Vinaya

vibhaṅga
- sahadhammikavagga (on emacs)
- ratanavagga (on emacs)
- chapter 8
  - Upassuti Sikkhāpadaṃ (in emacs)
    - background
      - The Tathāgata was residing in the Jetavana monastery near the city of Sāvatthi. During this time, the Chabbaggiya bhikkhus started fighting with well-behaved bhikkhus. The well-behaved bhikkhus said, “Friends, these Chabbaggiya monks have no shame (alajjī). They cannot be fought with.” Then Chabbaggiya monks said, “Friends, why have you said that we have no shame?” Then the well-behaved monks asked, “Where did you listen that we said so?” They said, “We were at a distance of hearing you all.” The virtuous bhikkhus thought it was lame. They criticized and blamed the Chabbaggiya monks: “How did the Chabbaggiya bhikkhus stay where the conversations of monks who are involved in fights and arguments could be heard?” The bhikkhus then informed the matter to the Tathāgata. The Tathāgata reprimanded the Chabbaggiya monks and declared the upassuti training rule considering the ten types of meanings.
    - Training rule in Pāli
      - Yo pana bhikkhu bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ upassutiṃ tiṭṭheyya - Yaṃ ime bhaṇissanti, taṃ sossāmī’ti, etadeva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.
    - Description
      - When there are arguments between bhikkhus, eavesdropping on what is being discussed for the purpose of accusing them later or reminding them later about what they spoke, is not suitable for monks. The Tathāgata declared this training rule to prevent monks from such acts. It seems that this a training rule declared to settle arguments that have occur between bhikkhus and prevent them escalating. Baṇḍanajāta, kalahajāta, vivādāpanna The three terms baṇḍana, kalaha and vivāda must learnt first.
        
        (1). Baṇḍanajāta – “bhaṇḍana” means conversing within one’s own group planing “If they say this, we shall say this” and so on. One who is involved in baṇḍana is called “baṇḍanajāta” (one in whom a bhaṇḍana has occurred).
        
        (2). Kalahajāta - “kalaha” means fighting either verbally or physically. One who is involved in such a fight is called “kalahajāta” (one in whom a kalaha has occurred).
        
        (3). Vivādajāta – “vivāda” means two groups arguing with each other saying “Our group is correct” and “No, our group is correct” and so on is called vivāda (vivādādhikaraṇa). One who is involved in (entered into) such argument is alled “vivādāpanna.”
      - Upassuti (explain upassutiṁ tiṭṭheyya: standing in a place where the sound can be heard)
        
        The word, “upassuti” means standing closer to the sound (upa + suti). A person who stands in a place where the sound can be heard is said to be standing near the sound.
        
        Some teachers
        
        “suti” means the place one could stand and listen to the sound. The area closer to that area is called “upassuti.”
        
        When that definition is taken like that “the monk is listening to the sound having stood at a place closer to the place from where one can listen to the sound.”
        
        According to Sāratthadīpanī,
        
        the first definition is more praiseworthy, as in the commentaries the word “upassuti” is defined as “Yattha ṭhatvā sakkā hoti, tesaṃ vacanaṃ sotuṃ” – “The palce where one can stand and listen to the sound,” and not the word “suti.”27
        
        27 Aṭṭhame sutisamīpanti saddasamīpaṃ...tatthāti evamattho gahetabbo. (Srd-ṭ. III. 94-5.).
    - How offences are committed
      - When there are arguments between bhikkhus, eavesdropping on what is being discussed for the purpose of accusing them, will result in a pācittiya offence.
      - 4 ways
        
        desire: “I will accuse him later or remind him later of what he has said.”
        
        (1). A bhikkhu that goes to overhear a discussion of a monk, who is involved in a dispute (it does not need to be that the dispute is going on at that moment), will be committing dukkaṭa offences for every step he takes. When he stands in the place where the discussion can be heard, a pācittiya offence will be committed.
        
        (2). When a monk who is involved in a dispute (it does not need to be that the dispute is going on at that moment), is walking in front discussing with someone else. Another monk who is coming from behind increases his speed to get closer to him. there will be a dukkaṭa offence for increasing his speed. When he reaches the area where he can listen to their talk, there will be a pācittiya offence.
        
        (3). When a monk who is involved in a dispute (it does not need to be that the dispute is going on at that moment), is walking from behind discussing with someone else. Another monk who is walking ahead slows down his speed so he could get closer to the monk coming from behind. There will be a dukkaṭa offence for slowing down. When he enters the area where he can listen to their talk, there will be a pācittiya offence.
        
        (4). When a monk who is involved in a dispute (it does not need to be that the dispute is going on at that moment), comes to the vicinity of another monk, who is standing, sitting or lying down, and discusses with someone else. The other monk must clear his throat and make the discussing monk know that he is there. There will be a pācittiya offence for not letting the other party know about his presence.
      - Etadeva paccayaṃ karitvā anaññaṃ pācittiyaṃ
        
        The above phrase must be analyzed as following.
        
        (1). Etadeva paccayaṃ karitvā … pācittiyaṃ – The offence will be committed only due to listening the conversation of others with the intention of accusing them based on what they have spoken.
        
        (2). Anaññaṃ – There will be no offence if the monk listens to the conversation of others with a different intention.
        
        For instance, if a monk secretly listens to the conversation of others with the intention “I shall free myself from this adhikaraṇa having listened to their words” or with the intention of solving the adhikaraṇa or with any other good intention there will be no offence.
        
        Etadeva paccayaṃ karitvā anaññanti na añño koci paccayo hoti upassutiṃ tiṭṭhituṃ.
    - Non-offences
      - (1). "Imesaṃ sutvā oramissāmi viramissāmi vūpasamissāmi attānaṃ parimocessāmī"ti gacchati – a bhikkhu who goes to listen with the idea, “I will not accuse them, I will settle the argument. I will declare my innocence” and remain within the boundary of hearing, he will not be committing an offence.
    - Factors
      - (1). Upasampannatā – the bhikkhu who is involved in the argument and to whose talk one listens being higher ordained
      - (2). Codanādhippāyo – intention of accusing
      - (3). Savanaṃ – overhearing
    - Other elements related to the offence Study the following facts related to this offence.
      - (1). Citta and saññā –
        
        This is a sacittaka and saññāvimokkha offence. This offence is breached only when the monk has the desire to accuse the monk later or remind him later based on what he has said.
      - (2) Āpatti and its saññā
        
        This is a tika-pācittiya and tika-dukkaṭa offence. The perception involved is the upasampanna saññā (the perception that person to whose talk one listens is an upasampanna) and anupasampanna saññā (the perception that person to whose talk one listens is an anupasampanna).
      - (3). Kusalattika and vedanāttika
        
        – This offence is akusala citta and dukkha vedanā.
      - (4). Vajja –
        
        This is a lokavajja offence as it is only committed by akusala cittas.
      - (5). Kiriya –
        
        This is a kiriya offence when the monk walks to listen to the talk. This is an akiriya offence when the monk does not clear his throat or give another verbal or physical sign when the other monk arrives at his place and starts talks.
      - (6). Samuṭṭhāna –
        
        This offence can occur with kāya-citta and kāya-vācā-citta.
      - (7). Kamma –
        
        kāyakamma or vacīkamma.
  - Kammappaṭibāhana Sikkhāpadaṃ
    - background
      - The Tathāgata was residing in the Jetavana monastery near the city of Sāvatthi. During this time, the Chabbaggiya bhikkhus did lots of misconducts. Then the Saṅgha did vinayakammas to those monks who did misconducts. When the vinayakammas are being done, Chabbaggiya monks protested those vinayakammas. At this time the Saṅgha gathered for a specific reason. The Chabbaggiya bhikkhus were involved in making a robe. They sent their consent to the vinayakamma through a single monk among them. Seeing that monk who came alone with the consents, the Saṅgha did a niggaha kamma to him punishing him. Subsequently, that monk returned back to the Chabbaggiya monks and informed that the Saṅgha conducted a kamma punishing him. Then the Chabbaggiya bhikkhus said that they did not give their consent to this particular kamma. Further, they mentioned that had they known that such kamma would be done for him, they would not have consented at all. Virtuous bhikkhus thought it was lame. They criticized and blamed them: “How did the Chabbaggiya monks give their consent for the karma and later criticize?” The bhikkhus then informed the matter to the Tathāgata. The Tathāgata reprimanded the Chabbaggiya bhikkhus and declared kammapaṭibhāhana training rule.
      - The Tathāgata stayed at Jetavana near Sāvatthi. The Chabbaggiya bhikkhus misbehaved, and the Saṅgha imposed vinayakammas. They protested. Later, for a robe-making issue, they sent consent via one monk. Seeing him alone, the Saṅgha punished him with a niggaha kamma. He reported back, and they denied consenting to that punishment, claiming ignorance. Other monks criticized their inconsistency and informed the Tathāgata, who rebuked them and issued the kammapaṭibhāhana rule.
    - Training rule in Pāli
      - Yo pana bhikkhu dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khiyyanaDhammaṃ āpajjeyya, pācittiyaṃ.
    - Description of the training rule
      - Consenting to a righteous vinayakamma and later criticizing it is a great barrier for the unity among the Saṅgha and for the smooth execution of day-to-day work within the Saṅgha community. Therefore, the Tathāgata has declared this training rule preventing such an act.
      - There are four types of vinayakammas.
        
        (1). Apalokana kamma – a vinayakamma done with the permission of the united Saṅgha having mentioned the matter (vatthuṃ kittetvā) and made the Saṅgha listen the statements such as “The Saṅgha prefers (likes) this” and so on three times. Apalokana kamma is fivefold.
        
        (a). Nissāraṇa – the vinayakamma of punishing a sāmaṇera like Kaṅṭhaka who speaks bad of the Buddha, Dhamma or Saṅgha or holds a wrong view; suspending an ill-behaved sāmaṇera from the community.
        
        (b). Osāraṇa – the vinayakamma of reinstating a sāmaṇera who had been punished with the nissāraṇa kamma but has corrected himself; lifting the sāmaṇera’s suspension.
        
        (c). Bhaṇḍukamma – asking the permission from the Saṅgha to shave the head of a candidate who is willing to receive the sāmaṇera ordination.
        
        (d). Brahmadaṇḍa – deciding that the Saṅgha should not speak with and give any admonishment to a monk who is bad-mouthed speaking to monks with rude words like Venerable Channa did.
        
        (e). Kammalakkhaṇa – any vinayakamma of which the characteristic is the mere act of the vinayakamma. This was initially declared to bhikkhunīs.
        
        Chabbaggiya monks doused the bhikkhunīs with water mixed with mud. Showed them their body, calves and the male organ. Talked to them with lustful words, connected bhikkhunīs with males. Then the Buddha asked bhikknunīs to do a vinayakamma so the monks who did so should not be worshiped by the bhikkhunīs. This vinayakamma can be done staying in the bhikkhunopassaya.
        
        However, other agreements within the Saṅgha can also be done as an apalokana kamma and it falls under the category of kamma lakkhaṇa. The Saṅgha can allocate requisites such as robes, medicine, lodging, etc., to the monks whose robes are stolen (acchinnacīvaro), whose robes are destroyed (naṭṭhacīvaro), who is sick (gilāno), who is learned (bahussuto), one who bears the responsibilities of the Saṅgha (saṅghabhāranittharako) and so on with the agreement of the Saṅgha through an apalokana. In addition, through apalokana kammas the Saṅgha can come into agreements on consuming things such as roots, barks, leaves, sprouts, flowers, fruits of trees in a monastery, removing trees that provide shade or fruits for the construction of lodgings and so on. The Saṅgha can also agree on to allocate requisites allocated to robes and food for the purpose of lodging through an apalokana kamma. Similarly, more righteous
        
        agreements can also be made withing the Saṅgha through apalokana kammas.28
        
        28 Yaṃ pana bhagavatā bhikkhunīnaṃ ūruṃ vivaritvā...apalokanakammaṃ pañca ṭhānāni gacchati. (Kṅkh. 256.).
        
        Ūruṃ vivaritvā dassanādivatthūsūti....apiṇḍapātatthāya dinnato āvāsajagganādikaṃ tādisaṃ vā aññampi dhammikaṃ katikaṃ karontehi. (Kṅkh-abh-ṭ. 419.).
        
        (2). Ñatti kamma – a vinayakamma done with the approval of the united Saṅgha with (by uttering) a single announcement (ñatti).
        
        (3). Ñattidutiya kamma – a vinayakamma done with the approval of the united Saṅgha with (by uttering) one announcement (ñatti) and one proclamation (anusāvana).
        
        (4). Ñatticatuttha kamma – a vinayakamma done with the approval of the united Saṅgha with (by uttering) one announcement (ñatti) and three proclamations (anusāvana).29
        
        29 Apalokanakammaṃ nāma samaggassa saṅghassa....yā tīhi ca anussāvanāhi kattabbaṃ kammaṃ ñatticatutthakammaṃ nāma. (Kṅkh. 255-7.).
      - In all the above instances, unity of the Saṅgha is decided by the arrival of all the monks within the sīma to a one assembly and being in the hatthapāsa of each other and brining the consent of the monks who are unable to attend the assembly but staying within the sīmā. However, this procedure is a bit different in the
      - bhaṇḍukamma. There are four ways the bhaṇḍu kamma can be done which was discussed under the Khandhaka Vinaya. According to the background story of the training rule, when a monk has sent the chanda together with the pārisuddhi on a uposatha day, that consent is valid for any vinayakamma done in that assembly. One does not need to specifically think as as “I am sending this chanda for this and that vinayakamma.”
    - Non-offences
      - Following is the only instance of non-offences related to this training rule.
        
        (1). "Adhammena vā vaggena vā na kammārahassa vā kammaṃ kata"nti jānanto khiyyati – there is no offence for criticizing a vinayakamma after consenting knowing that it was done either unrighteously or without the unity of the Saṅgha or to a monk who did not deserve the kamma.
    - Factors
      - There are three factors to breach this training rule.
        
        (1). Dhammakammatā – being a righteous vinayakamma
        
        (2). Dhammakammanti saññā – perception that the vinayakamma was done righteously
        
        (3). Chandaṃ datvā khiyyanaṃ – criticizing after consenting
    - Other elements related to the offence
      - Study the following facts related to this offence.
      - (1). Citta and saññā – This is a sacittaka and saññāvimokkha offence. This offence is breached only when the monk has the perception that the vinayakamma he is criticizing was done righteously.
      - (2). Āpatti – This is an ekaka-pācittiya and tika-dukkaṭa offence. The perception involved is the dhammakamma saññā (the perception that the vinayakamma one is criticizing was righteously done) and adhammakamma saññā (the perception that the vinayakamma one is criticizing was unrighteously done).
      - (3). Kusalattika and vedanāttika – This offence is akusala citta and dukkha vedanā.
      - (4). Vajja – This is a lokavajja offence as it is only committed by akusala cittas.
      - (5). Kiriya – This is a kiriya offence.
      - (6). Samuṭṭhāna – This offence can occur with kāya-citta, vācā-citta and kāya vācā-citta.
      - (7). Kamma – kāyakamma or vacīkamma.
    - one gantipada says bringing the chanda to one assembly, if the sangha separates, chanda is lost; another ganthipada rejects this idea
  - Chandaṃ Adatvā Gamana Sikkhāpadaṃ
    - background
      - The Tathāgata was residing in the Jetavana monastery near the city of Sāvatthi. At this time the Saṅgha gathered for a specific reason. The Chabbaggiya bhikkhus sent their consent with one monk among them for the vinayakammas that the Saṅgha was about to do. The Saṅgha was doing a niggaha kamma to a monk. When the announcement (ñatti) was uttered and the proclamations were not finished, that monk who brought the consent stood up and walked away from the assembly having said “These monks are doing vinayakammas to each monk separately. To whom do you do the vinayakamma.” He did not give his consent for the vinayakamma. Virtuous bhikkhus thought it was lame. They criticized and blamed them: “How can a monk leave from his seat without giving his consent when an discussion to decide an issue is going on?” The bhikkhus then informed the matter to the Tathāgata. The Tathāgata reprimanded that monk and declared this training rule considering the ten types of meanings.
    - Training rule in Pāli
      - Yo pana bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkameyya, pācittiyaṃ.
    - Description of the training rule
      - A formal act of the Saṅgha needs the consent of all the monks within the sīma in which it is being performed; a vinayakamma needs the hundred percent (100%) agreement of the monks in the sīma. Either all of them have to have gathered in the assembly of the formal act (parisā), and, if every monk cannot attend, the consent of unattended monks must be sent. Monks walking away from the assembly while a righteous formal act is being performed, with the intention of invalidating it, is a great hindrance for the smooth functioning of the Saṅgha activities. The Buddha laid down this training rule preventing such misbehaviours of the monks.
      - An unfinished vinayakamma (formal act)
        
        Under this training rule, an unfinished vinayakamma is defined as follows. Saṅghe vinicchayakathā nāma vatthu vā ārocitaṃ hoti avinicchitaṃ, ñatti vā ṭhapitā hoti, kammavācā vā vippakatā hoti.
        
        There are three instances of an unfinished vinayakamma.
        
        (1). Vatthu ārocitaṃ hoti avinicchitaṃ – According to this, in a certain adhikaraṇa such as vivādādhikaraṇa (a dispute) or anuvādādhikaraṇa (an
        
        accusation), when the matters have been expressed by the complainer (or accuser) and the complained (accused) and the judge (examiner/anuvijjaka) has been appointed but the decision of the matter has not been given.
        
        (2). Ñatti ṭhapitā hoti – the announcement of the vinayakamma has been made but the proclamations have not begun.
        
        (3). Kammavācā vippakatā – the proclamation has begun but not ended.
        
        any one of them is enough to be unfinished
      - Pakatatta, ukkhitta(ka), samānasaṃvāsaka and nānāsaṃvāsaka
        
        A monk who is suspended by an ukkhepanīya kamma is called an ukkhitta(ka).
        
        On the other hand, a monk who is not suspended is called a pakatatta.
        
        note: there is another meaning of pakatatta: one who is not in the process of parivāsa, mānatta, etc.
        
        Pakatatta monks can do their vinayakamma together. They are in communion. They share the same vinayakammas such as uposatha and pavāraṇa. It means they perform the vinayakammas together. So, they are called samānasaṃvasaka monks.
        
