5. Paµhamapav±raºasikkh±padavaººan±

236. Pañcamasikkh±pade bhikkh³ bhutt±v² pav±rit±ti br±hmaºena “gaºhatha, bhante, y±va icchath±”ti eva½ y±vadatthapav±raº±ya, sayañca “ala½, ±vuso, thoka½ thoka½ deh²”ti eva½ paµikkhepapav±raº±ya pav±rit±. Paµivissaketi s±mantagharav±sike.
237. K±koravasaddanti k±k±na½ oravasadda½; sannipatitv± viravant±na½ sadda½. Alameta½ sabbanti ettha tik±ra½ avatv±va “alameta½ sabba½” ettaka½ vattu½ vaµµati.
238-9. Bhutt±v²ti bhuttav±. Tattha ca yasm± yena ekampi sittha½ saªkh±ditv± v± asaªkh±ditv± v± ajjhoharita½ hoti, so “bhutt±v²”ti saªkhya½ gacchati, tenassa padabh±jane “bhutt±v² n±ma pañcanna½ bhojan±nan”ti-±di vutta½. Pav±ritoti katapav±raºo, katapaµikkhepo. Sopi ca yasm± na paµikkhepamattena, atha kho pañcaªgavasena, tenassa padabh±jane “pav±rito n±ma asana½ paññ±yat²”ti-±di vutta½. Tattha yasm± “asana½ paññ±yat²”ti imin± vippakatabhojano, “pav±rito”ti vutto. Yo ca vippakatabhojano, tena kiñci bhutta½, kiñci abhutta½, yañca bhutta½; ta½ sandh±ya “bhutt±v²”tipi saªkhya½ gacchati, tasm± bhutt±v²vacanena visu½ kañci atthasiddhi½ na pass±ma. “Dirattatiratta½, chappañcav±c±h²”ti-±d²su (p±ci. 61-62) pana diratt±divacana½ viya pav±ritapadassa pariv±rakabh±vena byañjanasiliµµhat±ya ceta½ vuttanti veditabba½.
Asana½ paññ±yat²ti-±d²su vippakatabhojana½ dissati, bhuñjam±no ceso puggalo hot²ti attho. Bhojana½ paññ±yat²ti pav±raºappahonakabhojana½ dissati. Odan±d²na½ ce aññatara½ paµikkhipitabba½ bhojana½ hot²ti attho. Hatthap±se µhitoti pav±raºappahonaka½ bhojana½ gaºhitv± d±yako a¹¹hateyyahatthappam±ºe ok±se hot²ti attho. Abhiharat²ti so ce d±yako tassa ta½ bhatta½ k±yena abhiharat²ti attho. Paµikkhepo paññ±yat²ti paµikkhepo dissati; tañce abhihaµa½ so bhikkhu k±yena v± v±c±ya v± paµikkhipat²ti attho. Eva½ pañcanna½ aªg±na½ vasena pav±rito n±ma hot²ti. Vuttampi ceta½–
“Pañcahi up±li ±k±rehi pav±raº± paññ±yati– asana½ paññ±yati, bhojana½ paññ±yati, hatthap±se µhito, abhiharati, paµikkhepo paññ±yat²”ti (pari. 428).
Tatr±ya½ vinicchayo– “asanan”ti-±d²su t±va yañca asn±ti yañca bhojana½ hatthap±se µhitena abhihaµa½ paµikkhipati, ta½ “odano, kumm±so, sattu, maccho, ma½san”ti imesa½ aññatarameva veditabba½. Tattha odano n±ma– s±li, v²hi, yavo, godhumo, kaªgu, varako, kudr³sakoti sattanna½ dhaññ±na½ taº¹ulehi nibbatto. Tattha “s±l²”ti antamaso n²v±ra½ up±d±ya sabb±pi s±lij±ti. “V²h²”ti sabb±pi v²hij±ti. “Yavagodhumesu” bhedo natthi. “Kaªg³”ti setarattak±¼abhed± sabb±pi kaªguj±ti. “Varako”ti antamaso varakacoraka½ up±d±ya sabb± setavaºº± varakaj±ti. “Kudr³sako”ti k±¼ako dravo ceva s±m±k±dibhed± ca sabb±pi tiºadhaññaj±ti.
