etc. Moreover, dwellings were overrun with rats. The people who visited the temple seeing this, criticised the bhikkhus’ act. The Buddha, becoming aware of this matter, imposed this training rule.
      • training rule in pāḷi
        • Yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathīdaṃ, sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ. Tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni, taṃ atikkāmayato, nissaggiyaṃ pācittiyaṃ. Medicinal items such as ghee, butter, sesame oil, bee honey and jaggery that should be used by sick bhikkhus must be stored and consumed within seven days of accepting them. If seven days have passed, the bhikkhu will have committed a nissaggiya pācittiya offence
        • vocab: #[[pāḷi vocab (1st year) ]]
          • paṭisāyanīya [pati + √sāy + anīya]↔ptp. edible; palatable; tasty; delicious; lit. to be tasted
          • sappiṁ nt.↔ghee; clarified butter
          • navanītaṁ nt.↔fresh butter
          • phāṇitaṁ nt. [√phaṇ + *e + ita]↔sugar treacle; jaggery; molasses
      • description
        • pāḷi terms
          • pañcabhesajja↔sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ
          • kāyika paribhogatthāya↔for applying on the body; does not include using it through the nostrils
          • bāhira paribhogatthāya↔for external purposes such as lighting lamps
          • ajjhoharaṇaṁ↔swallowing, eating, drinking, internal use; including through the nose; it is not clear whether it includes applying it on the eyes or ears
        • instances of offenses
          • keeping the bhesajja past the dawn of the 8th day without finishing it, giving it away, determining it as kāya / bāhira paribhoga or relinquishing it: np keeping one vessel of bhesajja for more than 7 days: np kapping two vessels of bhesajja for more than 7 days: 2 np principle: the number of vessels determines the number of offenses
          • using unoffered oil for ajjhoharaṇa: pc (dantaponasikkhāpada) using it as kāyaparibhoga: no offense using it as bāhiraparibhoga: no offense keeping it for more than 7 days: not nissaggiya taking something unoffered and getting it offered: uggahita paṭiggahita dukkaṭa using it internally: dkṭ
          • mixing yāvakālika / yāmakālika with sattāhakālika / yāvajīvika that have been offered and stored over night (ex.: mixing food / juice with honey / salt from the day before): pc (it makes the mixture to be of the day the sattāhakālika or yāvajīvika was accepted) mixing yāvakālika with sattāhakālika / yāvajīvika that were accepted on the same day during the kāla (ex. mixing food and honey received on the same morning): no offense mixing yāvakālika with sattāhakālika / yāvajīvika that were accepted during vikāla (ex.: mixing food with honey in the afternoon): pc note: only the amount mixed changes nature, not the whole container where it came from
          • oil extracted from yāvajīvika is sattāhakālika oil extracted from yāvajīvika offered on the same day can be used for: seven days oil extracted from yāvajīvika offered on the previous day can be used for: six days oil extracted from yāvajīvika offered 2 days before, can be used for: five days oil extracted from yāvajīvika offered 3 days before, can be used for: four days oil extracted from yāvajīvika offered 7 or more days before, for the sake of ajjhoharaṇa: not allowed oil extracted from yāvajīvika offered 7 or more days before, for the sake of kāya / bāhira paribhoga: allowed principle: extracting oil does not change the date it was offered
          • using the bhesajja after forfeiture for ajjhoharaṇa: not allowed using the bhesajja after forfeiture for kāyaparibhoga: not allowed using the bhesajja after forfeiture for bāhiraparibhoga: allowed another monk using the bhesajja after forfeiture for ajjhoharaṇa: not allowed another monk using the bhesajja after forfeiture for kāyaparibhoga: allowed another monk using the bhesajja after forfeiture for bāhiraparibhoga: allowed
      • aṅgāṇi
        • bhesajjāni: being one of the pañcabhesajja
          • being a kappiya object
          • not determining it as something to be used for kāyika or bāhira paribhoga
        • sattāhaparamaṃ sannidhikārakaṃ...taṃ atikkāmayato: exceeding the seventh day (breaking of the dawn of the eighth day)
      • nissajjana
        • the offender approaches another monk with the usual preliminary steps
        • he says: “Idaṃ me, bhante, bhesajjaṃ sattāhātikkantaṃ nissaggiyaṃ, imāhaṃ āyasmato nissajjāmi” and hands over the item to the other monk
        • he confesses the offense
        • is it given back to him? #q🙋🏼‍♂
      • note:
        • mixing does not include, for example, putting avocado juice on a coconut with the flesh, even though the flesh and the juice are in contact it is not considered as mixing
