21. Pav±raº±vinicchayakath±

116. Paµikkhepapav±raº±ti pañcanna½ bhojan±na½ aññatara½ bhuñjam±nena yassa kassaci abhihaµabhojanassapaµikkhepasaªkh±t± pav±raº±. S± ca na kevala½ paµikkhepamattena hoti, atha kho pañcaªgavasena.Tatrim±ni pañcaªg±ni– asana½, bhojana½, d±yakassa hatthap±se µh±na½, abhih±ro,abhihaµassa paµikkhepoti. Tattha asananti vippakatabhojana½, bhuñjam±no cesa puggalohot²ti attho. Bhojananti pav±raºappahonaka½ bhojana½, odan±d²nañca aññatara½ paµikkhipitabba½bhojana½ hot²ti attho. D±yakassa hatthap±se µh±nanti pav±raºappahonaka½ bhojana½gaºhitv± d±yakassa a¹¹hateyyahatthappam±ºe ok±se avaµµh±na½. Abhih±roti hatthap±seµhitassa d±yakassa k±yena abhih±ro. Abhihaµassa paµikkhepoti eva½ abhihaµassa k±yenav± v±c±ya v± paµikkhepo. Iti imesa½ pañcanna½ aªg±na½ vasena pav±raº± hoti. Vuttampiceta½–

“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).

117. Tatr±ya½ vinicchayo (p±ci. aµµha. 238-9)– “asanan”ti-±d²su t±va ya½asn±ti, yañca bhojana½ hatthap±se µhitena abhihaµa½ paµikkhipati, ta½ odano kumm±sosattu maccho ma½santi imesa½ aññatarameva veditabba½. Tattha odano n±ma s±liv²hi yavo godhumo kaªgu varako kudr³sakoti sattanna½ dhaññ±na½ taº¹ulehi nibbatto.Tatra s±l²ti antamaso n²v±ra½ up±d±ya sabb±pi s±lij±ti. V²h²ti sabb±piv²hij±ti. Yavagodhumesu bhedo natthi. Kaªg³ti setarattak±¼abhed± sabb±pikaªguj±ti. Varakoti antamaso varakacoraka½ up±d±ya sabb±pi setavaºº± varakaj±ti.Kudr³sakoti k±¼akudr³sako ceva s±m±k±dibhed± ca sabb±pi tiºadhaññaj±ti.N²v±ravarakacorak± cettha dhaññ±nulom±ti vadanti, dhaññ±ni hontu dhaññ±nulom±niv±, etesa½ vuttappabhed±na½ sattanna½ dhaññ±na½ taº¹ule gahetv± “bhatta½ paciss±m±”tiv± “y±gu½ paciss±m±”ti v± “ambilap±y±s±d²su aññatara½ paciss±m±”ti v±ya½ kiñci sandh±ya pacantu, sace uºha½ s²tala½ v± bhuñjant±na½ bhojanak±le gahitagahitaµµh±neodhi 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 s²talabh³t± ghanabh±va½ gacchati, odhi½dasseti, puna pav±raºa½ janeti, pubbe tanubh±vo na rakkhati. Sacepi dadhitakk±d²ni±ropetv± bah³ paººaphalaka¼²re pakkhipitv± muµµhimatt±pi taº¹ul± pakkhitt± honti,bhojanak±le ce odhi paññ±yati, pav±raºa½ janeti. Ay±guke nimantane “y±gu½dass±m±”ti bhatte udakakañjikakh²r±d²ni ±kiritv± “y±gu½ gaºhath±”ti denti.Kiñc±pi tanuko hoti, pav±raºa½ janetiyeva. Sace pana pakkuthitesu udak±d²supakkhipitv± pacitv± denti, y±gusaªgahameva gacchati. Y±gusaªgaha½ gatepi tasmi½ v±aññasmi½ v± yattha macchama½sa½ pakkhipanti, sace s±sapamattampi macchama½sakhaº¹a½ v± nh±ruv± paññ±yati, pav±raºa½ janeti, suddharasako pana rasakay±gu v± na janeti. Ýhapetv± vuttadhaññataº¹uleaññehi veºutaº¹ul±d²hi v± kaº¹am³laphalehi v± yehi kehici kata½ bhattampipav±raºa½ na janeti, pageva ghanay±gu. Sace panettha macchama½sa½ pakkhipanti, janeti.Mah±paccariya½ “pupphi-atth±ya bhattampi pav±raºa½ janet²”ti vutta½. Pupphi-atth±yabhatta½ n±ma pupphikhajjakatth±ya kuthitudake pakkhipitv± seditataº¹ul± vuccanti.Sace pana te taº¹ule sukkh±petv± kh±danti, vaµµati, neva sattusaªkhya½, na bhattasaªkhya½gacchanti. Puna tehi katabhatta½ pav±retiyeva. Te taº¹ule sappitel±d²su v± pacanti,p³va½ v± karonti, na pav±renti. Puthuk± v± t±hi katasattubhatt±d²ni v± napav±renti.

