Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Vinayapiṭake

The Vinaya Piṭaka

Pārājikapāḷi

The Pārājika Text

Verañjakaṇḍaṃ

The Verañja Section

1. Tena [Pg.1] samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Assosi kho verañjo brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti; sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

1. At that time the Buddha, the Blessed One, was dwelling in Verañjā at the foot of the neem tree of the demon Naḷeru, together with a great Saṅgha of monks, with five hundred monks. The brahmin of Verañjā heard: “Sirs, the ascetic Gotama, a son of the Sakyans who has gone forth from the Sakyan clan, is dwelling in Verañjā at the foot of the neem tree of the demon Naḷeru, together with a great Saṅgha of monks, with five hundred monks. A good report of that Master Gotama has arisen and spread thus: ‘For this reason, too, that Blessed One is the Worthy One, the Perfectly Self-Enlightened One, the one perfect in knowledge and conduct, the Well-Gone One, the knower of the worlds, the unsurpassed trainer of persons to be tamed, the teacher of gods and humans, the Awakened One, the Blessed One.’ He, having realized it for himself through direct knowledge, makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its devas and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; he reveals a holy life that is utterly complete and pure. Indeed, it is good to see such Arahants.”

2. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo [Pg.2] brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva? Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti? Tayidaṃ, bho gotama, na sampannamevā’’ti.

2. Then the brahmin of Verañjā went to the Blessed One and exchanged greetings with him. When this courteous and memorable conversation was concluded, he sat down to one side. Seated to one side, the brahmin of Verañjā said this to the Blessed One: “Master Gotama, I have heard this: ‘The ascetic Gotama does not pay homage to brahmins who are aged, mature, venerable, advanced in years, and who have reached the final stage of life; nor does he rise up for them, nor invite them to a seat.’ Master Gotama, is this indeed so? For Master Gotama does not pay homage to brahmins who are aged, mature, venerable, advanced in years, and who have reached the final stage of life; nor does he rise up for them, nor invite them to a seat. Master Gotama, this is indeed not proper.”

‘‘Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā’’ti.

“Brahmin, in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans, I do not see anyone to whom I should pay homage, for whom I should rise up, or whom I should invite to a seat. For, brahmin, if the Tathāgata were to pay homage to anyone, or rise up for them, or invite them to a seat, their very head would shatter.”

3. ‘‘Arasarūpo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

3. “Master Gotama is without relish.” “Brahmin, there is a way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is without relish.’ For, brahmin, the relishes for forms, sounds, smells, tastes, and tactile objects have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with, and are unable to arise in the future. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is without relish.’ But that is not what you are referring to.”

4. ‘‘Nibbhogo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

4. “Master Gotama is without enjoyment.” “Brahmin, there is a way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is without enjoyment.’ For, brahmin, the enjoyments of forms, sounds, smells, tastes, and tactile objects have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, done away with, and are unable to arise in the future. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is without enjoyment.’ But that is not what you are referring to.”

5. ‘‘Akiriyavādo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa [Pg.3] vacīduccaritassa manoduccaritassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

5. “Master Gotama is a proponent of inaction.” “Brahmin, there is a way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is a proponent of inaction.’ For I, brahmin, teach the non-doing of bodily misconduct, verbal misconduct, and mental misconduct. I teach the non-doing of many kinds of evil, unwholesome states. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is a proponent of inaction.’ But that is not what you are referring to.”

6. ‘‘Ucchedavādo bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

6. “Master Gotama is a proponent of annihilation.” “Brahmin, there is a way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is a proponent of annihilation.’ For I, brahmin, teach the annihilation of passion, of aversion, and of delusion. I teach the annihilation of many kinds of evil, unwholesome states. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is a proponent of annihilation.’ But that is not what you are referring to.”

7. ‘‘Jegucchī bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā jigucchāmi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

7. “Master Gotama is fastidious.” “Brahmin, there is a way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is fastidious.’ For I, brahmin, am fastidious regarding bodily misconduct, verbal misconduct, and mental misconduct. I am fastidious regarding the attainment of many kinds of evil, unwholesome states. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is fastidious.’ But that is not what you are referring to.”

8. ‘‘Venayiko bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa. Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

8. “Is the venerable Gotama a remover?” “There is indeed a way, brahmin, by which one, speaking rightly, could say of me: ‘The ascetic Gotama is a remover.’ For I, brahmin, teach the Dhamma for the removal of lust, hatred, and delusion. I teach the Dhamma for the removal of many kinds of evil, unwholesome states. This, brahmin, is the way by which one, speaking rightly, could say of me: ‘The ascetic Gotama is a remover,’ but that is not what you are referring to.”

9. ‘‘Tapassī bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti[Pg.4]. Tapanīyāhaṃ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ tapassīti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

9. “Is the venerable Gotama an ascetic?” “There is indeed a way, brahmin, by which one, speaking rightly, could say of me: ‘The ascetic Gotama is an ascetic.’ I declare, brahmin, that evil, unwholesome states are tormenting: misconduct in body, speech, and mind. Whoever, brahmin, has abandoned those tormenting, evil, unwholesome states, has cut them off at the root, made them like a palm stump, obliterated them, and made them no longer subject to future arising—him I call an ascetic. In the Tathāgata, brahmin, tormenting, evil, unwholesome states have been abandoned, cut off at the root, made like a palm stump, obliterated, and are no longer subject to future arising. This, brahmin, is the way by which one, speaking rightly, could say of me: ‘The ascetic Gotama is an ascetic,’ but that is not what you are referring to.”

10. ‘‘Apagabbho bhavaṃ gotamo’’ti? ‘‘Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ apagabbhoti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi’’.

10. “Is the venerable Gotama not subject to rebirth in a womb?” “There is indeed a way, brahmin, by which one, speaking rightly, could say of me: ‘The ascetic Gotama is not subject to rebirth in a womb.’ Whoever, brahmin, has abandoned future lying in a womb and rebirth into a new existence, has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising—him I call one who is not subject to rebirth in a womb. For the Tathāgata, brahmin, future lying in a womb and rebirth into a new existence have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising. This, brahmin, is the way by which one, speaking rightly, could say of me: ‘The ascetic Gotama is not subject to rebirth in a womb,’ but that is not what you are referring to.”

11. ‘‘Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo – ‘‘jeṭṭho vā kaniṭṭho vā’’ti? ‘‘Jeṭṭhotissa, bho gotama, vacanīyo. So hi nesaṃ jeṭṭho hotī’’ti. ‘‘Evameva kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Svāhaṃ, brāhmaṇa, jeṭṭho seṭṭho lokassa’’.

11. “Suppose, brahmin, a hen has eight, ten, or twelve eggs, which she has properly sat on, warmed, and incubated. Whichever of those chicks is first to break through the eggshell with the tip of its claw or with its beak and hatch safely, what should it be called—the eldest or the youngest?” “It should be called the eldest, Master Gotama, for it is the eldest of them.” “In the same way, brahmin, for a generation lost in ignorance, born in an egg, and enclosed, I, alone in this world, having broken the eggshell of ignorance, have awakened to the unsurpassed, perfect enlightenment. I, brahmin, am the eldest, the foremost in the world.”

‘‘Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So [Pg.5] kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedesiṃ, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

“Indeed, brahmin, my energy was aroused and unremitting, my mindfulness was established and unclouded, my body was tranquil and undisturbed, and my mind was concentrated and one-pointed. Then, brahmin, quite secluded from sensual pleasures, secluded from unwholesome states, I entered and remained in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, I entered and remained in the second jhāna, which has internal serenity and unification of mind, without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away of rapture, I remained equanimous, mindful, and clearly aware, and I experienced pleasure with the body—that of which the noble ones declare, ‘Equanimous and mindful, one dwells in pleasure’—I entered and remained in the third jhāna. With the abandoning of pleasure and pain, and with the previous passing away of joy and grief, I entered and remained in the fourth jhāna, which is without pleasure and pain, and has purity of mindfulness due to equanimity.”

12. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

12. With my mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of recollecting past lives. I recollected my many kinds of past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and -expansion: ‘There I was named thus, of such a clan, with such an appearance, such food, such experience of pleasure and pain, such a lifespan; from there, on passing away, I reappeared elsewhere; there too I was named thus, of such a clan, with such an appearance, such food, such experience of pleasure and pain, such a lifespan; from there, on passing away, I reappeared here.’ Thus I recollected my many kinds of past lives with their features and details. This, brahmin, was the first knowledge I attained in the first watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose—as it is for one who dwells diligent, ardent, and resolute. This, brahmin, was my first breaking through, like that of a chick from its eggshell.

13. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte [Pg.6] suvaṇṇe dubbaṇṇe. Sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe. Sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

13. With my mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. With the divine eye, purified and surpassing the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. I understood beings as faring according to their kamma: ‘Indeed, these beings who were endowed with misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have reappeared in a plane of deprivation, a bad destination, a state of ruin, in hell. Or indeed, these beings who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook actions based on right view, with the breakup of the body, after death, have reappeared in a good destination, in the heavenly world.’ Thus, with the divine eye, purified and surpassing the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. I understood beings as faring according to their kamma. This, brahmin, was the second knowledge I attained in the middle watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose—as it is for one who dwells diligent, ardent, and resolute. This, brahmin, was my second breaking through, like that of a chick from its eggshell.

14. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha bhavāsavāpi cittaṃ vimuccittha avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi – kukkuṭacchāpakasseva aṇḍakosamhā’’ti.

14. With my mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering.’ I directly knew as it actually is: ‘This is the origin of suffering.’ I directly knew as it actually is: ‘This is the cessation of suffering.’ I directly knew as it actually is: ‘This is the path leading to the cessation of suffering.’ I directly knew as it actually is: ‘These are the taints.’ I directly knew as it actually is: ‘This is the origin of the taints.’ I directly knew as it actually is: ‘This is the cessation of the taints.’ I directly knew as it actually is: ‘This is the path leading to the cessation of the taints.’ Knowing thus and seeing thus, my mind was liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. When it was liberated, the knowledge arose: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ This, brahmin, was the third knowledge I attained in the last watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose—as it is for one who dwells diligent, ardent, and resolute. This, brahmin, was my third breaking through, like that of a chick from its eggshell.

15. Evaṃ [Pg.7] vutte, verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo! Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama!! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

15. When this was said, the brahmin of Verañjā spoke thus to the Blessed One: “Master Gotama is the greatest! Master Gotama is the most excellent! It is wonderful, Master Gotama, it is wonderful, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been covered, or point out the way to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms—in the very same way, the Dhamma has been made clear by Master Gotama in many ways. I go to Master Gotama for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts. And may Master Gotama consent to my request to spend the rains-residence in Verañjā together with the Saṅgha of bhikkhus.” The Blessed One consented by silence. Then the brahmin of Verañjā, having understood the Blessed One's consent, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him to the right, and departed.

16. Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṃ. Tena kho pana samayena uttarāpathakā assavāṇijā pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hoti. Bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya verañjaṃ piṇḍāya pavisitvā piṇḍaṃ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṃ ārāmaṃ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmeti. Taṃ bhagavā paribhuñjati.

16. Now at that time, Verañjā was experiencing a famine; life was precarious, the land was scattered with white bones, and sustenance was obtained by ticket. It was not easy to survive by gleaning with bowl in hand. At that time, horse traders from the northern country had come to Verañjā for the rains-residence with five hundred horses. By them, a measure of coarse grain was provided for each of the bhikkhus in the horse corrals. The bhikkhus, having dressed in the morning and taken their bowl and robe, entered Verañjā for alms. Not receiving alms, they went for alms in the horse corrals, brought back a measure of coarse grain each to the monastery, pounded it again and again in a mortar, and consumed it. The Venerable Ānanda, however, having ground a measure of coarse grain on a stone slab, offered it to the Blessed One. The Blessed One consumed it.

Assosi kho bhagavā udukkhalasaddaṃ. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti, no anatthasaṃhitaṃ. Anatthasaṃhite setughāto tathāgatānaṃ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho so, ānanda, udukkhalasaddo’’ti? Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. ‘‘Sādhu sādhu, ānanda! Tumhehi, ānanda sappurisehi vijitaṃ. Pacchimā janatā sālimaṃsodanaṃ atimaññissatī’’ti.

The Blessed One heard the sound of the mortar. Though knowing, the Tathāgatas ask; though knowing, they do not ask. Knowing the right time, they ask; knowing the right time, they do not ask. The Tathāgatas ask what is connected with benefit, not what is unconnected with benefit. For the Tathāgatas, a barrier is established against what is unconnected with benefit. The Buddhas, the Blessed Ones, question the bhikkhus for two reasons: either, ‘We will teach the Dhamma,’ or, ‘We will lay down a training rule for the disciples.’ Then the Blessed One addressed the Venerable Ānanda: “Ānanda, what is that sound of the mortar?” Then the Venerable Ānanda informed the Blessed One of that matter. “Good, good, Ānanda! You, Ānanda, as good men, have conquered. The future generation will look down upon rice of fine grain cooked with meat.”

17. Atha [Pg.8] kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā. Na sukarā uñchena paggahena yāpetuṃ. Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ – seyyathāpi khuddamadhuṃ anīlakaṃ evamassādaṃ. Sādhāhaṃ, bhante, pathaviṃ parivatteyyaṃ. Bhikkhū pappaṭakojaṃ paribhuñjissantī’’ti. ‘‘Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṃ karissasī’’ti? ‘‘Ekāhaṃ, bhante, pāṇiṃ abhinimminissāmi – seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi. Ekena hatthena pathaviṃ parivattessāmī’’ti. ‘‘Alaṃ, moggallāna, mā te rucci pathaviṃ parivattetuṃ. Vipallāsampi sattā paṭilabheyyu’’nti. ‘‘Sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṃ piṇḍāya gaccheyyā’’ti. ‘‘Alaṃ, moggallāna, mā te rucci sabbassa bhikkhusaṅghassa uttarakuruṃ piṇḍāya gamana’’nti.

17. Then the Venerable Mahāmoggallāna approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Mahāmoggallāna spoke thus to the Blessed One: “Venerable Sir, Verañjā is now experiencing a famine; life is precarious, the land is scattered with white bones, and sustenance is obtained by ticket. It is not easy to survive by gleaning with bowl in hand. Venerable Sir, the underside of this great earth is rich, with a taste like that of pure honey from small bees. It would be good, Venerable Sir, if I were to overturn the earth. The bhikkhus would then consume the earth’s essence.” “But Moggallāna, what would you do about those beings that depend on the earth?” “Venerable Sir, I would create one hand like the great earth and transfer the beings that depend on the earth there. With the other hand, I would overturn the earth.” “Enough, Moggallāna. Do not approve of overturning the earth. Beings might become deranged.” “It would be good, Venerable Sir, if the entire Saṅgha of bhikkhus were to go to Uttarakuru for alms.” “Enough, Moggallāna. Do not approve of the entire Saṅgha of bhikkhus going to Uttarakuru for alms.”

18. Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi; katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti? Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’ti. ‘Katamesānaṃ nu kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’’ti?

18. Then, while the Venerable Sāriputta was in a secluded place, in solitude, this reflection arose in his mind: “The dispensation of which Blessed Buddhas was not long-lasting? The dispensation of which Blessed Buddhas was long-lasting?” Then, in the evening, the Venerable Sāriputta, having arisen from his solitude, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta spoke thus to the Blessed One: “Venerable Sir, while I was in a secluded place, in solitude, this reflection arose in my mind: ‘The dispensation of which Blessed Buddhas was not long-lasting? The dispensation of which Blessed Buddhas was long-lasting?’ Venerable Sir, the dispensation of which Blessed Buddhas was not long-lasting, and of which was it long-lasting?”

‘‘Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosi. Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti.

Sāriputta, the holy life of the Blessed One Vipassī, of the Blessed One Sikhī, and of the Blessed One Vessabhū did not last long. Sāriputta, the holy life of the Blessed One Kakusandha, of the Blessed One Koṇāgamana, and of the Blessed One Kassapa lasted long.

19. ‘‘Ko [Pg.9] nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī’’ti? ‘‘Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Appakañca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Apaññattaṃ sāvakānaṃ sikkhāpadaṃ. Anuddiṭṭhaṃ pātimokkhaṃ. Tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṃseti. Taṃ kissa hetu? Yathā taṃ suttena asaṅgahitattā. Evameva kho, sāriputta, tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ.

19. “What, venerable sir, is the cause, what is the reason, why the holy life of the Blessed One Vipassī, of the Blessed One Sikhī, and of the Blessed One Vessabhū did not last long?” “Sāriputta, the Blessed One Vipassī, the Blessed One Sikhī, and the Blessed One Vessabhū were reluctant to teach the Dhamma in detail to their disciples. They had few discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘as-it-was-said’ texts, birth stories, marvelous accounts, and question-and-answer texts. No training rule was laid down for the disciples. The Pātimokkha was not recited. With the passing away of those Buddhas, the Blessed Ones, and with the passing away of their disciples who were enlightened in succession to the Buddha, the later disciples who had gone forth—of various names, various clans, various lineages, and from various families—quickly caused that holy life to disappear. It is as if, Sāriputta, various flowers placed on a board, not held together by a thread, are scattered, dispersed, and destroyed by the wind. What is the reason for that? Because they are not held together by a thread. In the same way, Sāriputta, with the passing away of those Buddhas, the Blessed Ones, and with the passing away of their disciples who were enlightened in succession to the Buddha, the later disciples who had gone forth—of various names, various clans, various lineages, and from various families—quickly caused that holy life to disappear.

‘‘Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovadituṃ. Bhūtapubbaṃ, sāriputta, vessabhū bhagavā arahaṃ sammāsambuddho aññatarasmiṃ bhiṃsanake vanasaṇḍe sahassaṃ bhikkhusaṅghaṃ cetasā ceto paricca ovadati anusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasikarotha, mā evaṃ manasākattha ; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānānaṃ evaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. Tatra sudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti – yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī’’ti.

And those Blessed Ones were unwearied in advising their disciples by thoroughly knowing their minds with their own. It has occurred in the past, Sāriputta, that the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One, in a certain terrifying forest grove, advised and instructed a community of a thousand bhikkhus by thoroughly knowing their minds with his own: ‘Think in this way, do not think in that way; apply your mind in this way, do not apply your mind in that way; abandon this, and having attained this, dwell.’ Then, Sāriputta, as that community of a thousand bhikkhus was being advised and instructed in this way by the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One, their minds were liberated from the taints without clinging. Now, Sāriputta, this was the terrifying quality of that terrifying forest grove: any person with passion not yet removed who entered that forest grove would, for the most part, have their hair stand on end. This, Sāriputta, is the cause, this is the reason why the holy life of the Blessed One Vipassī, of the Blessed One Sikhī, and of the Blessed One Vessabhū did not last long.”

20. ‘‘Ko [Pg.10] pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti? ‘‘Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Bahuñca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, paññattaṃ sāvakānaṃ sikkhāpadaṃ, uddiṭṭhaṃ pātimokkhaṃ. Tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ dīghamaddhānaṃ ṭhapesuṃ. Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni tāni vāto na vikirati na vidhamati na viddhaṃseti. Taṃ kissa hetu? Yathā taṃ suttena susaṅgahitattā. Evameva kho, sāriputta, tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ dīghamaddhānaṃ ṭhapesuṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti.

20. “What then, venerable sir, is the cause, what is the reason why the holy life of the Blessed One Kakusandha, of the Blessed One Koṇāgamana, and of the Blessed One Kassapa lasted long?” “Sāriputta, the Blessed One Kakusandha, the Blessed One Koṇāgamana, and the Blessed One Kassapa were unwearied in teaching the Dhamma in detail to their disciples. They had many discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘as-it-was-said’ texts, birth stories, marvelous accounts, and question-and-answer texts. The training rules were laid down for the disciples, and the Pātimokkha was recited. With the passing away of those Buddhas, the Blessed Ones, and with the passing away of their disciples who were enlightened in succession to the Buddha, the later disciples who had gone forth—of various names, various clans, various lineages, and from various families—established that holy life for a long, long time. It is as if, Sāriputta, various flowers placed on a board, being well-held together by a thread, are not scattered, dispersed, or destroyed by the wind. What is the reason for that? Because they are well-held together by the thread. In the same way, Sāriputta, with the passing away of those Buddhas, the Blessed Ones, and with the passing away of their disciples who were enlightened in succession to the Buddha, the later disciples who had gone forth—of various names, various clans, various lineages, and from various families—established that holy life for a long, long time. This, Sāriputta, is the cause, this is the reason why the holy life of the Blessed One Kakusandha, of the Blessed One Koṇāgamana, and of the Blessed One Kassapa lasted long.”

21. Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo! Etassa, sugata, kālo! Yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya, uddiseyya pātimokkhaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitika’’nti. ‘‘Āgamehi tvaṃ, sāriputta! Āgamehi tvaṃ, sāriputta! Tathāgatova tattha kālaṃ jānissati. Na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddissati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho rattaññumahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho rattaññumahattaṃ patto hoti atha idhekacce āsavaṭṭhānīyā [Pg.11] dhammā saṅghe pātubhavanti, atha, satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho vepullamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho vepullamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho lābhaggamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho lābhaggamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho bāhusaccamahattaṃ patto hoti. Yato ca kho, sāriputta, saṅgho bāhusaccamahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Nirabbudo hi, sāriputta, bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti.

21. Then the Venerable Sāriputta rose from his seat, arranged his upper robe over one shoulder, and raising his cupped hands in reverence towards the Blessed One, said this to him: 'Now is the time, Blessed One! Now is the time, Sugata! May the Blessed One lay down a training rule for the disciples and recite the Pātimokkha, so that this holy life might be long-lasting and endure for a long time.' 'Wait, Sāriputta! Wait, Sāriputta! The Tathāgata alone will know the time for that. Sāriputta, the Teacher does not lay down a training rule for the disciples or recite the Pātimokkha so long as certain states that are the basis for the taints have not appeared in the Saṅgha. But when, Sāriputta, certain states that are the basis for the taints have appeared in the Saṅgha, then the Teacher lays down a training rule for the disciples and recites the Pātimokkha for the suppression of those very states that are the basis for the taints. Sāriputta, certain states that are the basis for the taints do not appear in the Saṅgha so long as the Saṅgha has not reached greatness in seniority. But when, Sāriputta, the Saṅgha has reached greatness in seniority, then certain states that are the basis for the taints appear in the Saṅgha, and the Teacher lays down a training rule for the disciples and recites the Pātimokkha for the suppression of those very states that are the basis for the taints. Sāriputta, certain states that are the basis for the taints do not appear in the Saṅgha so long as the Saṅgha has not reached greatness in extent. But when, Sāriputta, the Saṅgha has reached greatness in extent, then certain states that are the basis for the taints appear in the Saṅgha, and the Teacher lays down a training rule for the disciples and recites the Pātimokkha for the suppression of those very states that are the basis for the taints. Sāriputta, certain states that are the basis for the taints do not appear in the Saṅgha so long as the Saṅgha has not reached greatness in gains. But when, Sāriputta, the Saṅgha has reached greatness in gains, then certain states that are the basis for the taints appear in the Saṅgha, and the Teacher lays down a training rule for the disciples and recites the Pātimokkha for the suppression of those very states that are the basis for the taints. Sāriputta, certain states that are the basis for the taints do not appear in the Saṅgha so long as the Saṅgha has not reached greatness in learning. But when, Sāriputta, the Saṅgha has reached greatness in learning, then certain states that are the basis for the taints appear in the Saṅgha, and the Teacher lays down a training rule for the disciples and recites the Pātimokkha for the suppression of those very states that are the basis for the taints. For, Sāriputta, the community of bhikkhus is without blemishes, without fault, free of stains, pure, and established in the essence. Indeed, Sāriputta, of these five hundred bhikkhus, the one who is the last is a stream-enterer, not of a nature to fall into a state of woe, certain, and bound for full enlightenment.'

22. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘āciṇṇaṃ kho panetaṃ, ānanda, tathāgatānaṃ yehi nimantitā vassaṃ vasanti, na te anapaloketvā janapadacārikaṃ pakkamanti. Āyāmānanda, verañjaṃ brāhmaṇaṃ apalokessāmā’’ti. ‘‘Evaṃ bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo [Pg.12] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho verañjaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘nimantitamha tayā, brāhmaṇa, vassaṃvuṭṭhā, apalokema taṃ, icchāma mayaṃ janapadacārikaṃ pakkamitu’’nti. ‘‘Saccaṃ, bho gotama, nimantitattha mayā vassaṃvuṭṭhā; api ca, yo deyyadhammo so na dinno. Tañca kho no asantaṃ, nopi adātukamyatā, taṃ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā. Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā verañjaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti.

22. Then the Blessed One addressed the Venerable Ānanda: 'Ānanda, it is the established practice of the Tathāgatas that, having been invited by someone to spend the rains-residence, they do not depart on a journey through the countryside without taking leave of that person. Come, Ānanda, let us take leave of the brahmin of Verañja.' 'Yes, venerable sir,' the Venerable Ānanda replied to the Blessed One. Then the Blessed One, having dressed and taking his bowl and outer robe, approached the residence of the brahmin of Verañja, with the Venerable Ānanda as his attendant. Having approached, he sat down on the prepared seat. Then the brahmin of Verañja approached the Blessed One, paid homage to him, and sat down to one side. When he was seated to one side, the Blessed One said to him: 'Brahmin, having completed the rains-residence at your invitation, we now take leave of you. We wish to set out on a journey through the countryside.' 'It is true, Master Gotama, that you spent the rains-residence at my invitation; and yet, the gift that was to be given has not been given. And it is not that the requisite gift is lacking for us, nor is it from an unwillingness to give; but where could the opportunity be found for this, as householders have many duties, many things to do? May Master Gotama accept a meal from me tomorrow together with the community of bhikkhus.' The Blessed One consented by remaining silent. Then the Blessed One, having instructed, established, roused, and gladdened the brahmin of Verañja with a talk on the Dhamma, rose from his seat and departed. Then the brahmin of Verañja, after that night had passed, had exquisite hard and soft food prepared in his own residence and had the time announced to the Blessed One: 'It is time, Master Gotama; the meal is ready.'

23. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ticīvarena acchādesi, ekamekañca bhikkhuṃ ekamekena dussayugena acchādesi. Atha kho bhagavā verañjaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvā anupagamma soreyyaṃ saṅkassaṃ kaṇṇakujjaṃ yena payāgapatiṭṭhānaṃ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṃ nadiṃ uttaritvā yena bārāṇasī tadavasari. Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyanti.

23. Then the Blessed One, having dressed in the morning and taking his bowl and robe, approached the residence of the Verañja brahmin. Having approached, he sat down on the prepared seat together with the community of monks. Then the Verañja brahmin, with his own hands, served and satisfied the community of monks with the Buddha at its head with exquisite hard and soft food, inviting them to take their fill. When the Blessed One had finished his meal and withdrawn his hand from the bowl, the brahmin clothed him with a set of three robes, and he clothed each and every monk with a pair of cloths. Then the Blessed One, having instructed, established, incited, and gladdened the Verañja brahmin with a Dhamma talk, rose from his seat and departed. Then the Blessed One, having dwelt in Verañja for as long as he wished, without going to Soreyya, Saṅkassa, or Kaṇṇakujja, approached the landing place of Payāga. Having approached, he crossed the river Ganges at the landing place of Payāga and arrived at Bārāṇasī. Then the Blessed One, having dwelt in Bārāṇasī for as long as he wished, set out on a journey towards Vesālī. Wandering on tour in stages, he arrived at Vesālī. There, indeed, the Blessed One was dwelling in Vesālī, in the Great Wood, at the Hall with the Peaked Roof.

Verañjabhāṇavāro niṭṭhito.

The Recitation Section on Verañja is finished.

1. Pārājikakaṇḍaṃ

1. The Chapter on Defeaters

1. Paṭhamapārājikaṃ

1. The First Defeater

Sudinnabhāṇavāro

The Recitation Section on Sudinna

24. Tena [Pg.13] kho pana samayena vesāliyā avidūre kalandagāmo nāma atthi. Tattha sudinno nāma kalandaputto seṭṭhiputto hoti. Atha kho sudinno kalandaputto sambahulehi sahāyakehi saddhiṃ vesāliṃ agamāsi kenacideva karaṇīyena. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. Addasa kho sudinno kalandaputto bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvānassa etadahosi – ‘‘yaṃnūnāhampi dhammaṃ suṇeyya’’nti. Atha kho sudinno kalandaputto yena sā parisā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosi – ‘‘yathā yathā kho ahaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’nti. Atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

24. Now at that time, not far from Vesālī, there was a village named Kalandagāma. There lived Sudinna Kalandaputta, the son of a treasurer. Then Sudinna Kalandaputta, together with many companions, went to Vesālī on some business. Now at that time, the Blessed One was seated, teaching the Dhamma, surrounded by a great assembly. Sudinna Kalandaputta saw the Blessed One seated, teaching the Dhamma, surrounded by a great assembly. Having seen him, this thought occurred to him: 'What if I, too, were to listen to the Dhamma?' Then Sudinna Kalandaputta approached that assembly; having approached, he sat down to one side. As Sudinna Kalandaputta was sitting to one side, this thought occurred to him: 'In whatever way I understand the Dhamma taught by the Blessed One, it is not easy for one dwelling at home to practice this holy life that is utterly complete, utterly pure, like a polished conch shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into the homeless life?' Then that assembly, having been instructed, established, incited, and gladdened by the Blessed One with a Dhamma talk, rose from their seats, paid homage to the Blessed One, circumambulated him, and departed.

25. Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sudinno kalandaputto bhagavantaṃ etadavoca – ‘‘yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Pabbājetu maṃ bhagavā’’ti. ‘‘Anuññātosi pana tvaṃ, suddinna, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti? ‘‘Na kho ahaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ [Pg.14] pabbajjāyā’’ti. ‘‘Na kho, sudinna, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī’’ti. ‘‘Sohaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti.

25. Then, soon after the assembly had departed, Sudinna Kalandaputta approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Sudinna Kalandaputta said to the Blessed One, 'Venerable sir, in whatever way I understand the Dhamma taught by the Blessed One, it is not easy for one dwelling at home to practice this holy life that is utterly complete, utterly pure, like a polished conch shell. I wish, venerable sir, to shave off my hair and beard, put on the ochre robes, and go forth from the household life into the homeless life. May the Blessed One give me the going forth.' 'But have you, Sudinna, been permitted by your parents to go forth from the household life into the homeless life?' 'No, venerable sir, I have not been permitted by my parents to go forth from the household life into the homeless life.' 'Sudinna, the Tathāgatas do not give the going forth to a son who has not been permitted by his parents.' 'Then, venerable sir, I will act in such a way that my parents will permit me to go forth from the household life into the homeless life.'

26. Atha kho sudinno kalandaputto vesāliyaṃ taṃ karaṇīyaṃ tīretvā yena kalandagāmo yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Evaṃ vutte sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti. Dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Dutiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti! Tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Tatiyampi [Pg.15] kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti!

26. Then Sudinna, the Kalandaka's son, having completed that business in Vesālī, went to the Kalandaka village where his parents were. Approaching them, he said: "Mother and father, according to how I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life that is utterly complete, utterly pure, and polished like a conch shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from the household life into the homeless life. Please give me permission to go forth from the household life into the homeless life." When this was said, the parents of Sudinna, the Kalandaka's son, replied: "Dear Sudinna, you are our only son, dear and beloved, raised in comfort, nurtured in comfort. You, dear Sudinna, know nothing of suffering. We would be separated from you by death against our will; how then, while you are living, could we give you permission to go forth from the household life into the homeless life?" A second time, Sudinna, the Kalandaka's son, said to his parents: "Mother and father, according to how I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life that is utterly complete, utterly pure, and polished like a conch shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from the household life into the homeless life. Please give me permission to go forth from the household life into the homeless life." A second time, the parents of Sudinna, the Kalandaka's son, replied: "Dear Sudinna, you are our only son, dear and beloved, raised in comfort, nurtured in comfort. You, dear Sudinna, know nothing of suffering. We would be separated from you by death against our will; how then, while you are living, could we give you permission to go forth from the household life into the homeless life?" A third time, Sudinna, the Kalandaka's son, said to his parents: "Mother and father, according to how I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life that is utterly complete, utterly pure, and polished like a conch shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from the household life into the homeless life. Please give me permission to go forth from the household life into the homeless life." A third time, the parents of Sudinna, the Kalandaka's son, replied: "Dear Sudinna, you are our only son, dear and beloved, raised in comfort, nurtured in comfort. You, dear Sudinna, know nothing of suffering. We would be separated from you by death against our will; how then, while you are living, could we give you permission to go forth from the household life into the homeless life?"

27. Atha kho sudinno kalandaputto – ‘‘na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā’’ti, tattheva anantarahitāya bhūmiyā nipajji – idheva me maraṇaṃ bhavissati pabbajjā vāti. Atha kho sudinno kalandaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.

27. Then Sudinna, the Kalandaka's son, thinking, "My parents do not permit me to go forth from the household life into the homeless life," lay down right there on the bare ground, resolving: "Here my death will be, or the going forth." Then Sudinna, the Kalandaka's son, did not eat even one meal, nor two meals, nor three meals, nor four meals, nor five meals, nor six meals, nor seven meals.

28. Atha kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya? Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāyā’’ti. Evaṃ vutte sudinno kalandaputto tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta sudinna, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsi. Maraṇenapi mayaṃ te akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya! Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāyā’’ti. Tatiyampi kho sudinno kalandaputto tuṇhī ahosi.

28. Then the parents of Sudinna, the Kalandaka's son, said to him: “Dear Sudinna, you are our only son, dear and beloved, raised in comfort, nurtured in comfort. You, dear Sudinna, know nothing of suffering. We would be separated from you by death against our will; how then, while you are living, could we give you permission to go forth from the household life into the homeless life? Rise, dear Sudinna, eat, drink, and enjoy yourself. Eating, drinking, enjoying yourself, enjoying sensual pleasures, and making merit, delight in these things. We do not permit you to go forth from the household life into the homeless life.” When this was said, Sudinna, the Kalandaka's son, remained silent. A second time… A third time, the parents of Sudinna, the Kalandaka's son, said to him: “Dear Sudinna, you are our only son, dear and beloved, raised in comfort, nurtured in comfort. You, dear Sudinna, know nothing of suffering. We would be separated from you by death against our will; how then, while you are living, could we give you permission to go forth from the household life into the homeless life? Rise, dear Sudinna, eat, drink, and enjoy yourself. Eating, drinking, enjoying yourself, enjoying sensual pleasures, and making merit, delight in these things. We do not permit you to go forth from the household life into the homeless life.” A third time, Sudinna, the Kalandaka's son, remained silent.

Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṃsu; upasaṅkamitvā sudinnaṃ kalandaputtaṃ etadavocuṃ [Pg.16] – ‘‘tvaṃ khosi, samma sudinna, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṃ, samma sudinna, kiñci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti, kiṃ pana taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajāya! Uṭṭhehi, samma sudinna, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti. Evaṃ vutte, sudinno kalandaputto tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho sudinnassa kalandaputtassa sahāyakā sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, samma sudinna…pe… tatiyampi kho sudinno kalandaputto tuṇhī ahosi.

Then the friends of Sudinna Kalandaputta approached him and said: “Friend Sudinna, you are your parents’ only son, dear and beloved, raised in comfort, nurtured in comfort. You, friend Sudinna, know nothing of suffering. Even by your death, your parents would be unwillingly separated from you; how then could they permit you, while you are living, to go forth from the household life into homelessness? Rise, friend Sudinna, eat, drink, and enjoy yourself. Eating, drinking, enjoying yourself, enjoying sensual pleasures, and performing meritorious deeds, you should delight in these. Your parents will not permit you to go forth from the household life into homelessness.” When this was said, Sudinna Kalandaputta remained silent. For a second time… For a third time, the friends of Sudinna Kalandaputta said to him: “Friend Sudinna…” For a third time, Sudinna Kalandaputta remained silent.

29. Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā sudinnassa kalandaputtassa mātāpitaro etadavocuṃ – ‘‘ammatātā, eso sudinno anantarahitāya bhūmiyā nipanno – ‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti. Sace tumhe sudinnaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati. Sace pana tumhe sudinnaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha. Sace sudinno nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa aññā gati bhavissati, idheva paccāgamissati. Anujānātha sudinnaṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. ‘‘Anujānāma, tātā, sudinnaṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṃsu; upasaṅkamitvā sudinnaṃ kalandaputtaṃ etadavocuṃ – ‘‘uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti.

29. Then the friends of Sudinna Kalandaputta approached his parents and said: “O mother and father, this Sudinna is lying on the bare ground, having resolved, ‘Right here will be my death, or the going forth.’ If you do not permit Sudinna to go forth from the household life into homelessness, he will meet his death right there. But if you do permit Sudinna to go forth from the household life into homelessness, you will see him even after he has gone forth. If Sudinna does not delight in going forth from the household life into homelessness, what other course will there be for him? He will return right here. Permit Sudinna to go forth from the household life into homelessness.” “We permit, dears, Sudinna to go forth from the household life into homelessness.” Then the friends of Sudinna Kalandaputta approached him and said: “Rise, friend Sudinna, you have been permitted by your mother and father to go forth from the household life into homelessness.”

30. Atha kho sudinno kalandaputto – ‘‘anuññātomhi kira mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti, haṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi. Atha kho sudinno kalandaputto katipāhaṃ balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisanno kho sudinno kalandaputto [Pg.17] bhagavantaṃ etadavoca – ‘‘anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbājetu maṃ bhagavā’’ti. Alattha kho sudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā sudinno evarūpe dhutaguṇe samādāya vattati, āraññiko hoti piṇḍapātiko paṃsukūliko sapadānacāriko, aññataraṃ vajjigāmaṃ upanissāya viharati.

30. Then Sudinna Kalandaputta, thinking, “I have been permitted by my mother and father to go forth from the household life into homelessness,” rose up joyful and elated, brushing his limbs with his hand. Then, having regained his strength after a few days, Sudinna Kalandaputta approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Sudinna Kalandaputta said to the Blessed One: “Venerable Sir, I have been permitted by my mother and father to go forth from the household life into homelessness. May the Blessed One let me go forth.” Sudinna Kalandaputta received the going forth in the presence of the Blessed One; he received the higher ordination. And not long after his higher ordination, the Venerable Sudinna lived undertaking ascetic practices of this kind: he was a forest-dweller, an alms-food-eater, a rag-robe-wearer, and one who goes on alms round without omission. He dwelt depending on a certain Vajjian village.

Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Atha kho āyasmato sudinnassa etadahosi – ‘‘etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Bahū kho pana me vesāliyaṃ ñātī aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā. Yaṃnūnāhaṃ ñātī upanissāya vihareyyaṃ! Ñātī maṃ nissāya dānāni dassanti puññāni karissanti, bhikkhū ca lābhaṃ lacchanti, ahañca piṇḍakena na kilamissāmī’’ti. Atha kho āyasmā sudinno senāsanaṃ saṃsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi. Anupubbena yena vesālī tadavasari. Tatra sudaṃ āyasmā sudinno vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Assosuṃ kho āyasmato sudinnassa ñātakā – ‘‘sudinno kira kalandaputto vesāliṃ anuppatto’’ti. Te āyasmato sudinnassa saṭṭhimatte thālipāke bhattābhihāraṃ abhihariṃsu. Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṃ vissajjetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kalandagāmaṃ piṇḍāya pāvisi. Kalandagāme sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami.

Now at that time, the Vajjian country was afflicted by a famine, life was difficult, the land was strewn with white bones, and livelihood was by means of tickets. It was not easy to subsist by gleaning with bowl in hand. Then this thought occurred to the Venerable Sudinna: “At present, the Vajjian country is afflicted by a famine, life is difficult, the land is strewn with white bones, and livelihood is by means of tickets. It is not easy to subsist by gleaning with bowl in hand. But in Vesālī I have many relatives who are wealthy, of great means, of great possessions, with abundant gold and silver, with abundant property and equipment, and with abundant wealth and grain. What if I were to dwell depending on my relatives? Depending on me, my relatives will give gifts and perform meritorious deeds, the monks will also receive offerings, and I will not be troubled by the alms-round.” Then the Venerable Sudinna, having set his lodging in order, took his bowl and robe and departed for Vesālī. In due course, he arrived at Vesālī. There, the Venerable Sudinna dwelt in Vesālī, in the Great Wood, at the Hall with the Gabled Roof. The Venerable Sudinna’s relatives heard: “It is said that Sudinna Kalandaputta has arrived in Vesālī.” They brought an offering of about sixty pots of cooked rice for the Venerable Sudinna. Then the Venerable Sudinna, having distributed those sixty pots of cooked rice to the monks, dressed in the morning, took his bowl and robe, and entered the village of Kalanda for alms. While going for alms from house to house without omission in the village of Kalanda, he approached his own father’s residence.

31. Tena kho pana samayena āyasmato sudinnassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti. Atha kho āyasmā sudinno taṃ ñātidāsiṃ etadavoca – ‘‘sace taṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā’’ti. Atha kho āyasmato sudinnassa ñātidāsī taṃ ābhidosikaṃ [Pg.18] kummāsaṃ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi. Atha kho āyasmato sudinnassa ñātidāsī yenāyasmato sudinnassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato sudinnassa mātaraṃ etadavoca – ‘‘yaggheyye, jāneyyāsi, ayyaputto sudinno anuppatto’’ti. ‘‘Sace, je, tvaṃ saccaṃ bhaṇasi, adāsiṃ taṃ karomī’’ti.

31. Now at that time, a female slave of the Venerable Sudinna's relatives wished to throw away some spoiled barley-meal. Then the Venerable Sudinna said to that female slave: 'Sister, if that is to be thrown away, pour it here into my bowl.' Then, while pouring that spoiled barley-meal into the Venerable Sudinna's bowl, the female slave of his relatives took note of the signs of his hands, feet, and voice. Then the female slave of the Venerable Sudinna's relatives went to the Venerable Sudinna's mother and said: 'Pray, madam, you should know, the young master Sudinna has arrived.' 'If, girl, you speak the truth, I will make you no longer a slave.'

32. Tena kho pana samayena āyasmā sudinno taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati. Pitāpi kho āyasmato sudinnassa kammantā āgacchanto addasa āyasmantaṃ sudinnaṃ taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjantaṃ. Disvāna yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘atthi nāma, tāta sudinna, ābhidosikaṃ kummāsaṃ paribhuñjissasi! Nanu nāma, tāta sudinna, sakaṃ gehaṃ gantabba’’nti? ‘‘Agamimha kho te gahapati, gehaṃ. Tatoyaṃ ābhidosiko kummāso’’ti. Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṃ gahetvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘ehi, tāta sudinna, gharaṃ gamissāmā’’ti. Atha kho āyasmā sudinno yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato sudinnassa pitā āyasmantaṃ sudinnaṃ etadavoca – ‘‘bhuñja, tāta sudinnā’’ti. ‘‘Alaṃ, gahapati, kataṃ me ajja bhattakicca’’nti. ‘‘Adhivāsehi, tāta sudinna, svātanāya bhatta’’nti. Adhivāsesi kho āyasmā sudinno tuṇhībhāvena. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.

32. At that time, the Venerable Sudinna was eating that spoiled barley-meal, leaning against the base of a certain wall. The Venerable Sudinna’s father, returning from his place of work, saw the Venerable Sudinna eating that spoiled barley-meal, leaning against the base of a certain wall. Having seen him, he approached the Venerable Sudinna and said, 'Can it be, dear Sudinna, that you are eating spoiled barley-meal? Surely, dear Sudinna, you should go to your own home?' 'We did go to your house, householder. This spoiled barley-meal is from there.' Then the Venerable Sudinna’s father took the Venerable Sudinna by the arm and said, 'Come, dear Sudinna, let us go home.' Then the Venerable Sudinna went to his father’s residence and sat down on the prepared seat. Then the Venerable Sudinna’s father said to the Venerable Sudinna, 'Eat, dear Sudinna.' 'Enough, householder, my meal for today is finished.' 'Please accept, dear Sudinna, a meal for tomorrow.' The Venerable Sudinna consented by remaining silent. Then the Venerable Sudinna rose from his seat and departed.

33. Atha kho āyasmato sudinnassa mātā tassā rattiyā accayena haritena gomayena pathaviṃ opuñjāpetvā dve puñje kārāpesi – ekaṃ hiraññassa, ekaṃ suvaṇṇassa. Tāva mahantā puñjā ahesuṃ, orato ṭhito puriso pārato ṭhitaṃ purisaṃ na passati; pārato ṭhito puriso orato ṭhitaṃ purisaṃ na passati. Te puñje kilañjehi paṭicchādāpetvā majjhe āsanaṃ paññāpetvā tirokaraṇīyaṃ parikkhipitvā āyasmato [Pg.19] sudinnassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa me sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā’’ti. ‘‘Evaṃ, ayye’’ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.

33. Then, after that night had passed, the Venerable Sudinna’s mother had the ground smeared with fresh cow-dung and had two heaps made—one of silver and one of gold. The heaps were so large that a person standing on this side could not see a person standing on the other side, and a person standing on the other side could not see a person standing on this side. She had the heaps covered with mats, had a seat prepared in the middle, and had a curtain set up around it. Then she addressed the Venerable Sudinna’s former wife: 'Well then, daughter-in-law, adorn yourself with those ornaments with which you were adorned when you were dear and pleasing to my son Sudinna.' 'Yes, madam,' the Venerable Sudinna’s former wife replied in assent to the Venerable Sudinna’s mother.

