481
khamati, Itthann›massa bhikkhuno samanubh›san› tassa vatthussa
pa˛inissagg›ya, so tu˚h’assa. Yassa nakkhamati, so bh›seyya.
Tatiyam-pi etam-atthaª vad›mi … so bh›seyya.
Samanubha˛˛ho saºghena Itthann›mo bhikkhu tassa vatthussa
pa˛inissagg›ya. Khamati saºghassa, tasm› tu˚hı. Evam-etaª dh›ray›mi.
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name),
when legitimately admonished by the bhikkhus, makes himself unadmonishable. He does
not relinquish that point. If the Community is ready, it should rebuke Bhikkhu (name) for
the sake of relinquishing that point. This is the motion.
Venerable sirs, may the Community listen to me. This Bhikkhu (name), when
legitimately admonished by the bhikkhus, makes himself unadmonishable. He does not
relinquish that point. The Community rebukes Bhikkhu (name) for the sake of
relinquishing that point. He to whom the rebuke of Bhikkhu (name) for the sake of
relinquishing that point is agreeable should remain silent. He to whom it is not agreeable
should speak.
A second time …. A third time I speak about this matter. Venerable sirs, may the
Community listen to me …. He to whom it is not agreeable should speak.
Bhikkhu (name) has been rebuked by the Community for the sake of relinquishing
that point. This is agreeable to the Community, therefore it is silent. Thus do I hold it.
Sg 13: Criticizing a banishment transaction
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu, saºghena
pabb›janıya-kammakato, bhikkhÒ chandag›mit›, dosag›mit›, mohag›mit›,
bhayag›mit› p›peti. So taª vatthuª nappa˛inissajjati. Yadi saºghassa
pattakallaª, saºgho Itthann›maª bhikkhuª samanubh›seyya tassa vatthussa
pa˛inissagg›ya. Es› ñatti.
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu, saºghena
pabb›janıya-kammakato, bhikkhÒ chandag›mit›, dosag›mit›, mohag›mit›,
bhayag›mit› p›peti. So taª vatthuª nappa˛inissajjati. Saºgho Itthann›maª
bhikkhuª samanubh›sati tassa vatthussa pa˛inissagg›ya. Yass’›yasmato
khamati, Itthann›massa bhikkhuno samanubh›san› tassa vatthussa
pa˛inissagg›ya, so tu˚h’assa. Yassa nakkhamati, so bh›seyya.
Dutiyam-pi etam-atthaª vad›mi. Su˚›tu me bhante saºgho. Ayaª
Itthann›mo bhikkhu, saºghena pabb›janıya-kammakato, bhikkhÒ
chandag›mit›, dosag›mit›, mohag›mit›, bhayag›mit› p›peti. So taª vatthuª
nappa˛inissajjati. Saºgho Itthann›maª bhikkhuª samanubh›sati tassa vatthussa
pa˛inissagg›ya. Yass’›yasmato khamati, Itthann›massa bhikkhuno
samanubh›san› tassa vatthussa pa˛inissagg›ya, so tu˚h’assa. Yassa nakkhamati,
so bh›seyya.
Tatiyam-pi etam-atthaª vad›mi … so bh›seyya.
Samanubha˛˛ho saºghena Itthann›mo bhikkhu tassa vatthussa
pa˛inissagg›ya. Khamati saºghassa, tasm› tu˚hı. Evam-etaª dh›ray›mi.
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name),
on whom the Community has imposed a banishment transaction, defames the bhikkhus
with a bias through desire, a bias through aversion, a bias through delusion, a bias

482
through fear. He does not relinquish that point. If the Community is ready, it should
rebuke Bhikkhu (name) for the sake of relinquishing that point. This is the motion.
