Bhikkhu Vibhaṅga - Nissaggiya Pācittiya 2: Not to spend the night apart from one of his three robes.
Origin story
First sub-story
1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks stored one of their robes with other monks and then left to wander the country in a sarong and an upper robe. Because they were stored for a long time, the robes became moldy. The monks put them out in the sun.
Then, while walking about the dwellings, Venerable Ānanda noticed that the monks were sunning those robes. He asked them, “Whose moldy robes are these?” And they told him what had happened. Venerable Ānanda complained and criticized them, “How can those monks store a robe with other monks and then leave to wander the country in a sarong and an upper robe?”
2After rebuking those monks in many ways, Venerable Ānanda told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that there are monks who do this?”
“It’s true, Sir.”
The Buddha rebuked them … “How can those foolish men do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:
Preliminary ruling
3‘When his robe is finished and the robe season has ended, if a monk stays apart from his three robes even for a single day, he commits an offense entailing relinquishment and confession.’”
4In this way the Buddha laid down this training rule for the monks.
Second sub-story
5At one time a certain monk at Kosambī was sick. His relatives sent him a message, saying, “Come, Venerable, we’ll nurse you.” The monks urged him to go, but he said, “The Buddha has laid down a training rule that you can’t be apart from your three robes. Now because I’m sick, I’m unable to travel with my three robes. So I can’t go.”
They told the Buddha. Soon afterwards he gave a teaching and addressed the monks:
“Monks, I allow you to give permission to a sick monk to stay apart from his three robes.
And it should be given like this. After approaching the Sangha, the sick monk should arrange his upper robe over one shoulder and pay respect at the feet of the senior monks. He should then squat on his heels, raise his joined palms, and say, ‘Venerables, I’m sick. I’m unable to travel with my three robes. I ask the Sangha for permission to stay apart from my three robes.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha:
6‘Please, Venerables, I ask the Sangha to listen. The monk so-and-so is sick. He is unable to travel with his three robes. He is asking the Sangha for permission to stay apart from his three robes. If it seems appropriate to the Sangha, the Sangha should give permission to monk so-and-so to stay apart from his three robes. This is the motion.
7Please, Venerables, I ask the Sangha to listen. The monk so-and-so is sick. He is unable to travel with his three robes. He is asking the Sangha for permission to stay apart from his three robes. The Sangha gives permission to monk so-and-so to stay apart from his three robes. Any monk who approves of giving permission to monk so-and-so to stay apart from his three robes should remain silent. Any monk who doesn’t approve should speak up.
8The Sangha has given permission to monk so-and-so to stay apart from his three robes. The Sangha approves and is therefore silent. I’ll remember it thus.’
9And so, monks, this training rule should be recited like this:
Final ruling
10‘When his robe is finished and the robe season has ended, if a monk stays apart from his three robes even for a single day, except if the monks have agreed, he commits an offense entailing relinquishment and confession.’”
Definitions
11When his robe is finished: the monk has made a robe; or the robe-cloth has been lost, destroyed, or burned; or his expectation of receiving further robe-cloth is disappointed.
13The robe season has ended: it has ended according to one of the eight key phrases or the Sangha has ended it.
13If a monk stays apart from his three robes even for a single day: from the outer robe, the upper robe, or the sarong.
14Except if the monks have agreed: unless the monks have agreed.
15Entailing relinquishment: it becomes subject to relinquishment at dawn.
The robe should be relinquished to a saṅgha, a group, or an individual. “And, monks, it should be relinquished like this. To be expanded as in Nissaggiya Pācittiya 1 verse 17 with appropriate substitutions.
‘Venerables, this robe, which I have stayed apart from for one day without the agreement of the monks, is to be relinquished. I relinquish it to the Sangha.’ … the Sangha should give … you should give … ‘I give this robe back to you.’”
Permutations
16An inhabited area may have a single access or many; a house may have a single access or many; a storehouse may have a single access or many; a watchtower may have a single access or many; a stilt house may have a single access or many; a boat may have a single access or many; a caravan may have a single access or many; a field may have a single access or many; a threshing floor may have a single access or many; a monastery may have a single access or many; a dwelling may have a single access or many; the foot of a tree may have a single access or many; the open air may have a single access or many.