N²v±ravarakacorak± cettha “dhaññ±nulom±”ti vadanti. Dhaññ±ni v± hontu dhaññ±nulom±ni v±, etesa½ vuttappabhed±na½ sattanna½ dhaññ±na½ taº¹ule gahetv± “bhatta½ paciss±m±”ti v± “y±gu½ paciss±m±”ti v± “ambilap±y±s±d²su aññatara½ paciss±m±”ti v± ya½kiñci sandh±ya pacantu, sace uºha½ s²tala½ v± bhuñjant±na½ bhojanak±le gahitagahitaµµh±ne odhi paññ±yati, odanasaªgahameva gacchati, pav±raºa½ janeti. Sace odhi na paññ±yati, y±gusaªgaha½ gacchati, pav±raºa½ na janeti.
Yopi p±y±so v± paººaphalaka¼²ramissak± ambilay±gu v± uddhanato ot±ritamatt± abbhuºh± hoti, ±vajjitv± pivitu½ sakk±, hatthena gahitok±sepi odhi½ na dasseti, pav±raºa½ na janeti. Sace pana usum±ya vigat±ya s²tal²bh³t± ghanabh±va½ gacchati, odhi½ dasseti, puna pav±raºa½ janeti. Pubbe tanubh±vo na rakkhati. Sacepi dadhitakk±d²ni ±ropetv± bahupaººaphalaka¼²re pakkhipitv± muµµhimatt±pi taº¹ul± pakkhitt± honti, bhojanak±le ce odhi paññ±yati, pav±raºa½ janeti. Ay±guke nimantane “y±gu½ dass±m±”ti bhatte udakakañjikakh²r±d²ni ±kiritv± “y±gu½ gaºhath±”ti denti. Kiñc±pi tanuk± honti, pav±raºa½ janetiyeva Sace pana pakkuthitesu udak±d²su pakkhipitv± pacitv± denti, y±gusaªgahameva gacchati. Y±gusaªgaha½ gatepi tasmi½ v± aññasmi½ v± yattha macchama½sa½ pakkhipanti, sace s±sapamattampi macchama½sakhaº¹a½ v± nh±ru v± paññ±yati, pav±raºa½ janeti.
Suddharasako pana rasakay±gu v± na janeti. Ýhapetv± vuttadhaññ±na½ taº¹ule aññehi veºutaº¹ul±d²hi v± kandam³laphalehi v± yehi kehici kata½ bhattampi pav±raºa½ na janeti, pageva ghanay±gu. Sace panettha macchama½sa½ pakkhipanti, janeti. Mah±paccariya½ “puppha-atth±ya bhattampi pav±raºa½ janet²”ti vutta½. Pupphi-atth±ya bhatta½ n±ma pupphikhajjakatth±ya kuthitat³dake pakkhipitv± seditataº¹ul± vuccanti. Sace pana te taº¹ule sukkh±petv± kh±danti, vaµµati; neva sattusaªkhya½ na bhattasaªkhya½ gacchanti. Puna tehi katabhatta½ pav±retiyeva. Te taº¹ule sappitel±d²su v± pacanti, p³va½ v± karonti, na pav±renti. Puthuk± v± t±hi katasattubhatt±d²ni v± na pav±renti.
