1"Bhante, how many reasons are there for suspending the Pāṭimokkha?"

"There are, Upāli, ten reasons for suspending the Pāṭimokkha. What ten? (1) One who has committed a pārājika is sitting in that assembly; (2) a discussion about one who has committed a pārājika is underway; [n.2032] Pārājikakathā vippakatā hoti. Mp: "Such talk as this, ‘Did such a person commit a pārājika or not?’ has been started and has not been concluded (‘asukapuggalo pārājikaṁ āpanno nu kho no’ ti evaṁ kathā ārabhitvā aniṭṭhāpitā hoti) ." Note that this passage supports the translation of the stock question that the Buddha asks the monks when they are in conversation—kā ca pana vo antarākathā vippakatā?—as: "What was your conversation that was underway?" The common alternatives—"What was your conversation that was interrupted?" and "What was your conversation that has been concluded?"—do not work in this context, and in any case are contradicted by the commentaries, which consistently gloss vippakatā as meaning "not brought to a conclusion, not completed" (apariniṭṭhitā sikhaṁ appattā at Sv I 49,27–28, Ps II 169,15–16; pariyantaṁ na gatā at Ps III 226,1–4; apariyositā at Ud-a 104,26–30). (3) one not fully ordained is sitting in that assembly; (4) a discussion about one not fully ordained is underway; (5) one who has given up the training is sitting in that assembly; (6) a discussion about one who has given up the training is underway; (7) a eunuch is sitting in that assembly; [n.2033] The word paṇḍaka has a wider meaning than "eunuch" as usually understood. Sp V 1016,1–9 describes five types of paṇḍakas. Of these, the two most relevant here are the castrated male (opakkamikapaṇḍaka) and the person born sexually indeterminate (napuṁsakapaṇḍaka). A parallel of this distinction can be found in Matthew 19:12 (English Standard Version): "For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven." The first correspond to the napuṁsakas, the second to the opakkamikas, and the third perhaps to those who choose celibacy (or castrate themselves) for religious reasons. (8) a discussion about a eunuch is underway; (9) a seducer of a bhikkhunī is sitting in that assembly; [n.2034] The implications of bhikkhunidūsaka are not spelled out in the canonical texts themselves. However, the Vinayavinicchaya-ṭīkā I 121 (VRI ed.; Be §322) defines the term in a way that applies to a bhikkhu who has had sexual intercourse of any kind with a bhikkhunī: "One is said to be a bhikkhunidūsaka when one has defiled a bhikkhunī in good standing by having sexual relations with her" (dūsako ti pakatattāya bhikkhuniyā methunaṁ paṭisevitvā tassā dūsitattā bhikkhuniṁ dūsetīti ‘‘bhikkhunidūsako’’ti vutto ca). Thus the term does not necessarily imply rape and "seducer of a bhikkhunī" should be a fit rendering. (10) a discussion about a seducer of a bhikkhunī is underway. These are the ten reasons for suspending the Pāṭimokkha."

1"Kati nu kho, bhante, pātimokkhaṭṭhapanā"ti?

"Dasa kho, upāli, pātimokkhaṭṭhapanā. Katame dasa? Pārājiko tassaṁ parisāyaṁ nisinno hoti, pārājikakathā vippakatā hoti, anupasampanno tassaṁ parisāyaṁ nisinno hoti, anupasampannakathā vippakatā hoti, sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti, sikkhaṁ paccakkhātakakathā vippakatā hoti, paṇḍako tassaṁ parisāyaṁ nisinno hoti, paṇḍakakathā vippakatā hoti, bhikkhunidūsako tassaṁ parisāyaṁ nisinno hoti, bhikkhunidūsakakathā vippakatā hoti – ime kho, upāli, dasa pātimokkhaṭṭhapanā"ti.

Dutiyaṁ.