Exposition
17“An inhabited area with a single access” refers to an enclosed inhabited area belonging to one clan: if the robe is kept within the inhabited area, one must stay within the inhabited area. An unenclosed inhabited area belonging to one clan: one must stay in the house where the robe is kept, or not go beyond arm’s reach of the house.
18An enclosed inhabited area belonging to many clans: if the robe is kept in a house, one must stay in that house, in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of the public meeting hall or the gateway. If one puts aside the robe within arm’s reach while going to the public meeting hall, one must stay in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of either. If the robe is kept in the public meeting hall, one must stay in the public meeting hall, or at the gateway to the inhabited area, or not go beyond arm’s reach of either. An unenclosed inhabited area belonging to many clans: one must stay in the house where the robe is kept, or not go beyond arm’s reach of the house.
A house
19An enclosed house belonging to one clan and having many rooms: if the robe is kept in the house, one must stay within the house. An unenclosed house belonging to one clan and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
20An enclosed house belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the main entrance, or not go beyond arm’s reach of either. An unenclosed house belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
A storehouse
21An enclosed storehouse belonging to one clan and having many rooms: if the robe is kept in the building, one must stay within the building. An unenclosed storehouse belonging to one clan and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
22An enclosed storehouse belonging to many clans and having many rooms: if the robe is kept in a room, one must stay in that room, or at the main entrance, or not go beyond arm’s reach of either. An unenclosed storehouse belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
A watchtower
23A watchtower belonging to one clan: if the robe is kept in the watchtower, one must stay within the watchtower.
A watchtower belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the main entrance, or not go beyond arm’s reach of either.
A stilt house
24-26A stilt house belonging to one clan: if the robe is kept in the stilt house, one must stay within the stilt house.
A stilt house belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or at the main entrance, or not go beyond arm’s reach of either.
A boat
27A boat belonging to one clan: if the robe is kept on the boat, one must stay on the boat.
A boat belonging to many clans and having many rooms: one must stay in the room where the robe is kept, or not go beyond arm’s reach of the room.
A caravan
28A caravan belonging to one clan: if the robe is kept within the caravan, one must not go further than 80 meters in front of or behind the caravan, and no further than 11 meters from either side.
A caravan belonging to many clans: if the robe is kept within the caravan, one must not go beyond arm’s reach of the caravan.
A field
29An enclosed field belonging to one clan: if the robe is kept within the field, one must stay within that field. An unenclosed field belonging to one clan: one must not go beyond arm’s reach of the robe.
An enclosed field belonging to many clans: if the robe is kept within the field, one must stay at the entrance to the field, or not go beyond arm’s reach of the entrance or the robe. An unenclosed field belonging to many clans: one must not go beyond arm’s reach of the robe.
A threshing floor
30An enclosed threshing floor belonging to one clan: if the robe is kept on the threshing floor, one must stay on that threshing floor. An unenclosed threshing floor belonging to one clan: one must not go beyond arm’s reach of the robe.
An enclosed threshing floor belonging to many clans: if the robe is kept on the threshing floor, one must stay at the entrance to the threshing floor, or not go beyond arm’s reach of the entrance or the robe. An unenclosed threshing floor belonging to many clans: one must not go beyond arm’s reach of the robe.
A monastery
31An enclosed monastery belonging to one clan: if the robe is kept within the monastery, one must stay within that monastery. An unenclosed monastery belonging to one clan: one must not go beyond arm’s reach of the robe.
An enclosed monastery belonging to many clans: if the robe is kept within the monastery, one must stay at the entrance to the monastery, or not go beyond arm’s reach of the entrance or the robe. An unenclosed monastery belonging to many clans: one must not go beyond arm’s reach of the robe.
A dwelling
32An enclosed dwelling belonging to one clan: if the robe is kept within the dwelling, one must stay within that dwelling. An unenclosed dwelling belonging to one clan: one must stay in the dwelling where the robe is kept, or not go beyond arm’s reach of that dwelling.