        • only the amount mixed changes nature, not the bottle but because sometimes the spoon goes back into the container some monasteries practice to divide "milk" sugar and normal sugar #q🙋🏼‍♂
        • if something is considered as food anywhere, it should not be taken as medicine (yattha yattha) (opinion)
    • np 24 - vassikasāṭikasikkhāpada #edited
      • background
        • The Tathāgata was residing at the Jetavana monastery near the city of Sāvatthi. The Chabbaggiya bhikkhus went in search of vassikasāṭika (rain robes) well ahead of rainy season saying that the Buddha had recommended vassikasāṭika for bhikkhus. The stitching was done and the robes were used well in advance. Due to have been used in advance, vassikasāṭika robes decayed during the rainy season. As a result, some monks of the Chabbaggiya group took baths naked in open areas. Other bhikkhus started criticising this act. They informed the Tathāgata also. It is then that this training rule was imposed. mem aid: Jetavana, chabbaggiyas procured, made and worn vassikasāṭikacīvaras well before vassāna and the robes decayed during the rainy season, leading them to bathe naked in public
      • training rule in pāḷi
        • ‘Māso seso gimhānanti, bhikkhunā vassikasāṭikacīvaraṃ pariyesitabbam, ‘aḍḍhamāso seso gimhāna’nti, katvā nivāsetabbaṃ. ‘Orena ce māso seso gimhāna’nti, vassikasāṭikacīvaraṃ pariyeseyya, ‘orenaḍḍhamāso seso gimhāna’nti, katvā nivāseyya, nissaggiyaṃ pācittiyaṃ. Rain robes must be looked for during the last month of the summer. It could be put to use from the last half month of the summer. If one searches for (and obtains) or wears a rain robe before this time frame, a nissaggiya pācittiya offence will be committed.
        • vocab: #[[pāḷi vocab (1st year) ]]
          • orena [ora + ena]↔ind. (+gen) earlier (than); sooner (than); lit. by low
          • ora [ava > o + ra]↔adj. lower; inferior; 2 nt. this side; this bank; near side
      • description
        • a vassikasāṭikacīvara can be procured (pariyesati) during which period?→from the last month of the gimhāna season (āsāḷhī) to the end of the vassāna season; this 5 month-period is called pariyesanakhetta
        • a vassikasāṭikacīvara can be procured (pariyesati), made (karoti) and worn (nivāseti) during which period?→from the sukkapakkha of āsāḷhī (the last pakkha of the gimhāna season) to the end of the vassāna season; this period is called kāraṇa-nivāsana-khetta
        • a vassikasāṭikacīvara can be determined (adhiṭṭhāti) during which period?→only during the vassāna season
        • note:
          • there is a disagreement about the word karaṇa
      • pāḷi terms
        • vassikasāṭikacīvaraṁ↔rain-robe
        • catubiddhaṁ khettaṁ
          • pariyesana khetta↔the period in which vassikasāṭika can be procured which lasts for 5 months (from āsāḷhī to the end of the rainy season) (Māso seso gimhānan'ti bhikkhunā vassikasāṭikacīvaraṃ pariyesitabbam)
          • nivāsana khetta↔the period in which vassikasāṭika can be worn which lasts for 4 1/2 months (the sukkapakkha of āsāḷhī and the rainy season) it is identical with the kāraṇa khetta
          • kāraṇa khetta↔the period in which vassikasāṭika can be made which lasts for 4 1/2 months (the sukkapakkha of āsāḷhī and the rainy season) it is identical with the nivāsana khetta
            • kāraṇa nivāsana khetta↔the period in which vassikasāṭika can be made, and worn which lasts for 4 1/2 months (the last pakkha of āsāḷhī and the rainy season) (aḍḍhamāso seso gimhānan'ti katvā nivāsetabbaṃ); during this period it can also be procured (pariyesana)
          • adhiṭṭhāna khetta↔the period in which vassikasāṭika can be determined which is the 4 months of vassāna, outside of which it is normally kept under vikappana but this requirement changes if a kaṭhina was spread and due to other allowances
          • 
        • paṭilābho (masc.) [pati + √labh + *a]↔(+gen) obtaining (of); acquiring (of); gaining (of); personal acquisition (of)
        • paridahita↔pp. put on, clothed, dressed oneself
      • instances of offenses
        • if the robe is kept beyond 10 days without determining it or sharing its ownership: np1 if received 10 days before vassāna season, it must be made and determined: on the day the rainy season starts if received during the vassāna season, it must be made and determined: within 10 days if it takes more than that to be made, it must be determined: on the very same day it is completed if procured and received before the āsāḷhī: np if worn before the last pakkha of āsāḷhī (sukkapakkha): np if procured and received mistakenly thinking it to be the right time: np
        • np24 apply in two ways
          • for paṭilābha (receiving) it due to pariyesana (searching) outside the pariyesanakhetta
