PTS vp En 264 PTS cs 4 PTS vp Pali 190 ‘Venerable Nāgasena, it was said by the Blessed One: “The DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario and the VinayaVinayaEntrenamiento; directrices; disciplina monástica. En los Suttas tempranos, vinaya se empareja más comúnmente con dhamma, donde significa «teoría y práctica» como término general para la religión del Buddha. También se usa comúnmente en el sentido de guiar lejos o deshacerse de las impurezas. También se aplicó al creciente conjunto de reglas y procedimientos que gobiernan la disciplina monástica, y ese significado creció hasta convertirse en el dominante en años posteriores. El Vinaya como Ley Monástica abarca seis volúmenes en texto impreso, cuyas reglas y tradiciones definen cada aspecto de la vida de los bhikkhus y bhikkhunīs. La esencia de las reglas para los monásticos está contenida en el Pātimokkha.Ver en el glosario (Doctrine and Canon Law) proclaimed by the TathāgataTathāgataEl «Realizado», un epíteto frecuente para el Buddha, aunque ocasionalmente también designa a cualquiera de sus discípulos arahant. El sentido es el de alguien que ha realizado o encarnado la verdad en su forma más elevada. El término fue objeto de extensa exégesis en los comentarios.Ver en el glosario shine forth when they are displayed, and not when they are concealed.” But on the other hand the recitation of the PātimokkhaPātimokkhaEl código básico de disciplina monástica, que consta de 227 reglas para monjes (bhikkhus) y 311 para monjas (bhikkhunīs). Ver Vinaya.Ver en el glosario and the whole of the Vinaya PiṭakaVinaya PiṭakaPrimera división del Tipiṭaka. Abreviatura habitual: Vin. Contiene las reglas monásticas, los procedimientos de la comunidad y los relatos que explican el origen de muchas normas del Vinaya.Ver en el glosario are closed and kept secret. So that if, Nāgasena, you (members of the Order) carried out what is just, and right, and held of faith in the teaching of the Conqueror then would the Vinaya shine forth as an open thing. And why would that be so? Because all the instruction therein, the discipline, the self-control, the regulations as to moral and virtuous conduct, are in their essence full of truth and righteousness, and redounding to emancipation of heart. But if the Blessed One really said that the Dhamma and Vinaya proclaimed by the Tathāgata shine forth when displayed and not when kept secret, then the saying that the recitation of the Pātimokkha and the whole of the Vinaya must be kept secret must be wrong. And if that be right, then the saying of the Blessed One must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’
PTS cs 5 ‘It was said, O king, by the Blessed One that the Dhamma and Vinaya proclaimed by the Tathāgata PTS vp En 265 shine forth when displayed, and not when kept secret. And on the other hand the recitation of the Pātimokkha and the whole of the Vinaya PiṭakapiṭakaCanasta o colección textual. En el contexto del Canon pali, designa cada una de las tres grandes divisiones del Tipiṭaka: Vinaya Piṭaka, Sutta Piṭaka y Abhidhamma Piṭaka.Ver en el glosario are kept close and secret. But this last is not the case as regards all men. They are only kept secret up to a certain limit. And the recitation of the Pātimokkha is kept secret up to that certain limit on three grounds—firstly because that is the traditional custom of previous Tathāgatas, secondly out of respect for the Truth (Dhamma), and thirdly out of respect for the position of a member of the Order.’
PTS cs 6 ‘And as to the first it was the universal custom, O king, of previous Tathāgatas for the recitation of the Pātimokkha to take place in the midst of the members of the Order only, to the exclusion of all others. Just, O king, as the Kshatriya secret formulas (of the nobles) are handed down among the nobles alone, and that this or that is so is common tradition among the nobles of the world and kept secret from all others—PTS vp Pali 191 so was this the universal custom of previous Tathāgatas, that the recitation of the Pātimokkha should take place among the PTS vp En 266 members of the Order only, and be kept secret from all others. And again, just as there are several classes of people, O king, known as distinct in the world—-such as wrestlers, tumblers, jugglers, actors, ballet-dancers, and followers of the mystic cult of the sun and moon, of the goddess of fortune and other gods. And the secrets of each of these sects are handed on in the sect itself, and kept hidden from all others. just so with the universal custom of all the Tathāgatas that the recitation of the Pātimokkha should take place before the members of the Order only, and be kept secret from all others. This is why the recitation of the Pātimokkha is, up to that extent, kept secret in accordance with the habit of previous Tathāgatas.’