An enclosed dwelling belonging to many clans: one must stay in the dwelling where the robe is kept, or at the main entrance to the dwelling, or not go beyond arm’s reach of either. An unenclosed dwelling belonging to many clans: one must stay in the dwelling where the robe is kept, or not go beyond arm’s reach of the dwelling.
The foot of a tree
33At the foot of a tree belonging to one clan: if the robe is kept within the area of the midday shadow of the tree, one must stay within that area.
At the foot of a tree belonging to many clans: one must not go beyond arm’s reach of the robe.
In the open
34The open air with a single access: in an uninhabited area, in the wilderness, the area covered by a circle with 80 meters radius has a single access. Whatever lies beyond that has many accesses.
35If he has stayed apart and he perceives that he has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If he has stayed apart, but he is unsure of it, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If he has stayed apart, but he does not perceive that he has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
If it has not been relinquished, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been given away, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been lost, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been destroyed, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been burned, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession. If it has not been stolen, but he perceives that it has, then, except if the monks have agreed, he commits an offense entailing relinquishment and confession.
36If he uses a robe that should be relinquished without first relinquishing it, he commits an offense of wrong conduct. If he has not stayed apart, but he perceives that he has, he commits an offense of wrong conduct. If he has not stayed apart, but he is unsure of it, he commits an offense of wrong conduct. If he has not stayed apart and he does not perceive that he has, there is no offense.
Non-offenses
37There is no offense: if before dawn it has been relinquished, given away, lost, destroyed, burned, stolen, or taken on trust; if he has the permission of the monks; if he is insane; if he is the first offender.
38The training rule on storehouses, the second, is finished.
1p_1V_1883 Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamanti. Tāni cīvarāni ciraṁ nikkhittāni kaṇṇakitāni honti. Tāni bhikkhū otāpenti.
Addasā kho āyasmā ānando senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni otāpente. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: "kassimāni, āvuso, cīvarāni kaṇṇakitānī"ti? Atha kho te bhikkhū āyasmato ānandassa etamatthaṁ ārocesuṁ. Āyasmā ānando ujjhāyati khiyyati vipāceti— "Kathañhi nāma bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissantī"ti.
2p_1V_1884Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesi … pe … "Saccaṁ kira, bhikkhave, bhikkhū bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamantī"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā … pe … kathañhi nāma te, bhikkhave, moghapurisā bhikkhūnaṁ hatthe cīvaraṁ nikkhipitvā santaruttarena janapadacārikaṁ pakkamissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya … pe … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
3p_1V_1885"Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, nissaggiyaṁ pācittiyan"ti.
4p_1V_1886Evañcidaṁ bhagavatā bhikkhūnaṁ
sikkhāpadaṁ paññattaṁ hoti.
5p_1V_1887 Tena kho pana samayena aññataro bhikkhu kosambiyaṁ gilāno hoti. Ñātakā tassa bhikkhuno santike dūtaṁ pāhesuṁ— "āgacchatu bhadanto, mayaṁ, upaṭṭhahissāmā"ti. Bhikkhūpi evamāhaṁsu— "gacchāvuso, ñātakā taṁ upaṭṭhahissantī"ti. So evamāha— "bhagavatāvuso, sikkhāpadaṁ paññattaṁ— ‘Na ticīvarena vippavasitabban’ti. Ahañcamhi gilāno. Na sakkomi ticīvaraṁ ādāya pakkamituṁ. Nāhaṁ gamissāmī"ti.
Bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṁ dātuṁ.
Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo: ‘Ahaṁ, bhante, gilāno. Na sakkomi ticīvaraṁ ādāya pakkamituṁ. Sohaṁ, bhante, saṇghaṁ ticīvarena avippavāsasammutiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
6p_1V_1888 ‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno. Na sakkoti ticīvaraṁ ādāya pakkamituṁ. So saṇghaṁ ticīvarena avippavāsasammutiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ dadeyya. Esā ñatti.