Venerable sirs, may the Community listen to me. This Bhikkhu (name), on whom the
Community has imposed a banishment transaction, defames the bhikkhus with a bias
through desire, a bias through aversion, a bias through delusion, a bias through fear. He
does not relinquish that point. The Community rebukes Bhikkhu (name) for the sake of
relinquishing that point. He to whom the rebuke of Bhikkhu (name) for the sake of
relinquishing that point is agreeable should remain silent. He to whom it is not agreeable
should speak.
A second time …. A third time I speak about this matter. Venerable sirs, may the
Community listen to me …. He to whom it is not agreeable should speak.
Bhikkhu (name) has been rebuked by the Community for the sake of relinquishing
that point. This is agreeable to the Community, therefore it is silent. Thus do I hold it.
Pc 68: Holding an evil view
Su˚›tu me bhante saºgho. Itthann›massa bhikkhuno evarÒpaª p›pakaª
di˛˛higataª uppannaª, “Tath›haª bhagavat› dhammaª desitaª ›j›n›mi,
yath› ye’me antar›yik› dhamm› vutt› bhagavat›, te pa˛isevato n›laª
antar›y›y›” ti. So taª di˛˛hiª nappa˛inissajjati. Yadi saºghassa pattakallaª,
saºgho Itthann›maª bhikkhuª samanubh›seyya tass› di˛˛hiy› pa˛inissagg›ya.
Es› ñatti.
Su˚›tu me bhante saºgho. Itthann›massa bhikkhuno evarÒpaª p›pakaª
di˛˛higataª uppannaª, “Tath›haª bhagavat› dhammaª desitaª ›j›n›mi,
yath› ye’me antar›yik› dhamm› vutt› bhagavat›, te pa˛isevato n›laª
antar›y›y›” ti. So taª di˛˛hiª nappa˛inissajjati. Saºgho Itthann›maª bhikkhuª
samanubh›sati tass› di˛˛hiy› pa˛inissagg›ya. Yass’›yasmato khamati,
Itthann›massa bhikkhuno samanubh›san› tass› di˛˛hiy› pa˛inissagg›ya, so
tu˚h’assa. Yassa nakkhamati, so bh›seyya.
Dutiyam-pi etam-atthaª vad›mi. Itthann›massa bhikkhuno evarÒpaª
p›pakaª di˛˛higataª uppannaª, “Tath›haª bhagavat› dhammaª desitaª
›j›n›mi, yath› ye’me antar›yik› dhamm› vutt› bhagavat›, te pa˛isevato n›laª
antar›y›y›” ti. So taª di˛˛hiª nappa˛inissajjati. Saºgho Itthann›maª bhikkhuª
samanubh›sati tass› di˛˛hiy› pa˛inissagg›ya. Yass’›yasmato khamati,
Itthann›massa bhikkhuno samanubh›san› tass› di˛˛hiy› pa˛inissagg›ya, so
tu˚h’assa. Yassa nakkhamati, so bh›seyya.
Tatiyam-pi etam-atthaª vad›mi … so bh›seyya.
Samanubha˛˛ho saºghena Itthann›mo bhikkhu tass› di˛˛hiy› pa˛inissagg›ya.
Khamati saºghassa, tasm› tu˚hı. Evam-etaª dh›ray›mi.
This means, Venerable sirs, may the Community listen to me. An evil viewpoint of
this sort has arisen in Bhikkhu (name): “As I understand the Dhamma taught by the
Blessed One, those acts the Blessed One says are obstructive, when engaged in are not
genuine obstructions.” He does not relinquish that view. If the Community is ready, it
should rebuke Bhikkhu (name) for the sake of relinquishing that view. This is the motion.
Venerable sirs, may the Community listen to me. An evil viewpoint of this sort has
arisen in Bhikkhu (name): “As I understand the Dhamma taught by the Blessed One,

483
those acts the Blessed One says are obstructive, when engaged in are not genuine
obstructions.” He does not relinquish that view. The Community rebukes Bhikkhu
(name) for the sake of relinquishing that view. He to whom the rebuke of Bhikkhu (name)
for the sake of relinquishing that view is agreeable should remain silent. He to whom it is
not agreeable should speak.