        On the other hand, a monk who has been suspended through an ukkhepanīya vinayakamma is called an ukkhittaka monk. Pakatatta (samānasaṃvāsaka) monks are barred from doing vinayakammas with ukkhittaka monks. Therefore, ukkhittaka monks are also called nānāsaṃvāsaka monks.
        
        There are two types of nānāsaṃvāsaka monks:
        
        kamma nānāsaṃvāsaka
        
        Kamma nānāsaṃvāsakas are the monks who have been suspended through a ukkhepanīya kamma.
        
        and laddhi nānāsaṃvāsaka.
        
        After the ukkhepanīaya is done to a certain monk the other monks who adopt his viewpoint and join his group are called laddhi nānāsaṃvāsaka.
        
        Pakatatta monks cannot do vinayakammas with both types of nānāsaṃvāsaka monks.
        
        The participation of nānāsaṃvāsaka monks in vinayakammas of samānasaṃvāsaka monks is barred. Moreover, their consent (chanda) is also not necessary. Therefore, even if a nānāsaṃvāsaka monk is in the sīma, who has not sent the chanda, while pakatatta monks are performing their vinayakamma, the formal act will not be invalid.
        
        This chandaṃ adatvā gamana training rule is applicable only to pakatatta monks, not to nānāsaṃvāsaka monks.
        
        ukkhittaka and ukkhittānuvattaka
        
        jātaka comm. arahant in abhayagiri
    - How offences are committed
      - If a bhikkhu leaves the gathering of the vinayakamma (parisā), when the vinayakamma has not finished without giving the consent with the intention of invalidating the formal act, knowing it’s a righteous act, a dukkaṭa offence will be committed for leaving the hatthapāsa of the assembly (parisā), and a pācittiya
      - offence when as soon has he has gone beyond the hatthapāsa of the assembly (parisā).
      - Chandaṃ adatvā uṭṭhāyāsanā pakkameyyāti – "kathaṃ idaṃ kammaṃ kuppaṃ assa vaggaṃ assa na kareyyā"ti gacchati, āpatti dukkaṭassa. Parisāya hatthapāsaṃ vijahantassa āpatti dukkaṭassa. Vijahite āpatti pācittiyassa.
    - Non-offences
      - Following are the instances of non-offences related to this training rule.
      - (1). "Saṅghassa bhaṇḍanaṃ vā kalaho vā viggaho vā vivādo vā bhavissatī"ti gacchati – if left thinking “Due to this vinayakamma a argument (bhaṇḍana), a fight (kalaha), taking the opposite site (viggaha), saying possosing wrods (vivāda) will occur”, an offence will not result.
      - (2). "Saṅghabhedo vā saṅgharāji vā bhavissatī"ti gacchati – if left thinking “A a schism (saṅghabheda) will occur” or “The unity of the Saṅgha will get cracked (saṅgharāji),”an offence will not result.
      - (3). "Adhammena vā vaggena vā na kammārahassa vā kammaṃ karissatī"ti gacchati – if left thinking “The vinayakamma is done unrighteously, with disunity or to a monk who does not deserve the vinayakamma”, an offence will not result.
      - (4). Gilāno gacchati – if left due to being sick, an offence will not result.
      - (5). Gilānassa karaṇīyena gacchati – if left due to a business of a sick, an offence will not occur
      - (6). Uccārena vā passāvena vā pīḷito gacchati – If left when been afflicted by the need to pass urine or faeces, an offence will not be committed.
      - (7). "Na kammaṃ kopetukāmo puna paccāgamissāmī"ti gacchati – If left without any intention of invalidating the act thinking, “I will be back,” an offence will not result.
    - Factors
      - There are six factors to breach this training rule.
        
        (1). Vinicchayakathāya pavattamānatā – the formal act being continuing; the formal act being unfinished.
        
        (2). Dhammakammatā – vinayakamma being a righteous kamma
        
        (3). Dhammakammasaññitā – having perception that the vinayakamma was done righteously
        
        (4). Samānasīmāyaṃ ṭhitatā – being in the same sīmā
        
        (5). Samānasaṃvāsakatā – being a monk of communion with the monks who are performing the vinayakamma
        
        (6). Kopetukāmatāya hatthapāsavijahanaṃ – leaving the hatthapāsa without consenting with the intention of invalidating the vinayakamma
    - Other elements
      - (1). Citta and saññā – This is a sacittaka and saññāvimokkha offence. This offence is breached only when the monk has the perception that the vinayakamma is conducted righteously and has the intention of invalidating the vinayakamma.
      - (2). Āpatti – This is an ekaka-pācittiya and tika-dukkaṭa offence. The perception involved is the dhammakamma saññā (the perception that the vinayakamma one is trying to invalidate is being righteously done) and adhammakamma saññā (the perception that the vinayakamma one is trying to invalidate is being unrighteously done).
      - (3). Kusalattika and vedanāttika – This offence is akusala citta and dukkha vedanā.
      - (4). Vajja – This is a lokavajja offence as it is only committed by akusala cittas.
      - (5). Kiriya – This is a kiriyākiriya offence. Kiriya in the sense of walking away and akiriya in the sense of not giving the consent.
      - (6). Samuṭṭhāna – This offence can occur with kāya-vācā-citta.
      - (7). Kamma – kāyakamma or vacīkamma.
  - Dubbala Sikkhāpadaṃ
    - background
      - The Tathāgata was residing in the Veḷuvana monastery near the city of Rājagaha. During this time, Venerable Dabbamallaputta was preparing quarters for the Saṅgha and allocating meals. He possessed feeble robes. The Saṅgha received one robe during this time. Then the Saṅgha offered the robe to Venerable Dabbamallaputta. Then the Chabbaggiya monks criticized and blamed the monks, “Bhikkhus are offering what the Saṅgha received based on friendship.” The virtuous bhikkhus thought it was lame. They criticized and blamed the Chabbaggiya monks. The bhikkhus then informed the matter to the Tathāgata. The Tathāgata reprimanded the Chabbaggiya bhikkhusand declared the dubbala training rule considering the ten types of meanings.
    - Training rule in Pāli
      - Yo pana bhikkhu samaggena saṅghena cīvaraṃ datvā pacchā khiyyanadhammaṃ āpajjeyya ‘Yathāsanthutaṃ bhikkhū saṅghikaṃ lābhaṃ pariṇāmentīti, pācittiyaṃ.
    - Description of the training rule
      - According to Buddha’s Vinaya, there are thirteen conventions (sammuti) that can be given to monks to do the activities of the Saṅgha. The monks to whom these conventions are given has the power to act on their respective realms of responsibilities. The Saṅgha benefits from such bhikkhus. Therefore, when they have any needs, they must be given the required facilities and requisites following Vinaya procedures by the Saṅgha. When Venerable Dabbamallputta’s (who has been appointed as the senāsana paññāpaka [one who prepare quarters for the Saṅgha] and bhattuddesaka [one who allocate meals to the monks]) robe became feeble, the Saṅgha got together and gave him a robe that the Saṅgha obtained. The Chabbaggiya bhikkhus also participated in this event, and later criticized saying, “The bhikkhus who performed the vinayakamma are distributing items belonging to the Saṅgha based on friendship.” This is a great barrier for the Saṅgha to function in an ordinary manner. Therefore, the Tathāgata imposed this training rule to bar monks from doing such unethical acts and to facilitate the smooth functioning of the Saṅgha order.
      - The conventions related to this training rule
        
        Though there are thirteen conventions in the Vinaya, only six conventions are related to this training rule. They are as follows.
        
        (1). Senāsanapaññāpaka – one who prepares lodgings to the Saṅgha
        
        (2). Bhattuddesaka – one who allocates meals
        
        (3). Yāgubhājaka – one who distributes gruel
        
        (4). Phalabhājaka – one who distributes fruits
        
        (5). Khajjabhājaka – one who distributes khajjaka
        
        (6). Appamattakavissajjaka – one who distributes a little amount of vebhaṅgiya parikkhāra
        
        The ones who are holding these positions are fourfold as sammata upasampanna, asammata upasampanna, sammata anupasampanna, asammata anupasampanna. [Their information was given previously.].
    - How offences are committed
      - (1). When the Saṅgha has offered a robe to a sammata upasampanna, if a monk criticizes, he will be committing a pācittiya offence.
      - (2). If criticized when any other vebhaṅgiya parikkhāra (distributable requisite) is offered to a sammata upasampanna, a dukkaṭa offence will be committed.
      - (3). Further, if criticized when a robe or any other vebhaṅgiya parikkhāra is given by the Saṅgha to an asammata upasampanna, a dukkaṭa offence will be committed.
      - (4). If criticized when a robe or any other vebhaṅgiya parikkhāra is given by the Saṅgha to a sammata anupasampanna or an asammata anupasampanna, a dukkaṭa offence will be committed.
    - Non-offences
      - (1). Pakatiyā chandā dosā mohā bhayā karontaṃ "kvattho tassa dinnena laddhāpi vinipātessati na sammā upanessatī"ti khiyyati – when bhikkhus offer a robe out of desire, anger, delusion or fear, criticize saying, “What’s the point of giving to him? He will get what is given destroyed. He will not use it respectfully”30 (bhāsatīka) an offence will not result.
    - Factors
      - (1). Upasampannatā – receiver of the robe being higher a ordained monk
      - (2). Dhammena laddhasammutitā – having received a righteous convention
      - (3). Saṅghena saddhiṃ vikappanupagacīvaradānaṃ – giving a robe that is adequate for vikappanā together with the Saṅgha
      - (4). Pacchā khīyitukāmatāya khiyyanā – criticizing later (after the vinayakamma) with the desire to criticize
    - Other elements related to the offence
      - (1). Citta and saññā
        
        sacittaka and saññāvimokkha; only with the intention of criticizing
      - (2). Āpatti –
        
        tika-pācittiya and duka-dukkaṭa
        
        dhammakamma and adhammakamma saññā (the perception that the vinayakamma through which the robe was allocated was / was not unrighteously done)
      - (3). Kusalattika and vedanāttika
        
        – This offence is akusala citta and dukkha vedanā.
      - (4). Vajja –
        
        This is a lokavajja offence as it is only committed by akusala cittas.
      - (5). Kiriya –
        
        This is a kiriya offence.
      - (6). Samuṭṭhāna
        
        – This offence can occur with kaya-citta, vācā-citta or kāya vācā-citta.
      - (7). Kamma
        
        – kāyakamma or vacīkamma.
  - Pariṇāmana Sikkhāpadaṃ
    - background
      - While the Tathāgata stayed at Jetavana near Sāvatthi, locals prepared robes and rice for the Saṅgha, intending to offer food first, robes after. Chabbaggiya bhikkhus pressured them to give the robes early to monks from their faction. Though reluctant, the donors complied. Later, they served the rice to the Saṅgha. Some bhikkhus, unaware the robes had already been given, asked for them post-meal. The donors explained what had happened. The virtuous monks criticized the Chabbaggiya for misallocating communal offerings. When informed, the Tathāgata rebuked them and established the pariṇāmana rule.
    - Training rule in Pāli
      - Yo pana bhikkhu jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, pācittiyaṃ.
    - Description of the training rule
      - NP 30 prevents individuals from allocating the requisites allocated to the Saṅgha to one’s own self. This rule prevents from allocating such parikkhāra to another person. All the details related to this training rule must be understood as per the thirtieth nissaggiya pācittiya training rule, except for the one who accepts the pirikara.
    - Non-offences
      - (1). "Kattha demā"ti pucchīyamāno – "yattha tumhākaṃ deyyadhammo paribhogaṃ vā labheyya paṭisaṅkhāraṃ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṃ cittaṃ pasīdati tattha dethā"ti bhaṇati – When the person who is ready to donate an object, asks a monk: “Whom should I give this to,” it can be said as follows: “If there’s a place or a person whom you are inspired by, give it to that place or the person or if it’s given to a place or a person who will not destroy the object while consuming, give it to such place or person.
    - Factors
      - There are three factors to breach this training rule.
        
        (1). Saṅghapariṇatabhāvo – the requisite having been allocated to the Saṅgha
        
        (2). Taṃ ñatvā puggalassa pariṇāmanaṃ – allocating it to an individual knowing that the requisite has been allocated to the Saṅgha
        
        (3). Paṭilābho – the individual receiving the requisite
    - Other elements related to the offence
      - (1). Citta and saññā
        
        – This is a sacittaka and saññāvimokkha offence. This offence is breached only when the monk knows that the requisite has been already allocated to the Saṅgha.
      - (2). Āpatti –
        
        This is an ekaka-pācittiya and tika-dukkaṭa offence. The perception involved is the pariṇata and apariṇata saññā (the perception that the requisite has not / has been allocated to the Sagṅgha).
      - (3). Kusalattika and vedanāttika –
        
        This offence is akusala citta and tivedanā.
      - (4). Vajja –
        
        This is a lokavajja offence as it is only committed by akusala cittas.
      - (5). Kiriya –
        
        This is a kiriyā offence.
      - (6). Samuṭṭhāna –
        
        This offence can occur with kāya-citta, vācā-citta, kāya-vācā citta.
      - (7). Kamma –
        
        kāyakamma or vacīkamma.
- chapter 9
  - rāja / antepura sikkhāpadaṃ
    - background
      - The Tathāgata was residing in the Jetavana monastery near the city of Sāvatthi. Once, King Pasenadī Kosala wanted to visit his royal garden and asked the groundsman to clear the garden. While cleaning, the park keeper saw the Buddha sitting under a tree. Having cleaned the park, he approached the king and informed him that the park had been cleaned but the Buddha was sitting there under a tree. On visiting the garden, King Pasenadī Kosala saw the Buddha sitting under a tree, and a man was next to him. Seeing the man, King Kosala was frightened, but he thought that the man could not be an evil one as he was associating with the Buddha. Then he approached the Buddha, worshipped him, and respectfully sat beside him. However, the man who was sitting there did not pay respect to the king out of respect for the Buddha. The king was not pleased with him for that. Then the Buddha, having known the king’s displeasure, told the king, “My King, this upāsaka is a learned one and is free from passions for sensual pleasure.” On hearing this, the king thought, “This man cannot be an ordinary person, as even the Buddha praises him.” Then the king invited the lay devotee, saying, “Upāsaka, if you are in need of anything, please let me know.” The lay devotee replied, “Yes, my lord.” One day, while King Pasenadī was promenading on the top deck of the palace, he saw that lay devotee travelling on a street holding an umbrella. Then he summoned him. After the upāsaka had come to the palace, the king invited him to teach Dhamma to his harem. Then the upāsaka told him that he had also learned the Dhamma from monks. Therefore, it would be better if monks themselves preached Dhamma to the harem. The king also thought the idea was good.
      - Later, the king approached the Buddha and said, “Sir, if there is anyone who could teach the Dhamma to our harem, may you order a monk to do so.” Then the Buddha accepted his invitation. Soon after, the Buddha called Venerable Ānanda and asked him to preach Dhamma to the king’s harem. Venerable Ānanda accepted and visited the king’s harem from time to time and preached the Dhamma upon the Buddha’s direction. One day, Venerable Ānanda got ready in the morning hours and arrived at King Pasenadī Kosala’s palace. At this time, the king was in bed with Queen Mallikā. Having seen Venerable Ānanda’s arrival from afar, Queen Mallikā quickly got out of bed. Then the golden shawl she was wearing fell. Venerable Ānanda stopped in his steps and returned to the monastery and informed the other monks of this incident. Monks with fewer desires thought what Venerable Ānanda did was lame. They criticized his act of going into the inner chamber of the king’s palace unannounced. When this was informed to the Buddha, he preached ten disadvantages of entering into the inner chamber of the king’s palace, criticized Venerable Ānanda, and set the rāja sikkhāpada. This is also known as the antepura sikkhāpada.
      - AI:
        
        The Buddha was in Jetavana, near Sāvatthi. King Pasenadī asked for his royal garden to be cleaned. The groundsman found the Buddha under a tree and informed the king. The king visited and saw a man beside the Buddha. Though initially uneasy, he trusted the man due to his closeness to the Buddha. The man didn’t greet the king, but the Buddha explained he was a learned lay follower, detached from sensual pleasures. The king, impressed, offered support.
        
        Later, seeing the upāsaka with an umbrella, the king invited him to teach Dhamma to the harem. The layman declined, suggesting monks should teach instead. The Buddha assigned Venerable Ānanda, who regularly taught the harem.
        
        One morning, Ānanda arrived while the king and Queen Mallikā were still in bed. On seeing the queen’s shawl slip, he turned back and told the monks. Some monks criticized him for entering the royal chambers unannounced. The Buddha addressed the issue, outlined ten dangers of entering a king’s inner quarters, criticized Ānanda, and established the rāja sikkhāpada (antepura sikkhāpada).
    - Training rule in Pāli
      - Yo pana bhikkhu rañño khattiyassa muddhābhisittassa anikkhantarājake aniggataratanake pubbe appaṭisaṃvidito indakhīlaṃ atikka Bhikkhupātimokkha meyya, pācittiyaṃ. If any bhikkhu, without having been announced beforehand, should go beyond the boundary post of a noble consecrated king’s [bed- room] when the king has not departed, [and] the [queen-] jewel has not withdrawn, [this is a case] involving expiation.
    - Description of the training rule
      - King’s bed room is not a suitable place for a monk to visit unless there is a need. Even if one visits there, he must inform his arrival beforehand. Entering into the bed room of the king’s palace while the king and the queen are inside entails a pācittiaya offence.
      - muddhābhisitta khattiya rājā
        
        a king of the warrior clan (khattiya) who has been consecrated through a khattiya coronation (khattiya abhiseka)
        
        A person of the “khattiya” clan is defined in the Pācittiya Pāḷi as one who belongs to the warrior lineage on both the mother’s and father’s side, whose lineage remains unmixed for seven generations, and who has not been disparaged on account of his birth. Khattiyo nāma ubhato sujāto hoti, mātito ca pitito ca saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakuṭṭho jātivādena.
        
        a crowned king, a khattiya king; doesn't apply if the king is not a khattiya
        
        note: In the Sinhalese version of the pātimokkha, the term is spelled as “muddhāvasitta.”
        
        extra notes
        
        why the distinction of lineage and stuff? #q🙋🏼‍♂
        
        He abolished the class system within the sangha; but he recognized it outside somehow
      - sayanighara (bed room)
        
        This rule applies to the king’s bedroom (sayanighara). It may refer to any enclosed space where the king’s bed has been placed. Even if the space is enclosed merely with cloth screens, as long as a bed has been arranged for the king, the place is regarded as a “sayanighara” under this training rule. Sayanigharaṃ nāma yattha katthaci rañño sayanaṃ paññattaṃ hoti, antamaso sāṇipākāraparikkhittampi.
        