7p_1V_1889Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno. Na sakkoti ticīvaraṁ ādāya pakkamituṁ. So saṇghaṁ ticīvarena avippavāsasammutiṁ yācati. saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno ticīvarena avippavāsasammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
8p_1V_1890Dinnā saṇghena itthannāmassa bhikkhuno ticīvarena avippavāsasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
9p_1V_1891Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
10p_1V_1892"Niṭṭhitacīvarasmiṁ bhikkhunā ubbhatasmiṁ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyan"ti. (2:21)
11p_1V_1893 Niṭṭhitacīvarasmin'ti bhikkhuno cīvaraṁ kataṁ vā hoti naṭṭhaṁ vā vinaṭṭhaṁ vā daḍḍhaṁ vā cīvarāsā vā upacchinnā.
12p_1V_1894Ubbhatasmiṁ kathine'ti aṭṭhannaṁ mātikānaṁ aññatarāya mātikāya ubbhataṁ hoti, saṇghena vā antarā ubbhataṁ hoti.
13p_1V_1895Ekarattampi ce bhikkhu ticīvarena vippavaseyyā'ti saṅghāṭiyā vā uttarāsaṅgena vā antaravāsakena vā.
14p_1V_1896Aññatra bhikkhusammutiyā'ti ṭhapetvā bhikkhusammutiṁ.
15p_1V_1897Nissaggiyaṁ hotī'ti saha aruṇuggamanā nissaggiyaṁ hoti.
Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ … pe …
"Idaṁ me, bhante, cīvaraṁ rattivippavutthaṁ aññatra bhikkhusammutiyā nissaggiyaṁ, imāhaṁ saṅghassa nissajjāmī"ti … pe … dadeyyāti … pe … dadeyyunti … pe … āyasmato dammīti.
16p_1V_1898 Gāmo ekūpacāro nānūpacāro. Nivesanaṁ ekūpacāraṁ nānūpacāraṁ. Udosito ekūpacāro nānūpacāro. Aṭṭo ekūpacāro nānūpacāro. Māḷo ekūpacāro nānūpacāro. Pāsādo ekūpacāro nānūpacāro. Hammiyaṁ ekūpacāraṁ nānūpacāraṁ. Nāvā ekūpacārā nānūpacārā. Sattho ekūpacāro nānūpacāro. Khettaṁ ekūpacāraṁ nānūpacāraṁ. Dhaññakaraṇaṁ ekūpacāraṁ nānūpacāraṁ. Ārāmo ekūpacāro nānūpacāro. Vihāro ekūpacāro nānūpacāro. Rukkhamūlaṁ ekūpacāraṁ nānūpacāraṁ. Ajjhokāso ekūpacāro nānūpacāro.
17p_1V_1899 Gāmo ekūpacāro nāma ekakulassa gāmo hoti parikkhitto ca. Antogāme cīvaraṁ nikkhipitvā antogāme vatthabbaṁ. Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
18p_1V_1900 Nānākulassa gāmo hoti parikkhitto ca. Yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Sabhāyaṁ gacchantena hatthapāse cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Sabhāye cīvaraṁ nikkhipitvā sabhāye vā vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Aparikkhitto hoti, yasmiṁ ghare cīvaraṁ nikkhittaṁ hoti tasmiṁ ghare vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
19p_1V_1901 Ekakulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Antonivesane cīvaraṁ nikkhipitvā antonivesane vatthabbaṁ. Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
20p_1V_1902 Nānākulassa nivesanaṁ hoti parikkhittañca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Aparikkhittaṁ hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
21p_1V_1903 Ekakulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Antoudosite cīvaraṁ nikkhipitvā antoudosite vatthabbaṁ. Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
22p_1V_1904 Nānākulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Aparikkhitto hoti, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
23p_1V_1905 Ekakulassa aṭṭo hoti, antoaṭṭe cīvaraṁ nikkhipitvā antoaṭṭe vatthabbaṁ.
Nānākulassa aṭṭo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.