A second time …. A third time I speak about this matter. Venerable sirs, may the
Community listen to me …. He to whom it is not agreeable should speak.
Bhikkhu (name) has been rebuked by the Community for the sake of relinquishing
that view. This is agreeable to the Community, therefore it is silent. Thus do I hold it.
V E RD I C T S

A. A verdict of mindfulness. To request this verdict, a bhikkhu should
arrange his robe over one shoulder, approach the Community, bow down to the
feet of the senior bhikkhus and, while kneeling with his hands palm-to-palm
over his heart, say:
Maª bhante bhikkhÒ amÒlik›ya sıla-vipattiy› anuddhaªsenti. So’haª
bhante sati-vepullappatto saºghaª sati-vinayaª y›c›mi.
Maª bhante bhikkhÒ amÒlik›ya sıla-vipattiy› anuddhaªsenti. So’haª sativepullappatto dutiyam-pi bhante saºghaª sati-vinayaª y›c›mi.
Maª bhante bhikkhÒ amÒlik›ya sıla-vipattiy› anuddhaªsenti. So’haª sativepullappatto tatiyam-pi bhante saºghaª sati-vinayaª y›c›mi.
This means, Venerable sirs, bhikkhus have charged me groundlessly with a defect in
virtue. I, having reached fullness of mindfulness, ask the Community for a verdict of
mindfulness.
Venerable sirs, bhikkhus have charged me groundlessly with a defect in virtue. I,
having reached fullness of mindfulness, ask the Community a second time … a third time
for a verdict of mindfulness.
To give this verdict, an experienced and competent bhikkhu should inform
the Community:
Su˚›tu me bhante saºgho. BhikkhÒ Itthann›maª bhikkhuª amÒlik›ya sılavipattiy› anuddaªsenti. So sati-vepullappatto saºghaª sati-vinayaª y›cati. Yadi
saºghassa pattakallaª, saºgho Itthann›massa bhikkhuno sati-vepullappattassa
sati-vinayaª dadeyya. Es› ñatti.
Su˚›tu me bhante saºgho. BhikkhÒ Itthann›maª bhikkhuª amÒlik›ya sılavipattiy› anuddaªsenti. So sati-vepullappatto saºghaª sati-vinayaª y›cati.
Saºgho Itthann›massa bhikkhuno sati-vepullappattassa sati-vinayaª deti.
Yass’›yasmato khamati, Itthann›massa bhikkhuno sati-vepullappattassa sativinayassa d›naª, so tu˚h’assa. Yassa nakkhamati, so bh›seyya.
Dutiyam-pi etam-atthaª vad›mi. Su˚›tu me bhante saºgho …. Yassa
nakkhamati, so bh›seyya.
Tatiyam-pi etam-atthaª vad›mi. Su˚›tu me bhante saºgho …. Yassa
nakkhamati, so bh›seyya.

484
Dinno saºghena Itthann›massa bhikkhuno sati-vepullappattassa sati-vinayo.
Khamati saºghassa, tasm› tu˚hı. Evam-etaª dh›ray›mi. (Cv.IV.4.10;
Cv.IV.14.27)
This means, Venerable sirs, may the Community listen to me. Bhikkhus have
charged Bhikkhu (name) groundlessly with a defect in virtue. He, having reached
fullness of mindfulness, asks the Community for a verdict of mindfulness. If the
Community is ready, it should grant Bhikkhu (name), who has reached fullness of
mindfulness, a verdict of mindfulness. This is the motion.
Venerable sirs, may the Community listen to me. Bhikkhus have charged Bhikkhu
(name) groundlessly with a defect in virtue. He, having reached fullness of mindfulness,
asks the Community for a verdict of mindfulness. The Community grants Bhikkhu
(name), who has reached fullness of mindfulness, a verdict of mindfulness. He to whom
the granting of a verdict of mindfulness to Bhikkhu (name), who has reached fullness of
mindfulness, is agreeable should remain silent. He to whom it is not agreeable should
speak.