        What has been prohibitted under this rule is entering into the king’s bed room while the king and the queen are inside. This has been expressed through the terms:
        
        (1). Anikkhantarājake – in the bed room from which the king has not left
        
        (2). Anniggataratanake – in the bed room from which the queen has not left
        
        Both the terms signifies the bed room of the king. “Anikkhantarājaka” refers to the bedroom from which the king has not gone out – “Anikkhanto rājā ito ti anikkhantarājakaṃ; tasmiṃ anikkhantarājake, sayanighare ti attho.” “Aniggataratanaka” also refers to the bedroom from which the queen has not gone out – “Ratanaṃ vuccati mahesī, niggatanti nikkhantaṃ, aniggataṃ ratanaṃ ito ti aniggataratanakaṃ; tasmiṃ aniggataratanake, sayanighare ti attho.”1 In the Sinhala verson Here, the term “ratana” refers to the Queen Consort, who has also been consecrated alongside the king. She is so called because she brings pleasure to the king –“Rañño ratijananaṭṭhena ratanaṃ vuccati mahesī; mahesī ti ca sābhisekā devī.”2
    - How offences are committed
      - In order to commit the offence, the monk most visit the bed room unannounced. The monk who has not informed the king or the queen that he will be visiting is referred with the word “appaṭisaṃvidito.”
      - The offence is committed when the monk crosses the entrance of the bed room. Entrance which is also called ummāra is the referred to as the “indakhīla” in this rule. When one foot goes over the threshold a dukkaṭa offence will be committed and the pācittiya will be committed by exceeding the threshold with the second step. Indakhīlaṃ atikkāmeyyāti paṭhamaṃ pādaṃ ummāraṃ atikkāmeti, āpatti dukkaṭassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pācittiyassa.
      - 1Pc-a. 151. In both the terms, the letter “ka” is added as samāsa ending. 2Pc-ay. 123.
    - Non-offences
      - Following are the instances of non-offences related to this training rule.
        
        (1). Paṭisaṃvidite – if the bhikkhu informs in advance of his visit, an offence will not be committed.
        
        (2). Na khattiyo hoti – if the king is not of the worrior clan, it is noted that an offence will not be committed for entering the bed room.
        
        (3). Na khattiyābhisekena abhisitto hoti – if the king has not been crowned according to customs of the worrior clan, an offence will not be committed for entering the bed room.
        
        (4). Rājā sayanigharā nikkhanto hoti – there will be no offence if the king had left the bed room.
        
        (5). Mahesī sayanigharā nikkhantā hoti – there will be no offence if the queen consort had left the bed room.
        
        (6). Ubho vā nikkhantā honti – there will be no offence if both king and queen consort had left the bed room.
        
        (7). Na sayanighare – there will be no offence for entering to a place which is not a bed room. This is an acittaka nosaññā vimokkha offence. Instance of offences: Tikapācittiya
    - Factors
      - (1). Khattiyatā – being a king of warrior clan
      - (2). Abhisittatā – being a king crowned according to worrior customs
      - (3). Ubhinnampi sayanigharato anikkhantatā – the king and the queen consort both not having departed the bedroom
      - (4). Appaṭisaṃviditatā – not having informed prior
      - (5). Indakhīlātikkamo – passing the entrance of the bedroom
    - Other elements related to the offence
      - (1). Citta and saññā – This is a acittaka and nosaññāvimokkha offence.
      - (2). Āpatti – This is a tika-pācittiya and duka-dukkaṭa offence. The perception involved is the appaṭisaṃvidita saññā (the perception that the monk has not informed about his arrival) and paṭisaṃvidita saññā (the perception that the monk has informed about his arrival)
      - (3). Kusalattika and vedanāttika – This offence is ticitta and tivedana.
      - (4). Vajja – This is a paññattivajja offence as it can happen with eitehr kusala citta, akusala cittas or kirya citta.
      - (5). Kiriya – This is a kiriyākiriya offence.
      - (6). Samuṭṭhāna – This offence can occur with kāya-vācā or kāya-vācā-citta.
      - (7). Kamma – kāyakamma or vacīkamma
    - vinaya is based on social customs
  - ratana sikkhāpada
    - class notes:
      - area given to the monastery by the government in a deed, it is considered visuṁgāma, as a village; so chanda is not needed outside the monastery; in Sri Lanka this is not applied; many Myanmar teachers practice in this way; the government has to name it as a separate village; these teachers say it does not have to be specifically mentioned, just given with a deed, in an official manner.
      - if 2 unbounded monasteries close to each other within 2 leddupata, khuddusikhatika says nissaya is not broken, even if the upajjhāya goes to the other monastery;
      - some books about visuṁgāma sīmās; all unanimously agree it doesnt have to be specifically mentioned as a visuṁgāma;
      - IIT would be a separate village according to this principle
      - why this is not followed in SL? #q🙋🏼‍♂
      - if a dwelling, if bounded, all the area is included as ajjhāvasatha; if unbounded, a pestle throw / winnowing-fan throw form the door of the dwelling; thrown by a woman
      - ārāma is leddupāta by a strong man; thama majjhima purisa;
        
        pamāṇamajjhima is another thing
        
        thāmamajjhima who has average strength
        
        2 leddupatas is actually for safety, the distance is 1
        
        one sub-c says its just one, but for doubt, 2 are given; so standard is 2
        
        dubbijānana: uncertainty
        
        vmtvndn: udakukkhepa, take 2 due to uncertainty
        
        vinayavncy: 1 leddupata
        
        stone throw overhand; in england as well;
        
        25-30 m on average each leddupata
        
        a stone that can be taken with one hand
        
        ajjhārāma = ārāma = ārāmupacāra
      - dkt for accepting money to build a monastery; but the monastery built thus is nissaggiya
      - what about holding something for sb? we can show a place; just holding is ok; if they just leave it, we have to protect it
      - if no one comes to collect, it cannot be used for personal benefit, only to build sanghika things, etc.
      - in a place where monks could be suspected for theft, we should take
      - if full of people, we should not take it
      - kurundi-a: walking along a path; find something on the path; we should stay there until the owner comes; if the owner does not come, we can take it as pamsukula or abandon it as pamsukula; becomes a Pāḷibodha, like a responsibility;
    - background
      - The Tathāgata was residing in the Jetavana monastery near the city of Sāvatthi. During this time, a monk was bathing in the Aciravatī river. One Brahmin left a bag of money worth five hundred on the river bank and bathed in the Aciravatī river and forgot to carry it back. Then the monk took the bag of money thinking, “This is the bag of that Brahmin. May it not get destroyed.” Then the Brahmin, having remembered his bag of money, came running and inquired from the monk if he had seen it. The monk gave the bag of money. Then the Brahmin thought: “How do I strategically avoid giving the present for safekeeping my money (puṇṇapatta) to this monk?” According to the custom, he was supposed to give five percent (5%) of the money the monk safekept. Having thought so, he said: “Dear monk, mine was not just five hundred coins but a thousand coins,” and troubled the monk for money. Then the monk went to the monastery and informed the other monks about the incident. Monks with less desire thought his act was lame and criticised: “How did a monk collect a valuble item (ratana) of a lay person.” The bhikkhus informed this issue to the Buddha. Then the Buddha, having made an inquiry reprimanded the monk and imposed a training rule prohibitting monks from collecting or making someone to collect a item left behind by a lay person for safekeeping.
      - Later on, there was a festival in Sāvatthi. People were dressed in jewels and visited the park. Lady Visākha also known as Migāramāta too dressed in jewels left for the park and on the way thought, “What can I be doing in the park. It will be better for me to visit the Buddha instead.” She then removed her jewellery, packed them in her cross-body shawl (uttarāsaṅga) and gave it to her maid. Then she went up to the Buddha, worshipped Him and sat on his side. The Buddha preached the Dhamma and made her happy. Then Visākha Migāramāta stood up from her seat, worshipped the Buddha and circumbulated around him and left. The maid forgot the bundle of jewellery. The bhikkhus saw this and informed the Buddha. The Buddha said, “Monks, if a lay person has left his property in the monastery, I will declare that it can be kept aside for safekeeping assuming the owner will come and collect” – “Anujānāmi, bhikkhave, ratanaṃ vā ratanasammataṃ vā ajjhārāme uggahetvā vā uggahāpetvā vā nikkhipituṃ – ‘yassa bhavissati so harissatī’ti.” The training rule was thus imposed again with a new charter.
      - In the country of Kāsī, Anāthapiṇḍika had a village of workers (kammanta gāma). He had told one of his assistants of that village, “If Venerable monks visit the village, make rice and offer it to them.” Once, a group of monks, while travelling in the regions of the country Kāsī, approached this village. The assistant, having seen the bhikkhus arriving from afar, approached them, worshipped, and said, “Sir, may you accept the tomorrow’s rice given by the householder Anāthapiṇḍika!” The monks accepted the invitation. Then the man prepared food overnight and informed when ready. He then removed his ring and started serving the bhikkhus. He then told the monks, “Venerable Sir, may you consume the meal and leave. I shall also go for work,” forgot his ring, and left. The bhikkhus saw that the man had forgotten his ring and decided to remain there, thinking it would get lost if they left. The man arrived later from his work and asked why the monks were still around. Then the bhikkhus conveyed the matter to him, left for Sāvatthi, and informed other monks. The bhikkhus informed the Buddha.
      - The Buddha said, “Monks, if a layperson has left his property in the monastery or in the monks’ dwelling, I will declare that it can be kept aside for safekeeping, assuming the owner will come and collect it” – “Anujānāmi, bhikkhave, ratanaṃ vā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipituṃ – ‘yassa bhavissati so harissatī’ti.” The training rule was thus declared again with a new charter.
    - Training rule in Pāli
      - Yo pana bhikkhu ratanaṃ vā ratanasammataṃ vā, aññatra ajjhārāmā vā ajjhāvasathā vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṃ. Ratanaṃ vā pana bhikkhunā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṃ, ‘Yassa bhavissati, so harissatī ti. Ayaṃ tattha sāmīci.
      - If any bhikkhu should pick up, or should make [someone else] pick up, a treasure or what is considered a treasure, except within a monastery or within a dwelling, [this is a case] involving expiation. However, by a bhikkhu having picked up, or having had picked up, a treasure or what is considered a treasure within a monastery or within a dwelling, [it] is to be put aside [thinking]: “He to whom it belongs will take it.” This is the proper procedure here.
    - Description of the training rule
      - This training rule was imposed concerning the safekeeping of objects belonging to lay people. The Buddha intended that monks should refrain from taking responsibility for safeguarding lay peoples’ possessions
      - Ratana and ratana sammata
        
        There are ten valueable objects called “ratana” under this training rule.
        
        (1). Muttā – pearl
        
        (2). Maṇi – gem
        
        (3). Veḷuriyo – cat’s eye, lapis lazuli
        
        (4). Saṅkho – conch shell
        
        (5). Silā – semi-precious stone
        
        (6). Pavālaṃ – coral
        
        (7). Rajataṃ – silver
        
        (8). Jātarūpaṃ – gold
        
        (9). Lohitaṅko – ruby
        
        (10). Masāragallaṃ – emerald, sapphire, crystal
        
        “Ratana sammata” are the consumable objects of humans such as thread, cloths, caps, umbrellas and so on other than the ten types of ratana.
      - How offences are committed
        
        If a ratana object or ratana sammata object belonging to a lay person is seen by a monk in a place out of a monastery (ārāma) or a residence of monks (āvasatha), monks must not collect or make some one else to collect it for safe keeping. Doing so will entail a pācittiya offence.
      - Ajjhārāma and Ajjhāvasatha
        
        Here, one must understand the boundaries of a monastery (ārāma) and a monk's dwelling place (āvasatha).
        
        (1). Ārāma is the monastery where monks reside. If it is enclosed, its boundary is its enclosure. For instance, if the monastery is surrounded by a fence, that surrounding fence marks its boundary. The area enclosed by the fence is considered the monastery, which is also known as the ārāma or ārāmūpacāra. If the monastery is not enclosed, the boundary is determined as two stone throws (dve leḍḍupātā) from the furthest dwelling. The area within that boundary is regarded as the ārāma or ārāmūpacāra.
        
        (2). Āvasatha is the dwelling place of a monk. It can even be a place where monks dwell temporarily It may be a building located either within or outside of an ārāma.1 If the dwelling is enclosed, its boundary is its enclosure. For instance, if the dwelling is surrounded by a fence, that surrounding fence marks its boundary. The area enclosed by the fence, including the dwelling, is the āvasatha or āvasathūpacāra.
        
        If the dwelling is not enclosed, its boundary is located at the distance of a winnowing basket throw (suppapāta) or a pestle throw (musalapāta) from the door of the dwelling. It is the distance where a winnowing fan or pestle will land when thrown by a woman standing at the door of the dwelling. The area within that boundary is considered the āvasatha or āvasathūpacāra.
        
        “Ajjhārāma” refers to the area within the monastery (ārāma), and “ajjhāvasatha” refers to the area within the monk's dwelling (āvasatha). A monk is not allowed to collect or make someone else to collect any requisites belonging to laypeople that are found in areas outside the ārāma or āvasatha for safekeeping. Doing so will entail a pācittiya offence.
      - “Collecting or making someone else to collect for safe keeping” – “bhaṇḍāgārasīsena gahaṇaṃ vā gāhāpanaṃ”
        
        Under this rule it is important to know the intention of collecting (or making someone else to collect) the requiste that has been left behind. This rule was made to prevent monks from collecting or making someone else to collect the requisites left behind by lay devotees for “safe keeping.” That means taking the property with the intention of protecting it from getting lost. Taking something with the intention of safe keeping is called “bhaṇḍāgārasīsena gahaṇaṃ.” Making someone else to collect such a requisite with the same purpose is called “bhaṇḍāgārasīsena gāhāpaṇaṃ.” Offence will occur even if the monk collects or makes someone else to collect an object that belongs to the monk’s mother (who is a lay woman) such as an ear ornament or a palm leaf for safe keeping.
        
        If jātarūpa rajata (nissaggiya vatthu) are taken for one’s own benefit or have them taken, a nissaggiya pācittiya offence will occur. If taken or have them taken for the benefit of the Saṅgha, two to three bhikkhus (gaṇa) or another individual (puggala) or to build stupas (cetiya) or for constructing new things (navakamma), a dukkaṭa offence will be committed. If an object that belongs to a lay person that is allowable (kappiya vatthu) or unallowable (akappiya vathu – nissaggiya vatthu and dukkaṭa vatthu) is taken over for safekeeping, a pācittiya offence will result.
      - Allowance for safe keeping
        
        However, if the forgotten requisite of a lay person is within the ārāma or the āvasatha, monks can collect it for safe keeping. If an object that belongs to a lay person gets lost within a bhikkhus’ monastery or even in a dwelling where bhikkhus would temporarily reside, the bhikkhus living there will be
        
        1Āvasathoti cettha antoārāme vā hotu aññattha vā, attano vasanaṭṭhānaṃ vuccati. (Srd-ṭ. III. 98.).
        
        subjected to suspicion. They can be held accountable to some extent. Therefore, when a bhikkhu sees an object that belongs to another that has been forgotten or fallen, it must be picked up or have it picked up and kept at a safe place, even though touching an object that belongs to another is an inappropriate act. Doing so will not result in an offence. If it is a bounded monastery (ārāma) and when something is left in the compound, it must be kept for safekeeping. If it is an unbounded monastery, objects that are left within the distance of two leḍḍupāta from the furtherest dwelling must be be collected and kept for safe keeping.
        
        If it is a boudned dweling (āvasatha), objects within the boundry must be kept. If it is an unbounded dwelling, objects that are left within the distance of suppapāta must be taken and kept.
        
        If the monastery is very large, such as the ancient Mahāvihāra of Anurādhapura, a requisite left in a bounded dwelling (parikkhitta pariveṇa) – where people might reasonably suspect that it could have been taken by monks or sāmaṇeras – must be collected and kept safely. However, if the requisite is found in a place such as the entrance of the Mahābodhi tree, where many people frequently wander, it is not necessary to collect and safeguard it.2
      - An idea mentioned in the Kurundi commentary
        
        It is mentioned in the Kurundi Commentary that if a monk, who is traveling alone along a road, sees a requisite in a place where no humans are present, he must step off the path and sit down nearby. When the owners arrive searching for the requisite, he should inform them about it. If the monk does not stay, and the requisite gets lost – even if people gather at that spot later – it would be easy for the owners to suspect that the monk took it and went away, especially if they do not see anyone else coming after them other than the monk.3 If the owners do not appear, he may act appropriately. Here, acting appropriately means if it is a ratana, he may walk away withou and expectation. If it is a ratana sammata that can be touched (āmāsa ratana sammata) he may collect it thinking “There is no owner for this.” If it is a ratana sammata that should not be touched (anāmāsa ratana sammata) he may leave thinking “There is no owner for this.” As there is no ower for it, the monk is not bound to stay there. This is the idea mentioned in the Sāratthadīpanī. 4
        
        Vimativinodanī gives the following description on how to act appropriately in such a situation when the owners do not show up. If the property is something allowable for monks, the monk may take it with paṃsukūla saññā, considering it to be ownerless. If the requisite is unallowable, he may hand it over to lay devotees and so on, and arrange for the item to be used in meritorious acts such as building or
        
        2Ajjhārāme vā ajjhāvasathe vāti ettha sace mahāvihārasadiso mahārāmo hoti, tattha pākāraparikkhitte pariveṇe yattha bhikkhūhi vā sāmaṇerehi vā gahitaṃ bhavissatīti saṅkā uppajjati, tādise eva ṭhāne uggaṇhitvā vā uggaṇhāpetvā vā ṭhapetabbaṃ. Mahābodhidvārakoṭṭhakaambaṅgaṇasadisesu pana mahājanasañcaraṇaṭṭhānesu na gahetabbaṃ, palibodho na hoti. (Pc-a. 152.).
        