PTS cs 7 ‘And how is it that the Pātimokkha is kept secret, up to that extent, out of reverence for the Dhamma? the Dhamma, great king, is venerable and weighty. He who has attained to proficiency in it may exhort another in this wise: “Let not this Dhamma so full of truth, so excellent, fall into the hands of those unversed in it, where it would be despised and contemned, treated shamefully, made a game of, and found fault with. Nor let it fall into the hands of the wicked who would deal with it in all respects as badly as they.” It is thus, O king, that the recitation of the Pātimokkha is, up to that PTS vp En 267 extent, kept secret out of reverence for the Dhamma. For if not, then it would be like the best, most costly, and most rare red sandal wood of the finest kind, which when brought to Savara (that city of the outcast Kaṇḍālas) is despised and contemned, treated shamefully, made game of, and found fault with.’
PTS cs 8 PTS vp Pali 192 ‘And how is it that the Pātimokkha is kept secret, up to that extent, out of reverence for the position of a member of the Order? the condition of a BhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario, great king, is in glory beyond the reach of calculation by weight, or measure, or price. None can value it, weigh it, measure it. And the recitation of the Pātimokkha, is carried on before the Bhikkhus alone, lest any one who has occupied that position should be brought down to a level with the men of the world. just, O king, as if there be any priceless thing, in vesture or floor covering, in elephants, chargers, or chariots, in gold or silver or jewels or pearls or women, or in unsurpassable strong drink, all such things are the appanage of kings—just so, O king, whatever is most priceless in the way of training, of the traditions of the Blessed One, of learning, of conduct, and of the virtues of righteousness and self-control—all these are the appanages of the Order of Bhikkhus. This is why the recitation of the Pātimokkha is, to that extent, kept secret.’ PTS vp En 268
‘Very good, Nāgasena! That is so, and I accept it as you say.)
Here ends the problem as to the secrecy in which the Vinaya is kept.
“BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti. Puna ca pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ. Yadi, bhante nāgasena, jinasāsane yuttaṁ vā pattaṁ vā samayaṁ labhetha, vinayapaṇṇatti vivaṭā sobheyya. Kena kāraṇena? Kevalaṁ tattha sikkhā saṁyamo niyamo sīlaguṇaācārapaṇṇatti attharaso dhammaraso vimuttiraso. Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti, tena hi ‘pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannan’ti yaṁ vacanaṁ, taṁ micchā. Yadi pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ, tena hi ‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
“
BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—
‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti.
Puna ca pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ.
Yadi, bhante nāgasena, jinasāsane yuttaṁ vā pattaṁ vā samayaṁ labhetha, vinayapaṇṇatti vivaṭā sobheyya.
Kevalaṁ tattha sikkhā saṁyamo niyamo sīlaguṇaācārapaṇṇatti attharaso dhammaraso vimuttiraso.
Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—
‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti, tena hi ‘pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannan’ti yaṁ vacanaṁ, taṁ micchā.
Yadi pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ, tena hi ‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti tampi vacanaṁ micchā.
Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
“BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti. Puna ca pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ. Yadi, bhante nāgasena, jinasāsane yuttaṁ vā pattaṁ vā samayaṁ labhetha, vinayapaṇṇatti vivaṭā sobheyya. Kena kāraṇena? Kevalaṁ tattha sikkhā saṁyamo niyamo sīlaguṇaācārapaṇṇatti attharaso dhammaraso vimuttiraso. Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti, tena hi ‘pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannan’ti yaṁ vacanaṁ, taṁ micchā. Yadi pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ, tena hi ‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
“Bhāsitampetaṁ, mahārāja, bhagavatā—‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti. Puna ca pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ, tañca pana na sabbesaṁ, sīmaṁ katvā pihitaṁ.