A second time …. A third time I speak about this matter. Venerable sirs, may the
Community listen to me …. He to whom it is not agreeable should speak.
Bhikkhu (name), who has reached fullness of mindfulness, has been granted a verdict
of mindfulness by the Community. This is agreeable to the Community, therefore it is
silent. Thus do I hold it.
B. A verdict of past insanity. To request this verdict, a bhikkhu should
arrange his robe over one shoulder, approach the Community, bow down to the
feet of the senior bhikkhus and, while kneeling with his hands palm-to-palm
over his heart, say:
Ahaª bhante ummattako ahosiª citta-vipariy›sakato. Tena me
ummattakena citta-vipariy›sakatena bahuª ass›ma˚akaª ajjh›ci˚˚aª bh›sitaparikkantaª. Maª bhikkhÒ ummattakena citta-vipariy›sakatena ajjh›ci˚˚ena
›pattiy› codenti, “Sarat’›yasm› evarÒpiª ›pattiª ›pajjit›ti.” Ty’›haª evaª
vad›mi, “Ahaª kho ›vuso ummattako ahosiª citta-vipariy›sakato. Tena me
ummattakena citta-vipariy›sakatena bahuª ass›ma˚akaª ajjh›ci˚˚aª bh›sitaparikkantaª. N›han’taª sar›mi. MÒ˘hena me etaª katanti.” Evam-pi maª
vuccam›n› codent’eva, “Sarat’›yasm› evarÒpiª ›pattiª ›pajjit›ti.” So’haª
bhante amÒ˘ho saºghaª amÒ˘ha-vinayaª y›c›mi.
Ahaª bhante ummattako ahosiª …. So’haª amÒ˘ho dutiyam-pi bhante
saºghaª amÒ˘ha-vinayaª y›c›mi.
Ahaª bhante ummattako ahosiª …. So’haª bhante amÒ˘ho tatiyam-pi
bhante saºghaª amÒ˘ha-vinayaª y›c›mi.
This means, Venerable sirs, I have been mad, out of my mind. While I was mad, out
of my mind, I committed much and prevaricated about much in a way that was unworthy
of a contemplative. Bhikkhus charge me with an offense committed while I was mad, out of
my mind: “Let the venerable one recall (§) having fallen into an offense of this sort.” I say
to them, “Friends, I have been mad, out of my mind. While I was mad, out of my mind, I
committed much and prevaricated about much in a way that was unworthy of a
contemplative. I don’t recall that. It was done by me through insanity.” But even though

485
I have told them this, they charge me as before: “Let the venerable one recall having fallen
into an offense of this sort.” I, no longer insane, ask the Community for a verdict of past
insanity.
Venerable sirs I have been mad, out of my mind … I, no longer insane, ask the
Community a second time … a third time for a verdict of past insanity.
To give this verdict, an experienced and competent bhikkhu should inform
the Community:
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu ummattako ahosi
citta-vipariy›sakato. Tena ummattakena citta-vipariy›sakatena bahuª
ass›ma˚akaª ajjh›ci˚˚aª bh›sita-parikkantaª. Taª bhikkhÒ ummattakena
citta-vipariy›sakatena ajjh›ci˚˚ena ›pattiy› codenti, “Sarat’›yasm› evarÒpiª
›pattiª ›pajjit›ti.” So evaª vadeti, “Ahaª kho ›vuso ummattako ahosiª cittavipariy›sakato. Tena me ummattakena citta-vipariy›sakatena bahuª
ass›ma˚akaª ajjh›ci˚˚aª bh›sita-parikkantaª. N›han’taª sar›mi, mÒ˘hena
me etaª katanti.” Evam-pi naª vuccam›n› codent’eva, “Sarat’›yasm›
evarÒpiª ›pattiª ›pajjit›ti.” So amÒ˘ho saºghaª amÒ˘ha-vinayaª y›cati. Yadi
saºghassa pattakallaª, saºgho Itthann›massa bhikkhuno amÒ˘ha-vinayaª
dadeyya. Es› ñatti.