34. Atha kho āyasmā sudinno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā te puñje vivarāpetvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ te, tāta sudinna, mātu mattikaṃ itthikāya itthidhanaṃ, aññaṃ pettikaṃ aññaṃ pitāmahaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Tāta, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī’’ti. Dutiyampi kho…pe… tatiyampi kho āyasmato sudinnassa pitā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ te, tāta sudinna, mātu mattikaṃ, itthikāya itthidhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Vadeyyāma kho taṃ, gahapati, sace tvaṃ nātikaḍḍheyyāsī’’ti. ‘‘Vadehi, tāta sudinnā’’ti. Tena hi tvaṃ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gaṅgāya sote opātehi. Taṃ kissa hetu? Yañhi te, gahapati, bhavissati tatonidānaṃ bhayaṃ vā chambhitattaṃ vā lomahaṃso vā ārakkho vā so te na bhavissatī’’ti. Evaṃ vutte, āyasmato sudinnassa pitā anattamano ahosi – ‘‘kathañhi nāma putto sudinno evaṃ vakkhatī’’ti!

34. Then, in the morning, the Venerable Sudinna, having put on his lower robe, took his bowl and outer robe and went to his father’s dwelling. Upon arriving, he sat down on the prepared seat. Then the Venerable Sudinna’s father approached him and, having had the heaps uncovered, said: 'Dear Sudinna, this is your maternal inheritance, a woman's wealth; there is also paternal wealth, and ancestral wealth. It is possible, dear Sudinna, to return to the lower life to enjoy wealth and to make merit. Come, dear Sudinna, return to the lower life, enjoy wealth, and make merit.' 'Father, I am not able, nor do I dare. I delight in living the holy life.' A second time… and a third time, the Venerable Sudinna’s father said to him: 'Dear Sudinna, this is your maternal inheritance, a woman's wealth; there is also paternal wealth, and ancestral wealth. It is possible, dear Sudinna, to return to the lower life to enjoy wealth and to make merit. Come, dear Sudinna, return to the lower life, enjoy wealth, and make merit.' 'Householder, I would speak to you, if you would not be offended.' 'Speak, dear Sudinna.' 'Well then, householder, have large hemp sacks made, fill them with gold and silver, have them carried out on carts, and dump them into the current in the middle of the Ganges. For what reason? Because, householder, whatever fear, terror, goosebumps, or need for protection would arise for you on account of it, that will no longer be for you.' When this was said, the Venerable Sudinna’s father became displeased, thinking, 'How can my son Sudinna say such a thing!'

35. Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi, vadhu, tvaṃ piyā ca manāpā ca. Appeva [Pg.20] nāma putto sudinno tuyhampi vacanaṃ kareyyā’’ti! Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī’’ti? ‘‘Na kho ahaṃ, bhagini, accharānaṃ hetu brahmacariyaṃ carāmī’’ti. Atha kho āyasmato sudinnassa purāṇadutiyikā – ‘‘ajjatagge maṃ ayyaputto sudinno bhaginivādena samudācaratī’’ti, tattheva mucchitā papatā.

35. Then the Venerable Sudinna’s father addressed the Venerable Sudinna’s former wife: “Well then, daughter-in-law, you are dear and pleasing. Indeed, my son Sudinna might listen to your word as well.” Then the Venerable Sudinna’s former wife, taking hold of the Venerable Sudinna’s feet, said this to the Venerable Sudinna: “Of what sort, Noble son, are those nymphs for whose sake you practice the holy life?” “It is not for the sake of nymphs, sister, that I practice the holy life.” Then the Venerable Sudinna’s former wife, thinking, “From today onwards, the noble son Sudinna addresses me as ‘sister’,” fainted and fell right there.

Atha kho āyasmā sudinno pitaraṃ etadavoca – ‘‘sace, gahapati, bhojanaṃ dātabbaṃ detha, mā no viheṭhayitthā’’ti. ‘‘Bhuñja, tāta sudinnā’’ti. Atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṃ sudinnaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. Atha kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ bhuttāviṃ onītapattapāṇiṃ etadavoca – ‘‘idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Amma, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī’’ti. Dutiyampi kho…pe… tatiyampi kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Tena hi, tāta sudinna, bījakampi dehi – mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesu’’nti. ‘‘Etaṃ kho me, amma, sakkā kātu’’nti. ‘‘Kahaṃ pana, tāta sudinna, etarahi viharasī’’ti? ‘‘Mahāvane, ammā’’ti. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.

Then the Venerable Sudinna said this to his father: “Householder, if food is to be given, then give it. Do not harass us.” “Eat, dear Sudinna.” Then the Venerable Sudinna’s mother and father, with their own hands, served the Venerable Sudinna with exquisite hard and soft foods until he was fully satisfied. Then, when the Venerable Sudinna had finished his meal and had withdrawn his hand from the bowl, his mother said this to him: “Dear Sudinna, this family is prosperous, with great wealth, great possessions, abundant gold and silver, abundant property and equipment, and abundant wealth and grain. It is possible, dear Sudinna, to return to the lower life to enjoy these possessions and to make merit. Come, dear Sudinna, return to the lower life, enjoy your possessions, and make merit.” “Mother, I am not able, I do not dare; I delight in practicing the holy life.” For a second time… For a third time, the Venerable Sudinna’s mother said this to the Venerable Sudinna: “Dear Sudinna, this family is prosperous, with great wealth, great possessions, abundant gold and silver, abundant property and equipment, and abundant wealth and grain. Well then, dear Sudinna, at least provide an heir, so that the Licchavis do not confiscate our heirless property.” “This, mother, is possible for me to do.” “Where, then, dear Sudinna, are you dwelling now?” “In the Great Wood, mother.” Then the Venerable Sudinna rose from his seat and departed.

36. Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi, vadhu, yadā utunī hosi, pupphaṃ te uppannaṃ hoti, atha me āroceyyāsī’’ti. ‘‘Evaṃ ayye’’ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. Atha kho āyasmato sudinnassa purāṇadutiyikā nacirasseva [Pg.21] utunī ahosi, pupphaṃsā uppajji. Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātaraṃ etadavoca – ‘‘utunīmhi, ayye, pupphaṃ me uppanna’’nti. ‘‘Tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā’’ti. ‘‘Evaṃ ayye’’ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi. Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṃ ādāya yena mahāvanaṃ yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Amma, na ussahāmi na visahāmi, abhirato ahaṃ brahmacariyaṃ carāmī’’ti. Dutiyampi kho…pe… tatiyampi kho āyasmato sudinnassa mātā āyasmantaṃ sudinnaṃ etadavoca – ‘‘idaṃ, tāta sudinna, kulaṃ aḍḍhaṃ mahaddhanaṃ mahābhogaṃ pahūtajātarūparajataṃ pahūtavittūpakaraṇaṃ pahūtadhanadhaññaṃ. Tena hi, tāta sudinna, bījakampi dehi – mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesu’’nti. ‘‘Etaṃ kho me, amma, sakkā kātu’’nti, purāṇadutiyikāya bāhāyaṃ gahetvā mahāvanaṃ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṃ methunaṃ dhammaṃ abhiviññāpesi. Sā tena gabbhaṃ gaṇhi. Bhummā devā saddamanussāvesuṃ – ‘‘nirabbudo vata, bho, bhikkhusaṅgho nirādīnavo; sudinnena kalandaputtena abbudaṃ uppāditaṃ, ādīnavo uppādito’’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ…pe… tāvatiṃsā devā… yāmā devā … tusitā devā… nimmānaratī devā… paranimmitavasavattī devā… brahmakāyikā devā saddamanussāvesuṃ – ‘‘nirabbudo vata, bho, bhikkhusaṅgho nirādīnavo; sudinnena kalandaputtena abbudaṃ uppāditaṃ, ādīnavo uppādito’’ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.

36. Then the Venerable Sudinna’s mother addressed his former wife: “Well then, daughter-in-law, when you are in season and your ‘flower’ has arisen, you should inform me.” “Very well, noble lady,” the Venerable Sudinna’s former wife replied to his mother. Not long after, the Venerable Sudinna’s former wife came into season, and her ‘flower’ arose. Then the Venerable Sudinna’s former wife said this to the Venerable Sudinna’s mother: “Noble lady, I am in season; my ‘flower’ has arisen.” “Well then, daughter-in-law, adorn yourself with those ornaments with which you were dear and pleasing to my son Sudinna.” “Very well, noble lady,” the Venerable Sudinna’s former wife replied to his mother. Then the Venerable Sudinna’s mother, taking his former wife, went to the Great Wood, to where the Venerable Sudinna was. Having approached, she said this to the Venerable Sudinna: “Dear Sudinna, this family is prosperous, with great wealth, great possessions, abundant gold and silver, abundant property and equipment, and abundant wealth and grain. It is possible, dear Sudinna, to return to the lower life to enjoy these possessions and to make merit. Come, dear Sudinna, return to the lower life, enjoy your possessions, and make merit.” “Mother, I am not able, I do not dare; I delight in practicing the holy life.” For a second time… For a third time, the Venerable Sudinna’s mother said this to the Venerable Sudinna: “Dear Sudinna, this family is prosperous, with great wealth, great possessions, abundant gold and silver, abundant property and equipment, and abundant wealth and grain. Well then, dear Sudinna, at least provide an heir, so that the Licchavis do not confiscate our heirless property.” “This, mother, is possible for me to do.” And taking his former wife by the arm, he led her into the depths of the Great Wood and, as the training rule had not yet been laid down and he did not see the fault in it, he engaged in sexual intercourse with his former wife three times. She conceived from this. The earth-dwelling devas raised a cry: “Sirs, the community of monks was indeed free from flaws, free from corruption! By Sudinna, the son of the Kalandaka, a flaw has been produced, a corruption has been produced!” Hearing the cry of the earth-dwelling devas, the devas of the Four Great Kings raised the cry… the devas of the Thirty-three… the Yāma devas… the Tusita devas… the Nimmānaratī devas… the Paranimmitavasavattī devas… the devas of the Brahma-host raised the cry: “Sirs, the community of monks was indeed free from flaws, free from corruption! By Sudinna, the son of the Kalandaka, a flaw has been produced, a corruption has been produced!” Thus, in that moment, in that instant, the cry ascended as far as the Brahma world.

Atha [Pg.22] kho āyasmato sudinnassa purāṇadutiyikā tassa gabbhassa paripākamanvāya puttaṃ vijāyi. Atha kho āyasmato sudinnassa sahāyakā tassa dārakassa ‘bījako’ti nāmaṃ akaṃsu. Āyasmato sudinnassa purāṇadutiyikāya bījakamātāti nāmaṃ akaṃsu. Āyasmato sudinnassa bījakapitāti nāmaṃ akaṃsu. Te aparena samayena ubho agārasmā anagāriyaṃ pabbajitvā arahattaṃ sacchākaṃsu.

Then, as the pregnancy came to term, the Venerable Sudinna’s former wife gave birth to a son. Then the Venerable Sudinna’s friends gave the boy the name ‘Bījaka’. They gave the Venerable Sudinna’s former wife the name ‘Bījakamātā’. They gave the Venerable Sudinna the name ‘Bījakapitā’. At a later time, both of them, mother and son, went forth from the household life into homelessness and realized arahantship.

37. Atha kho āyasmato sudinnassa ahudeva kukkuccaṃ, ahu vippaṭisāro – ‘‘alābhā vata me, na vata me lābhā! Dulladdhaṃ vata me, na vata me suladdhaṃ! Yohaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhiṃ yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. So teneva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi.

37. Then the Venerable Sudinna had remorse and regret: “Indeed, it is a loss for me, not a gain for me! Indeed, it is ill-gained for me, not well-gained for me! That I, having gone forth in such a well-proclaimed Dhamma and Vinaya, was unable to practice the spiritual life in its perfection and purity for as long as life lasts.” Due to that very remorse, due to that regret, he became thin, rough, of poor complexion, pale and yellowish, with veins standing out on his body; he was tormented within, sluggish in mind, miserable, dejected, remorseful, and he brooded.

38. Atha kho āyasmato sudinnassa sahāyakā bhikkhū āyasmantaṃ sudinnaṃ etadavocuṃ – ‘‘pubbe kho tvaṃ, āvuso sudinna, vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo; so dāni tvaṃ etarahi kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi. Kacci no tvaṃ, āvuso sudinna, anabhirato brahmacariyaṃ carasī’’ti? ‘‘Na kho ahaṃ, āvuso, anabhirato brahmacariyaṃ carāmi. Atthi me pāpakammaṃ kataṃ; purāṇadutiyikāya methuno dhammo paṭisevito; tassa mayhaṃ, āvuso, ahudeva kukkuccaṃ ahu vippaṭisāro – ‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yohaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhiṃ yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. ‘‘Alañhi te, āvuso sudinna, kukkuccāya alaṃ vippaṭisārāya yaṃ tvaṃ evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya; visaṃyogāya dhammo desito, no saṃyogāya; anupādānāya dhammo desito, no saupādānāya. Tattha nāma tvaṃ, āvuso, bhagavatā [Pg.23] virāgāya dhamme desite sarāgāya cetessasi, visaṃyogāya dhamme desite saṃyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi! Nanu, āvuso, bhagavatā anekapariyāyena rāgavirāgāya dhammo desito, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito! Nanu, āvuso, bhagavatā anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto! Netaṃ, āvuso, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti.

38. Then the Venerable Sudinna’s fellow monks said to the Venerable Sudinna: “Formerly, friend Sudinna, you were handsome, with well-nourished faculties, a serene facial complexion, and a very clear skin-complexion; but now you are thin, rough, of poor complexion, pale and yellowish, with veins standing out on your body. You are tormented within, sluggish in mind, miserable, dejected, remorseful, and you brood. Could it be, friend Sudinna, that you are practicing the spiritual life with dissatisfaction?” “Friends, it is not that I am practicing the spiritual life with dissatisfaction. I have done an evil deed; I engaged in sexual intercourse with my former wife. Because of that, friends, I have had remorse and regret, thinking: ‘Indeed, it is a loss for me, not a gain for me! Indeed, it is ill-gained for me, not well-gained for me! That I, having gone forth in such a well-proclaimed Dhamma and Vinaya, was unable to practice the spiritual life in its perfection and purity for as long as life lasts.’” “Friend Sudinna, it is indeed enough to cause you remorse, enough to cause you regret, that you, having gone forth in such a well-proclaimed Dhamma and Vinaya, were unable to practice the spiritual life in its perfection and purity for as long as life lasts. Friend, has not the Blessed One in many ways taught the Dhamma for dispassion, not for passion; for disengagement, not for engagement; for non-clinging, not for clinging? And yet, friend, when the Dhamma has been taught by the Blessed One for dispassion, you would incline your mind toward passion; when it has been taught for disengagement, you would incline your mind toward engagement; when it has been taught for non-clinging, you would incline your mind toward clinging! Friend, has not the Blessed One in many ways taught the Dhamma for the fading of lust, for the crushing of conceit, for the subduing of thirst, for the uprooting of attachment, for the cutting off of the round of existence, for the destruction of craving, for dispassion, for cessation, for Nibbāna? Friend, has not the Blessed One in many ways declared the abandoning of sensual pleasures, declared the full understanding of sensual perceptions, declared the removal of sensual thirst, declared the uprooting of sensual thoughts, declared the calming of the fever of sensual desires? This, friend, does not lead to faith in the faithless or to the increase of faith in the faithful. Rather, friend, it leads to a lack of faith in some who are faithless and to a change of heart in some who are faithful.”

39. Atha kho te bhikkhū āyasmantaṃ sudinnaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ sudinnaṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, sudinna, purāṇadutiyikāya methunaṃ dhammaṃ paṭisevī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya; visaṃyogāya dhammo desito, no saṃyogāya; anupādānāya dhammo desito, no saupādānāya! Tattha nāma tvaṃ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṃyogāya dhamme desite saṃyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi! Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito! Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito! Nanu mayā, moghapurisa, anekapariyāyena kāmānaṃ [Pg.24] pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto! Varaṃ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṃ pakkhittaṃ, na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. Taṃ kissa hetu? Tatonidānañhi, moghapurisa, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Tattha nāma tvaṃ, moghapurisa, yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpattiṃ samāpajjissasi, bahūnaṃ kho tvaṃ, moghapurisa, akusalānaṃ dhammānaṃ ādikattā pubbaṅgamo. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā’’ti.

39. Then those monks, having reproached the Venerable Sudinna in many ways, reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this matter, having had the community of monks assemble, questioned the Venerable Sudinna: “Is it true, as is said, Sudinna, that you engaged in the sexual act with your former wife?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him: “Worthless man, it is unsuitable, inappropriate, unbecoming, not the conduct of a recluse, improper, not to be done. How indeed, worthless man, having gone forth in this well-expounded Dhamma-Vinaya, will you not be able to practice the holy life, perfectly complete and pure, for as long as life lasts! Worthless man, have I not taught the Dhamma in many ways for dispassion, not for passion; for disjunction, not for conjunction; for non-clinging, not for clinging! And yet you, worthless man, when the Dhamma was taught by me for dispassion, would strive for passion; when the Dhamma was taught for disjunction, you would strive for conjunction; when the Dhamma was taught for non-clinging, you would strive for clinging! Worthless man, have I not taught the Dhamma in many ways for the fading of lust? Have I not taught the Dhamma for the crushing of intoxication, for the subduing of thirst, for the uprooting of attachment, for the cutting off of the round of existence, for the destruction of craving, for dispassion, for cessation, for Nibbāna? Worthless man, have I not in many ways declared the abandoning of sensual pleasures, the full understanding of perceptions of sensual pleasure, the removal of thirst for sensual pleasure, the eradication of thoughts of sensual pleasure, the calming of the fever of sensual pleasure? It were better for you, worthless man, that your male organ were put into the mouth of a venomous, deadly viper, than that your male organ were put into the female organ of a woman. It were better for you, worthless man, that your male organ were put into the mouth of a black serpent, than that your male organ were put into the female organ of a woman. It were better for you, worthless man, that your male organ were put into a pit of embers, blazing, burning, and glowing, than that your male organ were put into the female organ of a woman. For what reason? Because, worthless man, from that as a cause, one might come to death or to suffering equal to death, but on account of that, one would not, at the breaking up of the body, after death, be reborn in a state of loss, a woeful course, a place of ruin, in hell. But from this as a cause, worthless man, at the breaking up of the body, after death, one would be reborn in a state of loss, a woeful course, a place of ruin, in hell. How could you, worthless man, engage in what is an unrighteous practice, a village practice, an outcaste's practice, a coarse act, one ending in ablutions, done in secret, the coupling of two by two? You, worthless man, are the first doer and forerunner of many unwholesome states. This, worthless man, is not for the inspiring of faith in the uninspired, nor for the increase of it in the inspired; rather, worthless man, it is for the lack of faith in the uninspired and for the altering of faith in some of the inspired.”

Atha kho bhagavā āyasmantaṃ sudinnaṃ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṃ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca – saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then the Blessed One, having reproached the Venerable Sudinna in many ways, spoke in dispraise of being difficult to support, difficult to maintain, of great desire, of discontent, of delighting in company, and of laziness. In many ways, he spoke in praise of being easy to support, easy to maintain, of few wishes, of contentment, of effacement, of ascetic practice, of being inspiring, of non-accumulation, and of arousing energy. Having given a Dhamma talk to the monks that was suitable and appropriate for the occasion, he addressed the monks: “Therefore, monks, I will lay down a training rule for the monks on account of ten benefits: for the excellence of the Saṅgha, for the comfort of the Saṅgha, for the restraint of unruly individuals, for the comfortable living of well-behaved monks, for the restraint of taints in the present life, for the warding off of taints in future lives, for inspiring faith in the uninspired, for the increase of faith in the inspired, for the stability of the true Dhamma, and for the support of the discipline. And thus, monks, you should recite this training rule:

‘‘Yo [Pg.25] pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso’’ti.

“Whatever monk should engage in sexual intercourse is defeated and no longer in communion.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

In this way, this training rule was laid down by the Blessed One for the monks.

Sudinnabhāṇavāro niṭṭhito.

The recitation section concerning Sudinna is concluded.

Makkaṭīvatthu

The Story of the Female Monkey

40. Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane makkaṭiṃ āmisena upalāpetvā tassā methunaṃ dhammaṃ paṭisevati. Atha kho so bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya vesāliṃ piṇḍāya pāvisi. Tena kho pana samayena sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasaṅkamiṃsu. Addasa kho sā makkaṭī te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tesaṃ bhikkhūnaṃ purato kaṭimpi cālesi cheppampi cālesi, kaṭimpi oḍḍi, nimittampi akāsi. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘nissaṃsayaṃ kho so bhikkhu imissā makkaṭiyā methunaṃ dhammaṃ paṭisevatī’’ti. Ekamantaṃ nilīyiṃsu. Atha kho so bhikkhu vesāliyaṃ piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami.

40. Now at that time a certain monk in the Great Wood at Vesālī enticed a female monkey with food and engaged in the sexual act with her. Then that monk, having dressed in the morning and taken his bowl and robe, entered Vesālī for alms. At that time, several monks wandering on a tour of the lodgings approached that monk’s dwelling. That female monkey saw those monks coming from a distance. Having seen them, she approached the monks; having approached, she swayed her hips in front of those monks, swayed her tail, presented her hips, and made suggestive gestures. Then this thought occurred to those monks: 'Without a doubt, this monk engages in the sexual act with this female monkey.' They hid to one side. Then that monk, having walked for alms in Vesālī and taken his alms-food, returned.

41. Atha kho sā makkaṭī yena so bhikkhu tenupasaṅkami. Atha kho so bhikkhu taṃ piṇḍapātaṃ ekadesaṃ bhuñjitvā ekadesaṃ tassā makkaṭiyā adāsi. Atha kho sā makkaṭī taṃ piṇḍapātaṃ bhuñjitvā tassa bhikkhuno kaṭiṃ oḍḍi. Atha kho so bhikkhu tassā makkaṭiyā methunaṃ dhammaṃ paṭisevati. Atha kho te bhikkhū taṃ bhikkhuṃ etadavocuṃ – ‘‘nanu, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ; kissa tvaṃ, āvuso, makkaṭiyā methunaṃ dhammaṃ paṭisevasī’’ti? ‘‘Saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ; tañca kho manussitthiyā[Pg.26], no tiracchānagatāyā’’ti. ‘‘Nanu, āvuso, tatheva taṃ hoti. Ananucchavikaṃ, āvuso, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, āvuso, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya…pe… kāmapariḷāhānaṃ vūpasamo akkhāto! Netaṃ, āvuso, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, āvuso, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho te bhikkhū taṃ bhikkhuṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ arocesuṃ.

41. Then that female monkey approached where that monk was. Then that monk, having eaten a portion of the alms-food, gave a portion to that female monkey. Then that female monkey, having eaten the alms-food, presented her hips to that monk. Then that monk engaged in the sexual act with that female monkey. Then those monks said this to that monk: 'Friend, has a training rule not been laid down by the Blessed One? Why, friend, do you engage in the sexual act with a female monkey?' 'It is true, friends, that a training rule has been laid down by the Blessed One; but that was laid down for a human female, not for an animal female.' 'Friend, is it not just the same? Friend, it is unsuitable, improper, unbecoming, not the conduct of a recluse, unallowable, and not to be done. How is it, friend, that you, having gone forth in this well-proclaimed Dhamma and Discipline, will be unable to practice the completely perfect and pure holy life for as long as you live! Friend, has the Dhamma not been taught by the Blessed One in many ways for the sake of dispassion, not for passion? … The stilling of the fever of sensual pleasures has been proclaimed! Friend, this does not lead to confidence in those who are without confidence, nor to the increase of confidence in those who have confidence. Rather, friend, it leads to a lack of confidence in those who are without confidence, and to a change of heart in some of those who have confidence.' Then those monks, having rebuked that monk in many ways, reported this matter to the Blessed One.

42. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ bhikkhuṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, bhikkhu, makkaṭiyā methunaṃ dhammaṃ paṭisevī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe… kāmapariḷāhānaṃ vūpasamo akkhāto! Varaṃ te, moghapurisa, āsīvisassa ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Varaṃ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṃ pakkhittaṃ, na tveva makkaṭiyā aṅgajāte aṅgajātaṃ pakkhittaṃ. Taṃ kissa hetu? Tatonidānañhi, moghapurisa, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ; na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Itonidānañca kho, moghapurisa, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Tattha nāma tvaṃ, moghapurisa, yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpattiṃ samāpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

42. Then the Blessed One, on this occasion, in this matter, having had the Saṅgha of monks assembled, questioned that monk: 'Monk, is it true, as is said, that you engaged in the sexual act with a female monkey?' 'It is true, Blessed One.' The Buddha, the Blessed One, rebuked him: 'Worthless man, it is unsuitable, improper, unbecoming, not the conduct of a recluse, unallowable, and not to be done. How is it, worthless man, that you, having gone forth in this well-proclaimed Dhamma and Discipline, will be unable to practice the completely perfect and pure holy life for as long as you live! Worthless man, have I not taught the Dhamma in many ways for the sake of dispassion, not for passion? … The stilling of the fever of sensual pleasures has been proclaimed! Worthless man, it were better for your male organ to be put into the mouth of a venomous, fierce snake, than for your male organ to be put into the female organ of a female monkey. Worthless man, it were better for your male organ to be put into the mouth of a black cobra, than for your male organ to be put into the female organ of a female monkey. Worthless man, it were better for your male organ to be put into a pit of embers, burning, blazing, and glowing, than for your male organ to be put into the female organ of a female monkey. For what reason? Because, worthless man, from that cause one might come to death or to suffering equal to death; but not on account of that would one, at the breaking up of the body, after death, be reborn in a state of loss, a bad destination, a place of ruin, in hell. But from this cause, worthless man, at the breaking up of the body, after death, one would be reborn in a state of loss, a bad destination, a place of ruin, in hell. That being so, worthless man, how could you engage in an unvirtuous practice, a village-practice, a base practice, a coarse act, ending with washing, done in secret, the coming together of two by two! Worthless man, this does not lead to confidence in those who are without confidence… And so, monks, you should recite this training rule thus:

‘‘Yo [Pg.27] pana bhikkhu methunaṃ dhammaṃ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṃvāso’’ti.

Whatever monk should engage in the sexual act, even with an animal female, he is defeated, not in communion.

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

Thus was this training rule laid down by the Blessed One for the monks.

Makkaṭīvatthu niṭṭhitaṃ.

The story of the female monkey is concluded.

Santhatabhāṇavāro

The Recitation Section on the Spread.

43. Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṃ bhuñjiṃsu, yāvadatthaṃ supiṃsu, yāvadatthaṃ nhāyiṃsu. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā ayoniso manasi karitvā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu. Te aparena samayena ñātibyasanenapi phuṭṭhā bhogabyasanenapi phuṭṭhā rogabyasanenapi phuṭṭhā āyasmantaṃ ānandaṃ upasaṅkamitvā evaṃ vadanti – ‘‘na mayaṃ, bhante ānanda, buddhagarahino na dhammagarahino na saṅghagarahino; attagarahino mayaṃ, bhante ānanda, anaññagarahino. Mayamevamhā alakkhikā mayaṃ appapuññā, ye mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ. Idāni cepi mayaṃ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṃ labheyyāma upasampadaṃ, idānipi mayaṃ vipassakā kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyuttā vihareyyāma. Sādhu, bhante ānanda, bhagavato etamatthaṃ ārocehī’’ti. ‘‘Evamāvuso’’ti kho āyasmā ānando vesālikānaṃ vajjiputtakānaṃ paṭissuṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṃ ārocesi.

43. Now at that time, many Vajjiputtaka monks from Vesālī ate as much as they desired, slept as much as they desired, and bathed as much as they desired. Having eaten, slept, and bathed as much as they desired, reflecting improperly, without having disavowed the training and without having made their weakness known, they engaged in sexual intercourse. At a later time, those monks, being afflicted by the loss of relatives, afflicted by the loss of wealth, and afflicted by the loss of health, approached the Venerable Ānanda and said this: 'Venerable Ānanda, we do not blame the Buddha, we do not blame the Dhamma, we do not blame the Saṅgha. We blame ourselves, Venerable Ānanda, we do not blame others. We are indeed unfortunate, we are of little merit, we who, having gone forth in this well-proclaimed Dhamma and Discipline, were unable to practice the holy life, complete and pure, for as long as life lasts. If now, Venerable Ānanda, we could receive the going forth in the presence of the Blessed One, if we could receive the higher ordination, even now we, contemplating wholesome states, would dwell devoted to the practice of developing the qualities pertaining to enlightenment during the first and last watches of the night. Good, Venerable Ānanda, please report this matter to the Blessed One.' 'So be it, friends,' the Venerable Ānanda replied to the Vajjiputtaka monks from Vesālī, and having agreed, he went to the Blessed One. Having approached, he reported this matter to the Blessed One.

‘‘Aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā’’ti.

“Ānanda, it is impossible, it is not the occasion, that the Tathāgata, on account of the Vajjis or the Vajjiputtakas, would revoke a Pārājika training rule that has been laid down for the disciples.”

Atha [Pg.28] kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘yo, bhikkhave, sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati so āgato na upasampādetabbo; yo ca kho, bhikkhave, sikkhaṃ paccakkhāya dubbalyaṃ āvikatvā methunaṃ dhammaṃ paṭisevati so āgato upasampādetabbo. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then the Blessed One, on this occasion, in this matter, having given a talk on the Dhamma, addressed the monks: “Monks, whatever monk, without having disavowed the training and without having made his weakness known, engages in sexual intercourse, he, upon returning, is not to be given the higher ordination. And whatever monk, having disavowed the training and having made his weakness known, engages in sexual intercourse, he, upon returning, is to be given the higher ordination. And thus, monks, you should recite this training rule:

44. ‘‘Yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṃvāso’’ti.

44. “Whatever monk, having undertaken the training and common livelihood of the monks, should engage in sexual intercourse without having disavowed the training and without having made his weakness known, even with a female animal, he is defeated, he is not in communion.”

45. Yo panāti yo yādiso yathāyutto yathājacco yathānāmo yathāgotto yathāsīlo yathāvihārī yathāgocaro thero vā navo vā majjhimo vā. Eso vuccati ‘yo panā’ti.

45. ‘Whatever’ means: whoever, of whatever kind, with whatever engagement, of whatever birth, of whatever name, of whatever lineage, of whatever conduct, with whatever way of living, with whatever resort; whether an elder, a newly ordained monk, or one of middle standing. This is what is meant by ‘whatever’.

Bhikkhūti bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, samaññāya bhikkhu, paṭiññāya bhikkhu, ehi bhikkhūti bhikkhu, tīhi saraṇagamanehi upasampannoti bhikkhu, bhadro bhikkhu, sāro bhikkhu, sekho bhikkhu, asekho bhikkhu, samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. Tatra yvāyaṃ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

‘Bhikkhu’ means: he is a bhikkhu because he begs; he is a bhikkhu because he has undertaken the practice of begging for alms; he is a bhikkhu because he wears patched robes; a bhikkhu by designation; a bhikkhu by profession; a bhikkhu by the words, ‘Come, bhikkhu’; a bhikkhu ordained by the three refuges; a virtuous bhikkhu; a bhikkhu of substance; a bhikkhu in training (sekha); a bhikkhu beyond training (asekha); a bhikkhu who has received the higher ordination from a united Saṅgha by a formal act with a motion and three announcements, which is unassailable and valid. Among these, the bhikkhu who has received the higher ordination from a united Saṅgha by a formal act with a motion and three announcements, which is unassailable and valid—this is the bhikkhu intended in this context.

Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhāti.

‘Training’ means: there are three trainings—the training in higher virtue, the training in higher mind, and the training in higher wisdom. Among these, that which is the training in higher virtue—this is intended as ‘training’ in this context.

Sājīvaṃ nāma yaṃ bhagavatā paññattaṃ sikkhāpadaṃ, etaṃ sājīvaṃ nāma. Tasmiṃ sikkhati, tena vuccati sājīvasamāpannoti.

The training rule laid down by the Blessed One, this is what is called 'the common livelihood'. One trains in that; therefore, one is called 'one who has undertaken the common livelihood'.

Sikkhaṃ [Pg.29] apaccakkhāya dubbalyaṃ anāvikatvāti atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā; atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

Regarding ‘without having disavowed the training and without having made weakness known’: Monks, there is a case where there is the making known of weakness and the training is not disavowed. Monks, there is also a case where there is the making known of weakness and the training is disavowed.

‘‘Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā. Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno upāsakabhāvaṃ patthayamāno ārāmikabhāvaṃ patthayamāno sāmaṇerabhāvaṃ patthayamāno titthiyabhāvaṃ patthayamāno titthiyasāvakabhāvaṃ patthayamāno assamaṇabhāvaṃ patthayamāno asakyaputtiyabhāvaṃ patthayamāno – ‘yaṃnūnāhaṃ buddhaṃ paccakkheyya’nti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

“And how, monks, is there the making known of weakness and the training is not disavowed? Here, monks, a monk—being discontented, not delighting, wishing to fall away from the ascetic life, being troubled by, ashamed of, and disgusted with the state of a monk, desiring the state of a householder, desiring the state of a lay follower, desiring the state of a monastery attendant, desiring the state of a novice, desiring the state of a sectarian, desiring the state of a sectarian's disciple, desiring the state of not being an ascetic, desiring the state of not being a son of the Sakyan—says and makes it known: ‘If only I were to disavow the Buddha!’ In this way, monks, there is the making known of weakness and the training is not disavowed.

‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘yaṃnūnāhaṃ dhammaṃ paccakkheyya’nti vadati viññāpeti…pe… yaṃnūnāhaṃ saṅghaṃ… yaṃnūnāhaṃ sikkhaṃ… yaṃnūnāhaṃ vinayaṃ… yaṃnūnāhaṃ pātimokkhaṃ… yaṃnūnāhaṃ uddesaṃ… yaṃnūnāhaṃ upajjhāyaṃ… yaṃnūnāhaṃ ācariyaṃ… yaṃnūnāhaṃ saddhivihārikaṃ… yaṃnūnāhaṃ antevāsikaṃ… yaṃnūnāhaṃ samānupajjhāyakaṃ… yaṃnūnāhaṃ samānācariyakaṃ yaṃnūnāhaṃ sabrahmacāriṃ paccakkheyya’nti vadati viññāpeti. ‘Yaṃnūnāhaṃ gihī assa’nti vadati viññāpeti. ‘Yaṃnūnāhaṃ upāsako assa’nti… ‘yaṃnūnāhaṃ ārāmiko assa’nti… ‘yaṃnūnāhaṃ sāmaṇero assa’nti… ‘yaṃnūnāhaṃ titthiyo assa’nti… ‘yaṃnūnāhaṃ titthiyasāvako assa’nti… ‘yaṃnūnāhaṃ assamaṇo assa’nti… ‘yaṃnūnāhaṃ asakyaputtiyo assa’nti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

Or else, being weary, being discontented, desiring to fall away from the contemplative life, being distressed by the state of a monk, being ashamed, being disgusted, desiring the state of a householder... desiring the state of not being a son of the Sakyan—he says and makes known, ‘Would that I might renounce the Dhamma’... ‘Would that I might renounce the Sangha’... ‘Would that I might renounce the training’... ‘Would that I might renounce the discipline’... ‘Would that I might renounce the Pātimokkha’... ‘Would that I might renounce the recitation’... ‘Would that I might renounce the preceptor’... ‘Would that I might renounce the teacher’... ‘Would that I might renounce the co-resident’... ‘Would that I might renounce the pupil’... ‘Would that I might renounce one with the same preceptor’... ‘Would that I might renounce one with the same teacher’... ‘Would that I might renounce a fellow in the holy life.’ He says and makes known, ‘Would that I might be a householder’... ‘Would that I might be a lay follower’... ‘Would that I might be a monastery attendant’... ‘Would that I might be a novice’... ‘Would that I might be a sectarian’... ‘Would that I might be a disciple of sectarians’... ‘Would that I might be a non-monk’... ‘Would that I might be one who is not a son of the Sakyan.’ Thus, monks, this is both a declaration of weakness, and the training is not renounced.

46. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘yadi panāhaṃ buddhaṃ paccakkheyya’nti vadati [Pg.30] viññāpeti…pe… ‘yadi panāhaṃ asakyaputtiyo assa’nti vadati viññāpeti…pe… ‘apāhaṃ buddhaṃ paccakkheyya’nti vadati viññāpeti…pe… ‘apāhaṃ asakyaputtiyo assa’nti vadati viññāpeti…pe… ‘handāhaṃ buddhaṃ paccakkheyya’nti vadati viññāpeti…pe… ‘handāhaṃ asakyaputtiyo assa’nti vadati viññāpeti…pe… ‘hoti me buddhaṃ paccakkheyya’nti vadati viññāpeti…pe… ‘hoti me asakyaputtiyo assa’nti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

46. Or else, being weary, being discontented, desiring to fall away from the contemplative life, being distressed by the state of a monk, being ashamed, being disgusted, desiring the state of a householder... desiring the state of not being a son of the Sakyan—he says and makes known: ‘If only I might renounce the Buddha’... ‘If only I might be one who is not a son of the Sakyan’... ‘May I renounce the Buddha’... ‘May I be one who is not a son of the Sakyan’... ‘Come, let me renounce the Buddha’... ‘Come, let me be one who is not a son of the Sakyan’... ‘It would be good for me to renounce the Buddha’... ‘It would be good for me to be one who is not a son of the Sakyan.’ Thus, monks, this is both a declaration of weakness, and the training is not renounced.

47. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno ‘mātaraṃ sarāmī’ti vadati viññāpeti… ‘pitaraṃ sarāmī’ti vadati viññāpeti… ‘bhātaraṃ sarāmī’ti vadati viññāpeti… ‘bhaginiṃ sarāmī’ti vadati viññāpeti… ‘puttaṃ sarāmī’ti vadati viññāpeti… ‘dhītaraṃ sarāmī’ti vadati viññāpeti… ‘pajāpatiṃ sarāmī’ti vadati viññāpeti… ‘ñātake sarāmī’ti vadati viññāpeti… ‘mitte sarāmī’ti vadati viññāpeti… ‘gāmaṃ sarāmī’ti vadati viññāpeti… ‘nigamaṃ sarāmī’ti vadati viññāpeti… ‘khettaṃ sarāmī’ti vadati viññāpeti… ‘vatthuṃ sarāmi’ti vadati viññāpeti… ‘hiraññaṃ sarāmī’ti vadati viññāpeti… ‘suvaṇṇaṃ sarāmī’ti vadati viññāpeti… ‘sippaṃ sarāmī’ti vadati viññāpeti… ‘pubbe hasitaṃ lapitaṃ kīḷitaṃ samanussarāmī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

47. Or else, being weary, being discontented, desiring to fall away from the contemplative life, being distressed by the state of a monk, being ashamed, being disgusted, desiring the state of a householder... desiring the state of not being a son of the Sakyan, he says and makes known: ‘I remember my mother’... ‘I remember my father’... ‘I remember my brother’... ‘I remember my sister’... ‘I remember my son’... ‘I remember my daughter’... ‘I remember my wife’... ‘I remember my relatives’... ‘I remember my friends’... ‘I remember my village’... ‘I remember my market town’... ‘I remember my field’... ‘I remember my land’... ‘I remember my silver’... ‘I remember my gold’... ‘I remember my craft’... ‘I repeatedly remember past laughing, speaking, and playing.’ Thus, monks, this is both a declaration of weakness, and the training is not renounced.

48. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘mātā me atthi, sā mayā posetabbā’ti vadati viññāpeti… ‘pitā me atthi, so mayā posetabbo’ti vadati viññāpeti… ‘bhātā me atthi, so mayā posetabbo’ti vadati viññāpeti… ‘bhaginī me atthi, sā mayā posetabbā’ti vadati viññāpeti… ‘putto me atthi, so mayā posetabbo’ti vadati viññāpeti… ‘dhītā me atthi, sā mayā posetabbā’ti vadati viññāpeti… ‘pajāpati me atthi, sā mayā posetabbā’ti vadati viññāpeti [Pg.31]… ‘ñātakā me atthi, te mayā posetabbā’ti vadati viññāpeti… ‘mittā me atthi, te mayā posetabbā’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

48. Or else, being weary, being discontented, desiring to fall away from the contemplative life, being distressed by the state of a monk, being ashamed, being disgusted, desiring the state of a householder... desiring the state of not being a son of the Sakyan—he says and makes known: ‘I have a mother; she is to be supported by me’... ‘I have a father; he is to be supported by me’... ‘I have a brother; he is to be supported by me’... ‘I have a sister; she is to be supported by me’... ‘I have a son; he is to be supported by me’... ‘I have a daughter; she is to be supported by me’... ‘I have a wife; she is to be supported by me’... ‘I have relatives; they are to be supported by me’... ‘I have friends; they are to be supported by me.’ Thus, monks, this is both a declaration of weakness, and the training is not renounced.

49. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘mātā me atthi, sā maṃ posessatī’ti vadati viññāpeti… ‘pitā me atthi, so maṃ posessatī’ti vadati viññāpeti… ‘bhātā me atthi, so maṃ posessatī’ti vadati viññāpeti… ‘bhaginī me atthi, sā maṃ posessatī’ti vadati viññāpeti… ‘putto me atthi, so maṃ posessatī’ti vadati viññāpeti… ‘dhītā me atthi, sā maṃ posessatī’ti vadati viññāpeti… ‘pajāpati me atthi, sā maṃ posessatī’ti vadati viññāpeti… ‘ñātakā me atthi, te maṃ posessantī’ti vadati viññāpeti… ‘mittā me atthi, te maṃ posessantī’ti vadati viññāpeti… ‘gāmo me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘nigamo me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘khettaṃ me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘vatthu me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘hiraññaṃ me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘suvaṇṇaṃ me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti… ‘sippaṃ me atthi, tenāhaṃ jīvissāmī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

49. Or else, a bhikkhu, being discontented, not delighting, wishing to fall away from the ascetic life, being weary of, ashamed of, and disgusted with the state of a bhikkhu, desiring the state of a householder... desiring the state of not being a son of the Sakyan, says and makes it known: 'I have a mother, she will support me'... 'I have a father, he will support me'... 'I have a brother, he will support me'... 'I have a sister, she will support me'... 'I have a son, he will support me'... 'I have a daughter, she will support me'... 'I have a wife, she will support me'... 'I have relatives, they will support me'... 'I have friends, they will support me'... 'I have a village, by that I will make a living'... 'I have a market town, by that I will make a living'... 'I have a field, by that I will make a living'... 'I have land, by that I will make a living'... 'I have silver, by that I will make a living'... 'I have gold, by that I will make a living'... 'I have a skill, by that I will make a living.' In this way, Bhikkhus, there is both a manifestation of weakness and the training is not renounced.

50. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno ‘dukkara’nti vadati viññāpeti… ‘na sukara’nti vadati viññāpeti… ‘duccara’nti vadati viññāpeti… ‘na sucara’nti vadati viññāpeti… ‘na ussahāmī’ti vadati viññāpeti… ‘na visahāmī’ti vadati viññāpeti… ‘na ramāmī’ti vadati viññāpeti… ‘nābhiramāmī’ti vadati viññāpeti. Evampi kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.

50. Or else, a bhikkhu, being discontented, not delighting, wishing to fall away from the ascetic life, being weary of, ashamed of, and disgusted with the state of a bhikkhu, desiring the state of a householder... desiring the state of not being a son of the Sakyan, says and makes it known: 'It is difficult to do'... 'It is not easy to do'... 'It is difficult to practice'... 'It is not easy to practice'... 'I am not able'... 'I cannot endure'... 'I do not delight'... 'I do not greatly delight.' In this very way, Bhikkhus, there is both a manifestation of weakness and the training is not renounced.

51. ‘‘Kathañca[Pg.32], bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā? Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘buddhaṃ paccakkhāmī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

51. And how, Bhikkhus, is there both a manifestation of weakness and the training is renounced? Here, Bhikkhus, a bhikkhu, being discontented, not delighting, wishing to fall away from the ascetic life, being weary of, ashamed of, and disgusted with the state of a bhikkhu, desiring the state of a householder... desiring the state of not being a son of the Sakyan, says and makes it known: 'I renounce the Buddha.' In this way, Bhikkhus, there is both a manifestation of weakness and the training is renounced.

‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘dhammaṃ paccakkhāmī’ti vadati viññāpeti… ‘saṅghaṃ paccakkhāmī’ti vadati viññāpeti… ‘sikkhaṃ paccakkhāmī’ti vadati viññāpeti… ‘vinayaṃ paccakkhāmī’ti vadati viññāpeti… ‘pātimokkhaṃ paccakkhāmī’ti vadati viññāpeti… ‘uddesaṃ paccakkhāmī’ti vadati viññāpeti… ‘upajjhāyaṃ paccakkhāmī’ti vadati viññāpeti… ‘ācariyaṃ paccakkhāmī’ti vadati viññāpeti… ‘saddhivihārikaṃ paccakkhāmī’ti vadati viññāpeti… ‘antevāsikaṃ paccakkhāmī’ti vadati viññāpeti… ‘samānupajjhāyakaṃ paccakkhāmī’ti vadati viññāpeti… ‘samānācariyakaṃ paccakkhāmī’ti vadati viññāpeti… ‘sabrahmacāriṃ paccakkhāmī’ti vadati viññāpeti… ‘gihīti maṃ dhārehī’ti vadati viññāpeti… ‘upāsakoti maṃ dhārehī’ti vadati viññāpeti… ‘ārāmikoti maṃ dhārehī’ti vadati viññāpeti… ‘sāmaṇeroti maṃ dhārehī’ti vadati viññāpeti… ‘titthiyoti maṃ dhārehī’ti vadati viññāpeti… ‘titthiyasāvakoti maṃ dhārehī’ti vadati viññāpeti… ‘assamaṇoti maṃ dhārehī’ti vadati viññāpeti… ‘asakyaputtiyoti maṃ dhārehī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

Or else, a bhikkhu, being discontented, not delighting, wishing to fall away from the ascetic life, being weary of, ashamed of, and disgusted with the state of a bhikkhu, desiring the state of a householder... desiring the state of not being a son of the Sakyan, says and makes it known: 'I renounce the Dhamma'... 'I renounce the Sangha'... 'I renounce the training'... 'I renounce the Vinaya'... 'I renounce the Pātimokkha'... 'I renounce the recitation'... 'I renounce the preceptor'... 'I renounce the teacher'... 'I renounce the co-resident disciple'... 'I renounce the pupil'... 'I renounce one with the same preceptor'... 'I renounce one with the same teacher'... 'I renounce a fellow in the holy life'... 'Regard me as a householder'... 'Regard me as a lay follower'... 'Regard me as a monastery attendant'... 'Regard me as a novice'... 'Regard me as a sectarian'... 'Regard me as a disciple of a sectarian'... 'Regard me as a non-recluse'... 'Regard me as one who is not a son of the Sakyan.' In this way too, Bhikkhus, there is both a manifestation of weakness and the training is renounced.