Kumm±so n±ma yavehi katakumm±so. Aññehi pana mugg±d²hi katakumm±so pav±raºa½ na janeti. Sattu n±ma s±liv²hiyavehi katasattu. Kaªguvarakakudr³sakas²s±nipi bhajjitv± ²saka½ koµµetv± thuse pal±petv± puna da¼ha½ koµµetv± cuººa½ karonti. Sacepi ta½ allatt± ek±baddha½ hoti, sattusaªgahameva gacchati. Kharap±kabhajjit±na½ v²h²na½ taº¹ule koµµetv± denti, tampi cuººa½ sattusaªgahameva gacchati. Samap±kabhajjit±na½ pana v²h²na½ v± v²hipal±p±na½ v± taº¹ul± bhajjitataº¹ul± eva v± na pav±renti. Tesa½ pana taº¹ul±d²na½ cuººa½ pav±reti. Kharap±kabhajjit±na½ v²h²na½ kuº¹akampi pav±reti. Samap±kabhajjit±na½ pana ±tapasukkh±na½ v± kuº¹aka½ na pav±reti. L±j± v± tehi katabhattasattu-±d²ni v± na pav±renti. Bhajjitapiµµha½ v± ya½kiñci suddhakhajjaka½ v± na pav±reti. Macchama½sap³ritakhajjaka½ pana sattumodako v± pav±reti. Maccho ma½sañca p±kaµameva. Aya½ pana viseso– sacepi y±gu½ pivantassa y±gusitthamatt±neva dve macchakhaº¹±ni v± ma½sakhaº¹±ni v± ekabh±jane v± n±n±bh±jane v± denti, t±ni ce akh±danto añña½ ya½kiñci pav±raºappahonaka½ paµikkhipati na pav±reti. Tato eka½ kh±dita½, eka½ hatthe v± patte v± hoti, so ce añña½ paµikkhipati, pav±reti. Dvepi kh±dit±ni honti, mukhe s±sapamattampi avasiµµha½ natthi, sacepi añña½ paµikkhipati, na pav±reti.
Kappiyama½sa½ kh±danto kappiyama½sa½ paµikkhipati, pav±reti. Kappiyama½sa½ kh±danto akappiyama½sa½ paµikkhipati, na pav±reti. Kasm±? Avatthut±ya. Yañhi bhikkhuno kh±ditu½ vaµµati, ta½yeva paµikkhipato pav±raº± hoti. Ida½ pana j±nanto akappiyatt± paµikkhipati, aj±nantopi paµikkhipitabbaµµh±ne µhitameva paµikkhipati n±ma, tasm± na pav±reti. Sace pana akappiyama½sa½ kh±danto kappiyama½sa½ paµikkhipati, pav±reti. Kasm±? Vatthut±ya. Yañhi tena paµikkhitta½, ta½ pav±raº±ya vatthu. Ya½ pana kh±dati, ta½ kiñc±pi paµikkhipitabbaµµh±ne µhita½, kh±diyam±na½ pana ma½sabh±va½ na jahati, tasm± pav±reti. Akappiyama½sa½ kh±danto akappiyama½sa½ paµikkhipati, purimanayeneva na pav±reti. Kappiyama½sa½ v± akappiyama½sa½ v± kh±danto pañcanna½ bhojan±na½ ya½kiñci kappiyabhojana½ paµikkhipati, pav±reti. Kulad³sakavejjakamma-uttarimanussadhamm±rocanas±ditar³piy±d²hi nibbatta½ buddhapaµikuµµha½ anesan±ya uppanna½ akappiyabhojana½ paµikkhipati, na pav±reti. Kappiyabhojana½ v± akappiyabhojana½ v± bhuñjantopi kappiyabhojana½ paµikkhipati, pav±reti. Akappiyabhojana½ paµikkhipati, na pav±ret²ti sabbattha vuttanayeneva k±raºa½ veditabba½.
Eva½ “asanan”ti-±d²su yañca asn±ti, yañca bhojana½ hatthap±se µhitena abhihaµa½ paµikkhipanto pav±raºa½ ±pajjati, ta½ ñatv± id±ni yath± ±pajjati, tassa j±nanattha½ aya½ vinicchayo “‘asana½ bhojanan’ti ettha t±va yena ekasitthampi ajjhohaµa½ hoti, so sace pattamukhahatth±na½ yattha katthaci pañcasu bhojanesu ekasmimpi sati añña½ pañcasu bhojanesu ekampi paµikkhipati, pav±reti. Katthaci bhojana½ natthi, ±misagandhamatta½ paññ±yati, na pav±reti. Mukhe ca hatthe ca bhojana½ natthi, patte atthi, tasmi½ pana ±sane na bhuñjituk±mo, vih±ra½ pavisitv± bhuñjituk±mo, aññassa v± d±tuk±mo, tasmi½ ce antare bhojana½ paµikkhipati, na pav±reti. Kasm±? Vippakatabhojanabh±vassa upacchinnatt±. Yopi aññatra gantv± bhuñjituk±mo mukhe bhatta½ gilitv± sesa½ ±d±ya gacchanto antar±magge añña½ bhojana½ paµikkhipati, tass±pi pav±raº± na hot²”ti mah±paccariya½ vutta½. Yath± ca patte; eva½ hatthepi. Mukhepi v± vijjam±nabhojana½ sace anajjhoharituk±mo hoti, tasmiñca khaºe añña½ paµikkhipati, na pav±reti. Ekasmiñhi pade vuttalakkhaºa½ sabbattha veditabba½ hoti. Apica kurundiya½ esa nayo dassitoyeva. Vuttañhi tattha “mukhe bhatta½ gilita½, hatthe bhatta½ vigh±s±dassa d±tuk±mo, patte bhatta½ bhikkhussa d±tuk±mo, sace tasmi½ khaºe paµikkhipati, na pav±ret²”ti. Hatthap±se µhitoti ettha pana sace bhikkhu nisinno hoti, ±sanassa pacchimantato paµµh±ya, sace µhito, paºhi-antato paµµh±ya, sace nipanno, yena passena nipanno, tassa p±rimantato paµµh±ya, d±yakassa nisinnassa v± µhitassa v± nipannassa v± µhapetv± pas±ritahattha½ ya½ ±sannatara½ aªga½, tassa orimantena paricchinditv± a¹¹hateyyahattho “hatthap±so”ti veditabbo. Tasmi½ µhatv± abhihaµa½ paµikkhipantasseva pav±raº± hoti, na tato para½.
Abhiharat²ti hatthap±sabbhantare µhito gahaºattha½ upan±meti. Sace pana anantaranisinnopi bhikkhu hatthe v± ³r³su v± ±dh±rake v± µhitapatta½ anabhiharitv±va “bhatta½ gaºh±”ti vadati, ta½ paµikkhipato pav±raº± natthi. Bhattapacchi½ ±netv± purato bh³miya½ µhapetv± “gaºh±h²”ti vuttepi eseva nayo. ¿saka½ pana uddharitv± v± apan±metv± v± “gaºhath±”ti vutte paµikkhipato pav±raº± hoti. Ther±sane nisinno thero d³re nisinnassa daharabhikkhussa patta½ pesetv± “ito odana½ gaºh±h²”ti vadati, gaºhitv± pana gato tuºh² tiµµhati, daharo “ala½ mayhan”ti paµikkhipati, na pav±reti. Kasm±? Therassa d³rabh±vato d³tassa ca anabhiharaºatoti. Sace pana gahetv± ±gato bhikkhu “ida½ bhatta½ gaºh±”ti vadati, ta½ paµikkhipato pav±raº± hoti.
Parivesan±ya eko ekena hatthena odanapacchi½ ekena kaµacchu½ gahetv± bhikkh³ parivisati, tatra ce añño ±gantv± “aha½ pacchi½ dh±ress±mi, tva½ odana½ deh²”ti vatv± gahitamattakameva karoti, parivesako eva pana ta½ dh±reti, tasm± s± abhihaµ±va hoti. Tato d±tuk±mat±ya gaºhanta½ paµikkhipantassa pav±raº± hoti. Sace pana parivisakena phuµµhamatt±va hoti, itarova na½ dh±reti, tato d±tuk±mat±ya gaºhanta½ paµikkhipantassa pav±raº± na hoti. Kaµacchun± uddhaµabhatte pana hoti. Kaµacchu-abhih±royeva hi tassa abhih±ro. Dvinna½ samabh±repi paµikkhipanto pav±retiyev±ti mah±paccariya½ vutta½. Anantarassa bhikkhuno bhatte diyyam±ne itaro patta½ hatthehi pidahati, pav±raº± natthi. Kasm±? Aññassa abhihaµe paµikkhittatt±.
Paµikkhepo paññ±yat²ti ettha v±c±ya abhihaµa½ paµikkhipato pav±raº± natthi. K±yena abhihaµa½ pana k±yena v± v±c±ya v± paµikkhipantassa pav±raº± hot²ti veditabbo.
Tattha k±yena paµikkhepo n±ma aªguli½ v± hattha½ v± macchikab²jani½ v± c²varakaººa½ v± c±leti, bhamuk±ya v± ±k±ra½ karoti, kuddho v± oloketi, v±c±ya paµikkhepo n±ma “alan”ti v±, “na gaºh±m²”ti v±, “m± ±kir±”ti v±, “apagacch±”ti v± vadati; eva½ yena kenaci ±k±rena k±yena v± v±c±ya v± paµikkhitte pav±raº± hoti.