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu ummattako ahosi
citta-vipariy›sakato, tena ummattakena citta-vipariy›sakatena bahuª
ass›ma˚akaª ajjh›ci˚˚aª bh›sita-parikkantaª. Taª bhikkhÒ ummattakena
citta-vipariy›sakatena ajjh›ci˚˚ena ›pattiy› codenti, “Sarat’›yasm› evarÒpiª
›pattiª ›pajjit›ti.” So evaª vadeti, “Ahaª kho ›vuso ummattako ahosiª cittavipariy›sakato. Tena me ummattakena citta-vipariy›sakatena bahuª
ass›ma˚akaª ajjh›ci˚˚aª bh›sita-parikkantaª. N›han’taª sar›mi. MÒ˘hena
me etaª katanti.” Evam-pi naª vuccam›n› codent’eva, “Sarat’›yasm›
evarÒpiª ›pattiª ›pajjit›ti.” So amÒ˘ho saºghaª amÒ˘ha-vinayaª y›cati.
Saºgho Itthann›massa bhikkhuno amÒ˘hassa amÒ˘ha-vinayaª deti.
Yass’›yasmato khamati, Itthann›massa bhikkhuno amÒ˘hassa amÒ˘ha-vinayassa
d›naª, so tu˚h’assa. Yassa nakkhamati, so bh›seyya.
Dutiyam-pi etam-atthaª vad›mi. Su˚›tu me bhante saºgho …. Yassa
nakkhamati, so bh›seyya.
Tatiyam-pi etam-atthaª vad›mi. Su˚›tu me bhante saºgho …. Yassa
nakkhamati, so bh›seyya.
Dinno saºghena Itthann›massa bhikkhuno amÒ˘hassa amÒ˘ha-vinayo.
Khamati saºghassa, tasm› tu˚hı. Evam-etaª dh›ray›mi. (Cv. IV.5.2;
Cv.IV.14.28)
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name)
has been mad, out of his mind. While he was mad, out of his mind, he committed much
and prevaricated about much in a way that was unworthy of a contemplative. Bhikkhus
charge him with an offense committed while he was mad, out of his mind: “Let the
venerable one recall having fallen into an offense of this sort.” He says to them, “Friends,
I have been mad, out of my mind. While I was mad, out of my mind, I committed much
and prevaricated about much in a way that was unworthy of a contemplative. I don’t
recall that. It was done by me through insanity.” But even though he has told them this,

486
they charge him as before: “Let the venerable one recall having fallen into an offense of
this sort.” He, no longer insane, asks the Community for a verdict of past insanity. If the
Community is ready, it should grant Bhikkhu (name), who is no longer insane, a verdict
of past insanity. This is the motion.
Venerable sirs, may the Community listen to me. This Bhikkhu (name) has been mad,
out of his mind. While he was mad, out of his mind, he committed much and prevaricated
about much in a way that was unworthy of a contemplative …. He, no longer insane,
asks the Community for a verdict of past insanity. The Community grants Bhikkhu
(name), who is no longer insane, a verdict of past insanity. He to whom the granting of a
verdict of past insanity to Bhikkhu (name), who is no longer insane, is agreeable should
remain silent. He to whom it is not agreeable should speak.
A second time …. A third time I speak about this matter. Venerable sirs, may the
Community listen to me …. He to whom it is not agreeable should speak.
Bhikkhu (name), who is no longer insane, has been granted a verdict of past insanity
by the Community. This is agreeable to the Community, therefore it is silent. Thus do I
hold it.