          • for nivāsana (wearing) it outside the kāraṇa-nivāsana-khetta
        • this training rule is (sacittaka / acittaka?) acittaka and (saññāvimokkha / nosaññāvimokkha?) nosaññāvimokkha
      • aṅgāni (in two ways)
        • paṭilābha due to pariyesana
          • it being for oneself
          • orena ce māso seso gimhānan'ti vassikasāṭikacīvaraṃ pariyeseyya: seeking it outside the pariyesanakhetta
          • receiving the rain robe
        • nivāsana
          • having robes to wear and cover
          • there being no allowed reasons to wear it, such as dangers and so on
          • vassikasāṭikacīvaraṁ: being a rain robe that belongs to oneself
          • orenaḍḍhamāso seso gimhānan'ti katvā nivāseyya: wearing it before the stipulated time period (before the sukkapakkha of āsaḷhī)
      • nissajjana
        • Idaṃ me, bhante, vassikasāṭikacīvaraṃ atirekamāse sese gimhāne pariyiṭṭhaṃ atirekaddhamāse sese gimhāne katvā paridahitaṃ nissaggiyaṃ, imāhaṃ āyasmato nissajjāmi
      • note
        • 
    • np 25 - cīvaraacchindanasikkhāpada #edited
      • background
        • The Tathāgata was residing at the Jetavana monastery near the city of Sāvatthi. Venerable Upananda, said the following to a student monk (saddhivihārika) of his brother who was also a monk: “Friend, come; I will be travelling in the countryside.” Then he replies: “Sir! My robes are weak. Therefore, I’m not going.” Then Venerable Upananda asked him to join in his journey saying, “Come with me, Friend. I shall give you a robe.” This bhikkhu (student of Venerable Upananda’s brother) then heard that the Buddha was also travelling at the same time in the countryside. Therefore, he did not travel with Upananda Thera. This made Venerable Upananda very angry, and he took away the robe that he gave that particular monk. The Buddha who came to know about this incident, imposed this training rule. mem aid: Jetavana Upananda Thera gave another monk a robe for them to travel together but after the monk changed his mind deciding to travel with the Buddha, Upananda Thera got angry and snatched the robe back
      • training rule in pāḷi
        • Yo pana bhikkhu bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindeyya vā acchindāpeyya vā, nissaggiyaṃ pācittiyaṃ. If a bhikkhu gives a robe to another bhikkhu, and later on, takes it back or gets someone else to take it back forcefully, out of dissatisfaction and anger, a nissaggiya pācittiya offence will be committed.
        • vocab: #[[pāḷi vocab (1st year) ]]
          • sāmaṃ↔ind. oneself; by oneself; for oneself; 2 ind. individually; personally
          • acchindati [ā + √chid + ṃa + ti]↔pr. (+acc) takes back; snatches back; tears away; 2 pr. breaks off
      • description
        • instances of offenses
          • ordering the robe to be given back / ordering another to take the robe back (only the order): dkṭ snatching back angrily a robe one gave another: np the number of offenses depends on: the number of robes snatched back snatching back another type of parikkhāra other than a vikappanūpagacīvara: dkṭ for ordering and dkṭ when getting it snatching back a robe or any other parikkhāra from an anupasampanna: dkṭ for ordering and dkṭ when getting it if one expresses one's dissatisfaction and the other gives it back, angrily or not: no offense
      • aṅgāni
        • bhikkhussa sāmaṁ...datvā: giving by oneself to a bhikkhu
        • cīvaraṁ: being a vikappanūpaga robe
        • sakasaññā: the perception of it being one's own
        • kupito anattamano acchindeyya vā acchindāpeyya vā: taking it back by oneself or through another person out of an angry mind
      • forfeiture
        • Idaṃ me, bhante, cīvaraṃ bhikkhussa sāmaṃ datvā acchinnaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
    • np 26 - suttaviññattisikkhāpada #edited
      • background
        • The Tathāgata was residing at the Veḷuvana monastery in the city of Rājagaha. Chabbaggiya bhikkhus requested for a lot of thread during the cīvara kāla period. Once the robes were completed most of the thread was leftover. Then those same monks asked for thread again, and got more robes done. This was repeatedly done a second and third time. This resulted in the criticism of bhikkhus by the general public. Based on this incident, this training rule was declared. mem aid: Veḷuvana, Rājagaha the Chabbaggiyas, during the cīvarakālasamaya, asked for more thread than they needed three times leading to a lot of leftovers they were criticized
      • training rule in pāḷi
        • Yo pana bhikkhu sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpeyya, nissaggiyaṃ pācittiyaṃ. If a bhikkhu gets a robe woven by an unrelated and appavārita cloth-weaver using the thread requested by himself, he will be committing a nissaggiya pācittiya offence.