Kumm±so n±ma yavehi katakumm±so. Aññehi pana mugg±d²hi katakumm±sopav±raºa½ na janeti.

Sattu n±ma s±liv²hiyavehi katasattu. Kaªguvarakakudr³sakas²s±nipi bhajjitv±²saka½ koµµetv± thuse pal±petv± puna da¼ha½ koµµetv± cuººa½ karonti. Sacepita½ allatt± ekabaddha½ hoti, sattusaªgahameva gacchati. Kharap±kabhajjit±na½ v²h²na½ taº¹ulekoµµetv± denti, tampi cuººa½ sattusaªgahameva gacchati. Samap±kabhajjit±na½ pana v²h²na½v± v²hipal±s±na½ v± taº¹ul± bhajjitataº¹ul± eva v± na pav±renti. Tesa½ ana taº¹ul±na½ cuººa½ pav±reti, kharap±kabhajjit±na½ v²h²na½ kuº¹akampi pav±reti.Samap±kabhajjit±na½ pana ±tapasukkh±na½ v± kuº¹aka½ na pav±reti. L±j± v± tehikatabhattasattu-±d²ni v± na pav±renti, bhajjitapiµµha½ v± ya½ kiñci suddhakhajjaka½ v± napav±reti. Macchama½sap³ritakhajjaka½ pana sattumodako v± pav±reti. Maccho ma½sañcap±kaµameva.

Aya½ pana viseso– sace y±gu½ pivantassa y±gusitthamatt±neva dve macchakhaº¹±ni v± ma½sakhaº¹±niv± ekabh±jane v± n±n±bh±jane v± denti, t±ni ce akh±danto añña½ ya½ kiñci pav±raºappahonaka½paµikkhipati, 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±sapamattampiavasiµµha½ natthi, sacepi añña½ paµikkhipati, na pav±reti. Kappiyama½sa½ kh±danto kappiyama½sa½paµikkhipati, pav±reti. Kappiyama½sa½ kh±danto akappiyama½sa½ paµikkhipati, napav±reti. Kasm±? Avatthut±ya. Yañhi bhikkhuno kh±ditu½ vaµµati, ta½yeva paµikkhipatopav±raº± hoti. Ida½ pana j±nanto akappiyatt± paµikkhipati, aj±nantopi paµikkhipitabbaµµh±neµhitameva paµikkhipati n±ma, tasm± na pav±reti. Sace pana akappiyama½sa½ kh±dantokappiyama½sa½ 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±na½pana ma½sabh±va½ na jahati, tasm± pav±reti. Akappiyama½sa½ v± kh±danto akappiyama½sa½paµikkhipati, purimanayeneva na pav±reti. Kappiyama½sa½ v± akappiyama½sa½ v± kh±dantopañcanna½ bhojan±na½ ya½ kiñci kappiyabhojana½ paµikkhipati, pav±reti. Kulad³sakavejjakamma-uttarimanussadhamm±rocanas±ditar³piy±d²hinibbatta½ buddhapaµikuµµha½ anesan±ya uppanna½ akappiyabhojana½ paµikkhipati, na pav±reti.Kappiyabhojana½ v± akappiyabhojana½ paµikkhipati, na pav±reti. Kappiyabhojana½ v± akappiyabhojana½v± bhuñjantopi kappiyabhojana½ paµikkhipati, pav±reti. Akappiyabhojana½ paµikkhipati,na pav±ret²ti sabbattha vuttanayeneva k±raºa½ veditabba½.