O T HE RS

NP 2: Authorization to be apart from one’s triple robe
To request this authorization, a bhikkhu should arrange his robe over one
shoulder, approach the Community, bow down to the feet of the senior
bhikkhus and, while kneeling with his hands palm-to-palm over his heart, say:
Ahaª bhante gil›no. Na sakkomi ticıvaram›d›ya pakkamituª. So’ham
bhante saºghaª ticıvarena avippav›sa-sammatiª y›c›mi. (three times)
This means, Venerable sirs, I am ill. I am not able to leave taking my triple robe
along. I ask the Community for an authorization (declaring me as) not dwelling apart
from the triple robe.
To give this authorization, an experienced and competent bhikkhu should
inform the Community:
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu gil›no. Na sakkoti
ticıvaram›d›ya pakkamituª. So saºghaª ticıvarena avippav›sa-sammatiª
y›cati. Yadi saºghassa pattakallaª, saºgho Itthann›massa bhikkhuno ticıvarena
avippav›sa-sammatiª dadeyya. Es› ñatti.
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu gil›no. Na sakkoti
ticıvaram›d›ya pakkamituª. So saºghaª ticıvarena avippav›sa-sammatiª
y›cati. Saºgho Itthann›massa bhikkhuno ticıvarena avippav›sa-sammatiª deti.
Yass’›yasmato khamati, Itthann›massa bhikkhuno ticıvarena avippav›sasammatiy› d›naª, so tu˚h’assa. Yassa nakkhamati, so bh›seyya.
Dinn› saºghena Itthann›massa bhikkhuno ticıvarena avippav›sa-sammati.
Khamati saºghassa, tasm› tu˚hı. Evam-etaª dh›ray›mi.

487
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name),
is ill. He is not able to leave taking his triple robe along. He asks the Community for an
authorization (declaring him as) not dwelling apart from the triple robe. If the
Community is ready, it should grant Bhikkhu (name) an authorization (declaring him as)
not dwelling apart from the triple robe. This is the motion.
Venerable sirs, may the Community listen to me. This Bhikkhu (name) is ill. He is
not able to leave taking his triple robe along. He asks the Community for an authorization
(declaring him as) not dwelling apart from the triple robe. The Community is granting
Bhikkhu (name) an authorization (declaring him as) not dwelling apart from the triple
robe. He to whom the granting of an authorization (declaring him as) not dwelling apart
from the triple robe to Bhikkhu (name) is agreeable should remain silent. He to whom it is
not agreeable should speak.
Bhikkhu (name) has been granted by the Community an authorization (declaring him
as) not dwelling apart from the triple robe. This is agreeable to the Community, therefore
it is silent. Thus do I hold it.
Pc 12: Evasion
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu saºghamajjhe
›pattiy› anuyuñjiyam›no aññenaññaª pa˛icarati. Yadi saºghassa pattakallaª,
saºgho Itthann›massa bhikkhuno aññav›dakaª ropeyya. Es› ñatti.
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu saºghamajjhe
›pattiy› anuyuñjiyam›no aññenaññaª pa˛icarati. Saºgho Itthann›massa
bhikkhuno aññav›dakaª ropeti. Yass’›yasmato khamati, Itthann›massa
bhikkhuno aññav›dakassa ropan›, so tu˚h’assa. Yassa nakkhamati, so
bh›seyya.
Ropitaª saºghena Itthann›massa bhikkhuno aññav›dakaª. Khamati
saºghassa, tasm› tu˚hı. Evam-etaª dh›ray›mi.
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name),
when questioned in the midst of the Community about an offense, evades one question
with another. If the Community is ready, it should make public Bhikkhu (name)’s evasive
speech. This is the motion.
Venerable sirs, may the Community listen to me. This Bhikkhu (name), when
questioned in the midst of the Community about an offense, evades one question with
another. The Community makes public Bhikkhu (name)’s evasive speech. He to whom the
making public of Bhikkhu (name)’s evasive speech is agreeable should remain silent. He to
whom it is not agreeable should speak.
Bhikkhu (name)’s evasive speech has been made public by the Community. This is
agreeable to the Community, therefore it is silent. Thus do I hold it.