52. ‘‘Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo bhikkhubhāvaṃ aṭṭīyamāno harāyamāno jigucchamāno gihibhāvaṃ patthayamāno…pe… asakyaputtiyabhāvaṃ patthayamāno – ‘alaṃ me buddhenā’ti vadati viññāpeti…pe… ‘alaṃ me sabrahmacārīhī’ti vadati viññāpeti. Evampi…pe… atha vā pana…pe… ‘kiṃ nu me buddhenā’ti vadati viññāpeti…pe… ‘kiṃ nu me sabrahmacārīhī’ti vadati viññāpeti… ‘na mamattho buddhenā’ti vadati viññāpeti…pe… ‘na mamattho sabrahmacārīhī’ti vadati viññāpeti… ‘sumuttāhaṃ buddhenā’ti [Pg.33] vadati viññāpeti…pe… ‘sumuttāhaṃ sabrahmacārīhī’ti vadati viññāpeti. Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

52. Or else, a bhikkhu, being discontented, not delighting, wishing to fall away from the ascetic life, being weary of, ashamed of, and disgusted with the state of a bhikkhu, desiring the state of a householder... desiring the state of not being a son of the Sakyan, says and makes it known: 'Enough of the Buddha for me'... 'Enough of the fellows in the holy life for me.' In this way too... Or else... 'What benefit is the Buddha to me?'... 'What benefit are the fellows in the holy life to me?'... 'There is no benefit for me from the Buddha'... 'There is no benefit for me from the fellows in the holy life'... 'I am well freed from the Buddha'... 'I am well freed from the fellows in the holy life.' In this way too, Bhikkhus, there is both a manifestation of weakness and the training is renounced.

53. ‘‘Yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṅghavevacanāni vā sikkhāvevacanāni vā vinayavevacanāni vā pātimokkhavevacanāni vā uddesavevacanāni vā upajjhāyavevacanāni vā ācariyavevacanāni vā saddhivihārikavevacanāni vā antevāsikavevacanāni vā samānupajjhāyakavevacanāni vā samānācariyakavevacanāni vā sabrahmacārivevacanāni vā gihivevacanāni vā upāsakavevacanāni vā ārāmikavevacanāni vā sāmaṇeravevacanāni vā titthiyavevacanāni vā titthiyasāvakavevacanāni vā assamaṇavevacanāni vā asakyaputtiyavevacanāni vā, tehi ākārehi tehi liṅgehi tehi nimittehi vadati viññāpeti. Evaṃ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.

53. Or, whatever other synonyms there are for ‘Buddha,’ or synonyms for ‘Dhamma,’ or synonyms for ‘Saṅgha,’ or synonyms for ‘training,’ or synonyms for ‘Vinaya,’ or synonyms for ‘Pātimokkha,’ or synonyms for ‘recitation,’ or synonyms for ‘preceptor,’ or synonyms for ‘teacher,’ or synonyms for ‘co-resident,’ or synonyms for ‘pupil,’ or synonyms for ‘one with the same preceptor,’ or synonyms for ‘one with the same teacher,’ or synonyms for ‘fellow in the holy life,’ or synonyms for ‘householder,’ or synonyms for ‘lay follower,’ or synonyms for ‘monastery attendant,’ or synonyms for ‘novice,’ or synonyms for ‘heretic,’ or synonyms for ‘disciple of a heretic,’ or synonyms for ‘non-ascetic,’ or synonyms for ‘non-Sākyan son,’ by those manners, by those signs, by those indications, one speaks or makes it known. In this way, monks, there is both a manifestation of weakness and the training is renounced.

54. ‘‘Kathañca, bhikkhave, apaccakkhātā hoti sikkhā? Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi liṅgehi tehi nimittehi ummattako sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ummattakassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Khittacitto sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Khittacittassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Vedanāṭṭo sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Vedanāṭṭassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Devatāya santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Tiracchānagatassa santike sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ariyakena milakkhassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Milakkhakena ariyakassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Ariyakena ariyassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti[Pg.34], apaccakkhātā hoti sikkhā. Milakkhakena milakkhassa santike sikkhaṃ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā. Davāya sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Ravāya sikkhaṃ paccakkhāti, apaccakkhātā hoti sikkhā. Asāvetukāmo sāveti, apaccakkhātā hoti sikkhā. Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā. Aviññussa sāveti, apaccakkhātā hoti sikkhā. Viññussa na sāveti, apaccakkhātā hoti sikkhā. Sabbaso vā pana na sāveti, apaccakkhātā hoti sikkhā. Evaṃ kho, bhikkhave, apaccakkhātā hoti sikkhā’’.

54. And how, monks, is the training not renounced? Here, monks, by those manners, by those signs, by those indications by which the training is renounced, an insane person renounces the training; the training is not renounced. In the presence of an insane person, one renounces the training; the training is not renounced. One with a distracted mind renounces the training; the training is not renounced. In the presence of one with a distracted mind, one renounces the training; the training is not renounced. One afflicted by pain renounces the training; the training is not renounced. In the presence of one afflicted by pain, one renounces the training; the training is not renounced. In the presence of a deity, one renounces the training; the training is not renounced. In the presence of an animal, one renounces the training; the training is not renounced. In the noble language, one renounces the training in the presence of a barbarian, and he does not understand; the training is not renounced. In the barbarian language, one renounces the training in the presence of a noble one, and he does not understand; the training is not renounced. In the noble language, one renounces the training in the presence of a noble one, and he does not understand; the training is not renounced. In the barbarian language, one renounces the training in the presence of a barbarian, and he does not understand; the training is not renounced. One renounces the training in jest; the training is not renounced. One renounces the training through a slip of the tongue; the training is not renounced. Not wishing to make it heard, one makes it heard; the training is not renounced. Wishing to make it heard, one does not make it heard; the training is not renounced. One makes it heard to an unintelligent person; the training is not renounced. One does not make it heard to an intelligent person; the training is not renounced. Or one does not make it heard at all; the training is not renounced. In this way, monks, the training is not renounced.

55. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpatti, eso methunadhammo nāma.

55. The act of sexual intercourse is that which is an ignoble practice, a village practice, a vile practice, that which is coarse, that which ends with washing, that which is secret, the coming together of a pair—this is called the act of sexual intercourse.

Paṭisevati nāma yo nimittena nimittaṃ aṅgajātena aṅgajātaṃ antamaso tilaphalamattampi paveseti, eso paṭisevati nāma.

‘Engages in’ means: whoever inserts sign into sign, sexual organ into sexual organ, even to the extent of a sesame seed; this is called ‘engages in’.

Antamaso tiracchānagatāyapīti tiracchānagatitthiyāpi methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. Tena vuccati – ‘antamaso tiracchānagatāyapī’ti.

‘Even with an animal’ means: having engaged in the act of sexual intercourse even with a female animal, one is not an ascetic, not a Sākyan son—how much more so with a human female? Therefore, it is said, ‘even with an animal’.

Pārājiko hotīti seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ, evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo. Tena vuccati – ‘pārājiko hotī’ti.

‘He is defeated’ means: just as a man whose head has been cut off is incapable of living by that bodily connection, in the very same way, a monk, having engaged in the act of sexual intercourse, is not an ascetic, not a Sākyan son. Therefore, it is said, ‘He is defeated’.

Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā – eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati – ‘asaṃvāso’ti.

‘Not in communion’ means: communion is a common act, a common recitation, and equality in training—this is called communion. That communion does not exist with him. Therefore, it is said, ‘not in communion’.

56. Tisso itthiyo – manussitthī, amanussitthī, tiracchānagatitthī. Tayo ubhatobyañjanakā – manussubhatobyañjanako, amanussubhatobyañjanako, tiracchānagatubhatobyañjanako. Tayo paṇḍakā – manussapaṇḍako, amanussapaṇḍako[Pg.35], tiracchānagatapaṇḍako. Tayo purisā – manussapuriso, amanussapuriso, tiracchānagatapuriso.

56. There are three kinds of females: a human female, a non-human female, and an animal female. There are three kinds of ubhatobyañjanakas: a human ubhatobyañjanaka, a non-human ubhatobyañjanaka, and an animal ubhatobyañjanaka. There are three kinds of paṇḍakas: a human paṇḍaka, a non-human paṇḍaka, and an animal paṇḍaka. There are three kinds of males: a human male, a non-human male, and an animal male.

Manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, passāvamagge, mukhe. Amanussitthiyā…pe… tiracchānagatitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, passāvamagge, mukhe. Manussubhatobyañjanakassa… amanussubhatobyañjanakassa… tiracchānagatubhatobyañjanakassa tayo magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, passāvamagge, mukhe. Manussapaṇḍakassa dve magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, mukhe. Amanussapaṇḍakassa… tiracchānagatapaṇḍakassa… manussapurisassa… amanussapurisassa… tiracchānagatapurisassa dve magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassa – vaccamagge, mukhe.

For one who engages in the act of sexual intercourse with a human female in the three passages, there is an offense of defeat: in the passage for feces, in the passage for urine, and in the mouth. For one who engages in the act of sexual intercourse with a non-human female... with a female animal in the three passages, there is an offense of defeat: in the passage for feces, in the passage for urine, and in the mouth. For one who engages in the act of sexual intercourse with a human ubhatobyañjanaka... a non-human ubhatobyañjanaka... an animal ubhatobyañjanaka in the three passages, there is an offense of defeat: in the passage for feces, in the passage for urine, and in the mouth. For one who engages in the act of sexual intercourse with a human paṇḍaka in the two passages, there is an offense of defeat: in the passage for feces and in the mouth. For one who engages in the act of sexual intercourse with a non-human paṇḍaka... an animal paṇḍaka... a human male... a non-human male... an animal male in the two passages, there is an offense of defeat: in the passage for feces and in the mouth.

57. Bhikkhussa sevanacittaṃ upaṭṭhite manussitthiyā vaccamaggaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite manussitthiyā passāvamaggaṃ… mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite amanussitthiyā… tiracchānagatitthiyā… manussubhatobyañjanakassa… amanussubhatobyañjanakassa… tiracchānagatubhatobyañjanakassa… vaccamaggaṃ passāvamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite manussapaṇḍakassa vaccamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa. Bhikkhussa sevanacittaṃ upaṭṭhite amanussapaṇḍakassa… tiracchānagatapaṇḍakassa… manussapurisassa… amanussapurisassa… tiracchānagatapurisassa vaccamaggaṃ mukhaṃ aṅgajātaṃ pavesentassa āpatti pārājikassa.

57. For a bhikkhu in whom the thought to engage has arisen, upon inserting the sexual organ into the anal passage of a human woman, there is an offense of pārājika. For a bhikkhu in whom the thought to engage has arisen, upon inserting the sexual organ into the urinary passage... the mouth of a human woman, there is an offense of pārājika. For a bhikkhu in whom the thought to engage has arisen, upon inserting the sexual organ into the anal passage, the urinary passage, or the mouth of a non-human female... a female animal... a human with both sexual characteristics... a non-human with both sexual characteristics... an animal with both sexual characteristics, there is an offense of pārājika. For a bhikkhu in whom the thought to engage has arisen, upon inserting the sexual organ into the anal passage or the mouth of a human paṇḍaka, there is an offense of pārājika. For a bhikkhu in whom the thought to engage has arisen, upon inserting the sexual organ into the anal passage or the mouth of a non-human paṇḍaka... an animal paṇḍaka... a human male... a non-human male... an animal male, there is an offense of pārājika.

58. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike [Pg.36] ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ sādiyati āpatti pārājikassa. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ na sādiyati, anāpatti.

58. Hostile bhikkhus bring a human woman to the presence of a bhikkhu and cause her to press down upon his sexual organ with her anal passage. If that bhikkhu consents at the moment of insertion, consents at the moment of it having entered, consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of pārājika. Hostile bhikkhus bring a human woman to the presence of a bhikkhu and cause her to press down upon his sexual organ with her anal passage. If that bhikkhu does not consent at the moment of insertion, but consents at the moment of it having entered, consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of pārājika. Hostile bhikkhus bring a human woman to the presence of a bhikkhu and cause her to press down upon his sexual organ with her anal passage. If that bhikkhu does not consent at the moment of insertion, does not consent at the moment of it having entered, but consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of pārājika. Hostile bhikkhus bring a human woman to the presence of a bhikkhu and cause her to press down upon his sexual organ with her anal passage. If that bhikkhu does not consent at the moment of insertion, does not consent at the moment of it having entered, does not consent at the moment of it remaining, but consents at the moment of withdrawal, there is an offense of pārājika. Hostile bhikkhus bring a human woman to the presence of a bhikkhu and cause her to press down upon his sexual organ with her anal passage. If that bhikkhu does not consent at the moment of insertion, does not consent at the moment of it having entered, does not consent at the moment of it remaining, and does not consent at the moment of withdrawal, there is no offense.

Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a human woman to the presence of a bhikkhu and cause her to press down upon his sexual organ with her urinary passage... or mouth. If that bhikkhu consents at the moment of insertion, consents at the moment of it having entered, consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of pārājika. ...and so on... If he does not consent, there is no offense.

59. Bhikkhupaccatthikā manussitthiṃ jāgarantiṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

59. Hostile bhikkhus bring a human woman who is awake... asleep... intoxicated... insane... heedless... dead and not yet eaten... dead and for the most part not yet eaten... and so on... to the presence of a bhikkhu and cause her to press down upon his sexual organ with her anal passage, urinary passage, or mouth; there is an offense of pārājika. They bring a human woman who is dead and for the most part eaten to the presence of a bhikkhu and cause her to press down upon his sexual organ with her anal passage... urinary passage... or mouth. If that bhikkhu consents at the moment of insertion, consents at the moment of it having entered, consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of thullaccaya. ...and so on... If he does not consent, there is no offense.

Bhikkhupaccatthikā amanussitthiṃ… tiracchānagatitthiṃ… manussubhatobyañjanakaṃ… amanussubhatobyañjanakaṃ… tiracchānagatubhatobyañjanakaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a non-human female... a female animal... a human with both sexual characteristics... a non-human with both sexual characteristics... an animal with both sexual characteristics to the presence of a bhikkhu and cause them to press down upon his sexual organ with their anal passage... urinary passage... or mouth. If that bhikkhu consents at the moment of insertion, consents at the moment of it having entered, consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of pārājika. ...and so on... If he does not consent, there is no offense.

Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati[Pg.37], paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring an animal with both sexual characteristics that is awake... asleep... intoxicated... insane... heedless... dead and not yet eaten... dead and for the most part not yet eaten... and so on... to the presence of a bhikkhu and cause it to press down upon his sexual organ with its anal passage, urinary passage, or mouth; there is an offense of pārājika. They bring an animal with both sexual characteristics that is dead and for the most part eaten to the presence of a bhikkhu and cause it to press down upon his sexual organ with its anal passage... urinary passage... or mouth. If that bhikkhu consents at the moment of insertion, consents at the moment of it having entered, consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of thullaccaya. ...and so on... If he does not consent, there is no offense.

Bhikkhupaccatthikā manussapaṇḍakaṃ… amanussapaṇḍakaṃ… tiracchānagatapaṇḍakaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a human paṇḍaka... a non-human paṇḍaka... an animal paṇḍaka to the presence of a bhikkhu and cause them to press down upon his sexual organ with their anal passage... or mouth. If that bhikkhu consents at the moment of insertion, consents at the moment of it having entered, consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of pārājika. ...and so on... If he does not consent, there is no offense.

Bhikkhupaccatthikā tiracchānagatapaṇḍakaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ … mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring an animal paṇḍaka that is awake... asleep... intoxicated... insane... heedless... dead and not yet eaten... dead and for the most part not yet eaten... and so on... to the presence of a bhikkhu and cause it to press down upon his sexual organ with its anal passage or mouth; there is an offense of pārājika. They bring an animal paṇḍaka that is dead and for the most part eaten to the presence of a bhikkhu and cause it to press down upon his sexual organ with its anal passage... or mouth. If that bhikkhu consents at the moment of insertion, consents at the moment of it having entered, consents at the moment of it remaining, and consents at the moment of withdrawal, there is an offense of thullaccaya. ...and so on... If he does not consent, there is no offense.

60. Bhikkhupaccatthikā manussapurisaṃ… amanussapurisaṃ… tiracchānagatapurisaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

60. Hostile bhikkhus bring a human male, a non-human male, or an animal male to the presence of a bhikkhu and cause him to press down with his anus or mouth upon the bhikkhu's generative organ. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Pārājika. …pe… If he does not consent, there is no offense.

Bhikkhupaccatthikā tiracchānagatapurisaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring an animal male—awake, asleep, intoxicated, insane, heedless, dead and not yet eaten, or dead and for the most part not yet eaten—…pe… there is an offense of Pārājika. In the case of an animal male that is dead and for the most part eaten, they bring it to the presence of a bhikkhu and cause its anus or mouth to be pressed down upon his generative organ. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Thullaccaya. …pe… If he does not consent, there is no offense.

61. Bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti santhatāya asanthatassa, asanthatāya santhatassa, santhatāya santhatassa, asanthatāya asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

61. Hostile bhikkhus bring a human woman to the presence of a bhikkhu and cause her anus, urinary passage, or mouth to be pressed down upon his generative organ, whether her orifice has a covering and his organ is without a covering, her orifice is without a covering and his organ has a covering, both have a covering, or both are without a covering. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Pārājika. …pe… If he does not consent, there is no offense.

Bhikkhupaccatthikā [Pg.38] manussitthiṃ jāgarantiṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti, santhatāya asanthatassa, asanthatāya santhatassa, santhatāya santhatassa, asanthatāya asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a human woman—awake, asleep, intoxicated, insane, heedless, dead and not yet eaten, or dead and for the most part not yet eaten—…pe… there is an offense of Pārājika. In the case of a human woman that is dead and for the most part eaten, they bring her to the presence of a bhikkhu and cause her anus, urinary passage, or mouth to be pressed down upon his generative organ, whether her orifice has a covering and his organ is without a covering, her orifice is without a covering and his organ has a covering, both have a covering, or both are without a covering. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Thullaccaya. …pe… If he does not consent, there is no offense.

Bhikkhupaccatthikā amanussitthiṃ… tiracchānagatitthiṃ… manussubhatobyañjanakaṃ… amanassubhatobyañjanakaṃ … tiracchānagatubhatobyañjanakaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a non-human woman, an animal female, a human ubhatobyañjanaka, a non-human ubhatobyañjanaka, or an animal ubhatobyañjanaka to the presence of a bhikkhu and cause its anus, urinary passage, or mouth to be pressed down upon his generative organ, whether its orifice has a covering and his organ is without a covering, its orifice is without a covering and his organ has a covering, both have a covering, or both are without a covering. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Pārājika. …pe… If he does not consent, there is no offense.

Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… passāvamaggena… mukhena aṅgajātaṃ abhinisīdenti, santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring an animal ubhatobyañjanaka—awake, asleep, intoxicated, insane, heedless, dead and not yet eaten, or dead and for the most part not yet eaten—…pe… there is an offense of Pārājika. In the case of an animal ubhatobyañjanaka that is dead and for the most part eaten, they bring it to the presence of a bhikkhu and cause its anus, urinary passage, or mouth to be pressed down upon his generative organ, whether its orifice has a covering and his organ is without a covering, its orifice is without a covering and his organ has a covering, both have a covering, or both are without a covering. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Thullaccaya. …pe… If he does not consent, there is no offense.

62. Bhikkhupaccatthikā manussapaṇḍakaṃ… amanussapaṇḍakaṃ… tiracchānagatapaṇḍakaṃ… manussapurisaṃ… amanussapurisaṃ… tiracchānagatapurisaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

62. Hostile bhikkhus bring a human paṇḍaka, a non-human paṇḍaka, an animal paṇḍaka, a human male, a non-human male, or an animal male to the presence of a bhikkhu and cause its anus or mouth to be pressed down upon his generative organ, whether its orifice has a covering and his organ is without a covering, its orifice is without a covering and his organ has a covering, both have a covering, or both are without a covering. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Pārājika. …pe… If he does not consent, there is no offense.

Bhikkhupaccatthikā [Pg.39] tiracchānagatapurisaṃ jāgarantaṃ… suttaṃ… mattaṃ… ummattaṃ… pamattaṃ… mataṃ akkhāyitaṃ… mataṃ yebhuyyena akkhāyitaṃ…pe… āpatti pārājikassa. Mataṃ yebhuyyena khāyitaṃ bhikkhussa santike ānetvā vaccamaggena… mukhena aṅgajātaṃ abhinisīdenti, santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ca pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring an animal male—awake, asleep, intoxicated, insane, heedless, dead and not yet eaten, or dead and for the most part not yet eaten—…pe… there is an offense of Pārājika. In the case of an animal male that is dead and for the most part eaten, they bring it to the presence of a bhikkhu and cause its anus or mouth to be pressed down upon his generative organ, whether its orifice has a covering and his organ is without a covering, its orifice is without a covering and his organ has a covering, both have a covering, or both are without a covering. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Thullaccaya. …pe… If he does not consent, there is no offense.

63. Bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṃ… passāvamaggaṃ… mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

63. Hostile bhikkhus bring a bhikkhu to the presence of a human woman and cause his generative organ to be pressed down upon her anus, urinary passage, or mouth. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to the withdrawal, there is an offense of Pārājika. …pe… If he does not consent, there is no offense.

Bhikkhupaccatthikā bhikkhuṃ manussitthiyā jāgarantiyā… suttāya… mattāya… ummattāya… pamattāya … matāya akkhāyitāya… matāya yebhuyyena akkhāyitāya…pe… āpatti pārājikassa. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṃ… passāvamaggaṃ… mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a bhikkhu to a human woman who is awake... asleep... intoxicated... insane... heedless... dead and not yet eaten... dead and for the most part not yet eaten... and so on... there is a pārājika offense. If they bring him near a human woman who is dead and for the most part eaten, and cause his generative organ to press upon the passage for feces... the passage for urine... or the mouth; if that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to its withdrawal, there is a thullaccaya offense... and so on... if he does not consent, there is no offense.

Bhikkhupaccatthikā bhikkhuṃ amanussitthiyā… tiracchānagatitthiyā… manussubhatobyañjanakassa… amanussubhatobyañjanakassa… tiracchānagatubhatobyañjanakassa… manussapaṇḍakassa… amanussapaṇḍakassa… tiracchānagatapaṇḍakassa… manussapurisassa… amanussapurisassa… tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṃ… mukhaṃ abhinisīdenti. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a bhikkhu to a non-human female... an animal female... a human ubhatobyañjanaka... a non-human ubhatobyañjanaka... an animal ubhatobyañjanaka... a human paṇḍaka... a non-human paṇḍaka... an animal paṇḍaka... a human male... a non-human male... or an animal male, and cause his generative organ to press upon the passage for feces... or the mouth. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to its withdrawal, there is a pārājika offense... and so on... if he does not consent, there is no offense.