118. Eva½ “asanan”ti-±d²su yañca asn±ti, yañca bhojana½ hatthap±se µhitena abhihaµa½paµikkhipanto pav±raºa½ ±pajjati, ta½ utv± id±ni yath± ±pajjati, tassa j±nanattha½ aya½vinicchayo– asana½ bhojananti ettha t±va yena ekasitthampi ajjhohaµa½ hoti so sace pattamukhahatth±na½ yattha katthaci pañcasu bhojanesu ekasmimpi sati añña½pañcasu bhojanesu ekampi paµikkhipati, pav±reti. Katthaci bhojana½ natthi, ±misagandhamatta½paññ±yati, na pav±reti. Mukhe ca hatthe ca bhojana½ natthi, patte atthi, tasmi½ pana±sane abhuñjituk±mo, vih±ra½ v± pavisitv± bhuñjituk±mo, aññassa v± d±tuk±motasmi½ ce antare bhojana½ paµikkhipati, na pav±reti. Kasm±? Vippakatabhojanabh±vassaupacchinnatt±. “Yopi aññatra gantv± bhuñjituk±mo mukhe bhatta½ gilitv± sesa½±d±ya gacchanto antar±magge añña½ bhojana½ paµikkhipati, tassapi pav±raº± na hot²”timah±paccariya½ vutta½. Yath± ca patte, eva½ hatthepi. Mukhepi v± vijjam±na½ bhojana½sace anajjhoharituk±mo hoti, tasmiñca khaºe añña½ paµikkhipati, na pav±reti. Ekasmiñhipade vutta½ lakkhaºa½ sabbattha veditabba½ hoti. Apica kurundiya½ esa nayo dassitoyeva.Vuttañhi tattha “mukhe bhatta½ gilita½, hatthe bhatta½ vigh±s±dassa d±tuk±mo, pattebhatta½ 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±rimantatopaµµh±ya, d±yakassa nisinnassa v± µhitassa v± nipannassa v± µhapetv± pas±ritahattha½ ya½±sannatara½ aªga½, tassa orimantena paricchinditv± a¹¹hateyyahattho “hatthap±so”tiveditabbo. Tasmi½ µhatv± abhihaµa½ paµikkhipantasseva pav±raº± hoti, na tato para½.

Abhiharat²ti hatthap±sabbhantare µhito gahaºattha½ upan±meti. Sace pana anantaranisinnopibhikkhu hatthe v± ³r³su v± ±dh±rake v± µhita½ patta½ anabhiharitv± “bhatta½ gaºh±h²”tivadati, ta½ paµikkhipato pav±raº± natthi. Bhattapacchi½ ±netv± purato bh³miya½ µhapetv±“gaºh±h²”ti vuttepi eseva nayo. ¿saka½ pana uddharitv± v± apan±metv± v± “gaºhath±”tivutte paµikkhipato pav±raº± hoti. Ther±sane nisinno thero d³re nisinnassa daharabhikkhussapatta½ 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 anabhiharaºato. Sace pana gahetv± ±gato bhikkhu “ida½ bhatta½ gaºh±”tivadati, ta½ paµikkhipato pav±raº± hoti. Parivesan±ya-eko ekena hatthena odanapacchi½,ekena kaµacchu½ gahetv± bhikkhu½ parivisati, tatra ce añño ±gantv± “aha½ pacchi½dh±ress±mi, tva½ odana½ deh²”ti vatv± gahitamattameva karoti, parivesako evapana ta½ dh±reti, tasm± s± abhihaµ±va hoti, tato d±tuk±mat±ya gaºhanta½ paµikkhipantassapav±raº± hoti. Sace pana parivesakena phuµµhamatt±va hoti, itarova na½ dh±reti, tatod±tuk±mat±ya gaºhanta½ paµikkhipantassa pav±raº± na hoti, kaµacchun± uddhaµabhatte pana hoti.Kaµacchun± abhih±royeva hi tassa abhih±ro. “Dvinna½ samabh±repi paµikkhipanto pav±retiyev±”timah±paccariya½ vutta½. Anantarassa bhikkhuno bhatte d²yam±ne itaro patta½ hatthena pidahati,pav±raº± natthi. Kasm±? Aññassa abhihaµe paµikkhittatt±.

