7. The training rule on building dwellings

The chapter on offenses entailing suspension

7. The training rule on building dwellings

Origin story

At one time when the Buddha was staying at Kosambī in Ghosita’s Monastery, a householder who was a supporter of Venerable Channa said to him, “I’ll have a dwelling built for you, venerable, if you would find a site for it.”

While Venerable Channa was clearing a site for that dwelling, he felled a tree that served as a shrine and was revered by village, town, district, and kingdom. People complained and criticized him, “How could the Sakyan monastics fell a tree that serves as a shrine and is revered by village, town, district, and kingdom? They are hurting one-sensed life.”

The monks heard the criticism of those people, and the monks of few desires complained and criticized Venerable Channa in the same way.

After rebuking Venerable Channa in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Channa: “Is it true, Channa, that you did this?”

“It’s true, sir.”

The Buddha rebuked him … “Foolish man, how could you do this? People perceive trees as conscious. This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘When a monk builds a large dwelling with a sponsoring owner and intended for himself, he must have monks approve a site where no harm will be done and which has space on all sides. If a monk builds a large dwelling on a site where harm will be done and which lacks space on all sides, or he does not have monks approve the site, he commits an offense entailing suspension.’”

Definitions

A large dwelling: one with a sponsoring owner is what is meant. Dwelling: plastered inside or plastered outside or plastered both inside and outside. Builds: building it himself or having it built. With a sponsoring owner: there is another owner, either a woman or a man, either a lay person or one gone forth. Intended for himself: for his own use. He must have monks approve a site:

the monk who wants to build a dwelling should clear a site. He should then approach the Sangha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

“Venerables, I want to build a large dwelling with a sponsoring owner and intended for myself. I request the Sangha to inspect the site for the dwelling.”

He should make his request a second and a third time. If the whole Sangha is able to inspect the site, they should all go. If the whole Sangha is unable to inspect the site, then those monks there who are competent and capable—who know where harm will be done and where no harm will be done, who know what is meant by space on all sides and a lack of space on all sides—should be asked and then appointed.

“And, monks, they should be appointed like this. A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. He is requesting the Sangha to inspect the site for that dwelling. If the Sangha is ready, it should appoint monk so-and-so and monk so-and-so to inspect the site for the dwelling of monk-so-and-so. This is the motion.

Please, venerables, I ask the Sangha to listen. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. He is requesting the Sangha to inspect the site for that dwelling. The Sangha appoints monk so-and-so and monk so-and-so to inspect the site for the dwelling of monk-so-and-so. Any monk who approves of appointing monk so-and-so and monk so-and-so to inspect the site for the dwelling of monk-so-and-so should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has appointed monk so-and-so and monk so-and-so to inspect the site for the dwelling of monk so-and-so. The Sangha approves and is therefore silent. I’ll remember it thus.’

The appointed monks should go and inspect the site for the dwelling to find out if any harm will be done and if it has space on all sides. If harm will be done or it lacks space on all sides, they should say, ‘Don’t build here.’ If no harm will be done and it has space on all sides, they should inform the Sangha: ‘No harm will be done and it has space on all sides.’ The monk who wants to build the dwelling should then approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I want to build a large dwelling with a sponsoring owner and intended for myself. I request the Sangha to approve the site for the dwelling.’

He should make his request a second and a third time. A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. He is requesting the Sangha to approve the site for that dwelling. If the Sangha is ready, it should approve the site for the dwelling of monk-so-and-so. This is the motion.

Please, venerables, I ask the Sangha to listen. Monk so-and-so wants to build a large dwelling with a sponsoring owner and intended for himself. He is requesting the Sangha to approve the site for that dwelling. The Sangha approves the site for the dwelling of monk so-and-so. Any monk who agrees to approving the site for the dwelling of monk-so-and-so should remain silent. Any monk who doesn’t agree should speak up.