Bhikkhupaccatthikā bhikkhuṃ tiracchānagatapurisassa jāgarantassa… suttassa… mattassa… ummattassa… pamattassa… matassa akkhāyitassa… matassa yebhuyyena akkhāyitassa…pe… āpatti pārājikassa. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṃ… mukhaṃ abhinisīdenti. So [Pg.40] ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a bhikkhu to a male animal that is awake... asleep... intoxicated... insane... heedless... dead and not yet eaten... dead and for the most part not yet eaten... and so on... there is a pārājika offense. If they bring him near a male animal that is dead and for the most part eaten, and cause his generative organ to press upon the passage for feces... or the mouth; if that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to its withdrawal, there is a thullaccaya offense... and so on... if he does not consent, there is no offense.

64. Bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṃ… passāvamaggaṃ… mukhaṃ abhinisīdenti santhatassa asanthatāya, asanthatassa santhatāya, santhatassa santhatāya, asanthatassa asanthatāya. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

64. Hostile bhikkhus bring a bhikkhu near a human woman and cause his generative organ to press upon the passage for feces... the passage for urine... or the mouth—this applies to the case of a covered bhikkhu with an uncovered woman, an uncovered bhikkhu with a covered woman, a covered bhikkhu with a covered woman, and an uncovered bhikkhu with an uncovered woman. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to its withdrawal, there is a pārājika offense... and so on... if he does not consent, there is no offense.

Bhikkhupaccatthikā bhikkhuṃ manussitthiyā jāgarantiyā… suttāya… mattāya… ummattāya… pamattāya… matāya akkhāyitāya… matāya yebhuyyena akkhāyitāya…pe… āpatti pārājikassa. Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṃ… passāvamaggaṃ… mukhaṃ abhinisīdenti santhatassa asanthatāya, asanthatassa santhatāya, santhatassa santhatāya, asanthatassa asanthatāya. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a bhikkhu to a human woman who is awake... asleep... intoxicated... insane... heedless... dead and not yet eaten... dead and for the most part not yet eaten... and so on... there is a pārājika offense. If they bring him near a human woman who is dead and for the most part eaten, and cause his generative organ to press upon the passage for feces... the passage for urine... or the mouth—this applies to the case of a covered bhikkhu with an uncovered woman, an uncovered bhikkhu with a covered woman, a covered bhikkhu with a covered woman, and an uncovered bhikkhu with an uncovered woman; if that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to its withdrawal, there is a thullaccaya offense... and so on... if he does not consent, there is no offense.

Bhikkhupaccatthikā bhikkhuṃ amanussitthiyā… tiracchānagatitthiyā… manussubhatobyañjanakassa… amanussubhatobyañjanakassa… tiracchānagatubhatobyañjanakassa… manussapaṇḍakassa… amanussapaṇḍakassa… tiracchānagatapaṇḍakassa… manussapurisassa… amanussapurisassa… tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṃ… mukhaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassa…pe… na sādiyati, anāpatti.

Hostile bhikkhus bring a bhikkhu to a non-human female... an animal female... a human ubhatobyañjanaka... a non-human ubhatobyañjanaka... an animal ubhatobyañjanaka... a human paṇḍaka... a non-human paṇḍaka... an animal paṇḍaka... a human male... a non-human male... or an animal male, and cause his generative organ to press upon the passage for feces... or the mouth—this applies to the case of a covered bhikkhu with an uncovered being, an uncovered bhikkhu with a covered being, a covered bhikkhu with a covered being, and an uncovered bhikkhu with an uncovered being. If that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to its withdrawal, there is a pārājika offense... and so on... if he does not consent, there is no offense.

65. Bhikkhupaccatthikā bhikkhuṃ tiracchānagatapurisassa jāgarantassa… suttassa… mattassa… ummattassa… pamattassa… matassa akkhāyitassa… matassa yebhuyyena akkhāyitassa…pe… āpatti pārājikassa. Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṃ… mukhaṃ abhinisīdenti santhatassa asanthatassa, asanthatassa santhatassa, santhatassa [Pg.41] santhatassa, asanthatassa asanthatassa. So ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti thullaccayassa…pe… na sādiyati, anāpatti.

65. Hostile bhikkhus bring a bhikkhu to a male animal that is awake... asleep... intoxicated... insane... heedless... dead and not yet eaten... dead and for the most part not yet eaten... and so on... there is a pārājika offense. If they bring him near a male animal that is dead and for the most part eaten, and cause his generative organ to press upon the passage for feces... or the mouth—this applies to the case of a covered bhikkhu with an uncovered being, an uncovered bhikkhu with a covered being, a covered bhikkhu with a covered being, and an uncovered bhikkhu with an uncovered being; if that bhikkhu consents to the insertion, consents to it having been inserted, consents to it remaining, or consents to its withdrawal, there is a thullaccaya offense... and so on... if he does not consent, there is no offense.

Yathā bhikkhupaccatthikā vitthāritā, evaṃ vitthāretabbā.

Just as the cases concerning hostile bhikkhus have been elaborated, so should the others be elaborated.

Rājapaccatthikā… corapaccatthikā… dhuttapaccatthikā… uppaḷagandhapaccatthikā. Saṃkhittaṃ.

Hostile kings... hostile thieves... hostile debauchees... hostile uppaḷagandhas. This is the summary.

66. Maggena maggaṃ paveseti, āpatti pārājikassa. Maggena amaggaṃ paveseti, āpatti pārājikassa. Amaggena maggaṃ paveseti, āpatti pārājikassa. Amaggena amaggaṃ paveseti, āpatti thullaccayassa.

66. If one causes a path to enter a path, there is a pārājika offense. If one causes a path to enter a non-path, there is a pārājika offense. If one causes a non-path to enter a path, there is a pārājika offense. If one causes a non-path to enter a non-path, there is a thullaccaya offense.

Bhikkhu suttabhikkhumhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Bhikkhu suttasāmaṇeramhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Sāmaṇero suttabhikkhumhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo. Sāmaṇero suttasāmaṇeramhi vippaṭipajjati; paṭibuddho sādiyati, ubho nāsetabbā. Paṭibuddho na sādiyati, dūsako nāsetabbo.

If a monk transgresses against a sleeping monk, and the one who awakens consents, both are to be expelled. If the one who awakens does not consent, the transgressor is to be expelled. If a monk transgresses against a sleeping novice, and the one who awakens consents, both are to be expelled. If the one who awakens does not consent, the transgressor is to be expelled. If a novice transgresses against a sleeping monk, and the one who awakens consents, both are to be expelled. If the one who awakens does not consent, the transgressor is to be expelled. If a novice transgresses against a sleeping novice, and the one who awakens consents, both are to be expelled. If the one who awakens does not consent, the transgressor is to be expelled.

Anāpatti ajānantassa, asādiyantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

There is no offense for one who is unaware, for one who does not consent, for one who is insane, for one who is deranged in mind, for one who is afflicted with pain, or for the first offender.

Santhatabhāṇavāro niṭṭhito.

The Section on Spreading is finished.

Vinītavatthuuddānagāthā

Summary Verses on the Decided Cases

Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā;

Dārikuppalavaṇṇā ca, byañjanehipare duve.

The she-monkey, the Vajjian monks, the one in householder's guise, the naked one, and the sectarians; the young girl, Uppalavaṇṇā, and two others concerning a change of sex.

Mātā [Pg.42] dhītā bhaginī ca, jāyā ca mudu lambinā;

Dve vaṇā lepacittañca, dārudhītalikāya ca.

Mother, daughter, sister, and wife; Mudupiṭṭhika and the one with a long organ; two wounds, the painted image, and the wooden doll.

Sundarena saha pañca, pañca sivathikaṭṭhikā;

Nāgī yakkhī ca petī ca, paṇḍakopahato chupe.

With Sundara, five cases; five cases concerning charnel-ground bones; the Nāga-woman, the Yakkha-woman, and the Petī-woman; the paṇḍaka, the one with damaged faculties, and the bush.

Bhaddiye arahaṃ sutto, sāvatthiyā caturo pare;

Vesāliyā tayo mālā, supine bhārukacchako.

The sleeping Arahant in Bhaddiya; four other cases in Sāvatthī; three cases in Vesālī; the flower-offerer; the one from Bhārukaccha in a dream.

Supabbā saddhā bhikkhunī, sikkhamānā sāmaṇerī ca;

Vesiyā paṇḍako gihī, aññamaññaṃ vuḍḍhapabbajito migoti.

Supabbā, Saddhā, the nun, the female trainee, and the novice nun; the prostitute, the paṇḍaka, the householder, each other, the one gone forth in old age, and the deer. This is the table of contents.

Vinītavatthu

Decided Cases

67. Tena kho pana samayena aññataro bhikkhu makkaṭiyā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

67. At that time, a certain monk engaged in the sexual act with a she-monkey. He felt remorse: 'The Blessed One has laid down a training rule. Have I, I wonder, committed an offense entailing expulsion?' He reported this matter to the Blessed One. 'Monk, you have committed a pārājika offense,' the Blessed One said.

Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu. Tesaṃ kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.

At that time, many monks from Vesālī, sons of the Vajjians, engaged in the sexual act without having renounced the training and without having revealed their weakness. They felt remorse: 'The Blessed One has laid down a training rule. Have we, we wonder, committed an offense entailing expulsion?' They reported this matter to the Blessed One. 'Monks, you have committed a pārājika offense,' the Blessed One said.

Tena kho pana samayena aññataro bhikkhu – ‘evaṃ me anāpatti bhavissatī’ti, gihiliṅgena methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, thinking, 'In this way, there will be no offense for me,' engaged in the sexual act in the guise of a householder. He felt remorse: 'The Blessed One has laid down a training rule. Have I, I wonder, committed an offense entailing expulsion?' He reported this matter to the Blessed One. 'Monk, you have committed a pārājika offense,' the Blessed One said.

Tena kho pana samayena aññataro bhikkhu – ‘evaṃ me anāpatti bhavissatī’ti, naggo hutvā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, thinking, 'In this way, there will be no offense for me,' became naked and engaged in the sexual act. He felt remorse... and so on... 'Monk, you have committed a pārājika offense,' the Blessed One said.

Tena [Pg.43] kho pana samayena aññataro bhikkhu – ‘evaṃ me anāpatti bhavissatī’ti, kusacīraṃ nivāsetvā… vākacīraṃ nivāsetvā… phalakacīraṃ nivāsetvā… kesakambalaṃ nivāsetvā… vālakambalaṃ nivāsetvā… ulūkapakkhikaṃ nivāsetvā… ajinakkhipaṃ nivāsetvā methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, thinking, 'In this way, there will be no offense for me,' engaged in the sexual act after putting on a garment of grass... after putting on a garment of bark-fibre... after putting on a garment of wood-shavings... after putting on a blanket of human hair... after putting on a blanket of horse-tail hair... after putting on a garment of owl's wings... after putting on a garment of hide strips. He felt remorse... and so on... 'Monk, you have committed a pārājika offense,' the Blessed One said.

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṃ dārikaṃ passitvā sāratto aṅguṭṭhaṃ aṅgajātaṃ pavesesi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā’’ti.

At that time, a certain alms-gathering monk saw a young girl lying on a stool. Being infatuated, he inserted his big toe into her sexual organ. She died. He felt remorse... and so on... 'Monk, there is no pārājika offense. There is a saṅghādisesa offense,' the Blessed One said.

68. Tena kho pana samayena aññataro māṇavako uppalavaṇṇāya bhikkhuniyā paṭibaddhacitto hoti. Atha kho so māṇavako uppalavaṇṇāya bhikkhuniyā gāmaṃ piṇḍāya paviṭṭhāya kuṭikaṃ pavisitvā nilīno acchi. Uppalavaṇṇā bhikkhunī pacchābhattaṃ piṇḍapātapaṭikkantā pāde pakkhāletvā kuṭikaṃ pavisitvā mañcake nisīdi. Atha kho so māṇavako uppalavaṇṇaṃ bhikkhuniṃ uggahetvā dūsesi. Uppalavaṇṇā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, asādiyantiyā’’ti.

68. At that time, a certain young man was infatuated with the nun Uppalavaṇṇā. Then, when the nun Uppalavaṇṇā had entered the village for alms, that young man entered her hut and hid. The nun Uppalavaṇṇā, having returned from her alms-round after the meal, washed her feet, entered the hut, and sat on the small bed. Then that young man seized the nun Uppalavaṇṇā and violated her. The nun Uppalavaṇṇā reported this matter to the nuns. The nuns reported this matter to the monks. The monks reported this matter to the Blessed One. 'Monks, for one who does not consent, there is no offense,' the Blessed One said.

69. Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampadaṃ tāniyeva vassāni bhikkhunīhi saṅgamituṃ. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātuṃ. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī’’ti.

69. At that time, the female sex had appeared in a certain monk. They reported this matter to the Blessed One. 'Monks, I allow that very same preceptor, that very same ordination, and those very same years of seniority. I allow her to associate with the nuns. Whatever offenses of monks are common to nuns, I allow her to be cleared of those offenses in the presence of the nuns. For whatever offenses of monks are not common to nuns, for those offenses there is no offense.'

Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampadaṃ tāniyeva vassāni bhikkhūhi saṅgamituṃ. Yā āpattiyo [Pg.44] bhikkhunīnaṃ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṃ santike vuṭṭhātuṃ. Yā āpattiyo bhikkhunīnaṃ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī’’ti.

At that time, the male sex had appeared in a certain nun. They reported this matter to the Blessed One. 'Monks, I allow that very same preceptor, that very same ordination, and those very same years of seniority. I allow him to associate with the monks. Whatever offenses of nuns are common to monks, I allow him to be cleared of those offenses in the presence of the monks. For whatever offenses of nuns are not common to monks, for those offenses there is no offense.'

70. Tena kho pana samayena aññataro bhikkhu – ‘evaṃ me anāpatti bhavissatī’ti, mātuyā methunaṃ dhammaṃ paṭisevi… dhītuyā methunaṃ dhammaṃ paṭisevi… bhaginiyā methunaṃ dhammaṃ paṭisevi… tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

70. At that time, a certain monk, having reflected, 'In this way, there will be no offense for me,' engaged in the sexual act with his mother… with his daughter… with his sister… Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk engaged in the sexual act with his former wife. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

71. Tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti. So anabhiratiyā pīḷito attano aṅgajātaṃ mukhena aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno parājika’’nti.

71. At that time, a certain monk had a flexible back. Being tormented by discontent, he took his own sexual organ into his mouth. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu lambī hoti. So anabhiratiyā pīḷito attano aṅgajātaṃ attano vaccamaggaṃ pavesesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk had a long sexual organ. Being tormented by discontent, he inserted his own sexual organ into his own anus. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu matasarīraṃ passi. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. So – ‘evaṃ me anāpatti bhavissatī’ti, aṅgajāte aṅgajātaṃ pavesetvā vaṇena nīhari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk saw a corpse. And on that corpse, there was a wound near the sexual organ. He, having reflected, 'In this way, there will be no offense for me,' inserted his sexual organ into the sexual organ of the corpse and withdrew it through the wound. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu matasarīraṃ passi. Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti. So – ‘evaṃ me anāpatti bhavissatī’ti, vaṇe aṅgajātaṃ pavesetvā aṅgajātena nīhari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk saw a corpse. And on that corpse, there was a wound near the sexual organ. He, having reflected, 'In this way, there will be no offense for me,' inserted his sexual organ into the wound and withdrew it through the sexual organ of the corpse. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṃ aṅgajātena chupi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti.

At that time, a certain monk, being lustful, touched the sexual organ of a painted image with his own sexual organ. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, there is no pārājika offense. There is a dukkaṭa offense.'

Tena [Pg.45] kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṃ aṅgajātena chupi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti.

At that time, a certain monk, being lustful, touched the sexual organ of a wooden doll with his own sexual organ. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, there is no pārājika offense. There is a dukkaṭa offense.'

72. Tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya gacchati. Aññatarā itthī – ‘muhuttaṃ, bhante, āgamehi, vandissāmī’ti sā vandantī antaravāsakaṃ ukkhipitvā mukhena aṅgajātaṃ aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhu, asādiyantassā’’ti.

72. At that time, a monk named Sundara, who was ordained from Rājagaha, was going along a street. A certain woman, saying, 'Venerable sir, please wait a moment, I will pay homage,' while paying homage, lifted his under-robe and took his sexual organ into her mouth. Remorse arose in him. He reported this matter to the Blessed One, who asked: 'Bhikkhu, did you consent?' 'Blessed One, I did not consent,' he replied. 'Bhikkhu, for one who does not consent, there is no offense,' He said.

Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi, bhante, ahaṃ vāyamissāmi, tvaṃ mā vāyami, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain woman, having seen a monk, said this: 'Come, venerable sir, engage in the sexual act.' When he said, 'Enough, sister, this is not allowable,' she said: 'Come, venerable sir, I will make the effort, you do not make an effort. In this way, there will be no offense for you.' That monk did as she said. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi bhante, tvaṃ vāyama, ahaṃ na vāyamissāmi, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain woman, having seen a monk, said this: 'Come, venerable sir, engage in the sexual act.' When he said, 'Enough, sister, this is not allowable,' she said: 'Come, venerable sir, you make the effort, I will not make the effort. In this way, there will be no offense for you.' That monk did as she said. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññatarā itthī bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi, bhante, abbhantaraṃ ghaṭṭetvā bahi mocehi…pe… bahi ghaṭṭetvā abbhantaraṃ mocehi, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain woman, having seen a monk, said this: 'Come, venerable sir, engage in the sexual act.' When he said, 'Enough, sister, this is not allowable,' she said: 'Come, venerable sir, having agitated inside, release outside… having agitated outside, release inside. In this way, there will be no offense for you.' That monk did as she said. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

73. Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā akkhāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

73. At that time, a certain monk, having gone to a charnel ground and seen a body that had not been eaten, engaged in the sexual act with it. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena [Pg.46] kho pana samayena aññataro bhikkhu sivathikaṃ gantvā yebhuyyena akkhāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, having gone to a charnel ground and seen a body that was for the most part uneaten, engaged in the sexual act with it. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā yebhuyyena khāyitaṃ sarīraṃ passitvā tasmiṃ methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti thullaccayassā’’ti.

At that time, a certain monk, having gone to a charnel ground and seen a body that was for the most part eaten, engaged in the sexual act with it. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, there is no pārājika offense. There is a thullaccaya offense.'

Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe chupantaṃ aṅgajātaṃ pavesesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, having gone to a charnel ground and seen a severed head, inserted his sexual organ into the wide-open mouth, making contact. Remorse arose in him. He reported this matter to the Blessed One, who said: 'Bhikkhu, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu sivathikaṃ gantvā chinnasīsaṃ passitvā vaṭṭakate mukhe acchupantaṃ aṅgajātaṃ pavesesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti.

At that time, a certain monk went to a charnel ground and, seeing a severed head, inserted his sexual organ into the open mouth without it touching. Remorse arose in him... 'Monk, there is no offense entailing expulsion. There is an offense of wrong conduct.'

Tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti. Sā kālaṅkatā susāne chaḍḍitā. Aṭṭhikāni vippakiṇṇāni honti. Atha kho so bhikkhu sivathikaṃ gantvā aṭṭhikāni saṅkaḍḍhitvā nimitte aṅgajātaṃ paṭipādesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti.

At that time, a certain monk's mind was attached to a certain woman. She died and was discarded in the charnel ground. Her bones were scattered. Then that monk, having gone to the charnel ground and gathered the bones, placed his sexual organ upon the genital area. Remorse arose in him... 'Monk, there is no offense entailing expulsion. There is an offense of wrong conduct.'

Tena kho pana samayena aññataro bhikkhu nāgiyā methunaṃ dhammaṃ paṭisevi… yakkhiniyā methunaṃ dhammaṃ paṭisevi… petiyā methunaṃ dhammaṃ paṭisevi … paṇḍakassa methunaṃ dhammaṃ paṭisevi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk engaged in sexual intercourse with a female nāga... with a female yakkha... with a female peta... with a paṇḍaka. Remorse arose in him... 'Monk, you have fallen into an offense entailing expulsion.'

Tena kho pana samayena aññataro bhikkhu upahatindriyo hoti. So – ‘nāhaṃ vediyāmi sukhaṃ vā dukkhaṃ vā, anāpatti me bhavissatī’ti, methunaṃ dhammaṃ paṭisevi. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Vedayi vā so, bhikkhave, moghapuriso na vā vedayi, āpatti pārājikassā’’ti.

At that time, a certain monk had impaired physical faculties. He, thinking, 'I do not feel pleasure or pain, so there will be no offense for me,' engaged in sexual intercourse. They reported this matter to the Blessed One. 'Monks, whether that worthless man feels it or not, it is an offense entailing expulsion.'

Tena [Pg.47] kho pana samayena aññataro bhikkhu – ‘itthiyā methunaṃ dhammaṃ paṭisevissāmī’ti, chupitamatte vippaṭisārī ahosi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā’’ti.

At that time, a certain monk, thinking, 'I will engage in sexual intercourse with a woman,' became remorseful as soon as he was touched. Remorse arose in him... 'Monk, there is no offense entailing expulsion. There is an offense entailing a formal meeting of the Sangha.'

74. Tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā pakkāmi. Bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ. ‘‘Pañcahi, bhikkhave, ākārehi aṅgajātaṃ kammaniyaṃ hoti – rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṃ kammaniyaṃ hoti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tassa bhikkhuno rāgena aṅgajātaṃ kammaniyaṃ assa. Arahaṃ so, bhikkhave, bhikkhu. Anāpatti, bhikkhave, tassa bhikkhuno’’ti.

74. At that time, a certain monk, having gone to the Jātiyā forest in Bhaddiya for the day's abiding, was lying down. His limbs were stiffened by wind. A certain woman, seeing him, sat down upon his sexual organ, did as she pleased, and departed. The monks, seeing him smeared with semen, reported this matter to the Blessed One. 'Monks, the sexual organ becomes functional for five reasons: through lust, through feces, through urine, through wind, or by the bite of an uccāliṅga insect. These, monks, are the five reasons for which the sexual organ becomes functional. It is impossible, monks, it is not an occasion that this monk's sexual organ would become functional through lust. That monk, monks, is an Arahant. There is no offense, monks, for that monk.'

Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. Aññatarā gopālikā passitvā aṅgajāte abhinisīdi. So bhikkhu pavesanaṃ sādiyi, paviṭṭhaṃ sādiyi, ṭhitaṃ sādiyi, uddharaṇaṃ sādiyi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, having gone for the day's abiding in the Andhavana at Sāvatthī, was lying down. A certain female cowherd saw him and sat down upon his sexual organ. That monk consented during the insertion, consented during the entry, consented while it remained, and consented during the withdrawal. Remorse arose in him... 'Monk, you have fallen into an offense entailing expulsion.'

Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti. Aññatarā ajapālikā passitvā… aññatarā kaṭṭhahārikā passitvā… aññatarā gomayahārikā passitvā aṅgajāte abhinisīdi. So bhikkhu pavesanaṃ sādiyi, paviṭṭhaṃ sādiyi, ṭhitaṃ sādiyi, uddharaṇaṃ sādiyi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, having gone for the day's abiding in the Andhavana at Sāvatthī, was lying down. A certain female goatherd saw him... a certain female wood-gatherer saw him... a certain female cow-dung gatherer saw him and sat down upon his sexual organ. That monk consented during the insertion, consented during the entry, consented while it remained, and consented during the withdrawal. Remorse arose in him... 'Monk, you have fallen into an offense entailing expulsion.'

75. Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā sāmantā hasamānā ṭhitā hoti[Pg.48]. So bhikkhu paṭibujjhitvā taṃ itthiṃ etadavoca – ‘‘tuyhidaṃ kamma’’nti? ‘‘Āma, mayhaṃ kamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, jānāmī’’ti. ‘‘Anāpatti, bhikkhu, ajānantassā’’ti.

75. At that time, a certain monk, having gone for the day's abiding in the Mahāvana at Vesālī, was lying down. A certain woman saw him, sat down upon his sexual organ, did as she pleased, and then stood nearby laughing. That monk, having woken up, said to that woman, 'Is this your deed?' 'Yes, it is my deed.' Remorse arose in him... 'Monk, did you consent?' 'Blessed One, I do not know.' 'Monk, for one who does not know, there is no offense.'

76. Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato rukkhaṃ apassāya nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīdi. So bhikkhu sahasā vuṭṭhāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhu, asādiyantassā’’ti.

76. At that time, a certain monk, having gone for the day's abiding in the Mahāvana at Vesālī, was lying down leaning against a tree. A certain woman saw him and sat down upon his sexual organ. That monk got up suddenly. Remorse arose in him... 'Monk, did you consent?' 'Blessed One, I did not consent.' 'Monk, for one who does not consent, there is no offense.'

Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane divāvihāragato rukkhaṃ apassāya nipanno hoti. Aññatarā itthī passitvā aṅgajāte abhinisīdi. So bhikkhu akkamitvā pavattesi. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhu, asādiyantassā’’ti.

At that time, a certain monk, having gone for the day's abiding in the Mahāvana at Vesālī, was lying down leaning against a tree. A certain woman saw him and sat down upon his sexual organ. That monk, having kicked her, made her fall. Remorse arose in him... 'Monk, did you consent?' 'Blessed One, I did not consent.' 'Monk, for one who does not consent, there is no offense.'

77. Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane kūṭāgārasālāyaṃ divāvihāragato dvāraṃ vivaritvā nipanno hoti. Tassa aṅgamaṅgāni vātūpatthaddhāni honti. Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṃ āgamaṃsu vihārapekkhikāyo. Atha kho tā itthiyo taṃ bhikkhuṃ passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṃsu. Bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ. ‘‘Pañcahi, bhikkhave, ākārehi aṅgajātaṃ kammaniyaṃ hoti – rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṃ kammaniyaṃ hoti. Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ tassa bhikkhuno rāgena aṅgajātaṃ kammaniyaṃ assa. Arahaṃ so, bhikkhave, bhikkhu. Anāpatti, bhikkhave, tassa bhikkhuno. Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti.

77. At that time, a certain monk in the Great Wood in Vesālī had gone for the day's abiding in a hall with a pointed pinnacle and was lying down with the door open. His major and minor limbs were stiffened by wind. At that time, many women, taking perfumes and garlands, came to the monastery, desiring to see the monastery. Then those women, seeing that monk, sat down upon his sexual organ, did as they wished, and saying, 'Indeed, this is a bull of a man!', they placed the perfumes and garlands on him and departed. The monks, seeing him smeared with semen, reported this matter to the Blessed One. 'Monks, for five reasons the sexual organ becomes functional: through lust, through feces, through urine, through wind, or by the bite of a creature called an uccāliṅga. For these five reasons, monks, the sexual organ becomes functional. It is impossible, monks, it is not the occasion, that this monk's sexual organ would have become functional through lust. That monk, monks, is an Arahant. There is no offense, monks, for that monk. I allow, monks, for one who is secluding himself during the day to do so after having closed the door.'

78. Tena [Pg.49] kho pana samayena aññataro bhārukacchako bhikkhu supinante purāṇadutiyikāya methunaṃ dhammaṃ paṭisevitvā – ‘assamaṇo ahaṃ, vibbhamissāmī’ti, bhārukacchaṃ gacchanto antarāmagge āyasmantaṃ upāliṃ passitvā etamatthaṃ ārocesi. Āyasmā upāli evamāha – ‘‘anāpatti, āvuso, supinantenā’’ti.

78. At that time, a certain monk from Bhārukaccha, having engaged in the sexual act with his former wife in a dream, thought, 'I am no longer a monk; I will disrobe.' While going to Bhārukaccha, he saw the Venerable Upāli on the way and reported this matter to him. The Venerable Upāli said thus: 'Friend, there is no offense in a dream.'

Tena kho pana samayena rājagahe supabbā nāma upāsikā mudhappasannā hoti. Sā evaṃdiṭṭhikā hoti – ‘‘yā methunaṃ dhammaṃ deti sā aggadānaṃ detī’’ti. Sā bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi, bhante, ūruntarikāya ghaṭṭehi, evaṃ te anāpatti bhavissatī’’ti…pe… ehi, bhante, nābhiyaṃ ghaṭṭehi… ehi, bhante, udaravaṭṭiyaṃ ghaṭṭehi… ehi, bhante, upakacchake ghaṭṭehi… ehi, bhante, gīvāyaṃ ghaṭṭehi… ehi, bhante, kaṇṇacchidde ghaṭṭehi… ehi, bhante, kesavaṭṭiyaṃ ghaṭṭehi… ehi, bhante, aṅgulantarikāya ghaṭṭehi… ‘‘ehi, bhante, hatthena upakkamitvā mocessāmi, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā’’ti.

At that time in Rājagaha, there was a female lay follower named Supabbā who was wrongly devoted. She held this view: 'A woman who gives the gift of the sexual act gives the most excellent gift.' Seeing a monk, she said this: 'Come, venerable sir, engage in the sexual act.' 'Enough, sister, this is not allowable.' 'Come, venerable sir, rub between the thighs; in this way, there will be no offense for you.' ... 'Come, venerable sir, rub at the navel...' 'Come, venerable sir, rub on the abdomen...' 'Come, venerable sir, rub in the armpit...' 'Come, venerable sir, rub on the neck...' 'Come, venerable sir, rub in the ear-hole...' 'Come, venerable sir, rub in the coil of hair...' 'Come, venerable sir, rub between the fingers...' 'Come, venerable sir, I will make an effort with my hand and cause the semen to be released; in this way, there will be no offense for you.' That monk did so. Remorse arose in him... 'Monk, there is no Pārājika offense, but there is a Saṅghādisesa offense.'

79. Tena kho pana samayena sāvatthiyaṃ saddhā nāma upāsikā mudhappasannā hoti. Sā evaṃdiṭṭhikā hoti – ‘‘yā methunaṃ dhammaṃ deti sā aggadānaṃ detī’’ti. Sā bhikkhuṃ passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. ‘‘Alaṃ, bhagini, netaṃ kappatī’’ti. ‘‘Ehi, bhante, ūruntarikāya ghaṭṭehi…pe… ehi, bhante, hatthena upakkamitvā mocessāmi, evaṃ te anāpatti bhavissatī’’ti. So bhikkhu tathā akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti saṅghādisesassā’’ti.

79. At that time in Sāvatthī, there was a female lay follower named Saddhā who was wrongly devoted. She held this view: 'A woman who gives the gift of the sexual act gives the most excellent gift.' Seeing a monk, she said this: 'Come, venerable sir, engage in the sexual act.' 'Enough, sister, this is not allowable.' 'Come, venerable sir, rub between the thighs... Come, venerable sir, I will make an effort with my hand and cause the semen to be released; in this way, there will be no offense for you.' That monk did so. Remorse arose in him... 'Monk, there is no Pārājika offense, but there is a Saṅghādisesa offense.'

80. Tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhuṃ gahetvā bhikkhuniyā vippaṭipādesuṃ… sikkhamānāya vippaṭipādesuṃ… sāmaṇeriyā vippaṭipādesuṃ. Ubho sādiyiṃsu. Ubho nāsetabbā. Ubho na sādiyiṃsu. Ubhinnaṃ anāpatti.

80. At that time in Vesālī, the Licchavi youths, having seized a monk, caused him to act perversely with a bhikkhunī... caused him to act perversely with a female probationer... caused him to act perversely with a female novice. Both consented. Both are to be expelled. Both did not consent. For both, there is no offense.

81. Tena [Pg.50] kho pana samayena vesāliyaṃ licchavikumārakā bhikkhuṃ gahetvā vesiyā vippaṭipādesuṃ… paṇḍake vippaṭipādesuṃ… gihiniyā vippaṭipādesuṃ. Bhikkhu sādiyi. Bhikkhu nāsetabbo. Bhikkhu na sādiyi. Bhikkhussa anāpatti.

81. At that time in Vesālī, the Licchavi youths, having seized a monk, caused him to act perversely with a prostitute... caused him to act perversely with a paṇḍaka... caused him to act perversely with a laywoman. The monk consented. The monk is to be expelled. The monk did not consent. For the monk, there is no offense.

Tena kho pana samayena vesāliyaṃ licchavikumārakā bhikkhū gahetvā aññamaññaṃ vippaṭipādesuṃ. Ubho sādiyiṃsu. Ubho nāsetabbā. Ubho na sādiyiṃsu. Ubhinnaṃ anāpatti.

At that time in Vesālī, the Licchavi youths, having seized monks, caused them to act perversely with one another. Both consented. Both are to be expelled. Both did not consent. For both, there is no offense.

82. Tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṃ agamāsi. Sā – ‘ehi, bhante, vibbhamā’ti aggahesi. So bhikkhu paṭikkamanto uttāno paripati. Sā ubbhajitvā aṅgajāte abhinisīdi. Tassa kukkuccaṃ ahosi …pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhu, asādiyantassā’’ti.

82. At that time, a certain monk who had ordained when old went to see his former wife. She seized him, saying, 'Come, venerable sir, disrobe!' As that monk was retreating, he fell on his back. She, having lifted up her clothing, sat down upon his sexual organ. Remorse arose in him... 'Monk, did you consent?' 'Blessed One, I did not consent.' 'Monk, for one who does not consent, there is no offense.'

83. Tena kho pana samayena aññataro bhikkhu araññe viharati. Migapotako tassa passāvaṭṭhānaṃ āgantvā passāvaṃ pivanto mukhena aṅgajātaṃ aggahesi. So bhikkhu sādiyi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

83. At that time, a certain monk was dwelling in the forest. A young deer, having come to the place where he urinated, while drinking the urine, sucked his sexual organ with its mouth. That monk consented. Remorse arose in him... 'Monk, you have fallen into a Pārājika offense.'

Paṭhamapārājikaṃ samattaṃ.

The First Pārājika is completed.

2. Dutiyapārājikaṃ

2. The Second Pārājika

84. Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṃ upagacchiṃsu. Āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṃ karitvā vassaṃ upagacchi. Atha kho te [Pg.51] bhikkhū vassaṃvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṃ pakkamiṃsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasi, tattha hemantaṃ, tattha gimhaṃ. Atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṃkaḍḍhitvā tiṇakuṭikaṃ akāsi. Dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṃkaḍḍhitvā tiṇakuṭikaṃ akāsi. Tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu.

84. At that time the Buddha, the Blessed One, was dwelling in Rājagaha on Vulture Peak Mountain. Now at that time many monks, mutually acquainted and intimate, built grass huts on the slopes of Isigili and entered the rains retreat. The Venerable Dhaniya, the potter’s son, also built a grass hut and entered the rains retreat. Then, when the monks had completed the rains retreat, after the three months had passed, they dismantled their grass huts, stored the grass and wood, and set out on their travels. But the Venerable Dhaniya, the potter’s son, remained there through the rainy season, the winter, and the summer. Then, when the Venerable Dhaniya had gone into the village for alms-food, grass-carriers and wood-carriers broke down his grass hut, took the grass and wood, and departed. A second time the Venerable Dhaniya gathered grass and wood and built a grass hut. A second time, when he had gone into the village for alms-food, grass-carriers and wood-carriers broke down his grass hut, took the grass and wood, and departed. A third time the Venerable Dhaniya gathered grass and wood and built a grass hut. And a third time, when he had gone into the village for alms-food, grass-carriers and wood-carriers broke down his grass hut, took the grass and wood, and departed.

Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi – ‘‘yāvatatiyakaṃ kho me gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Ahaṃ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo. Yaṃnūnāhaṃ sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ kareyya’’nti! Atha kho āyasmā dhaniyo kumbhakāraputto sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ karitvā tiṇañca kaṭṭhañca gomayañca saṃkaḍḍhitvā taṃ kuṭikaṃ paci. Sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā, seyyathāpi indagopako. Seyyathāpi nāma kiṅkaṇikasaddo evamevaṃ tassā kuṭikāya saddo ahosi.

Then the Venerable Dhaniya, the potter’s son, thought: “For the third time now, as I entered the village for alms-food, the grass-carriers and wood-carriers have broken my grass hut and taken away the grass and wood. I am well-trained, without defect in my own teacher’s craft of pottery, with thoroughly purified skill. Why don’t I knead clay myself and make a hut entirely of clay?” Then the Venerable Dhaniya, the potter’s son, kneaded clay himself, made a hut entirely of clay, gathered grass, wood, and cow-dung, and fired that hut. That hut was beautiful, lovely to see, inspiring confidence, and reddish, like an `indagopaka` insect. Just as the sound of a small bell, so was the sound of that hut.

85. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa taṃ kuṭikaṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ lohitikaṃ. Disvāna bhikkhū āmantesi – ‘‘kiṃ etaṃ, bhikkhave, abhirūpaṃ dassanīyaṃ pāsādikaṃ lohitikaṃ, seyyathāpi indagopako’’ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, bhikkhave, tassa moghapurisassa ananulomikaṃ appatirūpaṃ assāmaṇakaṃ [Pg.52] akappiyaṃ akaraṇīyaṃ. Kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṃ kuṭikaṃ karissati! Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati! Gacchathetaṃ, bhikkhave, kuṭikaṃ bhindatha. Mā pacchimā janatā pāṇesu pātabyataṃ āpajji. Na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā. Yo kareyya, āpatti dukkaṭassā’’ti. ‘‘Evaṃ, bhante’’ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā taṃ kuṭikaṃ bhindiṃsu. Atha kho āyasmā dhaniyo kumbhakāraputto te bhikkhū etadavoca – ‘‘kissa me tumhe, āvuso, kuṭikaṃ bhindathā’’ti? ‘‘Bhagavā, āvuso, bhedāpetī’’ti. ‘‘Bhindathāvuso, sace dhammassāmī bhedāpetī’’ti.

85. Then the Blessed One, descending from Vulture Peak Mountain with many monks, saw that hut, beautiful, lovely to see, inspiring confidence, and red. Seeing it, he addressed the monks: "What is this, monks, so beautiful, lovely to see, inspiring confidence, and red, like an `indagopaka` insect?" Then those monks told the Blessed One the matter. The Buddha, the Blessed One, rebuked him: "It is unsuitable, monks, for that foolish man, improper, unbecoming, unworthy of an ascetic, not allowable, not to be done. How could that foolish man make a hut entirely of clay! How is it, monks, that that foolish man will have no compassion, no pity, no non-harming for living beings? Go, monks, break down that hut. Do not let later generations fall into a tendency to harm living beings. And, monks, a hut should not be made entirely of clay. Whoever makes one commits an offense of wrong-doing." "Yes, Venerable Sir," those monks replied to the Blessed One, and they went to that hut and broke it down. Then the Venerable Dhaniya, the potter’s son, said to those monks: "Why, friends, are you breaking my hut?" "The Blessed One, friend, has ordered it to be broken." "Break it, friends, if the Master of the Dhamma has ordered it broken."

86. Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi – ‘‘yāvatatiyakaṃ kho me gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Atthi ca me dārugahe gaṇako sandiṭṭho. Yaṃnūnāhaṃ dārugahe gaṇakaṃ dārūni yācitvā dārukuṭikaṃ kareyya’’nti. Atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṃ etadavoca – ‘‘yāvatatiyakaṃ kho me, āvuso, gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Dehi me, āvuso, dārūni. Icchāmi dārukuṭikaṃ kātu’’nti. ‘‘Natthi, bhante, tādisāni dārūni yānāhaṃ ayyassa dadeyyaṃ. Atthi, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni. Sace tāni dārūni rājā dāpeti harāpetha, bhante’’ti. ‘‘Dinnāni, āvuso, raññā’’ti. Atha kho dārugahe gaṇakassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Rājāpimesaṃ abhippasanno. Nārahati adinnaṃ dinnanti vattu’’nti. Atha kho dārugahe [Pg.53] gaṇako āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ etadavoca – ‘‘harāpetha, bhante’’ti. Atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṃ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṃ akāsi.

86. Then this thought arose in the Venerable Dhaniya, the potter’s son: 'For a third time now, when I have entered the village for alms, grass-reapers and wood-gatherers have dismantled my grass hut and taken away the grass and wood. And the hut I made entirely of clay has been ordered to be dismantled by the Blessed One. Now, there is an accountant at the timber-store with whom I am acquainted. What if I were to ask the accountant at the timber-store for timber and build a wooden hut?' Then the Venerable Dhaniya, the potter’s son, approached the accountant at the timber-store. Having approached, he said this to the accountant at the timber-store: 'For a third time now, friend, when I have entered the village for alms, grass-reapers and wood-gatherers have dismantled my grass hut and taken away the grass and wood. And the hut I made entirely of clay has been ordered to be dismantled by the Blessed One. Give me timber, friend. I wish to build a wooden hut.' 'There is no such timber, venerable sir, that I could give to the venerable one. There is, venerable sir, royal timber set aside for the city's renovation in case of disaster. If the king grants that timber, then have it taken away, venerable sir.' 'It has been given, friend, by the king.' Then this thought arose in the accountant at the timber-store: 'These recluses, sons of the Sakyan, practice the Dhamma, are of harmonious conduct, they practice the holy life, they are speakers of truth, virtuous, and of a noble nature. The king, too, is very pleased with them. They are not capable of saying that something not given has been given.' Then the accountant at the timber-store said this to the Venerable Dhaniya, the potter’s son: 'Have it taken away, venerable sir.' Then the Venerable Dhaniya, the potter’s son, had that timber cut into pieces, had it transported by carts, and built a wooden hut.

87. Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṃ etadavoca – ‘‘yāni tāni, bhaṇe, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni kahaṃ tāni dārūnī’’ti? ‘‘Tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi – ‘‘kathañhi nāma devo devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī’’ti! Atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – ‘‘saccaṃ kira, devena devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī’’ti? ‘‘Ko evamāhā’’ti? ‘‘Dārugahe gaṇako, devā’’ti. ‘‘Tena hi, brāhmaṇa, dārugahe gaṇakaṃ āṇāpehī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṃ bandhaṃ āṇāpesi. Addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṃ bandhaṃ niyyamānaṃ. Disvāna dārugahe gaṇakaṃ etadavoca – ‘‘kissa tvaṃ, āvuso, bandho niyyāsī’’ti? ‘‘Tesaṃ, bhante, dārūnaṃ kiccā’’ti. ‘‘Gacchāvuso, ahampi āgacchāmī’’ti. ‘‘Eyyāsi, bhante, purāhaṃ haññāmī’’ti.

87. Then the brahmin Vassakāra, the chief minister of Magadha, while inspecting the works in Rājagaha, approached the accountant at the timber-store. Having approached, he said this to the accountant at the timber-store: 'My good man, where is that royal timber, set aside for the city's renovation in case of disaster?' 'That timber, my lord, was given by His Majesty to the venerable Dhaniya, the potter's son.' Then the brahmin Vassakāra, the chief minister of Magadha, became displeased: 'How could His Majesty possibly give away the royal timber, set aside for the city's renovation in case of disaster, to Dhaniya, the potter's son!' Then the brahmin Vassakāra, the chief minister of Magadha, approached the King of Magadha, Seniya Bimbisāra. Having approached, he said this to the King of Magadha, Seniya Bimbisāra: 'Is it true, Your Majesty, that the royal timber, set aside for the city's renovation in case of disaster, was given to Dhaniya, the potter's son?' 'Who says so?' 'The accountant at the timber-store, Your Majesty.' 'In that case, brahmin, summon the accountant from the timber-store.' Then the brahmin Vassakāra, the chief minister of Magadha, ordered the accountant at the timber-store to be bound. The Venerable Dhaniya, the potter's son, saw the accountant at the timber-store being led away in bonds. Seeing him, he said this to the accountant at the timber-store: 'Why, friend, are you being led away in bonds?' 'On account of that timber, venerable sir.' 'Go, friend, I too am coming.' 'May you come, venerable sir, before I am executed.'

88. Atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ [Pg.54] etadavoca – ‘‘saccaṃ kira mayā, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni ayyassa dinnānī’’ti? ‘‘Evaṃ, mahārājā’’ti. ‘‘Mayaṃ kho, bhante, rājāno nāma bahukiccā bahukaraṇīyā, datvāpi na sareyyāma; iṅgha, bhante, sarāpehī’’ti. ‘‘Sarasi tvaṃ, mahārāja, paṭhamābhisitto evarūpiṃ vācaṃ bhāsitā – ‘‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’’ti. ‘‘Sarāmahaṃ, bhante. Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā. Tesaṃ appamattakepi kukkuccaṃ uppajjati. Tesaṃ mayā sandhāya bhāsitaṃ, tañca kho araññe apariggahitaṃ. So tvaṃ, bhante, tena lesena dārūni adinnaṃ harituṃ maññasi! Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ haneyya vā bandheyya vā pabbājeyya vā! Gaccha, bhante, lomena tvaṃ muttosi. Māssu punapi evarūpaṃ akāsī’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ! Apagatā ime sāmaññā, apagatā ime brahmaññā. Rājānampi ime vañcenti, kiṃ panaññe manusse’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā dhaniyo kumbhakāraputto rañño dārūni adinnaṃ ādiyissatī’’ti! Atha kho te bhikkhū āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, dhaniya, rañño dārūni adinnaṃ ādiyī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, rañño dārūni adinnaṃ ādiyissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; athakhvetaṃ, moghapurisa, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti.