Paµikkhepo paññ±yat²ti ettha v±c±ya abhihaµa½ paµikkhipato pav±raº± natthi, k±yenaabhihaµa½ pana yena kenaci ±k±rena k±yena v± v±c±ya v± paµikkhipantassa pav±raº±hot²ti veditabbo. Tatra k±yena paµikkhepo n±ma aªguli½ v± hattha½ v± makkhik±b²jani½v± 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±”tiv± “apagacch±”ti v± vadati. Eva½ yena kenaci ±k±rena k±yena v± v±c±ya v±paµikkhitte pav±raº± hoti.

119. Eko abhihaµe bhatte pav±raº±ya bh²to hatthe apanetv± punappuna½ patte odana½±kiranta½ “±kira ±kira, koµµetv± koµµetv± p³reh²”ti vadati, ettha kathanti?Mah±sumatthero t±va “an±kiraºatth±ya vuttatt± pav±raº± hot²”ti ±ha. Mah±padumattheropana “±kira p³reh²ti vadantassa n±ma kassaci pav±raº± atth²”ti vatv± “napav±ret²”ti ±ha.

Aparo bhatta½ abhiharanta½ bhikkhu½ sallakkhetv± “ki½, ±vuso, itopi kiñci gaºhissasi,dammi te kiñc²”ti ±ha, tatr±pi “eva½ n±gamissat²ti vuttatt± pav±raº± hot²”timah±sumatthero ±ha. Mah±padumatthero pana “gaºhissas²ti vadantassa n±makassaci pav±raº± atth²”ti vatv± “na pav±ret²”ti ±ha.

Eko sama½saka½ rasa½ abhiharitv± “rasa½ gaºhath±”ti vadati, ta½ sutv± paµikkhipato pav±raº±natthi. “Macchama½sarasan”ti vutte paµikkhipato pav±raº± hoti, “ida½ gaºhath±”tivuttepi hotiyeva. Ma½sa½ visu½ katv± “ma½sarasa½ gaºhath±”ti vadati, “tattha ces±sapamattampi ma½sakhaº¹a½ atthi, ta½ paµikkhipato pav±raº± hoti. Sace pana pariss±vitohoti, 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 upacchinna½,tasm± pav±ret²”ti ±ha. Mah±padumatthero pana “aya½ kuhi½ gacchati, k²disa½etassa gamana½, gaºhantassapi n±ma kassaci pav±raº± atth²”ti vatv± “na pav±ret²”ti±ha.

Ka¼²rapanas±d²hi missetv± ma½sa½ pacanti, ta½ gahetv± “ka¼²ras³pa½ gaºhatha, panasabyañjana½gaºhath±”ti vadanti, evampi na pav±reti. Kasm±? Apav±raº±rahassa n±mena vuttatt±.Sace pana “macchas³pa½ ma½sas³pan”ti v± “ida½ 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. Esa nayosabbesu macchama½samissakesu.