Eko abhihaµe bhatte pav±raº±ya bh²to hattha apanetv± punappuna½ patte odana½ ±kiranta½ “±kira ±kira koµµetv± p³reh²”ti vadati, ettha kathanti? Mah±sumatthero t±va “an±kiraºatth±ya vuttatt± pav±raº± hot²”ti ±ha. Mah±padumatthero pana “‘±kira p³reh²’ti vadantassa n±ma ‘kassaci pav±raº± atth²’ti vatv± ‘na pav±ret²”’ti ±ha. Aparo bhatta½ abhiharanta½ bhikkhu½ sallakkhetv± “ki½ ±vuso itopi kiñci gaºhissasi, dammi te kiñc²”ti ±ha. Tatr±pi “‘eva½ n±gamissat²’ti vuttatt± ‘pav±raº± hot²”’ti mah±sumatthero ±ha. Mah±padumatthero pana “‘gaºhissas²’ti vadantassa n±ma ‘kassaci pav±raº± atth²’ti vatv± ‘na pav±ret²”’ti ±ha.
Eko sama½saka½ rasa½ abhiharitv± “rasa½ gaºhath±”ti vadati, ta½ sutv± paµikkhipato pav±raº± natthi. “Maccharasa½ ma½sarasan”ti vutte paµikkhipato hoti, “ida½ gaºhath±”ti vuttepi hotiyeva. Ma½sa½ visu½ katv± “ma½sarasa½ gaºhath±”ti vadati, tattha ce s±sapamattampi ma½sakhaº¹a½ atthi ta½ paµikkhipato pav±raº± hoti. Sace pana pariss±vito hoti, “vaµµat²”ti abhayatthero ±ha.
Ma½sarasena ±pucchanta½ mah±thero “muhutta½ ±gameh²”ti vatv± “th±laka½ ±vuso ±har±”ti ±ha. Ettha kathanti? Mah±sumatthero t±va “abhih±rakassa gamana½ paµhama½ upacchinna½, tasm± pav±ret²”ti ±ha. Mah±padumatthero pana “aya½ kuhi½ gacchati, k²disa½ etassa gamana½, gaºhantass±pi n±ma pav±raº± atth²”ti vatv± “na pav±ret²”ti ±ha. Ka¼²rapanas±d²hi missetv± ma½sa½ pacanti, ta½ gahetv± “ka¼²ras³pa½ gaºhatha, panasabyañjana½ gaºhath±”ti vadanti, evampi na pav±reti. Kasm±? Apav±raº±rahassa n±mena vuttatt±. Sace pana “macchas³pa½ ma½sas³pan”ti v± “ima½ gaºhath±”ti v± vadanti, pav±reti. Ma½sakarambako n±ma hoti, ta½ d±tuk±mopi “karambaka½ gaºhath±”ti vadati, vaµµati; na pav±reti. “Ma½sakarambakan”ti v± “idan”ti v± vutte pana pav±reti. Eseva nayo sabbesu macchama½samissakesu.
Yo pana nimantane bhuñjam±no ma½sa½ abhihaµa½ “uddissa katan”ti maññam±no paµikkhipati, pav±ritova hot²ti mah±paccariya½ vutta½. Missakakath± pana kurundiya½ suµµhu vutt±. Evañhi tattha vutta½– piº¹ap±tac±riko bhikkhu bhattamissaka½ y±gu½ ±haritv± “y±gu½ gaºhath±”ti vadati, na pav±reti. “Bhatta½ gaºhath±”ti vutte pav±reti. Kasm±? Yen±pucchito, tassa atthit±ya. Ayamettha adhipp±yo– “y±gumissaka½ gaºhath±”ti vadati, tatra ce y±gu bahutar± v± hoti samasam± v±, na pav±reti. Y±gu mand±, bhatta½ bahutara½, pav±reti. Idañca sabba-aµµhakath±su vuttatt± na sakk± paµikkhipitu½, k±raºa½ panettha duddasa½. “Bhattamissaka½ gaºhath±”ti vadati, bhatta½ bahuka½ v± sama½ v± appatara½ v± hoti, pav±retiyeva. Bhatta½ v± y±gu½ v± an±masitv± “missaka½ gaºhath±”ti vadati, tatra ce bhatta½ bahutara½ v± samaka½ v± hoti, pav±reti. Appatara½ na pav±reti. Idañca karambakena na sam±netabba½. Karambako hi ma½samissakopi hoti ama½samissakopi, tasm± “karambakan”ti vutte pav±raº± natthi. Ida½ pana bhattamissakameva. Ettha vuttanayeneva pav±raº± hoti. Bahurase bhatte rasa½, bahukh²re kh²ra½ bahusappimhi ca p±y±se sappi½ gaºhath±ti visu½ katv± deti, ta½ paµikkhipato pav±raº± natthi.