        3Kurundiyaṃ pana vuttaṃ "eko maggaṃ gacchanto nimanussaṭṭhāne kiñci bhaṇḍaṃ passati, ākiṇṇamanussepi jāte manussā tameva bhikkhuṃ āsaṅkanti, tasmā maggā okkamma nisīditabbaṃ. Sāmikesu āgatesu taṃ ācikkhitabbaṃ. Sace sāmike na passati patirūpaṃ karissatī"ti. (Pc-a. 152-3.). Tameva bhikkhuṃ āsaṅkantīti vissaritvā gamanakāle attano pacchato aññassābhāvā āsaṅkanti. (Srd-ṭ. III. 98.).
        
        4 Tirūpaṃ nāma ratanasammate paṃsukūlaggahaṇaṃ vā ratane nirussukkagamanaṃ vā. Yadi hi taṃ ratanasammataṃ āmāsaṃ ce, "natthi etassa sāmī"ti paṃsukūlaṃ gahessati. Anāmāsaṃ ce, "natthi etassa sāmī"ti paṃsukūlachinnapalibodho nirapekkho gamissati. (Srd-ṭ. III. 98.).
        
        renovating a pagoda, and similar purposes. Alternatively, he may hand it over to a lay devotee and walk away without any expectation.5 Vajirabuddhi states that this notion mentioned in the Kurundi commentary is applicable to houses where monks can be reasonably suspected of theft. There for if an object is left behind by a lay devotee while the monk is in a house (alone) he must inform it.6 If there is a kappiya bhaṇḍa (allowable object) belonging to one’s parents that must necessarily be safeguarded, it should be collected for one’s own use (attano atthāya) and then taken care of. However, if the parents say, “Venerable Sir, may you keep this,” and offer an allowable object for safekeeping, it must be declined with the response, “It is not allowed.” But if the parents simply say, “Protect it,” and leave the item behind without further request, the monk can collect and safeguard it.7
        
        Even if items such as hammers and hoes belonging to laborers working in the monastery, or bedding belonging to those who are close to kings (rāja vallabha), are accepted for safekeeping, an offence will be committed. Such items must not be accepted either out of favour (chanda) or fear (bhaya). If those individuals request the bhikkhu to take care of their tools or belongings, it is appropriate for him to indicate a place where tools and beddings can be kept safely. Doing so will not result in an offence. If a bhikkhu refuses to accept an item brought to him for safekeeping, but the person, out of anger, leaves it in the monastery, it is fine for the bhikkhu to collect it and protect it. This will not result in an offence.
      - How should a safekept object be dealt with?
        
        When a monk has collected, or caused someone else to collect, an object left behind in the ārāma or āvasatha, he must examine its characteristics. If the item is wrapped, the monk must unwrap it and observe its features. If it contains money, the monk must count it and determine the amount. Then, he must make an announcement: “May the person whose belonging is lost come!” When a bhikkhu is safely keeping an object that belongs to another, and if a person comes looking for a lost object, the bhikkhu must inquire about the characteristics of the object, and only hand over what he has, if it matches his description. If the description does not match with what he has, the bhikkhu must instruct the person to look further in other places. If a bhikkhu who is taking care of an item has to leave the monastery, he must hand the object over to a suitable bhikkhu who has moral shame (lajjī) and who is conscientient (kukkuccaka). He should not hand it over to a greedy monk (lolajātika). If there is no one suitable in the monastery for it to be handed over, it must be given to a suitable lay person residing in the vicinity prior to departure.
        
        Ratanaṃ vā pana bhikkhunā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbanti rūpena vā nimittena vā saññāṇaṃ katvā nikkhipitvā ācikkhitabbaṃ – "yassa bhaṇḍaṃ naṭṭhaṃ so āgacchatū"ti. Sace tattha āgacchati so vattabbo – "āvuso, kīdisaṃ te bhaṇḍa"nti? Sace rūpena vā nimittena vā sampādeti dātabbaṃ, no ce sampādeti "vicināhi āvuso"ti vattabbo. Tamhā āvāsā pakkamantena ye tattha honti bhikkhū
        
        5Patirūpaṃ nāma kappiyabhaṇḍe sayaṃ paṃsukūlaṃ gahetvā akappiyabhaṇḍe patirūpānaṃ upāsakādīnaṃ dassetvā cetiyādipuññe niyojanaṃ vā dāpetvā nirapekkhagamanaṃ vā. (Vmv-ṭ. II. 54.).
        
        6Kurundivacanena gharepi yadi bhikkhū āsaṅkanti, tattha ṭhatvā ācikkhitabbanti vuttaṃ hoti. (Vjb-ṭ. 340.).
        
        7In such cases, when the monk is bound to collect the object and safeguard it, the commentary states that there is a “hindrance” for the monk “palibodho nāma hoti.”
        
        patirūpā, tesaṃ hatthe nikkhipitvā pakkamitabbaṃ. No ce honti bhikkhū patirūpā, ye tattha honti gahapatikā patirūpā, tesaṃ hatthe nikkhipitvā pakkamitabbaṃ. If the owner of an item that has been kept safely does not turn up for a long period of time and if the monk is not leaving the monastery, it is noted that such object must be made use of. However, the bhikkhu who took it for safekeeping must not utilise it for any personal benefit. It must be used for a permanent communal cause such as building a stupa, digging a pond or a well, building bhikkhu quarters etc. If the owner of the item returns after a long time, he must be informed of what was done out of his item and transferred merits. If he is happy with it, there will not be an issue. However, if he’s not happy and keeps requesting for his wealth, it must be asked for from others in a suitable manner and handed back to him. This is the procedure to be followed in regard to objects that have been forgotten in a monastery.
    - Non-offences
      - Following are the non-offences related to this training rule.
      - (1). Ratanaṃ vā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati – “yassa bhavissati so harissatī”ti – There is no offence in collecting, or causing someone else to collect, and keeping either a ratana or a ratanasammata (something other than a ratana) that has been left behind by lay devotees, either in the monastery (ajjhārāma) or in the monks’ dwelling (ajjhāvasatha), with the thought, “The person to whom this belongs will come and take it.”
      - (2). Ratanasammataṃ vissāsaṃ gaṇhāti – there is no offence if a ratana sammata (something other than ratana) which is allowed to be touched8 is taken out of trust for oneself.
      - (3). (Ratanasammataṃ) Tāvakālikaṃ gaṇhāti – there is no offence if a ratana sammata (something other than ratana) which is allowed to be touched is taken for temporary use.
      - (4). (Ratanasammataṃ) paṃsukūlasaññissa – there is no offence if a ratana sammata (something other than ratana) which is allowed to be touched is taken considering it as something discarded.
    - Factors
      - (1). Ananuññātakaraṇaṃ – absence of an approved reason to protect the object
      - (2). Parasantakatā – object being owned by another (lay person)
      - (3). Vissāsaggāhapaṃsukūlasaññānaṃ abhāvo – not taking out of trust, (not taking for temporary use) and absence of the perception that the object has been discarded
      - (4). Uggahaṇaṃ vā uggahāpanaṃ vā – collecting or making someone else to collect
    - 8 Ratanasammataṃ vissāsaṃ gaṇhātītiādīsu āmāsameva sandhāya vuttaṃ. Anāmāsaṃ na vaṭṭatiyeva. (Pc-a. 153.).
    - Other elements related to the offence
      - (1). Citta and saññā – This is a acittaka and nosaññāvimokkha offence.
      - (2). Āpatti – There is no mentioning about the āpattis under this training rule in the Pācittiya Pāḷi.
      - (3). Kusalattika and vedanāttika – This offence is ticitta and tivedana.
      - (4). Vajja – This is a paññattivajja offence as it can happen with eitehr kusala citta, akusala cittas or kirya citta.
      - (5). Kiriya – This is a kiriya offence.
      - (6). Samuṭṭhāna – This offence can occur with kāya, vācā, kāya-vācā, kāya-citta, vācā-citta or kāya-vācā-citta.
      - (7). Kamma – kāyakamma or vacīkamma
    - in other place where ayam tattha sāmīci is said, it is directly mentioned to be a dkṭ not to do it
    - touchable can take it, untouchable
    - srtdpn, vmtvndn: just leave
  - vikālagāmappavisana sikkhāpadaṃ
    - background
      - Monks once misbehaved by talking idly in villages during the afternoon (vikāla). The Buddha forbade entering villages at that time. Later, attacks and emergencies led him to allow village visits during vikāla if:
        
        another monk is informed,
        
        no monk is nearby,
        
        or there's urgent need.
      - The Tathāgata was residing in nobleman Anepindu’s Jetavana monastery near the city of Sāvatthi. At this time Chabbaggiya monks visited a village during the vikāla (afternoon) and sat at the village hall and engaged in various worldly talks. People criticized, “How can monks visit the village, sit at the village hall and engage in various wordly talks like lay people?” \ The bhikkhus informed this matter to the Buddha. The Buddha reprimanded the Chabbaggiya monks, and declared a training rule preventing monks from going to the village during the vikāla (afternoon). During one time, most bhikkhus while travelling from the regions of Kosala to Sāvatthi reached one village in an evening. People who saw these monks said, “Venerable Sir, please come”. Then the bhikkhus started wondering about how the Buddha had refused the visiting of villages during vikāla and refrained from entering the village. A group of thieves then attacked them. Then the bhikkhus went to Sāvatthi and informed the other monks about this incident. The bhikkhus then informed the Buddha. Soon after, based on this incident the Buddha redeclared the training rule permitting monks to visit a village during the vikāla having informed another monk. During one time, one monk while travelling from the Kosol region to Sāvatthi reached one village in an evening. People who saw the monk said, “Venerable Sir, please come”. Then the monk started wondering about how the Buddha has refused the visiting of villages during the vikāla without informing another monk and refrained from entering the village. A group of thieves then attacked him. Then the bhikkhu went to Sāvatthi and informed the other monks about this incident. The bhikkhus then informed the Buddha. Soon after, based on this incident the Buddha redeclared the training rule permitting monks to visit a village during the vikāla having informed a monk who is in the vicinity (santa bhikkhu). It means, if there is no monk present, a monk can enter the village during the vikāla without informing anyone.
      - During this time a monk got bitten by a serpent. Another monk went to the village to fetch fire. Then the monk refrained from entering the village wondering that the Buddha had declared not to enter a village during the vikāla without informing a monk who is in the vicinity. The Buddha was notified of this. Based on this incident the Buddha based on this incident the Buddha redeclared the training rule permitting monks to visit a village during the vikāla without informing in an urgent matter. Training rule in Pāli Yo pana bhikkhu santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ paviseyya, aññatra tathārūpā accāyikā karaṇīyā, pācittiyaṃ. If any bhikkhu, not having informed a bhikkhu who is present, should enter a village at the wrong time, except with an appropriate urgent duty, [this is a case] involving expiation.
    - description
      - It is not appropriate for monks to visit the village during the afternoon unless there is a urgent reason. This rule was promulgated to reduce monks from visiting the village frequently. If a bhikkhu is entering a village during the vikāla after the noon, he must inform so, to a bhikkhu who is present in his vicinity (santa bhikkhu). If he visits the village without informing, a pācittiya offence will be committed. Here, “vikāla” meas the time from the end of the noon till the fall of dawn of the following day – “Vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā.”
      - A monk who is present near the vicinity of the monk is called a “santa bhikkhu.” He must be understood as explained under the cāritta training rule. A monk is in the vihāra1 and desires to visit the village during the vikāla. From that moment until he leaves the monastery, any monk who is in the vihāra and is seen within the vicinity of hearing (savanūpacāra / twelve cubits) is considered a santa bhikkhu. If no monk is seen within the savanūpacāra, there is no need to search for one in order to inform him. If a monk is not seen in that vicinity and would need to be searched for or specially approached, such a monk is considered an asanta bhikkhu. If a monk sees a bhikkhu within the monastery boundary and goes to him intending to inform him but ends up informing another bhikkhu instead and then leaves the monastery, no offence is committed.
      - Gāma (village) and gāmupacāra (vicinity of village)
        
        10 types of village (as under 2nd prjk)
        
        acc. to no. of kuṭi
        
        ekakuṭiko gāmo – village with one hut or house (kuṭi). Such villages were found in the Malaya region of the ancient Sri Lanka.
        
        dvikuṭiko gāmo – a village with two huts or houses (kuṭi).
        
        tikuṭiko gāmo – a village with three huts or houses (kuṭi).
        
        catukuṭiko gāmo – a village with four huts or houses (kuṭi).
        
        note: if these so-called villages are newly established, they do not become villages until humans have actually come to live there.2
        
        acc. to occupants
        
        samanusso gāmo – a village where humans live.
        
        amanusso gāmo – this village is of two types.
        
        (a). A village possessed by non-humans due to the absence of humans. Cities of demons (yakkha nagara) are also included in this category as long as shops in it are seen. A monk entering into a city of demons during the vikāla have to inform his journey to another monk as long as its shops are seen. If shops are not seen, it is not necessary to inform.3
        
        (b). A village from which all humans have left due to some reason but with the expectation of returning back. If the humans have left without the expectation of returning, the place abandons its status of a village.4
        
        1Here vihāra means the monastery.
        
        2 Abhinavaniviṭṭho ekakuṭikādigāmo yāva manussā pavisitvā vāsaṃ na kappenti, tāva gāmasaṅkhyaṃ na gacchatī"ti vadanti, tasmā tattha gāmappavesanāpucchādikiccampi natthi. (Srd-ṭ. II. 123.).
        
        3 Yakkhapariggahabhūtoti saupaddavavasena vuttaṃ, yakkhanagarādiṃ vā saṅgaṇhāti. Yakkhanagarampi āpaṇādīsu dissamānesu gāmasaṅkhyaṃ gacchati, adissamānesu na gacchati, tasmā yakkhanagarampi pavisantena āpaṇādīsu dissamānesu sabbaṃ gāmappavesanavattaṃ kātabbaṃ, adissamānesu na kātabbanti vadanti. (Srd-ṭ. II. 123-4.).
        
        4 Amanusso nāma yo sabbaso vā manussānaṃ abhāvena yakkhapariggahabhūto, yato vā manussā kenaci kāraṇena punapi āgantukāmā eva apakkantā. (Pj-a. I. 259.). Punapi āgantukāmāti iminā tesaṃ tattha sāpekkhabhāvaṃ dasseti. Yato pana nirapekkhāva hutvā pakkamanti, so gāmasaṅkhyaṃ na gacchati, tasmā tattha gāmappavesanāpucchādikiccampi natthi. (Srd-ṭ. II. 124.).
        
        acc. to boundary
        
        parikkhitto gāmo – a village that is bounded. Bounding can be done either with a wall or even with branches with thones.
        
        aparikkhitto gāmo – a village that is not bounded.
        
        gonisadiniviṭṭho gāmo – a village established by building houses in two or three groups scattered here and there, resembling how oxen sit in groups in different spots.5
        
        atirekacatumāsaniviṭṭho sattho gāmo – a caravan that has stayed in one place for more than four months is also called a village.
        
        Gāmo nāma Ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.
        
        Then we should know the “boundry of a village” (gāma pariccheda) and the “vicinity of a village” (gāmūpacāra). It should be understood in the following way.
        
        (1). Boundry of a bounded village (parikkhitta gāmassa paricchedo) – The boundry of an enclosed village is its enclosure. If a village is surrounded by a village wall, the area inside the wall is the village (gāma).
        
        if gāma bounded
        
        gāma is the enclosed area
        
        1 leddupata from the village gate is the upacāra
        
        if gāma not bounded
        
        ghara:
        
        the lines marked by the raindrops marks the ghara
        
        if bounded, the boundary marks the gharaupacāra
        
        if not bounded, a lady throws a winnowing fan from the door: gharupacāra
        
        from the gharupacāra, 1 leddupāta: gāma (parikkheparahaṭṭhāna suitable place for parikkhepa)
        
        from that point, another leddupāta: gāmupacāra
        
        suttanta method: 500 bow lengths is arañña
        
        abhidhamma method: beyond the city gates its arañña
        
        cannot be applied in the vinaya rules, just a definitionx
        
        this is the mahāatthakatha method; other ancient commentaries have different method that were rejected
        
        (2). Vicinity of a bounded village (parikkhitta gāmassa upacāro) – The vicinity of an enclosed village is determined as one stone throw from the “gate pillar” (indakhīla) of the village. The area within the stone throw is the vicinity of such a village. “Indakhīla” (gate pillar) is a pillar set at the center of the gate of ancient villages and cities. It is said that, in the case of an indakhīla, half of the pillar is underground while the remaining half is above ground. It symbolized the strength and stability of a city. If there is no gate pillar, the central point between the two doorposts of the village gate must be taken as the indakhīla. Therefore, in the Sāratthadīpanī, indakhīla is defined as the threshold (ummāra) of the village.6 If there is no village gate, the midpoint between the edges of the village fence must be regarded as the indakhīla.7 If there are two gateposts or two thresholds (entrances) to the village, the stone-throw distance must be measured from the first indakhīla.8
        
        (3). Boundary of an Unbounded Village (aparikkhitta gāmassa paricchedo) – The boundary of an unbounded village is the area within a stone throw from the vicinity of the outermost house (gharūpacāra). That point is also called the “parikkhepārahaṭṭhāna” – the place suitable for an enclosure. “Ghara” means a house. The area inside, starting from the place where rainwater falls from the gutter of the eaves, is considered the house.
        
        footnotes
        
        5Gonisādiniviṭṭho nāma vīthisannivesādivasena anivisitvā yathā gāvo tattha tattha dve tayo nisīdanti, evaṃ tattha tattha dve tīṇi gharāni katvā niviṭṭho. (Pj-a. I. 259.).
        
        6Indakhīleti ummāre. (Srd-ṭ. II. 124.).
        
        7Vemajjhameva indakhīloti vuccatīti indakhīlaṭṭhāniyattā asatipi indakhīle vemajjhameva tathā vuccati. Yattha pana dvārabāhāpi natthi, tattha ubhosu passesu vatiyā vā pākārassa vā koṭivemajjhameva indakhīlaṭṭhāniyattā "indakhīlo"ti gahetabbaṃ. (Srd-ṭ. II. 124.).
        