120. “Yo pana nimantane bhuñjam±no ma½sa½ abhihaµa½ ‘uddissakatan’ti maññam±no paµikkhipati,pav±ritova hot²”ti mah±paccariya½ vutta½. Missakakath± pana kurundiya½ suµµhuvutt±. Evañhi tattha vutta½– piº¹ac±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±”tivadati, 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 bahutara½ 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 ma½samissakopihoti ama½samissakopi, tasm± karambakanti vutte pav±raº± natthi, ida½ pana bhattamissakameva.Ettha vuttanayeneva pav±raº± hoti. Bahurase bhatte rasa½, bahukh²re kh²ra½, bahusappimhica 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 gumba½anupariy±yantena bhuñjitabba½. Atha n±v± v± setu v± atthi, ta½ abhiruhitv±pi caªkamantenevabhuñjitabba½, gamana½ na upacchinditabba½. Y±ne v± hatthi-assapiµµhe v± candamaº¹ale v± s³riyamaº¹alev± nis²ditv± pav±ritena y±va majjhanhika½, t±va tesu gacchantesupi nisinneneva bhuñjitabba½.Yo µhito pav±reti, µhiteneva, yo nisinno pav±reti, nisinneneva paribhuñjitabba½,ta½ ta½ iriy±patha½ vikopentena atiritta½ k±retabba½. Yo ukkuµiko nis²ditv±pav±reti, tena ukkuµikeneva bhuñjitabba½. Tassa pana heµµh± pal±lap²µha½ v± kiñciv± nis²danaka½ d±tabba½. P²µhake nis²ditv± pav±ritena ±sana½ ac±letv±va catassodis± parivattantena bhuñjitu½ labbhati. Mañce nis²ditv± pav±ritena ito v± ettov± sañcaritu½ na labbhati. Sace pana na½ saha mañcena ukkhipitv± aññatra nenti, vaµµati.Nipajjitv± pav±ritena nipanneneva paribhuñjitabba½. Parivattantena yena passena nipanno,tassa µh±na½ n±tikkametabba½.

121. Pav±ritena pana ki½k±tabbanti? Yena iriy±pathena pav±rito hoti, ta½ vikopetv±aññena iriy±pathena ce bhuñjati, atiritta½ k±r±petv± bhuñjitabba½. Anatiritta½pana ya½ kiñci y±vak±likasaªgahita½ kh±dan²ya½ v± bhojan²ya½ v± kh±dati v± bhuñjativ±, ajjhoh±re ajjhoh±re p±cittiya½.

Tattha anatiritta½ n±ma n±tiritta½, na adhikanti attho. Ta½ pana yasm± kappiyakat±d²hisattahi vinayakamm±k±rehi akata½ v± gil±nassa anadhika½ v± hoti, tasm± padabh±janevutta½–

“Anatiritta½ n±ma akappiyakata½ hoti, appaµiggahitakata½ hoti, anucc±ritakata½hoti, ahatthap±se kata½ hoti, abhutt±vin± kata½ hoti, bhutt±vin± ca pav±ritena±san± vuµµhitena kata½ hoti, ‘alameta½ sabban’ti avutta½ hoti, na gil±n±tiritta½hoti, eta½ anatiritta½ n±m±”ti (p±ci. 239).

Tattha akappiyakatanti ya½ tattha phala½ v± kandam³l±di½ v± pañcahi samaºakappehi kappiya½akata½, yañca akappiyama½sa½ v± akappiyabhojana½ v±, eta½ akappiya½ n±ma. Ta½ akappiya½“alameta½ sabban”ti eva½ atiritta½ katampi “akappiyakatan”ti veditabba½.Appaµiggahitakatanti bhikkhun± appaµiggahita½yeva purimanayena atiritta½ kata½.Anucc±ritakatanti kappiya½ k±retu½ ±gatena bhikkhun± ²sakampi anukkhitta½v± anapan±mita½ v± kata½. Ahatthap±se katanti kappiya½ k±retu½ ±gatassa hatthap±satobahi µhitena kata½. Abhutt±vin± katanti yo “alameta½ sabban”ti atiritta½karoti, tena pav±raºappahonakabhojana½ abhuttena kata½. Bhutt±vin± pav±ritena ±san±vuµµhitena katanti ida½ utt±nameva. “Alameta½ sabban”ti avuttanti vac²bheda½katv± eva½ avutta½ hoti. Iti imehi sattahi vinayakamm±k±rehi ya½ atiritta½kappiya½ akata½, yañca na gil±n±tiritta½, tadubhayampi “anatirittan”ti veditabba½.

122. Atiritta½ pana tasseva paµipakkhanayena veditabba½. Teneva vutta½ padabh±jane–

“Atiritta½ n±ma kappiyakata½ hoti, paµiggahitakata½ hoti, ucc±ritakata½ hoti,hatthap±se kata½ hoti, bhutt±vin± kata½ hoti, bhutt±vin± pav±ritena ±san±avuµµhitena kata½ hoti, ‘alameta½ sabban’ti vutta½ hoti, gil±n±tiritta½ hoti,eta½ atiritta½ n±m±”ti (p±ci. 239).