The Sangha has approved the site for the dwelling of monk so-and-so. The Sangha approves and is therefore silent. I’ll remember it thus.’” Where harm will be done: it is the abode of ants, termites, rats, snakes, scorpions, centipedes, elephants, horses, lions, tigers, leopards, bears, or hyenas, or any other animal; or it is bordering on a field of grain, a field of vegetables, a place of slaughter, a place of execution, a charnel ground, a park, a royal property, an elephant stable, a horse stable, a prison, a bar, a slaughterhouse, a street, a crossroads, a public meeting hall, or a cul-de-sac— this is called “where harm will be done”. Which lacks space on all sides: it is not possible to go around it with a yoked cart, or to go all the way around it with a ladder— this is called “which lacks space on all sides”. Where no harm will be done: it is not the abode of ants … it is not bordering on … a cul-de-sac— this is called “where no harm will be done”. Which has space on all sides: it is possible to go around it with a yoked cart, or to go all the way around it with a ladder— this is called “which has space on all sides”. A large dwelling: one with a sponsoring owner is what is meant. Dwelling: plastered inside or plastered outside or plastered both inside and outside. Builds: building it himself or having it built. Or he does not have monks approve the site: if the site has not been approved through a legal procedure consisting of one motion and three announcements, and he then builds a dwelling or has one built, then for the effort there is an act of wrong conduct. When there is one piece left to complete the dwelling, he commits a serious offense. When the last piece is finished, he commits an offense entailing suspension. He commits an offense entailing suspension: … Therefore, too, it is called “an offense entailing suspension”.

Permutations

Permutations part 1

Building oneself

If a monk builds a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. If a monk builds a dwelling whose site has not been approved, where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. If a monk builds a dwelling whose site has not been approved, where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. If a monk builds a dwelling whose site has not been approved, where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.

If a monk builds a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. If a monk builds a dwelling whose site has been approved, where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. If a monk builds a dwelling whose site has been approved, where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. If a monk builds a dwelling whose site has been approved, where no harm will be done, and which has space on all sides, there is no offense.

Appointing someone else to build

A monk appoints someone to build him a dwelling. If they build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. … where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.

A monk appoints someone to build him a dwelling. If they build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … where no harm will be done, and which has space on all sides, there is no offense.

Departing without informing of the proper building procedure

A monk appoints someone to build him a dwelling and then departs, but he does not tell them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. If they build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides, he commits one offense entailing suspension and two offenses of wrong conduct. … where harm will be done, but which has space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … where no harm will be done, but which lacks space on all sides, he commits one offense entailing suspension and one offense of wrong conduct. … where no harm will be done, and which has space on all sides, he commits one offense entailing suspension.

A monk appoints someone to build him a dwelling and then departs, but he does not tell them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. If they build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides, he commits two offenses of wrong conduct. … where harm will be done, but which has space on all sides, he commits one offense of wrong conduct. … where no harm will be done, but which lacks space on all sides, he commits one offense of wrong conduct. … where no harm will be done, and which has space on all sides, there is no offense.

Departing and then hearing about wrong building procedure

A monk appoints someone to build him a dwelling and then departs. He tells them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides, but they build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides. If he hears about it, he must either go there himself or send a message, telling them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. … whose site has been approved and where no harm will be done. … whose site has been approved and which has space on all sides. … whose site has been approved. If he neither goes himself nor sends a message, he commits an offense of wrong conduct.

A monk appoints someone to build him a dwelling and then departs. He tells them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides, but they build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides. If he hears about it, he must either go there himself or send a message, telling them to build one where no harm will be done and which has space on all sides. … (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-ss6#3.9.35'>Bu Ss 6:3.9.35</a>–Bu Ss 6:3.11.16.) … where no harm will be done. … which has space on all sides. … There is no offense.

Offenses for appointed builders

A monk appoints someone to build him a dwelling. He then departs, telling them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. If they build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides, the builders commit three offenses of wrong conduct. … where harm will be done, but which has space on all sides, the builders commit two offenses of wrong conduct. … where no harm will be done, but which lacks space on all sides, the builders commit two offenses of wrong conduct. … where no harm will be done, and which has space on all sides, the builders commit one offense of wrong conduct.

A monk appoints someone to build him a dwelling. He then departs, telling them to build a dwelling whose site has been approved, where no harm will be done, and which has space on all sides. If they build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides, the builders commit two offenses of wrong conduct. … where harm will be done, but which has space on all sides, the builders commit one offense of wrong conduct. … where no harm will be done, but which lacks space on all sides, the builders commit one offense of wrong conduct. … where no harm will be done, and which has space on all sides, there is no offense.