        8 Indakhīle ṭhitassāti yassa gāmassa anurādhapurasseva dve indakhīlā, tassa abbhantarime indakhīle ṭhitassa, tassa hi bāhiro indakhīlo ābhidhammikanayena araññasaṅkhepaṃ gacchati. Yassa pana eko, tassa gāmadvārabāhānaṃ vemajjhe ṭhitassa. Yatrāpi hi indakhīlo natthi, tatra gāmadvārabāhānaṃ vemajjhameva "indakhīlo"ti vuccati. Tena vuttaṃ – "gāmadvārabāhānaṃ vemajjhe ṭhitassā"ti. (Pj-a. I. 259.).
        
        “Gharūpacāra” means the vicinity of the house. If the house is enclosed by a fence or a similar structure, its vicinity is the area within that enclosure. If the house is unbounded, its vicinity is determined by the distance of a winnowing fan throw (suppapāta) or a broom throw (sammuñjanī pāta). Alternatively, its vicinity can also be determined by the spot where the water used to wash vessels falls (bhājandhovana udakapāta).
        
        (4). Vicinity of an Unbounded Village (aparikkhittassa gāmassa upacāro) – The vicinity of an unbounded village is the area within a stone throw from the boundary of that village, which itself is determined by a stone throw from the vicinity of the outermost house. Gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto. A village was previously large, but it has become small due to families have died or left. In such case the boundry of the village must be determined by a leḍḍupāta from the vicinity of the further most house. The previous boundry is not counted even if the village was previously bounded.9
        
        Leḍḍupāta (Stone Throw) and Other Measurements
        
        A very important measurement found in the Vinaya is the “leḍḍupāta” (stone throw). Sometimes, young men of average strength throw a stone after stretching their arm to demonstrate their strength. The place where such a thrown stone lands is considered the leḍḍupāta. The area where the stone rolls after landing is not counted. Throwing a stone with the arm fully stretched upwards – such as when women chase away crows – or throwing underarm, as when throwing water, is not considered here.10 There are a few other traditional measurements used, as follows:
        
        (1). Suppapāta (winnowing fan throw) – the distance a winnowing fan can be thrown by a woman
        
        (2). Sammuñjanī pāta (broom throw) – the distance a broom can be thrown by a woman
        
        (3). Musala pāta (pestel throw) – the distance a pestle can be thrown by a woman
        
        These measurements are used to determine the vicinity of an unbounded house. When a woman throws a winnowing fan, broom, or pestle from within the house, the area up to the point where these objects land from the place where rainwater falls from the gutter of the eaves is considered the vicinity of the house (gharūpacāra). Among these, musala pāta is mentioned in both the Kurundi Commentary and the Mahāpaccariya Commentary. As mentioned in these two commentaries, suppapāta and musalapāta are done by a man of average strength.11
        
        (4). Bhājanadhovana udakapāta – the distance that water used to wash vessels travels when thrown by a woman.1
        
        footnotes
        
        9 Yopi ca gāmo pubbe mahā hutvā pacchā kulesu naṭṭhesu appako hoti, so gharūpacārato leḍḍupāteneva paricchinditabbo. Purimaparicchedo panassa parikkhittassāpi aparikkhittassāpi appamāṇamevāti. (Pj-a. I. 261.).
        
        10 Leḍḍupātoti yathā mātugāmo kāke uḍḍāpento ujukameva hatthaṃ ukkhipitvā leḍḍuṃ khipati, yathā ca udakukkhepe udakaṃ khipanti, evaṃ akhipitvā yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānaṃ. Patito pana luṭhitvā yattha gacchati, taṃ na gahetabbaṃ. (Pj-a. I. 259.).
        
        11 Aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātoti ettha pana nibbakosassa udakapātaṭṭhāne ṭhitassa majjhimassa purisassa suppapāto vā musalapāto vā gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa leḍḍupāto gāmūpacāroti kurundaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyampi tādisameva. (Pj-a. I. 259-60.).
        
        12 Yaṃ pana dvāre ṭhito mātugāmo bhājanadhovanaudakaṃ chaḍḍeti, tassa patanaṭṭhānañca mātugāmeneva antogehe ṭhitena pakatiyā bahi khittassa suppassa vā sammuñjaniyā vā patanaṭṭhānañca, gharassa purato dvīsu
        
        This measurement is also used to determine the vicinity of an unbounded house. When a woman throws such water from the doorway, the area up to the point where the water lands from the place where rainwater falls from the gutter of the eaves is considered the vicinity of the house (gharūpacāra).
    - āpattivāra
      - A bhikkhu who visits a village during an inappropriate time without informing a “santa bhikkhu”, will be committing a pācittiya offence. Therefore, if many bhikkhus get together to visit a village for some reason, informing one another will not result in an offence. If a bhikkhu visits a village for some matter having informed another bhikkhu prior, and is unable to fulfil his requirement within that village and has to visit another village, there is no need to inform again.
      - However, the he gives up on the idea and starts heading back to the monastery. After he had entered to the vicinity (upacāra) of an ārāma (vihāra) and so on and gone out of the vicinity of the village (gāmūpacāra) and thinks that he should visit another village, a bhikkhu who is nearby must be informed.13 If a bhikkhu thinks that he needs to visit a village for pindapāta for oil or ghee after consuming food at a layman’s house or an eatery, he must definitely inform a bhikkhu who is near him. If there is no bhikkhu near him, he can proceed to the village considering, “There is no bhikkhu”. If he gets onto the road thinking so, and meets a bhikkhu, there is no requirement to inform him.14 This shows that even a monk had entered to a layman’s house or an eatery during the kāla, if he gets the desrie to go into the village during the vikāla, he must still inform a close by monk.
      - A bhikkhu travels on a road in the middle of a village. Then he develops a desire to go on pindapāta for oil or ghee. He must then inform the bhikkhu who is near him, get himself out of the roadway and visit the village for pindapāta. If he moves out from the road without informing a bhikkhu, when a bhikkhu is present, a pācittiya offence will be committed. For some reason, if he goes on pindapāta on the road itself without moving out, informing another bhikkhu will not be required.
    - anāpattivāra
      - tathārūpe accāyike karaṇīye: an offence will not result if a bhikkhu visits a village without informing another bhikkhu, to meet a doctor for an emergency such as a snake bite.
      - santaṃ bhikkhuṃ āpucchā pavisati: there is no offence if the monk enters the village during the afternoon having informed a present monk.
      - asantaṃ bhikkhuṃ anāpucchā pavisati: there is no offence if the monk enters the village during the afternoon without having informed a monk if there is no monk in the vicinity.
      - antarārāmaṃ gacchati: an offence will not be committed when visiting a monastery of monk without informing another monk. the commentary further states that a monk can even visit another monastery without wearing his belt or wearing the saṅghāṭi.
      - bhikkhunupassayaṃ gacchati: an offence will not be committed when visiting a residence of bhikkhunīs without informing another monk.
      - titthiyaseyyaṃ gacchati: an offence will not be committed when visiting a monastery of ascetics of other religions without informing another monk.
      - paṭikkamanaṃ gacchati: an offence will not be committed when visiting a place where alms are consumed without informing another monk.
      - gāmena maggo hoti: if the routes to such places – antarārāma, bhikkhunupassaya, titthiyaseyya and paṭikkamana – fall through a village, a bhikkhu need not be informed when traversing such roads.
      - āpadāsu: if wild animals such lions and tigers approach, if rain clouds start to rise or if any other disaster is heading a monk can go to the village withou informing another monk.
    - aṅga
      - santaṃ bhikkhuṃ anāpucchanā: not informing a persent monk
      - anuññātakāraṇābhāvo: absence of an allowed reason
      - vikāle gāmappavisanaṃ: visiting the village after the noon
    - other elements
      - citta and saññā
        
        acittaka
        
        nosaññāvimokkha
      - āpatti
        
        tika-pācittiya
        
        duka-dukkaṭa
        
        vikāla or kāla saññā
      - kusalattika and vedanāttika
        
        ticitta
        
        tivedana
      - vajja
        
        paññattivajja
      - kiriya
        
        kiriyākiriya
      - samuṭṭhāna
        
        kāya-vācā
        
        kāya-vācā-citta
      - kamma
        
        kāyakamma and vacīkamma
    - footnotes
      - koṇesu sambandhitvā majjhe rukkhasūcidvāraṃ ṭhapetvā gorūpānaṃ pavesananivāraṇatthaṃ kataparikkhepo ca ayaṃ sabbopi gharūpacāro nāma. (Pj-a. I. 260.).
      - 13 Sace pana ussāhaṃ paṭippassambhetvā vihāraṃ gacchantā antarā aññaṃ gāmaṃ pavisitukāmā honti, puna āpucchitabbameva. (Pc-a. 154.).
      - Ussāhaṃ paṭippassambhetvā vihāraṃ gacchantāti ettha gāmūpacārato bahi nikkhante antarārāmādīnamupacāraṃ paviṭṭhe sandhāya vuttaṃ. Gāmūpacārabbhantare pana paṭipassaddhussāhānampi puna tameva vā aññaṃ vā gāmaṃ pavisitukāmatāya sati āpucchanakiccaṃ natthi. (Vmv-ṭ. II. 55.).
      - 14 Kulaghare vā āsanasālāyaṃ vā bhattakiccaṃ katvā telabhikkhāya vā sappibhikkhāya vā caritukāmena sace passe bhikkhu atthi, āpucchitabbo, asante ‘Natthī’ti gantabbaṃ. Vīthiṃ otaritvā pana bhikkhuṃ disvāpi āpucchanakiccaṃ natthi. (Kaṅkh. 268.).
    - extra notes
      - ummāra↔the raised step at the entrance of the city / house
      - if more than one indakhīla, the innermost is taken as the city's entrance
      - the stone-throw should be from the indakhīla
      - mahappacariya (rejected): the winnowing-fan throw should be done from where the water falls (and marks the ghara) by a majjhima purisa
      - mahā-aṭ: by a woman from the door
      - these days we have clearly defined gāmakkhetta and it is taken as gāmasīmā; no space between 2 villages nowadays (practically everywhere); for village only
      - for monastery, we extend the monastery's upacāra beyond the limits; if not fenced in, ledduppata is counted
      - parivāsamonastery better be surrounded by a fence
      - big park as part of the city, still gāma; inside gāma there is kappiya and akappiya bhūmi; research if it can be taken as forest for not having to wear full-robe
      - leddupata is taken where the stone falls, without considering the distance it rolls
        
        not underhand like throwing water, not like scaring a crow
      - bhikkhuṁ upasaṅkamitvā should be at least 12 hattha
    - throwing wash wter is counted from outside the door from the raindrop; the others things (winowin fan, broom, pestle) from the door
      - bhajanadhovana udakapāta: from where the raindrops
  - sūcighara sikhkhāpadaṃ
    - background
      - the tathāgata was residing in the nīgrodha monastery near the city of kapilavatthu
      - in the region of the sākyans.
      - during this time, an ivory craftsman (dantakāra) invited
      - the monks to ask from him if they were in need of needle cases (sūcighara).
      - he would
      - offer needle cases to those bhikkhus who found them useful.
      - as such, many bhikkhus
      - got needle cases made.
      - monks who had smaller needle cases requested bigger ones.
      - monks who had bigger needle cases requested smaller ones.
      - since the craftsman had
      - to make many needle cases, he could not spend time making goods to be sold to
      - others.
      - he was also not making any money.
      - he could not support his family.
      - people
      - considered this to be inappropriate, spoke ill of it, and blamed the monks, saying,
        
        “how can monks of sākyan origin commission so many needle cases beyond a limit?
      - he is unable to make any other items to be sold because he has to keep making needle
      - cases.
      - he cannot earn money, and his family is suffering.”
      - bhikkhus who were minimalists considered the act to be improper and criticized,
        
        “how can the bhikkhus commission so many needle cases without knowing their
      - limit?” the bhikkhus informed this matter to the buddha.
      - the buddha reprimanded
      - the monks for requesting needle cases without knowing the proper limit and
      - promulgated the sūcighara training rule.
    - training rule in pāli
      - yo pana bhikkhu aṭṭhimayaṃ vā dantamayaṃ vā visāṇamayaṃ vā sūcigharaṃ
      - kārāpeyya bhedanakaṃ, pācittiyaṃ.
      - if any bhikkhu should have a needle-case made, which is made of bone, or made of
      - ivory, or made of horn, [this is a case] involving expiation with breaking up [the
      - needle-case].
    - description of the training rule
      - the buddha prohibited monks from making, or causing someone else to make, needle
      - cases either out of aṭṭhi, danta, or visāṇa.
      - here, “aṭṭhi” means bones of any living
      - being; “danta” refers to ivory (tusk); and “visāṇa” means horns of any living being.
    - how offences are committed
      - when a monk is making or ordering someone else to make needle cases out of animal
      - bone, ivory, or horn for himself, a dukkata offence will be committed for all the
      - gestures (payoge dukkaṭaṃ).
      - 23
      - when the manufacturing is completed, while making it by oneself, a pācittiya offence
      - will result.
      - however, if he is getting the needle case made by someone else, the
      - pācittiya will result only when he receives it after the manufacturing.26
      - as declared by the tathāgata through this training rule, such a needle case must be
      - broken before the pācittiya offence is confessed.
      - therefore, this pācittiya offence is
      - called a “bhedanaka pācittiya”,27 as it must be confessed after breaking the relevant
      - object.
      - the literal meaning is that the pācittiya itself is called bhedanaka as it involves
      - (as it has) breaking – “bhedanameva bhedanakaṃ, taṃ assa atthīti
      - bhedanakameva.”28
      - kārāpeyyāti karoti vā kārāpeti vā, payoge dukkaṭaṃ.
      - paṭilābhena bhinditvā
      - pācittiyaṃ desetabbaṃ.
      - if the aforementioned needle cases are made or caused to be made for someone else,
      - a dukkata offence will be committed.
      - if an aforementioned needle case that has been
      - made by someone else is received and used, a dukkata offence will result.
      - aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa.
      - aññena kataṃ paṭilabhitvā
      - paribhuñjati, āpatti dukkaṭassa.
    - non-offences
      - following are the non-offences related to this training rule.
      - (1). gaṇṭhikāya – there is no offence if the knot of the robe (gaṇṭhi) is made out↔
        
        of bones, ivory or hones.
      - (2). araṇike – there is no offence if an araṇika is made out of bones, ivory or↔
        
        hones.
        
        an araṇika is the stick used to kindle fire.
      - (3). vidhe – there is no offence if the part called “vidha” on the belt is made out↔
        
        of bones, ivory or hones.
      - (4). añjaniyā – there is no offence if a collyrium vessel (or box) is made out of↔
        
        bones, ivory or hones.
      - (5). añjanisalākāya – there is no offence if a collyrium stick is made out of↔
        
        bones, ivory or hones.
    - 26 attanā vippakataṃ attanā vā, parehi vā, parehi vippakatampi attanā vā, parehi vā
      - pariyosāpetvā labhantassa catukkapācittiyaṃ.
      - (kaṅkh.
      - 269.).
    - 27 catutthe taṃ assa atthīti paṭhamaṃ bhinditvā pacchā desetabbattā taṃ bhedanakaṃ tassa
      - pācittiyassa atthīti bhedanakaṃ, pācittiyaṃ.
      - (srd-ṭ.
      - iii.
      - 100.).
    - 28 pc-a. 155.
      - 24
      - (6). vāsijaṭe – there is no offence if the handle of the small knife is made out of↔
        
        bones, ivory or hones.
      - (7). udakapuñchaniyā – there is no offence if a water wiper is made out of↔
        
        bones, ivory or hones.
        
        it must be the handle fixed to the water viper.29
    - factors
      - (1). sūcigharatā – being a needle case↔
      - (2). aṭṭhimayāditā – being an object made out of bones, etc.↔
      - (3). attano atthāya karaṇaṃ vā kārāpetvā paṭilābho vā – making a needle case↔
        
        for oneself (the offence occurs upon completion), or having it made by
        
        someone else for oneself and receiving it (the offence occurs upon receipt).
        
        other elements related to the offence
        
        study the following facts related to this offence.
      - (1). citta and saññā – this is a acittaka and nosaññāvimokkha offence.↔
      - (2). āpatti – this is a catukka-pācittiya offence. this means a pācittiya offence↔
        
        will be committed in all four of the following instances:
        
        a monk starts manufacturing a needle case out of bones, ivory or hones.
        
        when the manufacturing is unfinished, he later completes it himself.
        
        a
        
        pācittiya offence will be committed.
        
        a monk starts manufacturing a needle case out of bones, ivory or hones.
        
        when the manufacturing is unfinished, he later causes someone else to
        
        complete it.
        
        a pācittiya offence will be committed.
        
        (the offence is upon
        
        receiving)
        
        a monk causes someone else to start manufacturing a needle case out of
        
        bones, ivory or hones.
        
        when the manufacturing is unfinished, he later
        
        completes it himself.
        
        a pācittiya offence will be committed.
        
        a monk causes someone else to start manufacturing a needle case out of
        
        bones, ivory or hones.
        
        when the manufacturing is unfinished, he later causes
        
        another person (or that same person) to complete it.
        
        a pācittiya offence will
        
        be committed.
        
        (the offence is upon receiving)
      - (3). kusalattika and vedanāttika – this offence is ticitta and tivedana.↔
    - 29 kaṅkhā bhāsā ṭīkā. 239.
      - 25
      - (4). vajja – this is a paññattivajja offence as it can happen with eitehr kusala↔
        
        citta, akusala cittas or kirya citta.
      - (5). kiriya – this is a kiriya offence.↔
      - (6). samuṭṭhāna – this offence can occur with kāya, vācā, kāya-vācā, kāya-citta,↔
        
        vācā-citta or kāya-vācā-citta (cha samuṭṭhāna).
      - (7). kamma – kāyakamma or vacīkamma↔
  - mañcapīṭha sikkhāpadaṃ
    - the tathāgata was residing in the jetavana monastery near the city of sāvatthi.
    - at
    - this time venerable upananda used to lie down on a taller bed.
    - while the buddha
    - was visiting the dwellings with other monks, he reached venerable upananda’s
    - dwelling.
    - he saw the buddha who was approaching him from afar and told him,
      - “may the blessed one come.
    - may blessed one take a look at my bed”.
    - the buddha
    - went back (paṭinivattitvā) from that point and called the monks, “monks, you must
    - know the empty / worthless man (mogha purisa) from the place (his dwelling place).”
    - then the buddha reprimanded venerable upananda and declared the mañcapīṭha
    - training rule.
    - training rule in pāli
      - navaṃ pana bhikkhunā mañcaṃ vā pīṭhaṃ vā kārayamānena aṭṭhaṅgulapādakaṃ
      - kāretabbaṃ sugataṅgulena, aññatra heṭṭhimāya aṭaniyā, taṃ atikkāmayato
      - chedanakaṃ pācittiyaṃ.
      - by a bhikkhu who is having a new bed or seat made, [a bed or seat] which has legs
      - of eight finger-breadths is to be made, according to the sugata-finger-breadth,
      - except the lowermost [edge of the] frame.
      - for one who lets it exceed [this measure],
      - [this is a case] involving expiation with cutting down [the legs].
    - description of the training rule
      - the tathāgata declared this training rule to prevent beds and seats that are being
      - newly constructed from exceeding the appropriate leg hight, which is eight sugata
      - finger breadths.
      - mañca and pīṭha
      - the furniture related to this training rule are mañca (bed) and pīṭha (long seat).
      - (1). “mañca” is a bed. it is fourfold as follows.↔
        
        (a).
        
        masāraka – this bed is made as follows: legs are pierced and the
        
        edges of the frame are fixed to them.
        