      • description
        • purpose→to prevent the weaving of robes by aññātaka and appavārita cloth-weavers (tantavāya) using thread requested from aññātaka and appavārita lay devotees
      • pāḷi terms
        • suttaṁ [√siv + ta] nt.↔thread; string
          • akappiyasutta↔thread acquired by requesting an aññātaka appavārita dāyaka
          • kappiyasutta
            • thread acquired by requesting a ñātaka dāyaka,
            • thread acquired by requesting a pavārita dāyaka,
            • thread collected as paṃsukūla,
            • or thread acquired by converting one’s own wealth following Vinaya procedures
        • tantavāya [tanta + vāya] masc.↔weaver; cloth maker; lit. weaving thread
          • kappiyatantavāya
            • ñātaka tantavāya
            • a pavārita tantavāya that has invited the monk to ask for weaving a robe or his needs
            • 'volunteer'-tantavāya: the tantavāya that willingly offers to weave a robe when the monk has requested saying, “Help me weave a robe / give me help”, etc
          • akappiyatantavāya
            • 'ordered'-tantavāya: appavārita aññātaka tantavāya that offers to weave a robe after being ordered by the monk saying: “Weave a robe”
      • instances of offenses
        • weaving a vikappanūpaga robe using akappiya sutta with an akappiya tantavāya: np each of the tantavāya's actions: dkṭ the robe becomes nissaggiya when: a portion of the robe is completed while it is being woven weaving a vikappanūpaga robe using akappiya sutta with an kappiya tantavāya: dkṭ weaving a vikappanūpaga robe using kappiya sutta with an akappiya tantavāya: dkṭ weaving a vikappanūpaga robe using kappiya sutta with a kappiya tantavāya: no offense
      • nature
        • this training rule is (acittaka / cittaka?) acittaka and (saññāvimokkha / nosaññāvimokkha?) nosaññāvimokka
      • aṅgāni
        • sāmaṁ: the robe that is woven being for oneself
        • suttaṁ viññāpetvā: requesting thread in order to weave the robe
        • tantavāyehi cīvaraṁ vāyāpeyya: weaving a vikappanūpaga size robe using akappiya sutta with akappiya tantavāya
      • nissajjana
        • Idaṃ me, bhante, cīvaraṃ sāmaṃ suttaṃ viññāpetvā tantavāyehi vāyāpitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
    • np 27 - mahāpesakārasikkhāpada #edited
      • background
        • The Tathāgata was residing at the Jetavana monastery near the city of Sāvatthi. One man ready to leave for a different region said as follows to his wife: “Collect some thread and order that particular cloth-weaver to prepare a robe and keep it. I’m hoping to offer it to Venerable Upananda.” A monk who was travelling for alms heard this and informed Venerable Upananda about the gain he is going to get in future. Venerable Upananda then went to the cloth-weaver and instructed him to make the robe longer and broader. The weaver went to the wife of the donor and asked for more thread. Then the wife of the donor gave the weaver another portion of thread that was equal to what was given earlier. The aforementioned man once back at home, got to know the news about the robe, and offered the robe to Upananda Thera. However, he criticised the act of Venerable Upananda for instructing to enlarge the robe. The Buddha who came to know this matter, declared this training rule. mem aid: Jetavana a man, before travelling, arranged for a robe to be weaved and kept intending to offer it to āyasmā Upananda later the ven. got wind of it and asked the weaver for a longer and broader robe who then asked for more thread from the family the donor offered the robe but criticized the thera
      • training rule in pāḷi
        • Bhikkhuṃ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṃ vāyāpeyya, tatra ce so bhikkhu pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjeyya, ‘Idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati, āyatañca karotha, vitthatañca, appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha, appeva nāma mayampi āyasmantānaṃ kiñcimattaṃ anupadajjeyyāmā’ ti. Evañca so bhikkhu vatvā kiñcimattaṃ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṃ pācittiyaṃ. An unrelated male or female householder gets a robe woven by a cloth-weaver for a particular bhikkhu. Even before the lay sponsor asked for instructions from the monk on how to make the robe, that bhikkhu goes up to the cloth-weaver and orders: “This robe is being woven for me. Therefore, make it longer, broader, lay the thread in such a way to make it thicker, lay the thread evenly, weave the centre of the robe well. We will give you something in return”, and offers alms at the very least. This results in a nissaggiya pācittiya offence.