“Bhāsitampetaṁ, mahārāja, bhagavatā—
‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti.
Puna ca pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ, tañca pana na sabbesaṁ, sīmaṁ katvā pihitaṁ.
“Bhāsitampetaṁ, mahārāja, bhagavatā—‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti. Puna ca pātimokkhuddeso kevalañca vinayapiṭakaṁ pihitaṁ paṭicchannaṁ, tañca pana na sabbesaṁ, sīmaṁ katvā pihitaṁ.
Tividhena, mahārāja, bhagavatā pātimokkhuddeso sīmaṁ katvā pihito, pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito, dhammassa garukattā pihito, bhikkhubhūmiyā garukattā pihito.
Tividhena, mahārāja, bhagavatā pātimokkhuddeso sīmaṁ katvā pihito, pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito, dhammassa garukattā pihito, bhikkhubhūmiyā garukattā pihito.
Tividhena, mahārāja, bhagavatā pātimokkhuddeso sīmaṁ katvā pihito, pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito, dhammassa garukattā pihito, bhikkhubhūmiyā garukattā pihito.
Kathaṁ pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito? Eso vaṁso, mahārāja, sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito. Yathā, mahārāja, khattiyānaṁ khattiyamāyā khattiyesuyeva carati, evametaṁ khattiyānaṁ lokassa paveṇī avasesānaṁ pihitā; evameva kho, mahārāja, eso vaṁso sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito.
Kathaṁ pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito?
Eso vaṁso, mahārāja, sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito.
Yathā, mahārāja, khattiyānaṁ khattiyamāyā khattiyesuyeva carati, evametaṁ khattiyānaṁ lokassa paveṇī avasesānaṁ pihitā;
evameva kho, mahārāja, eso vaṁso sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito.
Kathaṁ pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito? Eso vaṁso, mahārāja, sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito. Yathā, mahārāja, khattiyānaṁ khattiyamāyā khattiyesuyeva carati, evametaṁ khattiyānaṁ lokassa paveṇī avasesānaṁ pihitā; evameva kho, mahārāja, eso vaṁso sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito.
Yathā vā pana, mahārāja, mahiyā gaṇā vattanti, seyyathidaṁ—mallā atoṇā pabbatā dhammagiriyā brahmagiriyā naṭakā naccakā laṅghakā pisācā maṇibhaddā puṇṇabaddhā candimasūriyā siridevatā kālidevatā, sivā vasudevā ghanikā asipāsā bhaddiputtāti, tesaṁ tesaṁ rahassaṁ tesu tesu gaṇesuyeva carati, avasesānaṁ pihitaṁ; evameva kho, mahārāja, eso vaṁso sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito. Evaṁ pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito.
Yathā vā pana, mahārāja, mahiyā gaṇā vattanti, seyyathidaṁ—
mallā atoṇā pabbatā dhammagiriyā brahmagiriyā naṭakā naccakā laṅghakā pisācā maṇibhaddā puṇṇabaddhā candimasūriyā siridevatā kālidevatā, sivā vasudevā ghanikā asipāsā bhaddiputtāti, tesaṁ tesaṁ rahassaṁ tesu tesu gaṇesuyeva carati, avasesānaṁ pihitaṁ;
evameva kho, mahārāja, eso vaṁso sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito.
Evaṁ pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito.
Yathā vā pana, mahārāja, mahiyā gaṇā vattanti, seyyathidaṁ—mallā atoṇā pabbatā dhammagiriyā brahmagiriyā naṭakā naccakā laṅghakā pisācā maṇibhaddā puṇṇabaddhā candimasūriyā siridevatā kālidevatā, sivā vasudevā ghanikā asipāsā bhaddiputtāti, tesaṁ tesaṁ rahassaṁ tesu tesu gaṇesuyeva carati, avasesānaṁ pihitaṁ; evameva kho, mahārāja, eso vaṁso sabbesaṁ pubbakānaṁ tathāgatānaṁ yadidaṁ bhikkhumajjhe pātimokkhuddeso avasesānaṁ pihito. Evaṁ pubbakānaṁ tathāgatānaṁ vaṁsavasena pātimokkhuddeso sīmaṁ katvā pihito.
Kathaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito? Dhammo, mahārāja, garuko bhāriyo, tattha sammattakārī aññaṁ ārādheti, taṁ tattha paramparāsammattakāritāya pāpuṇāti, na taṁ tattha paramparāsammattakāritāya pāpuṇāti, mā cāyaṁ sāradhammo varadhammo asammattakārīnaṁ hatthagato oññāto avaññāto hīḷito khīḷito garahito bhavatu, mā cāyaṁ sāradhammo varadhammo dujjanagato oññāto avaññāto hīḷito khīḷito garahito bhavatūti. Evaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito.
Kathaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito?
Dhammo, mahārāja, garuko bhāriyo, tattha sammattakārī aññaṁ ārādheti, taṁ tattha paramparāsammattakāritāya pāpuṇāti, na taṁ tattha paramparāsammattakāritāya pāpuṇāti, mā cāyaṁ sāradhammo varadhammo asammattakārīnaṁ hatthagato oññāto avaññāto hīḷito khīḷito garahito bhavatu, mā cāyaṁ sāradhammo varadhammo dujjanagato oññāto avaññāto hīḷito khīḷito garahito bhavatūti.
Evaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito.
Kathaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito? Dhammo, mahārāja, garuko bhāriyo, tattha sammattakārī aññaṁ ārādheti, taṁ tattha paramparāsammattakāritāya pāpuṇāti, na taṁ tattha paramparāsammattakāritāya pāpuṇāti, mā cāyaṁ sāradhammo varadhammo asammattakārīnaṁ hatthagato oññāto avaññāto hīḷito khīḷito garahito bhavatu, mā cāyaṁ sāradhammo varadhammo dujjanagato oññāto avaññāto hīḷito khīḷito garahito bhavatūti. Evaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito.
Yathā, mahārāja, sāravarapavaraabhijātajātimantarattalohitacandanaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario savarapuramanugataṁ oññātaṁ avaññātaṁ hīḷitaṁ khīḷitaṁ garahitaṁ bhavati; evameva kho, mahārāja, mā cāyaṁ sāradhammo varadhammo paramparāasammattakārīnaṁ hatthagato oññāto avaññāto hīḷito khīḷito garahito bhavatu, mā cāyaṁ sāradhammo varadhammo dujjanagato oññāto avaññāto hīḷito khīḷito garahito bhavatūti. Evaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito.
Yathā, mahārāja, sāravarapavaraabhijātajātimantarattalohitacandanaṁ
nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario savarapuramanugataṁ oññātaṁ avaññātaṁ hīḷitaṁ khīḷitaṁ garahitaṁ bhavati;
evameva kho, mahārāja, mā cāyaṁ sāradhammo varadhammo paramparāasammattakārīnaṁ hatthagato oññāto avaññāto hīḷito khīḷito garahito bhavatu, mā cāyaṁ sāradhammo varadhammo dujjanagato oññāto avaññāto hīḷito khīḷito garahito bhavatūti.
Evaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito.
Yathā, mahārāja, sāravarapavaraabhijātajātimantarattalohitacandanaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario savarapuramanugataṁ oññātaṁ avaññātaṁ hīḷitaṁ khīḷitaṁ garahitaṁ bhavati; evameva kho, mahārāja, mā cāyaṁ sāradhammo varadhammo paramparāasammattakārīnaṁ hatthagato oññāto avaññāto hīḷito khīḷito garahito bhavatu, mā cāyaṁ sāradhammo varadhammo dujjanagato oññāto avaññāto hīḷito khīḷito garahito bhavatūti. Evaṁ dhammassa garukattā pātimokkhuddeso sīmaṁ katvā pihito.