24p_1V_1906 Ekakulassa māḷo hoti, antomāḷe cīvaraṁ nikkhipitvā antomāḷe vatthabbaṁ.
Nānākulassa māḷo hoti nānāgabbhā nānāovarakā, yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.
25p_1V_1907 Ekakulassa pāsādo hoti, antopāsāde cīvaraṁ nikkhipitvā antopāsāde vatthabbaṁ. Nānākulassa pāsādo hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.
26p_1V_1908 Ekakulassa hammiyaṁ hoti. Antohammiye cīvaraṁ nikkhipitvā antohammiye vatthabbaṁ. Nānākulassa hammiyaṁ hoti, nānāgabbhā nānāovarakā. Yasmiṁ gabbhe cīvaraṁ nikkhittaṁ hoti tasmiṁ gabbhe vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ.
27p_1V_1909 Ekakulassa nāvā hoti. Antonāvāya cīvaraṁ nikkhipitvā antonāvāya vatthabbaṁ.
Nānākulassa nāvā hoti nānāgabbhā nānāovarakā. Yasmiṁ ovarake cīvaraṁ nikkhittaṁ hoti tasmiṁ ovarake vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
28p_1V_1910 Ekakulassa sattho hoti. Satthe cīvaraṁ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṁ na vijahitabbaṁ.
Nānākulassa sattho hoti, satthe cīvaraṁ nikkhipitvā hatthapāsā na vijahitabbaṁ.
29p_1V_1911 Ekakulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā antokhette vatthabbaṁ. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.
Nānākulassa khettaṁ hoti parikkhittañca. Antokhette cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.
30p_1V_1912 Ekakulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā antodhaññakaraṇe vatthabbaṁ. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.
Nānākulassa dhaññakaraṇaṁ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. Aparikkhittaṁ hoti, hatthapāsā na vijahitabbaṁ.
31p_1V_1913 Ekakulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā antoārāme vatthabbaṁ. Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ.
Nānākulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṁ nikkhipitvā dvāramūle vā vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ. Aparikkhitto hoti, hatthapāsā na vijahitabbaṁ.
32p_1V_1914 Ekakulassa vihāro hoti parikkhitto ca. Antovihāre cīvaraṁ nikkhipitvā antovihāre vatthabbaṁ. Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
Nānākulassa vihāro hoti parikkhitto ca. Yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ dvāramūle vā, hatthapāsā vā na vijahitabbaṁ. Aparikkhitto hoti, yasmiṁ vihāre cīvaraṁ nikkhittaṁ hoti tasmiṁ vihāre vatthabbaṁ, hatthapāsā vā na vijahitabbaṁ.
33p_1V_1915 Ekakulassa rukkhamūlaṁ hoti, yaṁ majjhanhike kāle samantā chāyā pharati, antochāyāya cīvaraṁ nikkhipitvā antochāyāya vatthabbaṁ.
Nānākulassa rukkhamūlaṁ hoti, hatthapāsā na vijahitabbaṁ.
34p_1V_1916Ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, tato paraṁ nānūpacāro.
35p_1V_1917 Vippavutthe vippavutthasaññī aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. Vippavutthe vematiko, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ. Vippavutthe avippavutthasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.
Appaccuddhaṭe paccuddhaṭasaññī … pe … avissajjite vissajjitasaññī … anaṭṭhe naṭṭhasaññī … avinaṭṭhe vinaṭṭhasaññī … adaḍḍhe daḍḍhasaññī avilutte viluttasaññī, aññatra bhikkhusammutiyā, nissaggiyaṁ pācittiyaṁ.
36p_1V_1918Nissaggiyaṁ cīvaraṁ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Avippavutthe vippavutthasaññī, āpatti dukkaṭassa. Avippavutthe vematiko, āpatti dukkaṭassa. Avippavutthe avippavutthasaññī, anāpatti.
37p_1V_1919 Anāpatti— antoaruṇe paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, bhikkhusammutiyā, ummattakassa, ādikammikassāti.
38p_1V_1920Udosita (dutiyakathina) sikkhāpadaṁ niṭṭhitaṁ dutiyaṁ.