        • vocab: #[[pāḷi vocab (1st year) ]]
          • vikappa [vi + √kapp + a] masc.↔(+loc) alteration (to); improvement (to); distinction (regarding); lit. more suitable
          • viyyati [√vi + ya + ti]↔pr. is woven
          • āyata [ā + √yam + ta]↔adj. long; extended; lit. stretched
          • vitthata [vi + √thar + ta]↔adj. wide; extended; broad
          • appita [√ar + *āpe + ita]↔adj. thick; firm; dense; solid
          • suvīta [su + √ve + ita]↔adj. well woven; (comm) evenly woven
          • suppavāyita [pa + √ve + a + ita]↔adj. tightly woven; with the warp well stretched
          • suvilekhita [vi + √likh + *e + ita]↔adj. well scraped; well brushed
          • suvitacchita [su + vi + √tacch + ita]↔adj. well brushed; well plucked; (comm) well cleaned
          • appeva [api + eva]↔sandhi. (+opt) it is likely that; perhaps; maybe; hopefully; if only; please may; it would be good
          • anupadajjeyya [anu + pa + √dā + a + eyya]↔opt. (+acc) should continue; should undertake; should follow through; lit. should give more; 2 opt. (+acc) could give; should hand over
          • antamaso [antama + so]↔ind. even so much as; even with; even down to; with as little as; 2 ind. enough for; good enough for
      • pāḷi terms
        • IIT - Nissayamuttaka Course
        • IIT - Nissayamuttaka Course
        • IIT - Nissayamuttaka Course
      • instances of offenses
        • when an aññātaka appavārita dāyaka is getting a robe woven by a tantavāya, a bhikkhu goes to the tantavāya and request it to be made larger in length (āyataṁ) / width (vitthataṁ) / thickness (appitaṁ), the tantavāya asks for more thread from the donor: every act of the tantavāya after being so requested by the monk: dkṭ when the enlarged robe is completed: np doing so after the dāyaka invited to ask: no offense asking to make it of less value: no offense asking for it to be modified in a way that does not require more thread: no offense simply giving piṇḍapāta: not np
        • the 3 modifications that lead to an offense:
          • āyataṁ (longer)
          • vitthataṁ (wider)
          • appitaṁ (thicker)
          • note: only these three lead to an offense because they cannot be done without adding at least a little more thread; the other 4 prompts (suvītaṁca suppavāyitaṁca suvilekhitañca suvitacchitañca) do not require more thread, therefore do not lead to an offense
      • nature
        • this offense is (acittaka / sacittaka?) acittaka and (saññāvimokkha / nosaññāvimokkha?) nosaññāvimokkha
      • aṅgāni
        • aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṃ vāyāpeyya...tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjeyya: instructing a tantavāya commissioned by aññātaka and appavārita lay sponsor
        • Idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati: the robe being woven is for oneself
        • āyatañca karotha, vitthatañca, appitañca: the robe being made longer / wider / thicker upon instructions received from the bhikkhu
        • completing the robe
      • forfeiture
        • Idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
    • np 28 - accekacīvarasikkhāpada #edited
      • background
        • The Tathāgata was residing at the Jetavana temple near the city of Sāvatthi. One senior minister was looking to travel to a far off region and sent a messenger to convey a message to the bhikkhus as follows: “Sir! Please visit me. I will offer the vassāvāsika robes.” The bhikkhus did not visit him as by then the Buddha had allowed only the monks who had finished the vassa to accept vassāvāsika robes. At this instance, the senior minister began to bad-mouth the bhikkhus. The Buddha who got to know this declared: “Anujānāmi, bhikkhave, accekacīvaraṃ paṭiggahetvā nikkhipituṃ.” Then the bhikkhus accepted acceka cīvaras and surpassed (?) the robe season (cīvarakālasamaya). Based on this matter, the following training rule was imposed. mem aid: Jetavana minister informs the monks he wishes to offer vassāvāsika robe at that time only those who had finished vassa could accept it so they did not go they were criticized
      • training rule in pāḷi
        • Dasāhānāgataṃ kattikatemāsikapuṇṇamaṃ, bhikkhuno paneva accekacīvaraṃ uppajjeyya, accekaṃ maññamānena bhikkhunā paṭiggahetabbaṃ, paṭiggahetvā yāva cīvarakālasamayaṃ nikkhipitabbaṃ. Tato ce uttariṃ nikkhipeyya, nissaggiyaṃ pācittiyaṃ. A bhikkhu receives an accekacīvara ten days before the pavāraṇa. The bhikkhu who is aware of this must accept it. It can be accepted and kept till the cīvara kāla samaya (suitable season for making robes) (without determining it). If it is kept beyond this period, the bhikkhu will be committing a nissaggiya pācittiya offence.