Kathaṁ bhikkhubhūmiyā garukattā pātimokkhuddeso sīmaṁ katvā pihito? Bhikkhubhāvo kho, mahārāja, loke atuliyo appamāṇo anagghiyo, na sakkā kenaci agghāpetuṁ tuletuṁ parimetuṁ, māyaṁ evarūpe bhikkhubhāve ṭhito lokena samasamo bhavatūti bhikkhūnaṁyeva antare pātimokkhuddeso carati.*loke → loke sikkhā (bj, pts-vp-pli1)Yathā, mahārāja, loke varapavarabhaṇḍaṁ vatthaṁ vā attharaṇaṁ vā gajaturaṅgarathasuvaṇṇarajatamaṇimuttāitthiratanādīni vā vijitakammasūrā vā sabbe te rājānamupagacchanti;*vijitakammasūrā vā → nijjitakammasūrā vā (bj, pts-vp-pli1); āyanti kataṁ kammāsubhaṁ (maku)evameva kho, mahārāja, yāvatā loke sugatāgamapariyattiācārasaṁyamasīlasaṁvaraguṇā, sabbe te bhikkhusaṅghamupagatā bhavanti. Evaṁ bhikkhubhūmiyā garukattā pātimokkhuddeso sīmaṁ katvā pihito”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Kathaṁ bhikkhubhūmiyā garukattā pātimokkhuddeso sīmaṁ katvā pihito?
Bhikkhubhāvo kho, mahārāja, loke atuliyo appamāṇo anagghiyo, na sakkā kenaci agghāpetuṁ tuletuṁ parimetuṁ, māyaṁ evarūpe bhikkhubhāve ṭhito lokena samasamo bhavatūti bhikkhūnaṁyeva antare pātimokkhuddeso carati.*loke → loke sikkhā (bj, pts-vp-pli1)
Yathā, mahārāja, loke varapavarabhaṇḍaṁ vatthaṁ vā attharaṇaṁ vā gajaturaṅgarathasuvaṇṇarajatamaṇimuttāitthiratanādīni vā vijitakammasūrā vā sabbe te rājānamupagacchanti;*vijitakammasūrā vā → nijjitakammasūrā vā (bj, pts-vp-pli1); āyanti kataṁ kammāsubhaṁ (maku)
evameva kho, mahārāja, yāvatā loke sugatāgamapariyattiācārasaṁyamasīlasaṁvaraguṇā, sabbe te bhikkhusaṅghamupagatā bhavanti.
Evaṁ bhikkhubhūmiyā garukattā pātimokkhuddeso sīmaṁ katvā pihito”ti.
“Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Kathaṁ bhikkhubhūmiyā garukattā pātimokkhuddeso sīmaṁ katvā pihito? Bhikkhubhāvo kho, mahārāja, loke atuliyo appamāṇo anagghiyo, na sakkā kenaci agghāpetuṁ tuletuṁ parimetuṁ, māyaṁ evarūpe bhikkhubhāve ṭhito lokena samasamo bhavatūti bhikkhūnaṁyeva antare pātimokkhuddeso carati.*loke → loke sikkhā (bj, pts-vp-pli1)Yathā, mahārāja, loke varapavarabhaṇḍaṁ vatthaṁ vā attharaṇaṁ vā gajaturaṅgarathasuvaṇṇarajatamaṇimuttāitthiratanādīni vā vijitakammasūrā vā sabbe te rājānamupagacchanti;*vijitakammasūrā vā → nijjitakammasūrā vā (bj, pts-vp-pli1); āyanti kataṁ kammāsubhaṁ (maku)evameva kho, mahārāja, yāvatā loke sugatāgamapariyattiācārasaṁyamasīlasaṁvaraguṇā, sabbe te bhikkhusaṅghamupagatā bhavanti. Evaṁ bhikkhubhūmiyā garukattā pātimokkhuddeso sīmaṁ katvā pihito”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Dhammavinayapaṭicchannāpaṭicchannapañho dutiyo.*Dhammavinayapaṭicchannāpaṭicchannapañho → dhammavinayapaṭicchannapañho (bj, maku)
Dhammavinayapaṭicchannāpaṭicchannapañho dutiyo.*Dhammavinayapaṭicchannāpaṭicchannapañho → dhammavinayapaṭicchannapañho (bj, maku)
Dhammavinayapaṭicchannāpaṭicchannapañho dutiyo.*Dhammavinayapaṭicchannāpaṭicchannapañho → dhammavinayapaṭicchannapañho (bj, maku)