Yo pana gacchanto pav±reti, so gacchantova bhuñjitu½ labhati. Kaddama½ v± udaka½ v± patv± µhitena atiritta½ k±retabba½. Sace antar± nad² p³r± hoti, nad²t²re gumba½ anupariy±yantena bhuñjitabba½. Atha n±v± v± setu v± atthi, ta½ abhiruhitv±pi caªkamantenava bhuñjitabba½, gamana½ na upacchinditabba½. Y±ne v± hatthi-assapiµµhe v± candamaº¹ale v± s³riyamaº¹ale v± nis²ditv± pav±ritena y±va majjhanhika½, t±va tesu gacchantesupi nisinneneva bhuñjitabba½. Yo µhito pav±reti, µhiteneva, yo nisinno pav±reti, nisinneneva bhuñjitabba½. Ta½ ta½ iriy±patha½ kopentena atiritta½ k±retabba½. Yo ukkuµiko nis²ditv± pav±reti, tena ukkuµikeneva bhuñjitabba½. Tassa pana heµµh± pal±lap²µha½ v± kiñci v± nis²danaka½ d±tabba½. P²µhake nis²ditv± pav±ritena ±sana½ ac±letv±va catasso dis± parivattantena bhuñjitu½ labbhati. Mañce nis²ditv± pav±ritena ito v± etto v± sa½saritu½ na labbhati. Sace pana na½ saha mañcena ukkhipitv± aññatra nenti, vaµµati. Nipajjitv± pav±ritena nipanneneva bhuñjitabba½. Parivattantena yena passena nipanno, tassa µh±na½ n±tikkametabba½.
Anatirittanti na atiritta½; na adhikanti attho. Ta½ pana yasm± kappiyakat±d²hi sattahi vinayakamm±k±rehi akata½ v± gil±nassa anadhika½ v± hoti, tasm± padabh±jane “akappiyakatan”ti-±di vutta½. Tattha akappiyakatanti ya½ tattha phala½ v± kandam³l±di v± pañcahi samaºakappehi kappiya½ akata½; yañca akappiyama½sa½ v± akappiyabhojana½ v±, eta½ akappiya½ n±ma. Ta½ akappiya½ “alameta½ sabban”ti eva½ atiritta½ katampi akappiyakatanti veditabba½. Appaµiggahitakatanti bhikkhun± appaµiggahita½yeva purimanayeneva atiritta½ kata½. Anucc±ritakatanti kappiya½ k±r±petu½ ±gatena bhikkhun± ²sakampi anukkhitta½ v± anapan±mita½ v± kata½. Ahatthap±se katanti kappiya½ k±r±petu½ ±gatassa hatthap±sato bahi µhitena kata½. Abhutt±vin± katanti yo “alameta½ sabban”ti atiritta½ karoti, tena pav±raºappahonaka½ bhojana½ abhuttena kata½. Bhutt±vin± pav±ritena ±san± vuµµhitena katanti ida½ utt±nameva. Alameta½ sabbanti avuttanti vac²bheda½ katv± eva½ avutta½ hoti. Iti imehi sattahi vinayakamm±k±rehi ya½ atiritta½ kappiya½ akata½, yañca na gil±n±tiritta½, tadubhayampi anatirittanti veditabba½.