        • vocab: #[[pāḷi vocab (1st year) ]]
          • acceka [ati + √i + *a + *ika]↔adj. urgent; pressing; extraordinary
      • description
        • what is the purpose of this rule?→this training rule has been laid down to explain the time period in which an accekacīvara can be kept without being determined and to allow lay devotees to offer vassāvāsika robes in cases they cannot wait for the end of the vassa
      • pāḷi terms
        • accekacīvara↔a robe offered before the pavāraṇā saying, "I'm offering vassāvāsika robe"
        • vassāvāsika cīvara↔a robe offered to the monks who have observed vassa; it is usually offered after the pavāraṇā; when offered before they are called accekacīvara
      • instances of offenses
        • an accekacīvara can be kept as atirekacīvara for up to 10 days if received 10 days or less before the pavāraṇā it can be kept as atirekacīvara for up to 10 days without counting the kālasamayae.g.: if received 5 days before the pavāraṇa and the kaṭhina is spread by the monk, the accekacīvara can be kept as atirekacīvara until the dawn of the 5th day after Phaggunapuṇṇamā in which the robe becomes nissaggiya saṅghika accekacīvaras can be distributed among the Saṅgha before or after the pavāraṇā if distributed before, they can be received by monks who are observing the vassa and kept as atirekacīvara for up to 10 days; if the monk happens to break his vassa the cīvara becomes saṅghika property (if it was offered originally as saṅghika property) if distributed after the pavāraṇā, only the monks who completed the vassa should receive it; it can then be kept as atirekacīvara until the end of the cīvarakālasamaya and an extra 10 days when the time limit is exceeded the accekacīvara becomes nissaggiya and the monk incurs a pācittiya offense
          • what about those observing the pacchimikā vassa? #q🙋🏼‍♂
          • if it was offered as personal property what happens? #q🙋🏼‍♂
      • aṅgāni (factors)→same as NP1
      • forfeiture
        • idaṃ me, bhante, accekacīvaraṃ cīvarakālasamayaṃ atikkāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
    • np 29 - sāsaṅkasikkhāpada (on emacs) #edited
    • np 30 - pariṇatasikkhāpada #edited
      • background
        • Buddha in: Jetavana, Sāvatthi monks involved: chabbaggiya incident: devotees from Sāvatthi annually offered alms together with robes to the Saṅgha and on one occasion the chabbaggiyas asked for those robes for themselves and being pressurized by them, gave in and handed the robes; the Buddha laid down the rule
      • training rule in pāḷi
        • Yo pana bhikkhu jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmeyya, nissaggiyaṃ pācittiyaṃ. If a bhikkhu knowingly allocates a requisite upon himself, which has been set aside to be offered to the Saṅgha, and receives it, a nissaggiya pācittiya offence will be committed
        • vocab: #[[pāḷi vocab (1st year) ]]
          • pariṇāmeti [pari + √nam + *e + ti]↔pr. (+acc & +dat) transfers (to); allocates (to); designates (for); diverts (to); lit. inclines
      • description
        • purpose of the rule→to prevent monks from committing the immoral act of redirecting requisites allocated to the Saṅgha to oneself
      • pāḷi terms
        • pariṇata↔a requisite that has been designated / assigned / allocated by expressing it verbally "I will give this to X"
      • instances of offenses
        • asking for the pariṇata requisites allocated to the Saṅgha for oneself: dkṭ receiving it: np asking for the pariṇata requisites to be diverged (in any case): dkṭ -donation allocated to the saṅgha diverged to yourself: np 30 another person: pc 82 another saṅgha / cetiya: dkṭ -donation allocated to a cetiya diverged to yourself / another person / another saṅgha / another cetiya: dkṭ -donation allocated to another person even a dog diverged to saṅgha / cetiya / another person / yourself: dkṭ -donation allocated to yourself diverged to anyone else: no offense if asked to be given to oneself not knowing it was allocated to any other recipient: no offense
      • nature
        • this sikkhāpada is (sacittaka / acittaka) sacittaka and (saññāvimokkha / asaññāvimokkha) saññāvimokkha (yo pana bhikkhu jānaṁ...)