Pc 12: Frustrating the Community
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu saºghamajjhe
›pattiy› anuyuñjiyam›no tu˚hıbhÒto saºghaª viheseti. Yadi saºghassa
pattakallaª, saºgho Itthann›massa bhikkhuno vihesakaª ropeyya. Es› ñatti.
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu saºghamajjhe
›pattiy› anuyuñjiyam›no tu˚hıbhÒto saºghaª viheseti. Saºgho Itthann›massa

488
bhikkhuno vihesakaª ropeti. Yass’›yasmato khamati, Itthann›massa
bhikkhuno vihesakassa ropan›, so tu˚h’assa. Yassa nakkhamati, so bh›seyya.
Ropitaª saºghena Itthann›massa bhikkhuno vihesakaª. Khamati
saºghassa, tasm› tu˚hı. Evam-etaª dh›ray›mi.
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name),
when questioned in the midst of the Community about an offense, frustrates the
Community by remaining silent. If the Community is ready, it should make public
Bhikkhu (name)’s act of causing frustration. This is the motion.
Venerable sirs, may the Community listen to me. This Bhikkhu (name), when
questioned in the midst of the Community about an offense, frustrates the Community
by remaining silent. The Community makes public Bhikkhu (name)’s act of causing
frustration. He to whom the making public of Bhikkhu (name)’s act of causing frustration
is agreeable should remain silent. He to whom it is not agreeable should speak.
Bhikkhu (name)’s act of causing frustration has been made public by the Community.
This is agreeable to the Community, therefore it is silent. Thus do I hold it.
Pc 73: Deceit
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu p›˛imokkhe
uddissam›ne na s›dhukaª a˛˛hikatv› manasikaroti. Yadi saºghassa pattakallaª,
saºgho Itthann›massa bhikkhuno mohaª ›ropeyya. Es› ñatti.
Su˚›tu me bhante saºgho. Ayaª Itthann›mo bhikkhu p›˛imokkhe
uddissam›ne na s›dhukaª a˛˛hikatv› manasikaroti. Saºgho Itthann›massa
bhikkhuno mohaª ›ropeti. Yass’›yasmato khamati, Itthann›massa bhikkhuno
mohassa ›ropan›, so tu˚h’assa. Yassa nakkhamati, so bh›seyya.
firopito saºghena Itthann›massa bhikkhuno moho. Khamati saºghassa,
tasm› tu˚hı. Evam-etaª dh›ray›mi.
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name),
when the P›˛imokkha is being recited, does not pay attention, properly taking it to heart.
If the Community is ready, it should expose Bhikkhu (name)’s deceit. This is the motion.
Venerable sirs, may the Community listen to me. This Bhikkhu (name), when the
P›˛imokkha is being recited, does not pay attention, properly taking it to heart. The
Community exposes Bhikkhu (name)’s deceit. He to whom the exposing of Bhikkhu
(name)’s deceit is agreeable should remain silent. He to whom it is not agreeable should
speak.
Bhikkhu (name)’s deceit has been exposed by the Community. This is agreeable to the
Community, therefore it is silent. Thus do I hold it.
* * *
IX. Thullaccaya offenses. Rules entailing thullaccaya offenses are found in the
Sutta Vibhaºga as derivatives from p›r›jika and saºgh›disesa rules; in the
Khandhakas, as stand-alone rules. The fact that they are scattered throughout
the Canon with no special arrangement or section of their own makes it difficult
to determine whether one has committed an offense of this class. To lessen this

489
difficulty, they are gathered here. For thullaccayas in the Sutta Vibhaºga, I have
provided summaries in my own words. For those in the Khandhakas, I have
given the rules in their original form, arranging them in the order in which they
are found in BMC2.
Thullaccayas in the Sutta Vibhaºga
Under Pr 1:
A bhikkhu engages in mouth-to-mouth penetration with another human being
or animal: a thullaccaya offense.