Apicettha bhutt±vin± kata½ hot²ti anantaranisinnassa sabh±gassa bhikkhuno pattato ekampisittha½ v± ma½sah²ra½ v± kh±ditv± katampi “bhutt±vin±va kata½ hot²”ti veditabba½.¾san± avuµµhiten±ti ettha pana asammohattha½ aya½ vinicchayo– dve bhikkh³p±toyeva bhuñjam±n± pav±rit± honti, ekena tattheva nis²ditabba½, itarena niccabhatta½v± sal±kabhatta½ v± ±netv± upa¹¹ha½ tassa bhikkhuno patte ±kiritv± hattha½ dhovitv±sesa½ tena bhikkhun± kappiya½ k±r±petv± bhuñjitabba½. Kasm±? Yañhi tassa hatthelagga½, ta½ akappiya½ hoti. Sace pana paµhama½ nisinno bhikkhu sayameva tassa pattatohatthena gaºh±ti, hatthadhovanakicca½ natthi. Sace pana eva½ ‘kappiya½ k±retv± bhuñjantassapuna kiñci byañjana½ v± kh±dan²ya½ v± patte ±kiran’ti yena paµhama½ kappiya½kata½ hoti, so puna k±tu½ na labhati. Yena akata½, tena k±tabba½, yañca akata½,ta½ k±tabba½. Yena akatanti aññena bhikkhun± yena paµhama½ na kata½, tenak±tabba½. Yañca akatanti yena paµhama½ kappiya½ kata½, tenapi ya½ akata½, ta½k±tabba½. Paµhamabh±jane pana k±tu½ na labbhati. Tattha hi kariyam±ne paµhama½ katena saddhi½kata½ hoti, tasm± aññasmi½ bh±jane k±tu½ vaµµat²ti adhipp±yo. Eva½ kata½ pana tenabhikkhun± paµhama½ katena saddhi½ bhuñjitu½ vaµµati.

Kappiya½ karontena ca na kevala½ patteyeva, kuº¹epi pacchiyampi yattha katthaci puratoµhapetv± on±mitabh±jane k±tabba½. Ta½ sace bhikkhusata½ pav±rita½ hoti, sabbesa½bhuñjitu½ vaµµati, appav±rit±nampi vaµµati. Yena pana kappiya½ kata½, tassa na vaµµati.Sacepi pav±retv± piº¹±ya paviµµha½ bhikkhu½ patta½ gahetv± avassa½ bhuñjanake maªgalanimantanenis²d±penti, atiritta½ k±r±petv±va bhuñjitabba½. Sace tattha añño bhikkhu natthi,±sanas±la½ v± vih±ra½ v± patta½ pesetv± k±retabba½, kappiya½ karontena pana anupasampannassahatthe µhita½ na k±tabba½. Sace ±sanas±l±ya½ abyatto bhikkhu hoti, saya½ gantv± kappiya½k±r±petv± ±netv± bhuñjitabba½.

Gil±n±tirittanti ettha na kevala½ ya½ gil±nassa bhutt±vasesa½ hoti, ta½ gil±n±tiritta½,atha kho ya½ kiñci gil±na½ uddissa “ajja v± yad± v± icchati, tad± kh±dissat²”ti±haµa½, ta½ sabba½ gil±n±tirittanti veditabba½. Y±mak±lika½ pana satt±hak±lika½y±vaj²vika½ v± ya½ kiñci anatiritta½ ±h±ratth±ya paribhuñjantassa ajjhoh±reajjhoh±re dukkaµa½. Sace pana y±mak±lik±d²ni ±misasa½saµµh±ni honti, ±h±ratth±yapian±h±ratth±yapi paµiggahetv± ajjhoharantassa p±cittiyameva, asa½saµµh±ni pana sati paccayebhuñjantassa an±patti.

Iti p±¼imuttakavinayavinicchayasaªgahe

Pav±raº±vinicchayakath± samatt±.