Unfinished when he returns

A monk appoints someone to build him a dwelling and then departs. They build a dwelling whose site has not been approved, where harm will be done, and which lacks space on all sides. If it is unfinished when he returns, that dwelling is to be given to someone else, or it is to be demolished and rebuilt. If he neither gives it to someone else, nor demolishes and rebuilds it, he commits one offense entailing suspension and two offenses of wrong conduct. … where harm will be done, but which has space on all sides … he commits one offense entailing suspension and one offense of wrong conduct. … where no harm will be done, but which lacks space on all sides … he commits one offense entailing suspension and one offense of wrong conduct. … where no harm will be done, and which has space on all sides … he commits one offense entailing suspension.

A monk appoints someone to build him a dwelling and then departs. They build a dwelling whose site has been approved, where harm will be done, and which lacks space on all sides. If it is unfinished when he returns, that dwelling is to be given to someone else, or it is to be demolished and rebuilt. If he neither gives it to someone else, nor demolishes and rebuilds it, he commits two offenses of wrong conduct. … where harm will be done, but which has space on all sides … he commits one offense of wrong conduct. … where no harm will be done, but which lacks space on all sides … he commits one offense of wrong conduct. … where no harm will be done, and which has space on all sides … there is no offense.

Permutations part 2

If he finishes what he began himself, he commits an offense entailing suspension.

If he has others finish what he began himself, he commits an offense entailing suspension.

If he finishes himself what was begun by others, he commits an offense entailing suspension.

If he has others finish what was begun by others, he commits an offense entailing suspension.

Non-offenses

There is no offense: if it is a shelter, a cave, or a grass hut; if it is built for someone else; if it is anything apart from a dwelling; if he is insane; if he is the first offender.

The training rule on building dwellings, the seventh, is finished.

Saṅghādisesakaṇḍa

7. Vihārakārasikkhāpada

Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmato channassa upaṭṭhāko gahapati āyasmantaṁ channaṁ etadavoca— “vihāravatthuṁ, bhante, jānāhi ayyassa vihāraṁ kārāpessāmī”ti.

Atha kho āyasmā channo vihāravatthuṁ sodhento aññataraṁ cetiyarukkhaṁ chedāpesi gāmapūjitaṁ nigamapūjitaṁ nagarapūjitaṁ janapadapūjitaṁ raṭṭhapūjitaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā cetiyarukkhaṁ chedāpessanti gāmapūjitaṁ nigamapūjitaṁ nagarapūjitaṁ janapadapūjitaṁ raṭṭhapūjitaṁ. Ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā channo cetiyarukkhaṁ chedāpessati gāmapūjitaṁ …pe… raṭṭhapūjitan”ti.

Atha kho te bhikkhū āyasmantaṁ channaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, channa, cetiyarukkhaṁ chedāpesi gāmapūjitaṁ …pe… raṭṭhapūjitan”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, cetiyarukkhaṁ chedāpessasi gāmapūjitaṁ nigamapūjitaṁ nagarapūjitaṁ janapadapūjitaṁ raṭṭhapūjitaṁ. Jīvasaññino hi, moghapurisa, manussā rukkhasmiṁ. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Mahallakaṁ pana bhikkhunā vihāraṁ kārayamānena sassāmikaṁ attuddesaṁ bhikkhū abhinetabbā vatthudesanāya. Tehi bhikkhūhi vatthu desetabbaṁ anārambhaṁ saparikkamanaṁ. Sārambhe ce bhikkhu vatthusmiṁ aparikkamane mahallakaṁ vihāraṁ kāreyya bhikkhū vā anabhineyya vatthudesanāya, saṅghādiseso”ti.

Mahallako nāma vihāro sassāmiko vuccati. Vihāro nāma ullitto vā hoti avalitto vā ullittāvalitto vā. Kārayamānenāti karonto vā kārāpento vā. Sassāmikanti añño koci sāmiko hoti itthī vā puriso vā gahaṭṭho vā pabbajito vā. Attuddesanti attano atthāya. Bhikkhū abhinetabbā vatthudesanāyāti

tena vihārakārakena bhikkhunā vihāravatthuṁ sodhetvā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

“ahaṁ, bhante, mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. Sohaṁ, bhante, saṅghaṁ vihāravatthuolokanaṁ yācāmī”ti.