Atiritta½ pana tasseva paµipakkhanayena veditabba½. Apicettha bhutt±vin± kata½ hot²ti anantare nisinnassa sabh±gassa bhikkhuno pattato ekampi sittha½ v± ma½sah²ra½ v± kh±ditv± katampi bhutt±vin±va kata½ hot²ti veditabba½. ¾san± avuµµhiten±ti ettha pana asammohattha½ aya½ vinicchayo– dve bhikkh³ p±tova bhuñjam±n± pav±rit± honti– ekena tattheva nis²ditabba½, itarena niccabhatta½ v± sal±kabhatta½ v± ±netv± upa¹¹ha½ tassa bhikkhuno patte ±kiritv± hattha½ dhovitv± sesa½ tena bhikkhun± kappiya½ k±r±petv± bhuñjitabba½. Kasm±? Yañhi tassa hatthe lagga½, ta½ akappiya½ hoti. Sace pana paµhama½ nisinno bhikkhu sayameva tassa pattato hatthena gaºh±ti, hatthadhovanakicca½ natthi. Sace pana eva½ kappiya½ k±r±petv± bhuñjantassa puna kiñci byañjana½ v± kh±dan²ya½ v± patte ±kiranti, yena paµhama½ kappiya½ kata½, so puna k±tu½ na labhati. Yena akata½, tena k±tabba½. Yañca akata½, ta½ k±tabba½. “Yena akatan”ti aññena bhikkhun± yena paµhama½ na kata½, tena k±tabba½. “Yañca akatan”ti yena paµhama½ kappiya½ kata½, ten±pi ya½ akata½ ta½ k±tabba½. Paµhamabh±jane pana k±tu½ na labbhati. Tattha hi kariyam±na½ paµhama½ katena saddhi½ kata½ hoti, tasm± aññasmi½ bh±jane k±tu½ vaµµat²ti adhipp±yo. Eva½ kata½ pana tena bhikkhun± paµhama½ katena saddhi½ bhuñjitu½ vaµµati.
Kappiya½ karontena ca na kevala½ patteyeva, kuº¹epi pacchiyampi yattha katthaci purato µhapetv± on±mitabh±jane k±tabba½. Ta½ sacepi bhikkhusata½ pav±rita½ hoti, sabbesa½ bhuñjitu½ vaµµati, appav±rit±nampi vaµµati. Yena pana kappiya½ kata½, tassa na vaµµati. Sacepi pav±retv± piº¹±ya paviµµha½ bhikkhu½ patta½ gahetv± avassa½ bhuñjanake maªgalanimantane nis²d±penti, atiritta½ k±retv±va bhuñjitabba½. Sace tattha añño bhikkhu natthi, ±sanas±la½ v± vih±ra½ v± patta½ pesetv± k±retabba½. Kappiya½ karontena pana anupasampannassa hatthe µhita½ na k±tabba½. Sace ±sanas±l±ya½ abyatto bhikkhu hoti, saya½ gantv± kappiya½ k±r±petv± ±netv± bhuñjitabba½.
Gil±n±tirittanti ettha na kevala½ ya½ gil±nassa bhutt±vasesa½ hoti, ta½ gil±n±tiritta½; atha kho ya½kiñci gil±na½ uddissa ajja v± sve v± yad± v± icchati, tad± kh±dissat²ti ±haµa½, ta½ sabba½ “gil±n±tirittan”ti veditabba½. Ya½ y±mak±lik±d²su ajjhoh±re ajjhoh±re dukkaµa½, ta½ asa½saµµhavasena vutta½. Sace pana ±misasa½saµµh±ni honti, ±h±ratth±yapi an±h±ratth±yapi paµiggahetv± ajjhoharantassa p±cittiyameva.
241. Sati paccayeti y±mak±lika½ pip±s±ya sati pip±sacchedanattha½, satt±hak±lika½ y±vaj²vikañca tena tena upasametabbake ±b±dhe sati tassa upasamanattha½ paribhuñjato an±patti. Sesamettha utt±nameva.
Kathinasamuµµh±na½– k±yav±cato k±yav±c±cittato ca samuµµh±ti, kiriy±kiriya½, nosaññ±vimokkha½, acittaka½, paººattivajja½, k±yakamma½, vac²kamma½, ticitta½, tivedananti.

Paµhamapav±raºasikkh±pada½ pañcama½.