A bhikkhu attempts intercourse with the decomposed mouth, anus, or genitals
of a corpse: a thullaccaya offense.
Under Pr 2:
A bhikkhu steals an article worth more than one m›saka but less than five: a
thullaccaya offense.
A bhikkhu gets an accomplice to agree to steal an article worth at least five
m›sakas: a thullaccaya offense.
A bhikkhu performs any of the following steps in stealing an article worth at
least five m›sakas, defined by what constitutes moving the article:
Moving the object from its place: Making the object budge without fully
moving it from its place: a thullaccaya offense.
“Cutting off” a fistful: Making the object budge without fully cutting off a
fistful: a thullaccaya offense.
Sticking a vessel into a pool of liquid or pile of objects and causing some of the pool
or pile to enter the vessel: Making the pool or pile budge without fully getting
five m›sakas worth separated from the pool or pile and inside the vessel: a
thullaccaya offense.
Removing entirely from the mouth of a container: Lifting the object: a
thullaccaya offense. Bringing it up to the level of the mouth of the container:
another thullaccaya offense.
Drinking liquid from a container: Drinking between one and five m›sakas’
worth of liquid: a thullaccaya offense.
Moving the object from one part of one’s body to another or dropping it: Moving
it but not to the point of putting it on another part of the body or dropping it:
a thullaccaya offense.
Causing a boat to move a hair-breadth upstream, downstream, or across a body of
water: Making the boat rock without causing it to move a hair-breadth
upstream, downstream, or across a body of water: a thullaccaya offense.
Breaking an embankment so that water flows out: Letting between one and
five m›sakas’ worth of water flow out: a thullaccaya offense.
Causing an animal to move all its feet: Getting it to move any of its feet prior
to its moving its last foot: a thullaccaya offense for each step.
Cutting down: The next-to -last chop needed to cut the plant through: a
thullaccaya offense.

490
Causing the owner to give up efforts to regain possession of objects handed to one
for safe keeping: Inducing doubt in the owner’s mind as to whether he/she will
get the object back: a thullaccaya offense. If the case goes to court and the
bhikkhu loses: another thullaccaya offense.
Causing the owner to give up efforts to regain possession of land: Inducing
doubt in the owner’s mind as to whether he/she will lose the land: a
thullaccaya offense. Again, if the case goes to court and the bhikkhu loses:
another thullaccaya offense.
Shifting a boundary marker: Any steps between removing the boundary
marker from its original place and putting it in a new place: a thullaccaya
offense for each step.
Taking a dutiable item through a customs area without paying duty: Making the
object move without fully moving it from the customs area: a thullaccaya
offense.
Under Pr 3:
A bhikkhu kills a “non-human being”—a yakkha, n›ga, or peta: a thullaccaya
offense.
A bhikkhu causes a human being to experience pain or injury as a result of his
efforts to kill him/her: a thullaccaya offense.
A bhikkhu gets an accomplice to agree to kill a human being: a thullaccaya
offense.
A bhikkhu tests a poison on a human being: a thullaccaya offense regardless of
whether the human being dies.
Under Pr 4:
A bhikkhu means to lay false claim to one superior human state but actually lays
false claim to another, while not being alert to what he is saying: a thullaccaya
offense.
A bhikkhu lays false claim to a superior human state, explicitly mentioning the
state but without explicitly mentioning himself, fully aware that he is making
such a claim: a thullaccaya offense.
Under Sg 1:
A bhikkhu makes an intentional effort to emit semen, but without reaching an
emission: a thullaccaya offense.
Under Sg 2:
Impelled by lust, a bhikkhu makes bodily contact with a pa˚˜aka, a female
yakkha, or a dead woman, perceiving his object correctly: a thullaccaya offense.
Impelled by lust, a bhikkhu makes bodily contact with a woman while under the
impression that she is something else—a pa˚˜aka, a man, or an animal: a
thullaccaya offense.