Dutiyampi yācitabbā. Tatiyampi yācitabbā. Sace sabbo saṅgho ussahati vihāravatthuṁ oloketuṁ sabbena saṅghena oloketabbaṁ. No ce sabbo saṅgho ussahati vihāravatthuṁ oloketuṁ, ye tattha honti bhikkhū byattā paṭibalā sārambhaṁ anārambhaṁ saparikkamanaṁ aparikkamanaṁ jānituṁ te yācitvā sammannitabbā.

“Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. So saṅghaṁ vihāravatthuolokanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmañca itthannāmañca bhikkhū sammanneyya itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. Esā ñatti.

Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. So saṅghaṁ vihāravatthuolokanaṁ yācati. Saṅgho itthannāmañca itthannāmañca bhikkhū sammannati itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṁ sammuti itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Sammatā saṅghena itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno vihāravatthuṁ oloketuṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Tehi sammatehi bhikkhūhi tattha gantvā vihāravatthu oloketabbaṁ; sārambhaṁ anārambhaṁ saparikkamanaṁ aparikkamanaṁ jānitabbaṁ. Sace sārambhaṁ hoti aparikkamanaṁ, “māyidha karī”ti vattabbo. Sace anārambhaṁ hoti saparikkamanaṁ, saṅghassa ārocetabbaṁ— “anārambhaṁ saparikkamanan”ti. Tena vihārakārakena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

“ahaṁ, bhante, mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. Sohaṁ, bhante, saṅghaṁ vihāravatthudesanaṁ yācāmī”ti.

Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

“Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. So saṅghaṁ vihāravatthudesanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno vihāravatthuṁ deseyya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu mahallakaṁ vihāraṁ kattukāmo sassāmikaṁ attuddesaṁ. So saṅghaṁ vihāravatthudesanaṁ yācati. Saṅgho itthannāmassa bhikkhuno vihāravatthuṁ deseti. Yassāyasmato khamati itthannāmassa bhikkhuno vihāravatthussa desanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Desitaṁ saṅghena itthannāmassa bhikkhuno vihāravatthu. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī”ti. Sārambhaṁ nāma kipillikānaṁ vā āsayo hoti, upacikānaṁ vā āsayo hoti, undūrānaṁ vā …pe… ahīnaṁ vā … vicchikānaṁ vā … satapadīnaṁ vā … hatthīnaṁ vā … assānaṁ vā … sīhānaṁ vā … byagghānaṁ vā … dīpīnaṁ vā … acchānaṁ vā … taracchānaṁ vā āsayo hoti, yesaṁ kesañci tiracchānagatānaṁ pāṇānaṁ āsayo hoti, pubbaṇṇanissitaṁ vā hoti, aparaṇṇanissitaṁ vā hoti, abbhāghātanissitaṁ vā hoti, āghātananissitaṁ vā hoti, susānanissitaṁ vā hoti, uyyānanissitaṁ vā hoti, rājavatthunissitaṁ vā hoti, hatthisālānissitaṁ vā hoti, assasālānissitaṁ vā hoti, bandhanāgāranissitaṁ vā hoti, pānāgāranissitaṁ vā hoti, sūnanissitaṁ vā hoti, racchānissitaṁ vā hoti, caccaranissitaṁ vā hoti, sabhānissitaṁ vā hoti, saṁsaraṇanissitaṁ vā hoti. Etaṁ sārambhaṁ nāma. Aparikkamanaṁ nāma na sakkā hoti yathāyuttena sakaṭena anuparigantuṁ, samantā nisseṇiyā anuparigantuṁ. Etaṁ aparikkamanaṁ nāma. Anārambhaṁ nāma na kipillikānaṁ vā āsayo hoti …pe… na saṁsaraṇanissitaṁ vā hoti. Etaṁ anārambhaṁ nāma. Saparikkamanaṁ nāma sakkā hoti yathāyuttena sakaṭena anuparigantuṁ, samantā nisseṇiyā anuparigantuṁ. Etaṁ saparikkamanaṁ nāma. Mahallako nāma vihāro sassāmiko vuccati. Vihāro nāma ullitto vā hoti avalitto vā ullittāvalitto vā. Kāreyyāti karoti vā kārāpeti vā. Bhikkhū vā anabhineyya vatthudesanāyāti ñattidutiyena kammena vihāravatthuṁ na desāpetvā karoti vā kārāpeti vā, payoge dukkaṭaṁ. Ekaṁ piṇḍaṁ anāgate, āpatti thullaccayassa. Tasmiṁ piṇḍe āgate, āpatti saṅghādisesassa. Saṅghādisesoti …pe… tenapi vuccati— “saṅghādiseso”ti.