      • aṅgāni
        • jānaṁ...attano pariṇāmeyya: asking the donor to offer it to oneself knowing that it has been allocated to the Saṅgha
        • saṅghikaṁ lābhaṁ pariṇataṁ: being allocated to be offered to the Saṅgha
        • receiving it for oneself
      • nissajjana
        • Idaṃ me, bhante, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.
      • notes:
        • diverging is not bandhadeyya because it is not saṅghika yet
        • monks cannot accuse the person who diverged the money of depriving the sangha or a monk of money; no one can blame a monk who prevented something against vinaya; "so bhikkhu issaro"
        • bahukārasutta (5 monks who are of great help to the Saṅgha) (TBC) #q🙋🏼‍♂
          • sīlavanta
          • bahussuta
          • vinayadhara
          • who knows how to do reparations, make robes, etc
          • one who informs his relatives and devotees to offer to the saṅgha
        • donations to future buddhas are questionable
        • cakkavattirājas are born in tāvatimsa, not in apāya
        • a method for dealing with dukkaṭa objects is not given
        • if a monk is asked to whom the donation should be given to, the standard answer is to whatever (person or place) inspires one, and wherever the donation will not be destroyed
        • when does the pubbacetanā occur according to vinaya and according to abhidhamma?→according to vinaya, pubba cetanā starts when the donor first says "I will give this to so and so" (pariṇata); while in abhidhamma it starts when the first thoughts of giving occur
        • can a monk ask for a requisite that has been allocated to him to be given?→yes, after it is pariṇata the monks can say 'ok, give it / give it soon, etc'
  • relatives
    • List of relatives in Pāḷi: Blood relatives, in laws and ones who are engaged in extra marital affairs
      • 1. Mother - Mātā
      • 2. Father - Pitā
      • 3. Elder sister - Jeṭṭha bhaginī, jeṭṭhā or bhaginī
      • 4. Younger sister - Kaniṭṭa bhaginī, kaniṭṭhā or bhaginī
      • 5. Elder brother - Jeṭṭha bhātā, jeṭṭho or bhātā
      • 6. Yonder brother - Kaniṭṭha bhātā, kaniṭṭho or bhātā
      • 7. Elder sister of mother - Mahā mātā or mātucchā
      • 8. Younger sister of mother - Cūḷa mātā or mātucchā
      • 9. Sister of father - Pitucchā
      • 10. Elder brother of father - Mahā pitā
      • 11. Younger brother of father - Cūḷa pitā
      • 12. Brother of mother - Mātulo
      • 13. Wife of brother of mother - Mātulānī
      • 14. Wife - Bhariyā, vadhū, jāyā
      • 15. Husband - Sāmī, pati, jāro
      • 16. Other wives of one’s husband - Sapattī
      • 17. Half brother having same father - Dvemātika bhātā
      • 18. Half sister having same father - Dvemātika bhaginī
      • 19. Daughter - Dhītā
      • 20. Son - Putto
      • 21. Husband’s brother - Dvaro
      • 22. Husband’s sister - Nanandā
      • 23. Wife’s brother - Sālo
      • 24. Mother-in-law - Sassu
      • 25. Father-in-law - Sasuro
      • 26.Daughter-n-law - Suṇisā
      • 27. Son-in-law - Jāmātā
      • 28. Sister’s son (nephew) - Bhāgineyyo
      • 29. Sister’s daughter (niece) - Bhāgineyyā
      • 30. Grandfather - Ayyako
      • 31. Grand mother - Ayyikā
      • 32. Great grandfather - Payyako
      • 33. Great grandmother - Payyikā
      • 34. Father of father - Pitāmaho
      • 35. Mother of father - Pitāmahī
      • 36. Father of mother - Mātāmaho
      • 37. Mother of mother - Mātāmahī
      • 38. Grandson - Nattā
      • 39. Great grandson - Panattā
      • 40. Paramour wife who is married - Jāyā, jārī
      • 41. Paramour husband of a lady who is married - Jāro
  • other notes
    • 4 paribhogas:
      • Aparepi cattāro paribhogā – lajjiparibhogo, alajjiparibhogo, dhammiyaparibhogo, adhammiyaparibhogoti.