        26
        
        in the days when the sub-commentary of the vinayavinicchaya was
        
        being written, māsāraka were made out of cane (vetta mañca).30
        
        (b).
        
        bundikābaddha – this bed is made as follows: legs of the bed are
        
        inserted into the edges of the frame.
        
        this bed is either made with
        
        cane or wood (wood planks).31
        
        (c).
        
        kuḷīrapādaka – a bed made with legs similar to that of horses, sheep
        
        and so on.
        
        it means the bottom of its legs are made like the hoves of
        
        horses and the legs are curved like those of crabs.32
        
        otherwise, any bed which has curved legs is also called
        
        kuḷīrapādaka.
        
        it could be either made by entering the frame into the
        
        legs or legs into the frame.
        
        the main difference of this type of bed is
        
        its curved legs.33
        
        (d).
        
        āhaccapādaka – this bed is made as follows: the frame is first
        
        drilled, and the tops of the legs are sharpened (pāda sīse sikhaṃ
        
        katvā).
        
        then those sharpened tops are inserted into the drilled holes
        
        of the frame.
        
        then, the portion of the legs that extends above the
        
        frame is drilled horizontally, and nails are fixed.34
        
        a bed that has support to lean upon (apassaya) from three sides is called a
        
        “sattaṅga,” literally meaning a bed with seven parts.
        
        the seven parts are the
        
        four legs and the three supports to lean upon.35 if “sattaṅgas” are made with
        
        any kind of leg height, no offence will be entailed.
        
        if bhikkhus sit on
    - 30 masārako nāma mañcapāde vijjhitvā tattha aṭanisikhāhi āvuṇitvā katamañco. so idāni
      - vattamāno vettamañco.
      - (vvcch-ṭ.
      - i.
      - 416.).
    - 31 bundikābaddho nāma aṭanisīsesu mañcapāde ḍaṃsāpetvā kato vettamañcapadaramañco
      - daṭṭhabbo.
      - (vvcch-ṭ.
      - i.
      - 416.).
    - 32 kuḷīrapādako nāma pādabunde assakhurādiākāraṃ dassetvā kakkaṭapādehi viya
      - vaṅkapādehi yojitamañco.
      - (vvcch-ṭ.
      - i.
      - 416.).
    - 33 vaṅkapādatāmattena kuḷīrapādakassa sesehi viseso, na aṭanīsu pādappavesanavisesenāti
      - dassetuṃ "yo vā pana kocī"tiādi vuttaṃ.
      - (vmv-ṭ.
      - ii.
      - 15.).
    - 34 āhaccapādako nāma aṭaniyo vijjhitvā aṭanichidde pādasīse sikhaṃ katvā taṃ pavesetvā
      - aṭaniyā upari nikkhante pādasikhāmatthake tiriyaṃ vijjhitvā āṇiṃ pavesetvā katamañco.
      - (vvcch-ṭ.
      - i.
      - 416.).
    - 35 sattaṅgoti tīsu disāsu apassayo, cattāro pādāti satta aṅgāni etassāti sattaṅgo. (pc-ay. 469.).
      - 27
      - sattaṅgas whose legs are higher than eight sugata finger-breadths, no offence
      - will be committed by them.36
      - (2). “pīṭha” is a chair that is used for seating two or more people. it is also↔
        
        fourfold as follows.
        
        (a).
        
        masāraka
        
        (b).
        
        bundikābaddha
        
        (c).
        
        kuḷīrapādaka
        
        (d).
        
        āhaccapādaka
        
        the four types of pīṭha must be understood in the same way as the four types
        
        of beds were explained.
        
        “pīṭha” is an elongated seat used for seating two or more people.
        
        it is also
        
        called a “dīgha-pīṭha.” even though it can accommodate multiple
        
        individuals, the buddha allowed a maximum of only two monks to sit on a
        
        pīṭha at the same time.
        
        – “anujānāmi, bhikkhave, duvaggassa mañcaṃ,
        
        duvaggassa pīṭhaṃ.”37
        
        a square shaped chair is called an “āsandika” or a “caturassa pīṭha.” they
        
        do not fall under the category of “pīṭha” under this training rule.
        
        if square
        
        shaped chairs (āsandika) are made to be of any kind of leg height, an offence
        
        will not entail.
        
        if bhikkhus sit on āsandikas of which are higher than eight
        
        sugata finger-breadths, no offence will be committed by them.38
    - 36 sattaṅgo nāma tīsu disāsu apassayaṃ katvā katamañco, ayampi pamāṇātikkanto vaṭṭati.
      - (pc-a.
      - 59.).
    - 37 firstly, when many monks sat on mañca and pīṭha, the buddha restricted the maximum
      - number to sit together on a bed or a pīṭha to three.
      - as they broke even while three people sat
      - on them, the buddha reduced the number to two.
      - tena kho pana samayena sambahulā bhikkhū samānāsanikā mañce nisīditvā mañcaṃ
      - bhindiṃsu, pīṭhe nisīditvā pīṭhaṃ bhindiṃsu.
      - bhagavato etamatthaṃ ārocesuṃ.
        
        "anujānāmi,
      - bhikkhave, tivaggassa mañcaṃ, tivaggassa pīṭha"nti.
      - tivaggopi mañce nisīditvā mañcaṃ
      - bhindi, pīṭhe nisīditvā pīṭhaṃ bhindi…pe… "anujānāmi, bhikkhave, duvaggassa mañcaṃ,
      - duvaggassa pīṭha"nti.
      - (cḷ.
      - 320.).
    - 38 āsandikoti caturassapīṭhaṃ vuccati. uccakampi āsandikanti vacanato ekatobhāgena
      - dīghapīṭhameva hi aṭṭhaṅgulapādakaṃ vaṭṭati, caturassaāsandiko pana pamāṇātikkantopi
      - vaṭṭatīti veditabbo.
      - (cḷ-a.
      - 59.).
      - 28
    - how offences are committed
      - the height of the legs, from the floor to the bottom framework, of a bed or a long seat
      - that is being made or caused to be made for oneself, must not exceed eight sugata
      - finger-breadths (sugataṅguli).
      - if a bed or a seat is made or caused to be made
      - exceeding this height a dukkaṭa offence will be committed for the effort (payoge
      - dukkaṭaṃ).
      - when the manufacturing is completed, while making it by oneself, a pācittiya offence
      - will result.
      - however, if he is getting the higher bed or long seat made by someone
      - else, the pācittiya will result only when he receives it after the manufacturing.
      - the excess length of the legs must be cut off before confessing the pācittiya offence.
      - as declared by the tathāgata through this training rule, the excess length of the legs
      - of such a bed or a long seat must be cut off before the pācittiya offence is confessed.
      - therefore, this pācittiya offence is called a “chedanaka pācittiya”, as it must be
      - confessed after cutting off the excess length of the bed or long seat.
      - the literal
      - meaning is that the pācittiya itself is called chedanaka as it involves (as it has) cutting
      - off – “chedanameva bhedanakaṃ, taṃ assa atthīti bhedanakameva.”39
      - if taller beds or long seats are made or ordered to be made for others, a dukkaṭa
      - offence will be committed.
      - if a latter bed or long seat that has been made by someone
      - else is received and used, a dukkata offence will result.
      - aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa.
      - aññena kataṃ paṭilabhitvā
      - paribhuñjati, āpatti dukkaṭassa.
    - non-offences
      - the following are instances of non-offences related to this training rule:
      - (1). pamāṇikaṃ karoti – if a bed or a long seat is made (or caused to be made)↔
        
        with legs exactly eight sugataṅguli high, no offence will be committed.
      - (2). ūnakaṃ karoti – if a bed or a long seat is made (or caused to be made)↔
        
        with legs less than eight sugataṅguli high, no offence will be committed.
      - (3). aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati – a↔
        
        monk receives a bed or a long seat made by someone else with legs exceeding
        
        the recommended height.
        
        but he cuts off the excessive part before using it,
        
        no offence will be committed for the usage.
    - 39 pañcame – chedanakaṃ vuttanayameva. (pc-a. 155.).
      - 29
    - factors
      - this rule is breached with the following two factors.
      - (1). pamāṇātikkantamañcapīṭhatā – being a bed or long seat that has exceeded↔
        
        the given leg height
      - (2). attano atthāya karaṇaṃ vā kārāpetvā paṭilābho vā – making a higher bed↔
        
        or long seat for oneself (the offence occurs upon completion), or having any
        
        of them made by someone else for oneself and receiving it (the offence occurs
        
        upon receipt).
        
        other elements related to the offence
        
        study the following facts related to this offence.
      - (1). citta and saññā – this is a acittaka and nosaññāvimokkha offence.↔
      - (2). āpatti – this is a catukka-pācittiya offence. this means a pācittiya offence↔
        
        will be committed in all four of the following instances:
        
        a monk starts manufacturing a bed or long seat exceeding the recommended
        
        leg height.
        
        when the manufacturing is unfinished, he later completes it
        
        himself.
        
        a pācittiya offence will be committed.
        
        a monk starts manufacturing a bed or long seat exceeding the recommended
        
        leg height.
        
        when the manufacturing is unfinished, he later causes someone
        
        else to complete it.
        
        a pācittiya offence will be committed.
        
        (the offence is
        
        upon receiving)
        
        a monk causes someone else to start manufacturing a bed or long seat
        
        exceeding the recommended leg height.
        
        when the manufacturing is
        
        unfinished, he later completes it himself.
        
        a pācittiya offence will be
        
        committed.
        
        a monk causes someone else to start manufacturing a bed or long seat
        
        exceeding the recommended leg height.
        
        when the manufacturing is
        
        unfinished, he later causes another person (or that same person) to complete
        
        it.
        
        a pācittiya offence will be committed.
        
        (the offence is upon receiving)
      - (3). kusalattika and vedanāttika – this offence is ticitta and tivedana.↔
      - (4). vajja – this is a paññattivajja offence as it can happen with eitehr kusala↔
        
        citta, akusala cittas or kirya citta.
      - (5). kiriya – this is a kiriya offence.↔
        
        30
      - (6). samuṭṭhāna – this offence can occur with kāya, vācā, kāya-vācā, kāya-citta,↔
        
        vācā-citta or kāya-vācā-citta (cha samuṭṭhāna).
      - (7). kamma – kāyakamma or vacīkamma↔
  - tūlonaddha sikkhāpadaṃ
    - the tathāgata was residing in the jetavana monastery near the city of sāvatthi.
    - during this time, chabbaggiya monks were making beds and long seats cushioned
    - with cotton and consuming them.
    - people visiting this monastery seeing this, critisized
      - “how can these monks make beds and long seats cushioned with cotton like lay
    - people”.
    - when this was informed to the buddha, he promulgated the tūlonaddha traning rule.
    - training rule in pāli
      - yo pana bhikkhu mañcaṃ vā pīṭhaṃ vā tūlonaddhaṃ kārāpeyya, uddālanakaṃ
      - pācittiyaṃ.
      - if any bhikkhu should have a bed or seat covered with cotton made, [this is a case]
      - involving expiation with taking off [the cotton].
    - description of the training rule
      - this rule was promulgated to prohibit a monk from either making or commissioning
      - the making of a bed (mañca) or a long seat (pīṭha) cushioned with cotton for himself.
      - mañca, pīṭha and tūla
      - this rule is applicable to beds (mañca) and long seats (pīṭha).
      - they must be
      - understood as mentioned under the mañcapīṭha training rule.
      - there are three types of cotton used to cushion the furniture under this training rule.
      - (1). rukkha tūla – cotton taken from trees↔
      - (2). latā tūla – cotton taken from creepers↔
      - (3). poṭaki tūla – cotton taken from any grass such as eraka (typha grass, cattail)40↔
        
        it is inappropriate for a bhikkhu, if he makes or gets made, a bed or long seat by
        
        inserting any of the above three types of cotton (must be for the specific areas in
        
        which sitting or reclining occurs).
        
        making or commissioning the making of a bed or a long seat having cushioned it with
        
        cotton is called “tūlonaddhṃ kārāpeyya.” it is done spreading an undersheet
    - 40 poṭakitūlanti erakatūlādi yaṃkiñci tiṇajātīnaṃ tūlaṃ. (srd-ṭ. iii. 101.).
      - 31
      - (cimilikā) and covering its top with cotton and wraping the cotton with the sheet
      - above (cimilikā).41
      - when a monk is making or ordering someone else to make a cushioned bed or a long
      - seat for himself, a dukkata offences will be committed for the effort (payoge
      - dukkaṭaṃ).
      - when the manufacturing is completed, while making it by oneself, a pācittiya offence
      - will result.
      - however, if he is getting the cushioned bed or long seat made by someone
      - else, the pācittiya will result only when he receives it after the manufacturing.
      - as declared by the tathāgata through this training rule, cotton of such a cushioned
      - bed or long seat must be taken off before the pācittiya offence is confessed.
      - this
      - pācittiya offence is called a “uddālanaka pācittiya”, as it must be confessed after
      - taking off the cotton.
      - the literal meaning is that the pācittiya itself is called
      - uddālanaka as it involves (as it has) taking off – “uddālanameva uddālanakaṃ, taṃ
      - assa atthīti uddālanakameva.”42
      - kārāpeyyāti karoti vā kārāpeti vā, payoge dukkaṭaṃ.
      - paṭilābhena bhinditvā
      - pācittiyaṃ desetabbaṃ.
      - if the cushioned beds or long seats are made or caused to be made for someone else,
      - a dukkata offence.
      - if cushioned bed or a seat that has been made by someone else is
      - received and used, a dukkata offence will result.
      - aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa.
      - aññena kataṃ paṭilabhitvā
      - paribhuñjati, āpatti dukkaṭassa.
    - non-offences
      - following are the instances of non-offences related to this training rule.
      - (1). āyoge – if a bandage is made cushioning with cotton, an offence will not↔
        
        result.
      - (2). kāyabandhane – if a belt is made cushioning with cotton, an offence will not↔
        
        result.
    - 41 chaṭṭhe – tūlaṃ onaddhametthāti tūlonaddhaṃ, tūlaṃ pakkhipitvā upari cimilikāya
      - onaddhanti vuttaṃ hoti.
      - (pc-a.
      - 155.).
      - chaṭṭhe tūlaṃ onaddhametthāti tūlonaddhaṃ, cimilikaṃ pattharitvā tūlaṃ pakkhipitvā upari
      - cimilikāya onaddhanti vuttaṃ hoti.
      - (kaṅkh.
      - 270.).
      - chaṭṭhe tūlaṃ pakkhipitvāti heṭṭhā cimilikaṃ pattharitvā tassa upari tūlaṃ pakkhipitvāti
      - attho.
      - (srd-ṭ.
      - iii.
      - 101.).
    - 42 uddālanakaṃ bhedanakasadisameva. (kaṅkh. 270.).
      - 32
      - (3). aṃsabaddhake – if a shoulder strap is made cushioning with cotton, an↔
        
        offence will not result.
      - (4). pattathavikāya – if a bowl bag is made cushioning with cotton, an offence↔
        
        will not result.
      - (5). parissāvane – if a strainer is made cushioning with cotton, an offence will↔
        
        not result.
      - (6). bibbohanaṃ karoti – if a pillow is made cushioning with cotton, an offence↔
        
        will not result.
      - (7). aññena kataṃ paṭilabhitvā uddāletvā paribhuñjati – a monk recieves a↔
        
        cushioned bed or a long seat that was made by someone else.
        
        then he takes
        
        off the cotton and uses it.
        
        no offence results from it.
    - factors
      - this rule is breached with the following two factors.
      - (1). tūlonaddhamañcapīṭhatā – being a bed or seat made using cotton↔
      - (2). attano atthāya karaṇaṃ vā kārāpetvā paṭilābho vā – making a cushioned↔
        
        bed or long seat for oneself (the offence occurs upon completion), or having
        
        any of them made by someone else for oneself and receiving it (the offence
        
        occurs upon receipt).
        
        other elements related to the offence
        
        study the following facts related to this offence.
      - (1). citta and saññā – this is a acittaka and nosaññāvimokkha offence.↔
      - (2). āpatti – this is a catukka-pācittiya offence. this means a pācittiya offence↔
        
        will be committed in all four of the following instances:
        
        a monk starts manufacturing a bed or long seat cushioning it with cotton.
        
        when the manufacturing is unfinished, he later completes it himself.
        
        a
        
        pācittiya offence will be committed.
        
        a monk starts manufacturing a bed or long seat cushioning it with cotton.
        
        when the manufacturing is unfinished, he later causes someone else to
        
        complete it.
        
        a pācittiya offence will be committed.
        
        (the offence is upon
        
        receiving)
        
        a monk causes someone else to start manufacturing a bed or long seat
        
        cushioning it with cotton.
        
        when the manufacturing is unfinished, he later
        
        completes it himself.
        
        a pācittiya offence will be committed.
        
        33
        
        a monk causes someone else to start manufacturing a bed or long seat
        
        cushioning it with cotton.
        
        when the manufacturing is unfinished, he later
        
        causes another person (or that same person) to complete it.
        
        a pācittiya
        
        offence will be committed.
        