Bhikkhu vihāraṁ karoti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ. Bhikkhu vihāraṁ karoti adesitavatthukaṁ sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu vihāraṁ karoti adesitavatthukaṁ anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu vihāraṁ karoti adesitavatthukaṁ anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa.

Bhikkhu vihāraṁ karoti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ. Bhikkhu vihāraṁ karoti desitavatthukaṁ sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa. Bhikkhu vihāraṁ karoti desitavatthukaṁ anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa. Bhikkhu vihāraṁ karoti desitavatthukaṁ anārambhaṁ saparikkamanaṁ, anāpatti.

Bhikkhu samādisati— “vihāraṁ me karothā”ti. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa.

Bhikkhu samādisati— “vihāraṁ me karothā”ti. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… anārambhaṁ saparikkamanaṁ, anāpatti.

Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. Na ca samādisati— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa.

Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. Na ca samādisati— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti dvinnaṁ dukkaṭānaṁ …pe… sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… anārambhaṁ saparikkamanaṁ, anāpatti.

Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. Samādisati ca— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ. So suṇāti—“vihāro kira me kayirati adesitavatthuko sārambho aparikkamano”ti. Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti …pe… “desitavatthuko ca hotu anārambho cā”ti …pe… “desitavatthuko ca hotu saparikkamano cā”ti …pe… “desitavatthuko hotū”ti. No ce sāmaṁ vā gaccheyya dūtaṁ vā pahiṇeyya, āpatti dukkaṭassa.

Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. Samādisati ca— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ. So suṇāti—“vihāro kira me kayirati desitavatthuko sārambho aparikkamano”ti. Tena bhikkhunā sāmaṁ vā gantabbaṁ dūto vā pāhetabbo— “anārambho ca hotu saparikkamano cā”ti …pe… “anārambho hotū”ti. “Saparikkamano hotū”ti, anāpatti.

Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. Samādisati ca— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ tiṇṇaṁ dukkaṭānaṁ …pe… sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… anārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa.

Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. Samādisati ca— “desitavatthuko ca hotu anārambho ca saparikkamano cā”ti. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dvinnaṁ dukkaṭānaṁ …pe… sārambhaṁ saparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… anārambhaṁ aparikkamanaṁ, āpatti kārukānaṁ dukkaṭassa …pe… anārambhaṁ saparikkamanaṁ, anāpatti.

Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. Tassa vihāraṁ karonti adesitavatthukaṁ sārambhaṁ aparikkamanaṁ. So ce vippakate āgacchati, tena bhikkhunā so vihāro aññassa vā dātabbo bhinditvā vā puna kātabbo. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṁ dukkaṭānaṁ …pe… sārambhaṁ saparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… anārambhaṁ aparikkamanaṁ, āpatti saṅghādisesena dukkaṭassa …pe… anārambhaṁ saparikkamanaṁ, āpatti saṅghādisesassa.

Bhikkhu samādisitvā pakkamati— “vihāraṁ me karothā”ti. Tassa vihāraṁ karonti desitavatthukaṁ sārambhaṁ aparikkamanaṁ. So ce vippakate āgacchati, tena bhikkhunā so vihāro aññassa vā dātabbo bhinditvā vā puna kātabbo. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṁ dukkaṭānaṁ …pe… sārambhaṁ saparikkamanaṁ, āpatti dukkaṭassa …pe… anārambhaṁ aparikkamanaṁ, āpatti dukkaṭassa …pe… anārambhaṁ saparikkamanaṁ, anāpatti.

Attanā vippakataṁ attanā pariyosāpeti, āpatti saṅghādisesassa.

Attanā vippakataṁ parehi pariyosāpeti, āpatti saṅghādisesassa.

Parehi vippakataṁ attanā pariyosāpeti, āpatti saṅghādisesassa.

Parehi vippakataṁ parehi pariyosāpeti, āpatti saṅghādisesassa.

Anāpatti— leṇe guhāya tiṇakuṭikāya aññassatthāya vāsāgāraṁ ṭhapetvā sabbattha anāpatti ummattakassa ādikammikassāti.

Vihārakārasikkhāpadaṁ niṭṭhitaṁ sattamaṁ.