        • Tattha alajjino lajjinā saddhiṃ paribhogo vaṭṭati, āpattiyā na kāretabbo. Lajjino alajjinā saddhiṃ yāva na jānāti, tāva vaṭṭati. Ādito paṭṭhāya hi alajjī nāma natthi, tasmā yadāssa alajjībhāvaṃ jānāti tadā vattabbo “Tumhe kāyadvāre ca vacīdvāre ca vītikkamaṃ karotha, taṃ appatirūpaṃ mā evamakatthā”ti. Sace anādiyitvā karotiyeva, yadi tena saddhiṃ paribhogaṃ karoti, sopi alajjīyeva hoti. Yopi attano bhārabhūtena alajjinā saddhiṃ paribhogaṃ karoti, sopi nivāretabbo. Sace ¶ na oramati, ayampi alajjīyeva hoti. Evaṃ eko alajjī alajjīsatampi karoti. Alajjino ¶ pana alajjināva saddhiṃ paribhoge āpatti nāma natthi. Lajjino lajjinā saddhiṃ paribhogo dvinnaṃ khattiyakumārānaṃ suvaṇṇapātiyaṃ bhojanasadisoti.
        • Dhammiyādhammiyaparibhogo paccayavasena veditabbo. Tattha sace puggalopi alajjī piṇḍapātopi adhammiyo, ubho jegucchā. Puggalo alajjī piṇḍapāto dhammiyo, puggalaṃ jigucchitvā piṇḍapāto na gahetabbo. Mahāpaccariyaṃ pana dussīlo saṅghato uddesabhattādīni labhitvā saṅghasseva deti, etāni yathādānameva gatattā vaṭṭantīti vuttaṃ. Puggalo lajjī piṇḍapāto adhammiyo, piṇḍapāto jeguccho na gahetabbo. Puggalo lajjī, piṇḍapātopi dhammiyo, vaṭṭati.
        • Apare dve paggahā; dve ca paribhogā – lajjipaggaho, alajjipaggaho; dhammaparibhogo āmisaparibhogoti. (Commentary to Vinaya)
    • saṅghāti in galduwa should not be used as a seat or a pillow (opinion)
    • Devadatta's grudge started 5 kappas ago
    • 12 cubits away from the saṅgha
    • if it can be done with kiriya or kusala citta it is paññatti vajja, if only with akusala it is lokāvajja
    • paṭipadika is the day after the uposatha, a type of uposatha
    • 3 types of uposatha according to uposathasutta
      • gopālakuposatha
      • nigaṇṭhuposatha
      • ariyuposatha
    • akkamapaṭipada (something related to those for whom it is not suitable too much austerities)
    • season, pakkha and uposatha
    • paddling boat is ok (tbc)
    • sex change
      • males can change into females at any time depending on kamma
      • not all women can become men
        • 2 types of women
          • original woman
          • one who was born as a woman because of an akusala kamma performing upapīlaka function
    • 3 nikāyas in SL
      • siyam nikāya 7
      • amarapura nikāya 23 subsects 1 supreme mahānayaka and each sect one mahānayaka
      • ramanña nikaya
    • saṁvāsa
      • ekakamma (performing vinayakammas together)
      • ekauddesa (performing the pātimokkha together)
      • samasikkhatā (same training rules)
    • Vinayapiṭake, cūḷavaggapāḷi,
      • saṅghabhedakakkhandhakaṃ,
      • nāḷāgiripesanaṃ
      • Paritta Verse used for Elephants
      • Spoken by the Lord Buddha to Nāḷāgiri elephant.
      • this is a Pirith for protection from elephants used by Bhikkhus in forest retreats-
        • “mā kuñjara nāgamāsado,
        • dukkhañhi kuñjara nāgamāsado;
        • na hi nāgahatassa kuñjara,
        • sugati hoti ito paraṁ yato.
        • mā ca mado mā ca pamādo,
        • na hi pamattā sugatiṁ vajanti te;
        • tvaññeva tathā karissasi,
        • yena tvaṁ sugatiṁ gamissasī”ti.