        (the offence is upon receiving)
      - (3). kusalattika and vedanāttika – this offence is ticitta and tivedana.↔
      - (4). vajja – this is a paññattivajja offence as it can happen with eitehr kusala↔
        
        citta, akusala cittas or kirya citta.
      - (5). kiriya – this is a kiriya offence.↔
      - (6). samuṭṭhāna – this offence can occur with kāya, vācā, kāya-vācā, kāya-citta,↔
        
        vācā-citta or kāya-vācā-citta (cha samuṭṭhāna).
      - (7). kamma – kāyakamma or vacīkamma↔
  - nisīdana sikkhāpadaṃ
    - the tathāgata was residing in the jetavana monastery, near the city of sāvatthi.
    - during this time, the buddha allowed monks to use a sitting cloth (nisīdana).
    - however, the chabbaggiya bhikkhus made and used excessively large sitting cloths.
    - because of their size, when these sitting cloths were spread over beds and long seats,
    - the excess portions hung down from the front and back.
    - when this matter was reported to the buddha, he declared a training rule prohibiting
    - monks from making sitting cloths longer than two sugata handspans and wider than
    - one and a half sugata handspans.
    - at that time, venerable udāyi, who had a larger body, was also residing there.
    - he
    - laid his sitting cloth in front of the buddha, sat, and kept pulling it from all sides.
    - the
    - buddha then said to him, “udāyi, why are you pulling your sitting cloth in all
    - directions like an old leather worker?” venerable udāyi replied, “venerable sir, the
    - blessed one recommended a very small sitting cloth for monks”
    - in response, the buddha amended the training rule and reimposed it, allowing monks
    - to add a one sugata handspan-wide border to the sitting cloth.
    - training rule in pāli
      - nisīdanaṃ pana bhikkhunā kārayamānena pamāṇikaṃ kāretabbaṃ.
      - tatridaṃ
      - pamāṇaṃ – dīghaso dve vidatthiyo, sugatavidatthiyā; tiriyaṃ diyaḍḍhaṃ.
      - dasā
      - vidatthi.
      - taṃ atikkāmayato chedanakaṃ pācittiyaṃ.
      - by a bhikkhu who is having a sitting-cloth made, [a sitting-cloth] which has the
      - [proper] measure is to be made.
      - this measure here is: two spans of the sugata-span
      - 34
      - in length, one and a half across, [and] the border is a span.
      - for one who lets it
      - exceed [the measure], [this is a case] involving expiation with cutting [off the cloth].
    - description of the training rule
      - this rule was set to prevent monks from making very large sitting cloths.
      - nisīdana (sitting cloth)
        
        “nisīdana” is a cloth used for sitting.
      - it is made by spreading it out like a rug
      - (santhata).
      - it also has a border – “nisīdanaṃ nāma sadasaṃ vuccati.”
      - the maximum length of a nisīdana is two sugata handspans, and the maximum width
      - is one and a half sugata handspans.
      - a border of one sugata handspan may be added
      - to one side.
      - it can then be cut in two places, creating three dasā.
      - one dasā is
      - equivalent to one sugata span in length.
    - how offences are committed
      - when a bhikkhu makes or gets made a sitting cloth for himself, it must be prepared
      - according to the standard measurement.
      - when a monk is making or ordering someone else to make a large sitting cloth for
      - himself, a dukkata offences will be committed for the effort (payoge dukkaṭaṃ).
      - when the manufacturing is completed, while making it by oneself, a pācittiya offence
      - will result.
      - however, if he is getting the sitting cloth made by someone else, the
      - pācittiya will result only when he receives it after the manufacturing.
      - the offence must be preached after having the extra cloth cut, therefore, this is also
      - a “chedanaka pācittiya.” the word formation must be known according to the
      - mañcapīṭha training rule.
      - kārayamānenāti karonto vā kārāpento vā pamāṇikaṃ kāretabbaṃ.
      - tatridaṃ
      - pamāṇaṃ – dīghaso dve vidatthiyo, sugatavidatthiyā, tiriyaṃ diyaḍḍhaṃ.
      - dasā
      - vidatthi.
      - taṃ atikkāmetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ.
      - paṭilābhena
      - chinditvā pācittiyaṃ desetabbaṃ.
      - if a large sitting cloth is made or caused to be made for someone else, a dukkata
      - offence will be committed.
      - if the large sitting cloth that has been made by someone
      - else is received and used, a dukkata offence will result.
      - aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa.
      - aññena kataṃ paṭilabhitvā
      - paribhuñjati, āpatti dukkaṭassa.
    - non-offences
      - following are the instances of non-offences related to this training rule.
      - 35
      - (1). pamāṇikaṃ karoti – if a sitting cloth is made exactly according to the↔
        
        maximum allowed size, no offence is incurred.
      - (2). ūnakaṃ karoti – if a sitting cloth is made smaller than the maximum allowed↔
        
        size, no offence is incurred.
      - (3). aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati – if↔
        
        a monk receives a sitting cloth that exceeds the allowed size, but he cuts off
        
        the excess before using it, no offence is incurred for the usage.
      - (4). vitānaṃ karoti – there is no offence if a canopy is made exceeding the size↔
        
        specified under this training rule.
      - (5). bhūmattharaṇaṃ karoti – there is no offence if a carpet (ground sheet) is↔
        
        made exceeding the size specified under this training rule.
      - (6). sāṇipākāraṃ karoti – there is no offence if a screen is made exceeding the↔
        
        size specified under this training rule.
      - (7). bhisiṃ karoti – there is no offence if a matteress is made exceeding the size↔
        
        specified under this training rule.
      - (8). bibbohanaṃ karoti – there is no offence if a pillow is made exceeding the↔
        
        size specified under this training rule.
    - factors
      - this rule is beached with the following two factors.
      - (1). nisīdanassa pamāṇātikkantatā – being a sitting cloth that has been prepared↔
        
        exceeding the standard measurement.
      - (2). attano atthāya karaṇaṃ vā kārāpetvā paṭilābho vā – making a large sitting↔
        
        cloth for oneself (the offence occurs upon completion), or having a large
        
        sitting cloth made by someone else for oneself and receiving it (the offence
        
        occurs upon receipt).
        
        other elements related to the offence
        
        study the following facts related to this offence.
      - (1). citta and saññā – this is a acittaka and nosaññāvimokkha offence.↔
      - (2). āpatti – this is a catukka-pācittiya offence. this means a pācittiya offence↔
        
        will be committed in all four of the following instances:
        
        a monk starts manufacturing a sitting cloth exceeding the recommended size.
        
        when the manufacturing is unfinished, he later completes it himself.
        
        a
        
        pācittiya offence will be committed.
        
        36
        
        a monk starts manufacturing a sitting cloth exceeding the recommended size.
        
        when the manufacturing is unfinished, he later causes someone else to
        
        complete it.
        
        a pācittiya offence will be committed.
        
        (the offence is upon
        
        receiving)
        
        a monk causes someone else to start manufacturing a sitting cloth exceeding
        
        the recommended size.
        
        when the manufacturing is unfinished, he later
        
        completes it himself.
        
        a pācittiya offence will be committed.
        
        a monk causes someone else to start manufacturing a sitting cloth exceeding
        
        the recommended size.
        
        when the manufacturing is unfinished, he later causes
        
        another person (or that same person) to complete it.
        
        a pācittiya offence will
        
        be committed.
        
        (the offence is upon receiving)
      - (3). kusalattika and vedanāttika – this offence is ticitta and tivedana.↔
      - (4). vajja – this is a paññattivajja offence as it can happen with eitehr kusala↔
        
        citta, akusala cittas or kirya citta.
      - (5). kiriya – this is a kiriya offence.↔
      - (6). samuṭṭhāna – this offence can occur with kāya, vācā, kāya-vācā, kāya-citta,↔
        
        vācā-citta or kāya-vācā-citta (cha samuṭṭhāna).
      - (7). kamma – kāyakamma or vacīkamma↔
  - kaṇḍupaṭicchādi sikkhāpadaṃ
    - the tathāgata was residing in the jetavana monastery, near the city of sāvatthi.
    - during this time, the buddha permitted the use of an itch-covering cloth
    - (kaṇḍupaṭicchādi) for the monks.
    - however, the chabbaggiya bhikkhus made and
    - used excessively large itch-covering cloths.
    - as they walked, these cloths hung down
    - from both the front and back of their bodies.
    - when this matter was reported to the buddha, he promulgated a training rule
    - prohibiting monks from making itch-covering cloths longer than four sugata
    - handspans in length and wider than two sugata handspans.
    - training rule in pāli
      - kaṇḍuppaṭicchādiṃ pana bhikkhunā kārayamānena pamāṇikā kāretabbā.
      - tatridaṃ pamāṇaṃ dīghaso catasso vidatthiyo, sugatavidatthiyā; tiriyaṃ dve
      - vidatthiyo.
      - taṃ atikkāmayato chedanakaṃ pācittiyaṃ.
      - by a bhikkhu who is having an itch-covering [-cloth] made, [an itch-covering]
      - which has the [proper] measure is to be made.
      - this measure here is: four spans of
      - 37
      - the sugata-span in length, two spans across.
      - for one who lets it exceed [the
      - measure], [this is a case] involving expiation with cutting off [ the cloth].
    - description of the training rule
      - this rule was set to prevent monks from making very large sitting cloths.
      - kaṇḍupaṭicchādi (itch-covering cloth)
        
        “kaṇḍupaṭicchādi” (itch-covering cloth) is a cloth worn to cover ailments
      - occurring within the area from the navel down to the knees.
      - the following are such
      - ailments mentioned in the pācittiya pāḷi.
      - (1). kaṇḍu / kacchu – itch, rash↔
      - (2). pīḷakā – pustules or pimples which have red peaks↔
      - (3). assāva – pus or fluid discharge due to sicknesses such as piles (arisa),↔
        
        hemorrhoids (bhagandara), diabetes (madhumeha)43 and so on.
      - (4). thullakacchu ābādha – disease with large boils↔
        
        the maximum size for a itch-covering cloth is a length of four sugata hand spans and
        
        a width of two sugata hand spans.
    - how offences are committed
      - when a bhikkhu makes or gets made an itch-covering cloth for himself, it must be
      - prepared according to the standard measurement.
      - when a monk is making or ordering someone else to make a large itch-covering cloth
      - for himself, a dukkata offences will be committed for the effort (payoge dukkaṭaṃ).
      - when the manufacturing is completed, while making it by oneself, a pācittiya offence
      - will result.
      - however, if he is getting the itch-covering cloth made by someone else,
      - the pācittiya will result only when he receives it after the manufacturing.
      - the offence must be preached after having the extra cloth cut, therefore, this is also
      - a “chedanaka pācittiya.” the word formation must be known according to the
      - mañcapīṭha training rule.
    - 43 there are various types of “madhumeha” such as “muttameha”, “sukkameha”, “rattameha”
      - and so on.
      - madhu viya muttādiṃ mihati secatīti madhumeho, so ābādho muttameho sukkameho
      - rattamehoti anekavidho.
      - (pc-ay.
      - 127.).
      - 38
      - kārayamānenāti karonto vā kārāpento vā.
      - pamāṇikā kāretabbā.
      - tatridaṃ
      - pamāṇaṃ – dīghaso catasso vidatthiyo, sugatavidatthiyā, tiriyaṃ dve vidatthiyo.
      - taṃ atikkāmetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ.
      - paṭilābhena chinditvā
      - pācittiyaṃ desetabbaṃ.
      - if a large itch-covering cloth is made or caused to be made for someone else, a
      - dukkata offence will be committed.
      - if the large itch-covering cloth that has been made
      - by someone else is received and used, a dukkata offence will result.
      - aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa.
      - aññena kataṃ paṭilabhitvā
      - paribhuñjati, āpatti dukkaṭassa.
    - non-offences
      - following are the instances of non-offences related to this training rule.
      - (1). pamāṇikaṃ karoti – if an itch-covering cloth is made exactly according to↔
        
        the maximum allowed size, no offence is incurred.
      - (2). ūnakaṃ karoti – if an itch-covering cloth is made smaller than the maximum↔
        
        allowed size, no offence is incurred.
      - (3). aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati – if↔
        
        a monk receives an itch-covering cloth that exceeds the allowed size, but he
        
        cuts off the excess before using it, no offence is incurred for the usage.
      - (4). vitānaṃ karoti – there is no offence if a canopy is made exceeding the size↔
        
        specified under this training rule.
      - (5). bhūmattharaṇaṃ karoti – there is no offence if a carpet (ground sheet) is↔
        
        made exceeding the size specified under this training rule.
      - (6). sāṇipākāraṃ karoti – there is no offence if a screen is made exceeding the↔
        
        size specified under this training rule.
      - (7). bhisiṃ karoti – there is no offence if a matteress is made exceeding the size↔
        
        specified under this training rule.
      - (8). bibbohanaṃ karoti – there is no offence if a pillow is made exceeding the↔
        
        size specified under this training rule.
    - factors
      - this rule is beached with the following two factors.
      - (1). kaṇḍupaṭicchādiyā pamāṇātikkantatā – being an itch-covering cloth that↔
        
        has been prepared exceeding the standard measurement.
      - (2). attano atthāya karaṇaṃ vā kārāpetvā paṭilābho vā – making a large itch-↔
        
        covering cloth for oneself (the offence occurs upon completion), or having a
        
        39
        
        large itch-covering cloth made by someone else for oneself and receiving it
        
        (the offence occurs upon receipt).
        
        other elements related to the offence
        
        study the following facts related to this offence.
      - (1). citta and saññā – this is a acittaka and nosaññāvimokkha offence.↔
      - (2). āpatti – this is a catukka-pācittiya offence. this means a pācittiya offence↔
        
        will be committed in all four of the following instances:
        
        a monk starts manufacturing an itch-covering cloth exceeding the
        
        recommended size.
        
        when the manufacturing is unfinished, he later completes
        
        it himself.
        
        a pācittiya offence will be committed.
        
        a monk starts manufacturing an itch-covering cloth exceeding the
        
        recommended size.
        
        when the manufacturing is unfinished, he later causes
        
        someone else to complete it.
        
        a pācittiya offence will be committed.
        
        (the
        
        offence is upon receiving)
        
        a monk causes someone else to start manufacturing an itch-covering cloth
        
        exceeding the recommended size.
        
        when the manufacturing is unfinished, he
        
        later completes it himself.
        
        a pācittiya offence will be committed.
        
        a monk causes someone else to start manufacturing an itch-covering cloth
        
        exceeding the recommended size.
        
        when the manufacturing is unfinished, he
        
        later causes another person (or that same person) to complete it.
        
        a pācittiya
        
        offence will be committed.
        
        (the offence is upon receiving)
      - (3). kusalattika and vedanāttika – this offence is ticitta and tivedana.↔
      - (4). vajja – this is a paññattivajja offence as it can happen with eitehr kusala↔
        
        citta, akusala cittas or kirya citta.
      - (5). kiriya – this is a kiriya offence.↔
      - (6). samuṭṭhāna – this offence can occur with kāya, vācā, kāya-vācā, kāya-citta,↔
        
        vācā-citta or kāya-vācā-citta (cha samuṭṭhāna).
      - (7). kamma – kāyakamma or vacīkamma↔
  - vassikasātika sikkhāpadam
    - background
      - the tathāgata was residing in the jetavana monastery, near the city of sāvatthi.
      - during this time, the buddha permitted the use of rain cloths (vassikasāṭikā) for
      - monks.
      - however, the chabbaggiya bhikkhus made and used excessively large rain
      - 40
      - cloths.
      - as they walked, the cloths hung down from both the front and back of their
      - bodies.
      - when this matter was reported to the buddha, he promulgated a training rule
      - prohibiting monks from making rain cloths longer than four sugata handspans in
      - length and wider than two sugata handspans.
    - training rule in pāli
      - vassikasāṭikaṃ pana bhikkhunā kārayamānena pamāṇikā kāretabbā.
      - tatridaṃ
      - pamāṇaṃ – dīghaso cha vidatthiyo, sugatavidatthiyā, tiriyaṃ aḍḍhateyyā.
      - taṃ
      - atikkāmayato chedanakaṃ pācittiyaṃ
      - by a bhikkhu who is having a rains bathing-cloth made, [a bathing-cloth] which has
      - the [proper] measure is to be made.
      - this measure here is: six spans of the sugata-
      - span in length, two-and-a-half across.
      - for one who lets it exceed [the measure],
      - [this is a case] involving expiation with cutting [off the cloth].
    - description of the training rule
      - purpose→this rule was set to prevent monks from making very large sitting cloths.
      - vassikasāṭikā→rain cloth
        
        “vassikasaṭikā” is a robe that must be determined (adhiṭṭhāna) during the four
      - months of the rainy season and should be subjected to vikappanā (shared ownership)
      - during the rest of the year.
      - information regarding the vassikasaṭikā is provided under
      - the vassikasaṭika training rule in the nissaggiya pācittiya section
      - the maximum size for a rain bathing cloth is a length of six sugata hand spans and a
      - width of two and a half sugata hand spans.
    - āpatti
      - when a bhikkhu makes or gets made an rains cloth for himself, it must be prepared
      - according to the standard measurement.
      - when a monk is making or ordering someone else to make a large rains cloth for
      - himself, a dukkata offences will be committed for the effort (payoge dukkaṭaṃ).
      - when the manufacturing is completed, while making it by oneself, a pācittiya offence
      - will result.
      - however, if he is getting the rains cloth made by someone else, the
      - pācittiya will result only when he receives it after the manufacturing.
      - the offence must be preached after having the extra cloth cut, therefore, this is also
      - a “chedanaka pācittiya.” the word formation must be known according to the
      - mañcapīṭha training rule.
      - 41
      - kārayamānenāti karonto vā kārāpento vā.
      - pamāṇikā kāretabbā.
      - tatridaṃ
      - pamāṇaṃ – dīghaso cha vidatthiyo, sugatavidatthiyā, tiriyaṃ aḍḍhateyyā.
      - taṃ
      - atikkāmetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ.
      - paṭilābhena chinditvā
      - pācittiyaṃ desetabbaṃ.
      - if a large rain cloth is made or caused to be made for someone else, a dukkata offence
      - will be committed.
      - if the large rain cloth that has been made by someone else is
      - received and used, a dukkata offence will result.
      - aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa.
      - aññena kataṃ paṭilabhitvā
      - paribhuñjati, āpatti dukkaṭassa.
    - non-offences
      - following are the instances of non-offences related to this training rule.
      - (1). pamāṇikaṃ karoti – if a rain cloth is made exactly according to the↔
        
        maximum allowed size, no offence is incurred.
      - (2). ūnakaṃ karoti – if a rain cloth is made smaller than the maximum allowed↔
        
        size, no offence is incurred.
      - (3). aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati – if↔
        
        a monk receives a rain cloth that exceeds the allowed size, but he cuts off the
        
        excess before using it, no offence is incurred for the usage.
      - (4). vitānaṃ karoti – there is no offence if a canopy is made exceeding the size↔
        
        specified under this training rule.
      - (5). bhūmattharaṇaṃ karoti – there is no offence if a carpet (ground sheet) is↔
        
        made exceeding the size specified under this training rule.
      - (6). sāṇipākāraṃ karoti – there is no offence if a screen is made exceeding the↔
        
        size specified under this training rule.
      - (7). bhisiṃ karoti – there is no offence if a matteress is made exceeding the size↔
        
        specified under this training rule.
      - (8). bibbohanaṃ karoti – there is no offence if a pillow is made exceeding the↔
        
        size specified under this training rule.
    - factors
      - this rule is beached with the following two factors.
      - (3). vassikasāṭikāya pamāṇātikkantatā – being a rain cloth that has been↔
        
        prepared exceeding the standard measurement.
      - (4). attano atthāya karaṇaṃ vā kārāpetvā paṭilābho vā – making a large itch-↔
        
        covering cloth for oneself (the offence occurs upon completion), or having a
        
        42
        
        large itch-covering cloth made by someone else for oneself and receiving it
        
        (the offence occurs upon receipt).
        
        other elements related to the offence
        
        study the following facts related to this offence.
      - (1). citta and saññā – this is a acittaka and nosaññāvimokkha offence.↔
      - (2). āpatti – this is a catukka-pācittiya offence. this means a pācittiya offence↔
        
        will be committed in all four of the following instances:
        
        a monk starts manufacturing a rain cloth exceeding the recommended size.
        
        when the manufacturing is unfinished, he later completes it himself.
        
        a
        
        pācittiya offence will be committed.
        
        a monk starts manufacturing a rain cloth exceeding the recommended size.
        
        when the manufacturing is unfinished, he later causes someone else to
        
        complete it.
        
        a pācittiya offence will be committed.
        
        (the offence is upon
        
        receiving)
        
        a monk causes someone else to start manufacturing a rain cloth exceeding
        
        the recommended size.
        
        when the manufacturing is unfinished, he later
        
        completes it himself.
        
        a pācittiya offence will be committed.
        
        a monk causes someone else to start manufacturing a rain cloth exceeding
        
        the recommended size.
        
        when the manufacturing is unfinished, he later causes
        
        another person (or that same person) to complete it.
        
        a pācittiya offence will
        
        be committed.
        
        (the offence is upon receiving)
      - (3). kusalattika and vedanāttika – this offence is ticitta and tivedana.↔
      - (4). vajja – this is a paññattivajja offence as it can happen with eitehr kusala↔
        
        citta, akusala cittas or kirya citta.
      - (5). kiriya – this is a kiriya offence.↔
      - (6). samuṭṭhāna – this offence can occur with kāya, vācā, kāya-vācā, kāya-citta,↔
        
        vācā-citta or kāya-vācā-citta (cha samuṭṭhāna).
      - (7). kamma – kāyakamma or vacīkamma↔
  - nandatthera sikkhāpadam
    - background
      - the tathāgata was residing in the jetavana monastery, near the city of sāvatthi.
      - at
      - that time, venerable nanda, the son of the buddha’s stepmother, was also residing in
      - the same premises.
      - he was handsome, attractive, and impressive – only four
      - 43
      - fingerbreadths shorter than the buddha.
      - he was wearing a robe that was equal in size
      - to the sugata cīvara (the robe of the buddha).
      - other bhikkhus, seeing venerable nanda approaching from a distance, stood up from
      - their seats thinking it was the buddha.
      - but when he came closer and they recognized
      - him properly, they became displeased, criticized him, and said: “how can venerable
      - nanda wear a robe that is the size of the sugata cīvara?”
      - the bhikkhus reported the matter to the buddha.
      - the buddha admonished venerable
      - nanda and then promulgated the nanda sikkhāpada, which prohibits monks from
      - making robes that are equal to or larger than the robe of the buddha.
      - extra notes:
        
        maybe the Buddha's robe was clearly longer than others'
    - training rule in pāli
      - yo pana bhikkhu sugatacīvarappamāṇaṃ cīvaraṃ kārāpeyya atirekaṃ vā,
      - chedanakaṃ pācittiyaṃ.
      - tatridaṃ sugatassa sugatacīvarappamāṇaṃ – dīghaso
      - nava vidatthiyo, sugatavidatthiyā, tiriyaṃ cha vidatthiyo.
      - idaṃ sugatassa
      - sugatacīvarappamāṇaṃ
      - if any bhikkhu should have a robe made which has the sugata-robe measure or [one]
      - which is more [than that], [this is a case] involving expiation with cutting off [the
      - robe].
      - this is the sugata’s sugata-robe measure here: nine spans of the sugata-span
      - in length, six spans across.
      - this is the sugata’s sugata-robe measure.
    - description of the training rule
      - a bhikkhu must not prepare a robe that is the same size or larger than a sugata robe.
      - sugata robe is a robe that has been consumed by the buddha.
      - it is nine sugata hand
      - spans long and six sugata hand spans wide.
      - if a robe is prepared or having been
      - prepared by another for wearing or covering exceeding the size of a sugata robe, a
      - dukkaṭa offence will be committed while receiving such will result in a pācittiya
      - offence.
      - the offence must be preached after having the extra cloth cut.
    - description of the training rule
      - this rule was set to prevent monks from making very large three robes.
      - cīvara and sugata cīvara
      - under this training rule, the term “cīvara” refers to the three robes: antaravāsaka,
      - uttarāsaṅga, and saṅghāṭi.
      - all three robes must be made smaller than the sugata
      - cīvara – the robe of the buddha.
        
        “sugata cīvara” refers specifically to the three robes worn by the buddha.
      - among
      - them, the uttarāsaṅga and saṅghāṭi measured nine sugata spans in length and six
      - sugata spans in width.
      - monks are not allowed to make robes that are equal to or larger
      - than the size of the sugata cīvara.
      - 44
      - at the time of his enlightenment, the buddha is believed to have been wearing the
      - robes given to him by the brahmā gaṭīkāra.
      - there is no mention in the dhamma texts
      - that the bodhisattva’s robes decayed or were destroyed during his period of self-
      - mortification.
      - after attaining enlightenment, the buddha made his great rag robe (mahā
      - paṃsukūla cīvara) by himself using a cloth that had been used to wrap the body of
      - the female slave puṇṇā.44 (it had worms and he had to wash it, sakka helped; earth shook on 5 occasions) later, the buddha exchanged this robe with the robe of
      - venerable mahā kassapa.
      - the minimum size of the three robes for monks is mentioned in the pārājika-a:
        
        (1). uttarāsaṅga and saṅghāṭi:
        
        (a).minimum length: muṭṭhi pañcaka (four cubits plus a fifth cubit with fingers folded).
        
        (b).minimum width: muṭṭhi tika (two cubits plus a third cubit with fingers folded).
        
        (2). antaravāsaka
        
        (a). minimum length: muṭṭhi pañcaka.
        
        (b). minimum width: two cubits.
        
        when the width is two cubits, the navel can be covered with the uttarāsaṅga or saṅghāṭi.
        
        if any of the three robes are smaller than the above minimum sizes, or equal to or
        
        larger than the sugata cīvara, they must not be determined as the three robes
        
        (ticīvara). instead, they should be determined as parikkhāracoḷa.45
      - extra notes:
        
        gatikara brahma offered the 8 parikkhāra to the bodhisatta when he renounced; 6 years he used it; some traditions say there wa a pckbd mātaṅga at that time; he kept those robes in a hollow and they were taken by a hunge and they were offered to the bodhisatta; in theravāḍā from the brahma; mātaṅga is mentioned in apadāna; 1k years before the SSB buddhakolāhala; pckbd only when buddha is not in the world and during the declining period; some comm. says buddhavamsa maybe, they only appear in kappas when Sammāsambuddha appears; anudīpani ledi says
        
        seems to have pckbd in kappas when there is no ssb; ajātasattu and sumanamarakara will become pck in 99 kappas, so acc. to this principle there should be a Sammāsambuddha at that time as well; but it seems that pckbd does not depend on a Sammāsambuddha; they r supposed to get rid of are msara whenever they are ready;
      - when the exchange of robes happened, buddha thought this is a special robe, not anyone can bear; we assume Mkas used it until his prnb; only a jātidhūtaṅgas can bear it (one who observes all the 13 dhūtaṅgas since the beginning of his ordination)
    - how offences are committed
      - when a bhikkhu makes or gets made one of the three robes for himself, it must be
      - prepared according to the standard measurement.
    - 44 mahā. 37-8.
    - 45 "tattha ticīvaraṃ" adhiṭṭhahantena rajitvā kappabinduṃ datvā pamāṇayuttameva
      - adhiṭṭhātabbaṃ.
      - tassa pamāṇaṃ ukkaṭṭhaparicchedena sugatacīvarato ūnakaṃ vaṭṭati,
      - lāmakaparicchedena saṅghāṭiyā uttarāsaṅgassa ca dīghato muṭṭhipañcakaṃ tiriyaṃ
      - muṭṭhittikaṃ pamāṇaṃ vaṭṭati.
      - antaravāsako dīghato muṭṭhipañcako tiriyaṃ dvihatthopi
      - vaṭṭati.
      - pārupaṇenapi hi sakkā nābhiṃ paṭicchādetunti.
      - vuttappamāṇato pana atirekaṃ
      - ūnakañca parikkhāracoḷanti adhiṭṭhātabbaṃ.
      - (pj-a.
      - ii.
      - 226.).
      - 45
      - when a monk is making or ordering someone else to make one of the large three
      - robes for himself, a dukkata offences will be committed for the effort (payoge
      - dukkaṭaṃ).
      - when the manufacturing is completed, while making it by oneself, a pācittiya offence
      - will result.
      - however, if he is getting one of the large three robes made by someone
      - else, the pācittiya will result only when he receives it after the manufacturing.
      - the offence must be preached after having the extra cloth cut, therefore, this is also
      - a “chedanaka pācittiya.” the word formation must be known according to the
      - mañcapīṭha training rule.
      - kārāpeyyāti karoti vā kārāpeti vā, payoge dukkaṭaṃ.
      - paṭilābhena chinditvā
      - pācittiyaṃ desetabbaṃ.
      - if one of the large three robes is made or caused to be made for someone else, a
      - dukkata offence will be committed.
      - if one of the large three robes that has been made
      - by someone else is received and used, a dukkata offence will result.
      - aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa.
      - aññena kataṃ paṭilabhitvā
      - paribhuñjati, āpatti dukkaṭassa.
    - non-offences
      - (1). ūnakaṃ karoti – if one of the three robes is made smaller than the maximum (no pamāṇikaṁ karoti here)
        
        allowed size, no offence is incurred.
        
        there is no anāpattivāra as “pamāṇikaṃ karoti” under this training rule as
        
        in other chedanaka pācittiya rules.
        
        the reason for that is making a robe
        
        equivalent to the size of the sugata cīvara is still a pācittiya offence.
      - (2). aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjati – if
        
        a monk receives one of the three robes that exceeds the allowed size, but he
        
        cuts off the excess before using it, no offence is incurred for the usage.
      - (3). vitānaṃ karoti – there is no offence if a canopy is made exceeding the size
        
        specified under this training rule.
      - (4). bhūmattharaṇaṃ karoti – there is no offence if a carpet (ground sheet) is
        
        made exceeding the size specified under this training rule.
      - (5). sāṇipākāraṃ karoti – there is no offence if a screen is made exceeding the
        
        size specified under this training rule.
      - (6). bhisiṃ karoti – there is no offence if a matteress is made exceeding the size
        
        specified under this training rule.
        
        46
      - (7). bibbohanaṃ karoti – there is no offence if a pillow is made exceeding the
        
        size specified under this training rule.
    - factors
      - (1). cīvarassa pamāṇātikkantatā – being one of the three robes that has been
        
        prepared exceeding the standard measurement.
      - (2). attano atthāya karaṇaṃ vā kārāpetvā paṭilābho vā – making a large robe
        
        for oneself (the offence occurs upon completion), or having a large robe made
        
        by someone else for oneself and receiving it (the offence occurs upon
        
        receipt).
        
        other elements related to the offence
        
        study the following facts related to this offence.
    - other elements
      - (1). citta and saññā – this is a acittaka and nosaññāvimokkha offence.
      - (2). āpatti – this is a catukka-pācittiya offence. this means a pācittiya offence
        
        will be committed in all four of the following instances:
        
        a monk starts manufacturing one of the three robes exceeding the
        
        recommended size.
        
        when the manufacturing is unfinished, he later completes
        
        it himself.
        
        a pācittiya offence will be committed.
        
        a monk starts manufacturing one of the three robes exceeding the
        
        recommended size.
        
        when the manufacturing is unfinished, he later causes
        
        someone else to complete it.
        
        a pācittiya offence will be committed.
        
        (the
        
        offence is upon receiving)
        
        a monk causes someone else to start manufacturing one of the three robes
        
        exceeding the recommended size.
        
        when the manufacturing is unfinished, he
        
        later completes it himself.
        
        a pācittiya offence will be committed.
        
        a monk causes someone else to start manufacturing one of the three robes
        
        exceeding the recommended size.
        
        when the manufacturing is unfinished, he
        
        later causes another person (or that same person) to complete it.
        
        a pācittiya
        
        offence will be committed.
        
        (the offence is upon receiving)
      - (3). kusalattika and vedanāttika – this offence is ticitta and tivedana.
      - (4). vajja – this is a paññattivajja offence as it can happen with eitehr kusala
        
        citta, akusala cittas or kirya citta.
        
        47
      - (5). kiriya – this is a kiriya offence.
      - (6). samuṭṭhāna – this offence can occur with kāya, vācā, kāya-vācā, kāya-citta,
        
        vācā-citta or kāya-vācā-citta (cha samuṭṭhāna).
      - (7). kamma – kāyakamma or vacīkamma
        
        48
  - extra notes:
    - kandup is bigger than nisidana; canopy can be bigger than kandup; canopy can be bigger than sugatacivara; previou non-offenses don't have much effect, because as the size gets bigger....(about non-offenses); why were these factors added? 5 repeated non-offenses
    - same size as the buddha is already an offense; previous rules: not an offense (pamanikam karoti anāpatti); here: unakam karoti anāpatti
- extra notes
  - unity territories were one monastery, then it became sīmās that could include many monasteries. he enlarged the unity territory. Sīmā in Rājagaha included 18 monasteries. khandhasīmās were established to make it easier.
  - kkvtrṇ suggests the sima should include the whole monastery. because the purpose it to show the unity. not good to have more than one union territories.
  - we remove the old simas to build a new one. so if the simas are big, it is very difficult.
  - whinin one large sima, smaller can be established.
  - normally the uposatha should be done in the greater sima, and other smaller kammas can be done in the smaller sima. the purpose is to gather all in the monastery.
  - started with monasteries, then bigger simas, then smaller simas
  - mātaṅga paccekabuddha was alive when the bodhisatta was alive but still the bodhisatta said
  - discussion about the allowance for abolishing the khuddānukhuddaka rules
    - dhammavinaya as Teacher after Parinibbāna
    - how to address the seniors
      - before parinibbāna: all āvuso
    - sangha may khuddānukhuddaka may abolish
    - MahāKassapa chose 499 + V. Ānanda
      - ñāttidutiyavinayakamma: no one else may observe vassa in Rājagaha
      - done in Kusinagara but applied in Rājagaha
      - justified by the allowance and in order to achieve the goal of the saṅgāyana
    - after 1st council:
      - ñattidutiyakamma
        
        no new rules
        
        no abolishing of existing rules
    - Bhante: when the Teacher has given permission to abolish, how could they decide not to abolish?
      - He said "if the saṅgha wishes..." so the saṅgha wished not to abolish
      - Buddha didn't specify how the saṅgha's desire was to be settled
    - V. Purāṇa did not participate
    - those 500 made the decision for the saṅgha;
    - sakala sāsanassa karanattha... giving the entirety of the authority to the sangha
    - 1st 20 y: smooth, not many rules
    - last 25 y: many rules; only reliant on the Buddha
    - after Prnb: authority partially given legislative powers to the Saṅgha
      - cannot establish a new rule
      - cannot change other major rules
    - 6 opinions
      - dkt dbhst
      - ptds dkt dbhst
      - pc ...dbhst
      - thlc...dbhst
      - saṅghads...dbhst
      - ...
    - if only prjk cannot be changed, what about using money; isn't it needed for ascetic life to be successful? #q🙋🏼‍♂
    - mhk used the allowance of that statement to make the decisions
    - thāvarakamma: decision taken for a long period
    - US:
      - senate can establish an army, institutions, taxes...to achieve the goal of making an army
    - referendum: yes or no (voting)
    - 3 bodies
      - executive:
      - judicionry:
      - legislative: law
    - nowadays, no connection between saṅgha members
      - suspensions, etc. do not work
    - if centralized system is established, the suspensions, etc. can work
    - but if we don't know what khuddanukhuddaka is, how can we know how much can be changed?
    - establishing new rules are not allowed, but new katikas are ok.
  - khandhaka vinaya is not essential for nissayamuttaka
- about nissaggiya dhamma books
  - mahavihara teacher: nissaggiya dhamma books can be read, since the dhamma is allowed, but they should not be used for other purposes like as a pillow, shade, etc.
  - some say they should not be destroyed since they may contain Dhamma that can be lost
  - some other teachers disagree
  - food item becomes ajjhatta after consumed, so bhante is of the opinion that nissaggiya items in the body (such as metal pins, etc., don't have to be removed.
- principles that apply to all 7 rules
  - attano atthāya
    - karana: pc
    - kārāpana-patilabha: pc
  - parassa atthāya
    - karaṇa: dkt
    - kārāpaṇa: dkt
  - aññena kataṁ
    - patilābha: anāpatti
    - paribhuñjana: dkt
- exam:
  - 3 characteristics of an unfinished vinayakamma
  - please give an example of a catukkapācittiya based on the last 3 rules (sucidhara, etc)

Vibhaṅga Vinaya (Semester VI)

Vinaya