88. Then the Venerable Dhaniya, the potter’s son, approached the residence of King Seniya Bimbisāra of Magadha. Having approached, he sat down on the appointed seat. Then King Seniya Bimbisāra of Magadha approached the Venerable Dhaniya, the potter’s son. Having approached, he paid homage to the Venerable Dhaniya and sat down to one side. Seated to one side, King Seniya Bimbisāra of Magadha said to the Venerable Dhaniya: “Is it true, venerable sir, that I gave you the royal timber, which was for repairing the city and set aside for emergencies?” “Yes, great king.” “We kings, venerable sir, have many duties and many things to do. Even after giving something we may not remember. So please, venerable sir, remind me.” “Do you remember, great king, that when you were first consecrated you spoke these words: ‘Let ascetics and brahmins make use of grass, wood, and water as given’?” “I remember, venerable sir. There are, venerable sir, ascetics and brahmins who are conscientious, scrupulous, and desirous of training. Even a small matter gives them concern. It was with them in mind that I spoke, and moreover, I spoke regarding unclaimed resources in the forest. But you, venerable sir, thought to take the timber under that pretext! How could someone like me strike, imprison, or banish an ascetic or brahmin living within my realm? Go, venerable sir, you are released on account of your outward appearance. Do not do such a thing again.” People complained, criticized, and spread the matter around: “These shameless Sakyan ascetics are immoral and liars! They claim to be practitioners of the Dhamma, righteous, celibate, truthful, virtuous, and followers of the good Dhamma. There is no asceticism in them, no brahminhood! Their asceticism is ruined, their brahminhood is ruined! Whence comes their asceticism, whence their brahminhood? They have fallen away from asceticism, fallen away from brahminhood! They even deceive kings, to say nothing of other people!” The monks heard these people complaining, criticizing, and spreading the matter around. Those monks who were modest, content, conscientious, scrupulous, and desirous of training complained, criticized, and spread it around, saying: “How could the Venerable Dhaniya take the king’s timber without permission?” Then those monks rebuked the Venerable Dhaniya in many ways and reported the matter to the Blessed One. Then, on this occasion and in this connection, the Blessed One had the Sangha of monks convened and questioned the Venerable Dhaniya: “Is it true, Dhaniya, that you took the king’s timber without permission?” “It is true, Blessed One.” The Blessed One, the Buddha, rebuked him: “It is unsuitable, foolish man, unfitting, improper, unbecoming of an ascetic, unallowable, and not to be done. How could you, foolish man, take the king’s timber without permission? This, foolish man, does not inspire faith in the unfaithful or increase it in the faithful; rather, it inspires a lack of faith in the unfaithful and causes some of the faithful to change their minds.”

Tena [Pg.55] kho pana samayena aññataro purāṇavohāriko mahāmatto bhikkhūsu pabbajito bhagavato avidūre nisinno hoti. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kittakena kho bhikkhu rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā’’ti? ‘‘Pādena vā, bhagavā, pādārahena vā’’ti. Tena kho pana samayena rājagahe pañcamāsako pādo hoti. Atha kho bhagavā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ anekapariyāyena vigarahitvā dubbharatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

At that time, a certain former judge, a great minister, who had gone forth among the monks was sitting not far from the Blessed One. Then the Blessed One said to that monk: “Monk, for how much does King Seniya Bimbisāra of Magadha, having caught a thief, have him executed, imprisoned, or banished?” “For a pāda, Blessed One, or for something worth a pāda.” At that time in Rājagaha, a pāda was worth five māsakas. Then the Blessed One, in many ways, rebuked the Venerable Dhaniya, the potter’s son, for being difficult to support… “And thus, monks, this training rule should be recited:

89. ‘‘Yo pana bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā – ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso’’ti.

89. “Whatever monk should take what is not given, intending theft, in such a way that kings, having caught a thief, would execute him, imprison him, or banish him, saying, ‘You are a thief, you are a fool, you are deluded, you are a rogue’—a monk who takes what is not given in such a way as this is also defeated and no longer in communion.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

Thus was this training rule laid down by the Blessed One for the monks.

90. Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharitvā ārāmaṃ haritvā bhājesuṃ. Bhikkhū evamāhaṃsu – ‘‘mahāpuññattha tumhe, āvuso. Bahuṃ tumhākaṃ cīvaraṃ uppanna’’nti. ‘‘Kuto āvuso, amhākaṃ puññaṃ, idāni mayaṃ rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharimhā’’ti. ‘‘Nanu, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ. Kissa tumhe, āvuso, rajakabhaṇḍikaṃ avaharitthā’’ti? ‘‘Saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ. Tañca kho gāme, no araññe’’ti. ‘‘Nanu, āvuso, tathevetaṃ hoti. Ananucchavikaṃ, āvuso, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, āvuso, rajakabhaṇḍikaṃ avaharissatha! Netaṃ, āvuso, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; athakhvetaṃ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha [Pg.56] kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharitthā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisā, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, rajakabhaṇḍikaṃ avaharissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisā, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya…pe… vīriyārambhassa vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi…pe… ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

90. Now at that time, the monks of the group of six went to the washerman's grounds, stole a washerman's bundle, brought it to the monastery, and divided it. Other monks said to them: “You are of great merit, friends. Much robe-material has arisen for you.” “Whence our merit, friends? Just now we went to the washerman's grounds and stole a washerman's bundle.” “But, friends, has not a training rule been laid down by the Blessed One? Why did you steal the washerman's bundle?” “It is true, friends, a training rule has been laid down by the Blessed One. But that was laid down for a village, not for the wilderness.” “But, friends, is it not just the same? It is unsuitable, friends, improper, unbefitting, not the conduct of a recluse, unallowable, not to be done. How indeed could you steal a washerman's bundle? This, friends, is not for the confidence of the unconfident, nor for the increase of the confident; but rather, friends, it is for the lack of confidence of the unconfident and for the alteration of some of the confident.” Then those monks, having rebuked the monks of the group of six in many ways, reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, had the Sangha of monks assembled and questioned the monks of the group of six: “Is it true, it is said, that you, monks, went to a washerman's grounds and stole a washerman's bundle?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them: “Worthless men, it is unsuitable, improper, unbefitting, not the conduct of a recluse, unallowable, not to be done. How indeed could you, worthless men, steal a washerman's bundle? This, worthless men, is not for the confidence of the unconfident, nor for the increase of the confident; but rather, worthless men, it is for the lack of confidence of the unconfident and for the alteration of some of the confident.” Then the Blessed One, having rebuked the monks of the group of six in many ways, and having spoken in praise of being easy to support... of arousing energy... and having given a Dhamma talk that was suitable and fitting for them, addressed the monks... “And thus, monks, you should recite this training rule:

91. ‘‘Yo pana bhikkhu gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā – ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso’’ti.

91. “Whatever bhikkhu, from a village or from the wilderness, should take with thievish intent what is not given, in such a manner of taking what is not given that kings, having seized a thief, might strike him, or bind him, or banish him, saying: ‘You are a thief, you are a fool, you are deluded, you are a robber’—a bhikkhu taking what is not given of such a kind is also defeated, he is not in communion.”

92. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

92. ‘Whatever’ means: whoever, of whatever sort… and so on… ‘Bhikkhu’ means: …and so on… in this context, this bhikkhu who has been ordained by the formal act with a motion and three announcements is intended as ‘bhikkhu’.

Gāmo nāma ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.

A ‘village’ is called: a village with even one hut, a village with two huts, a village with three huts, a village with four huts; a village inhabited by humans, a village not inhabited by humans; an enclosed village, an unenclosed village; a settlement established like a cattle-pen. And whatever caravan has settled for more than four months, that too is called a village.

Gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto.

The ‘vicinity of a village’ is called: for an enclosed village, the distance a clod of earth falls when thrown by a man of medium strength standing at the gate-post; for an unenclosed village, the distance a clod of earth falls when thrown by a man of medium strength standing in the vicinity of a house.

Araññaṃ [Pg.57] nāma ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāma.

‘Wilderness’ is called: excepting the village and the vicinity of the village, the remainder is called ‘wilderness’.

Adinnaṃ nāmaṃ yaṃ adinnaṃ anissaṭṭhaṃ apariccattaṃ rakkhitaṃ gopitaṃ mamāyitaṃ parapariggahitaṃ. Etaṃ adinnaṃ nāma.

‘What is not given’ is called: that which is not given, not relinquished, not abandoned, which is guarded, protected, cherished, and possessed by another. This is called ‘what is not given’.

Theyyasaṅkhātanti theyyacitto avaharaṇacitto.

‘With thievish intent’ means: with a mind to steal, with a mind to take away.

Ādiyeyyāti ādiyeyya hareyya avahareyya iriyāpathaṃ vikopeyya ṭhānā cāveyya saṅketaṃ vītināmeyya.

‘Should take’ means: he should take by legal claim, he should carry away, he should misappropriate, he should alter its posture, he should move it from its place, he should transgress an appointed boundary.

Yathārūpaṃ nāma pādaṃ vā pādārahaṃ vā atirekapādaṃ vā.

‘Of such a kind’ is called: a quarter, or what is worth a quarter, or more than a quarter.

Rājāno nāma pathabyārājā padesarājā maṇḍalikā antarabhogikā akkhadassā mahāmattā, ye vā pana chejjabhejjaṃ karontā anusāsanti. Ete rājāno nāma.

‘Kings’ are called: a universal monarch, a regional king, a provincial ruler, a revenue officer, a judge, a chief minister, or whoever governs while inflicting cutting and breaking. These are called ‘kings’.

Coro nāma yo pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ adinnaṃ theyyasaṅkhātaṃ ādiyati. Eso coro nāma.

A ‘thief’ is called: one who takes what is not given with thievish intent, valued at five māsakas or more than five māsakas. This one is called a ‘thief’.

Haneyyuṃ vāti hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyuṃ.

‘Might strike’ means: they might strike with the hand, or with the foot, or with a whip, or with a cane, or with a half-staff, or by cutting.

Bandheyyuṃ vāti rajjubandhanena vā andubandhanena vā saṅkhalikabandhanena vā gharabandhanena vā nagarabandhanena vā gāmabandhanena vā nigamabandhanena vā bandheyyuṃ, purisaguttiṃ vā kareyyuṃ.

‘Might bind’ means: they might bind with rope-bonds, or with fetter-bonds, or with chain-bonds, or with house-confinement, or with city-confinement, or with village-confinement, or with market-town-confinement, or they might place him under a man's guard.

Pabbājeyyuṃ vāti gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṃ.

‘Might banish’ means: they might banish him from a village, or from a market-town, or from a city, or from a country, or from a part of a country.

Corosi bālosi mūḷhosi thenosīti paribhāso eso.

‘You are a thief, you are a fool, you are deluded, you are a robber’: this is a reproach.

Tathārūpaṃ nāma pādaṃ vā pādārahaṃ vā atirekapādaṃ vā.

‘Of such a kind’ is called: a quarter, or what is worth a quarter, or more than a quarter.

Ādiyamānoti ādiyamāno haramāno avaharamāno iriyāpathaṃ vikopayamāno ṭhānā cāvayamāno saṅketaṃ vītināmayamāno.

‘Taking’ means: taking by legal claim, carrying away, misappropriating, altering its posture, moving it from its place, transgressing an appointed boundary.

Ayampīti [Pg.58] purimaṃ upādāya vuccati.

‘This one also’: is said with reference to the preceding bhikkhu.

Pārājiko hotīti seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya, evameva bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyitvā assamaṇo hoti asakyaputtiyo. Tena vuccati – ‘pārājiko hotī’ti.

‘He is defeated’ means: just as a withered leaf fallen from its stalk is incapable of becoming green again, so too a bhikkhu, having taken what is not given with thievish intent, to the value of a quarter, or worth a quarter, or more than a quarter, is no longer a recluse, no longer a son of the Sakyans. Therefore it is said, ‘he is defeated’.

Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā. Eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati – ‘asaṃvāso’ti.

Regarding 'non-communion': Communion is defined as a common formal act, a common recitation, and equality in training. This is what is called communion. That communion does not exist with him. Therefore, it is called 'non-communion'.

93. Bhūmaṭṭhaṃ thalaṭṭhaṃ ākāsaṭṭhaṃ vehāsaṭṭhaṃ udakaṭṭhaṃ nāvaṭṭhaṃ yānaṭṭhaṃ bhāraṭṭhaṃ ārāmaṭṭhaṃ vihāraṭṭhaṃ khettaṭṭhaṃ vatthuṭṭhaṃ gāmaṭṭhaṃ araññaṭṭhaṃ udakaṃ dantapoṇaṃ vanappati haraṇakaṃ upanidhi suṅkaghātaṃ pāṇo apadaṃ dvipadaṃ catuppadaṃ bahuppadaṃ ocarako oṇirakkho saṃvidāvahāro saṅketakammaṃ nimittakammanti.

93. Property situated on the ground, on dry land, in the sky, in the air, in water, on a boat, on a vehicle, as a burden, in a park, in a monastery, in a field, on a site, in a village, or in the forest; water, a tooth-cleaner, a large forest tree, carrying away, a deposit, a customs post, a living being, a footless creature, a two-footed creature, a four-footed creature, a many-footed creature, a spy, a guardian of a deposit, theft by collusion, theft by appointment, and theft by a sign. This is the matrix.

94. Bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hoti nikhātaṃ paṭicchannaṃ. Bhūmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassa. Tattha paṃsuṃ khaṇati vā byūhati vā uddharati vā, āpatti dukkaṭassa. Kumbhiṃ āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Attano bhājanaṃ pavesetvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Attano bhājanagataṃ vā karoti muṭṭhiṃ vā chindati, āpatti pārājikassa. Suttāruḷhaṃ bhaṇḍaṃ pāmaṅgaṃ vā kaṇṭhasuttakaṃ vā kaṭisuttakaṃ vā sāṭakaṃ vā veṭhanaṃ vā theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Koṭiyaṃ gahetvā uccāreti, āpatti thullaccayassa. Ghaṃsanto nīharati, āpatti [Pg.59] thullaccayassa. Antamaso kesaggamattampi kumbhimukhā moceti, āpatti pārājikassa. Sappiṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto ekena payogena pivati, āpatti pārājikassa. Tattheva bhindati vā chaḍḍeti vā jhāpeti vā aparibhogaṃ vā karoti, āpatti dukkaṭassa.

94. What is called 'property situated on the ground' are goods that are placed on the ground, buried, or concealed. If, with the intent to steal property situated on the ground, one searches for a companion, or searches for a mattock or a basket, or goes, there is an offense of wrong-doing. If one cuts wood or vines growing there, there is an offense of wrong-doing. If one digs, scrapes away, or removes the soil there, there is an offense of wrong-doing. If one touches a pot, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is an offense entailing expulsion. If, having inserted one’s own container, one with the intent to steal touches something worth five māsakas or more than five māsakas, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one puts it into one's own container or takes a handful, there is an offense entailing expulsion. If, with the intent to steal, one touches goods threaded on a string—such as a shoulder ornament, a neck-string, a waist-string, a cloth, or a head-wrap—there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If, taking it by the end, one lifts it, there is a grave offense. If one removes it while scraping it, there is a grave offense. If one releases it from the mouth of the pot even by a hair’s breadth, there is an offense entailing expulsion. If, with the intent to steal, one drinks ghee, oil, honey, or molasses worth five māsakas or more than five māsakas in a single effort, there is an offense entailing expulsion. If one breaks it, discards it, burns it, or renders it unusable right there, there is an offense of wrong-doing.

95. Thalaṭṭhaṃ nāma bhaṇḍaṃ thale nikkhittaṃ hoti. Thalaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

95. What is called 'property situated on dry land' are goods placed on dry land. If, with the intent to steal property situated on dry land, one searches for a companion or goes, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is an offense entailing expulsion.

96. Ākāsaṭṭhaṃ nāma bhaṇḍaṃ ākāsagataṃ hoti. Moro vā kapiñjaro vā tittiro vā vaṭṭako vā, sāṭakaṃ vā veṭhanaṃ vā hiraññaṃ vā suvaṇṇaṃ vā chijjamānaṃ patati. Ākāsaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Gamanaṃ upacchindati, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

96. What is called 'property situated in the sky' are goods that are in the sky. A peacock, a francolin partridge, a partridge, or a quail; or a cloth, a head-wrap, silver, or gold, falling as it is severed. If, with the intent to steal property situated in the sky, one searches for a companion or goes, there is an offense of wrong-doing. If one intercepts its course, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is an offense entailing expulsion.

97. Vehāsaṭṭhaṃ nāma bhaṇḍaṃ vehāsagataṃ hoti. Mañce vā pīṭhe vā cīvaravaṃse vā cīvararajjuyā vā bhittikhile vā nāgadante vā rukkhe vā laggitaṃ hoti, antamaso pattādhārakepi. Vehāsaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

97. What is called 'property suspended in the air' are goods that are suspended in the air. It is hung on a couch or a chair, on a robe-rafter or a robe-rope, on a wall-peg or an elephant-tusk peg, on a tree, or at the very least, on a bowl-stand. If, with the intent to steal property suspended in the air, one searches for a companion or goes, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is an offense entailing expulsion.

98. Udakaṭṭhaṃ nāma bhaṇḍaṃ udake nikkhittaṃ hoti. Udakaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Nimujjati vā ummujjati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Tattha jātakaṃ uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā bhisaṃ vā macchaṃ vā kacchapaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

98. What is called 'property situated in water' are goods placed in water. If, with the intent to steal property situated in water, one searches for a companion or goes, there is an offense of wrong-doing. If one dives or surfaces, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is an offense entailing expulsion. If, with the intent to steal, one touches something grown therein—such as a blue water lily, a lotus, a white lotus, a lotus root, a fish, or a turtle—worth five māsakas or more than five māsakas, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is an offense entailing expulsion.

99. Nāvā [Pg.60] nāma yāya tarati. Nāvaṭṭhaṃ nāma bhaṇḍaṃ nāvāya nikkhittaṃ hoti. ‘‘Nāvaṭṭhaṃ bhaṇḍaṃ avaharissāmī’’ti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Nāvaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Bandhanaṃ moceti, āpatti dukkaṭassa. Bandhanaṃ mocetvā āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Uddhaṃ vā adho vā tiriyaṃ vā antamaso kesaggamattampi saṅkāmeti, āpatti pārājikassa.

99. A boat is that by which one crosses. What is called 'property situated on a boat' are goods placed on a boat. If, with the intent to steal property situated on a boat, one searches for a companion or goes, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is an offense entailing expulsion. If, with the intent to steal the boat, one searches for a companion or goes, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one unties the mooring, there is an offense of wrong-doing. Having untied the mooring, if one touches it, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one moves it upstream, downstream, or across, even by a hair's breadth at the very least, there is an offense entailing expulsion.

100. Yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā. Yānaṭṭhaṃ nāma bhaṇḍaṃ yāne nikkhittaṃ hoti. Yānaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Yānaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

100. A vehicle is a litter, a chariot, a cart, or a palanquin. What is called 'vehicle-situated property' are goods placed in a vehicle. If, with a thieving mind, thinking, 'I will steal vehicle-situated goods,' one searches for a companion or goes, it is an offense of wrong conduct. If one touches them, it is an offense of wrong conduct. If one causes them to shake, it is a grave offense. If one moves them from their place, it is an offense of defeat. If, with a thieving mind, thinking, 'I will steal the vehicle,' one searches for a companion or goes, it is an offense of wrong conduct. If one touches it, it is an offense of wrong conduct. If one causes it to shake, it is a grave offense. If one moves it from its place, it is an offense of defeat.

101. Bhāro nāma sīsabhāro khandhabhāro kaṭibhāro olambako. Sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa. Khandhe bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Kaṭiṃ oropeti, āpatti pārājikassa. Kaṭiyā bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Hatthena gaṇhāti, āpatti pārājikassa. Hatthe bhāraṃ theyyacitto bhūmiyaṃ nikkhipati, āpatti pārājikassa. Theyyacitto bhūmito gaṇhāti, āpatti pārājikassa.

101. A load is a head-load, a shoulder-load, a hip-load, or a hanging load. If, with a thieving mind, one touches a load on the head, it is an offense of wrong conduct. If one causes it to shake, it is a grave offense. If one lowers it to the shoulder, it is an offense of defeat. If, with a thieving mind, one touches a load on the shoulder, it is an offense of wrong conduct. If one causes it to shake, it is a grave offense. If one lowers it to the hip, it is an offense of defeat. If, with a thieving mind, one touches a load on the hip, it is an offense of wrong conduct. If one causes it to shake, it is a grave offense. If one takes it by hand, it is an offense of defeat. If, with a thieving mind, one places a load held in the hand onto the ground, it is an offense of defeat. If, with a thieving mind, one takes it from the ground, it is an offense of defeat.

102. Ārāmo nāma pupphārāmo phalārāmo. Ārāmaṭṭhaṃ nāma bhaṇḍaṃ ārāme catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Ārāmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati [Pg.61] gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Tattha jātakaṃ mūlaṃ vā tacaṃ vā pattaṃ vā pupphaṃ vā phalaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa.

102. A park is a flower park or a fruit park. What is called 'park-situated property' is goods placed in the park in four locations: situated on the ground, situated on high ground, situated in the sky, or situated in open space. If, with a thieving mind, thinking, 'I will steal park-situated goods,' one searches for a companion or goes, it is an offense of wrong conduct. If one touches them, it is an offense of wrong conduct. If one causes them to shake, it is a grave offense. If one moves them from their place, it is an offense of defeat. If, with a thieving mind, one touches a root, bark, leaf, flower, or fruit grown therein, worth five māsakas or more than five māsakas, it is an offense of wrong conduct. If one causes it to shake, it is a grave offense. If one moves it from its place, it is an offense of defeat. If one makes a legal claim on the park, it is an offense of wrong conduct. If one causes doubt to arise in the owner, it is a grave offense. If the owner, thinking, 'It will not be mine,' lays down the burden, it is an offense of defeat. If, proceeding legally, one defeats the owner, it is an offense of defeat. If, proceeding legally, one is defeated, it is a grave offense.

103. Vihāraṭṭhaṃ nāma bhaṇḍaṃ vihāre catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Vihāraṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Vihāraṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa.

103. What is called 'monastery-situated property' is goods placed in the monastery in four locations: situated on the ground, situated on high ground, situated in the sky, or situated in open space. If, with a thieving mind, thinking, 'I will steal monastery-situated goods,' one searches for a companion or goes, it is an offense of wrong conduct. If one touches them, it is an offense of wrong conduct. If one causes them to shake, it is a grave offense. If one moves them from their place, it is an offense of defeat. If one makes a legal claim on the monastery, it is an offense of wrong conduct. If one causes doubt to arise in the owner, it is a grave offense. If the owner, thinking, 'It will not be mine,' lays down the burden, it is an offense of defeat. If, proceeding legally, one defeats the owner, it is an offense of defeat. If, proceeding legally, one is defeated, it is a grave offense.

104. Khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyati. Khettaṭṭhaṃ nāma bhaṇḍaṃ khette catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Khettaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti, dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Tattha jātakaṃ pubbaṇṇaṃ vā aparaṇṇaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Khettaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa. Khilaṃ vā rajjuṃ [Pg.62] vā vatiṃ vā mariyādaṃ vā saṅkāmeti, āpatti dukkaṭassa. Ekaṃ payogaṃ anāgate, āpatti thullaccayassa. Tasmiṃ payoge āgate, āpatti pārājikassa.

104. A field is a place where grain or pulses grow. What is called 'field-situated property' is goods placed in the field in four locations: situated on the ground, situated on high ground, situated in the sky, or situated in open space. If, with a thieving mind, thinking, 'I will steal field-situated goods,' one searches for a companion or goes, it is an offense of wrong conduct. If one touches them, it is an offense of wrong conduct. If one causes them to shake, it is a grave offense. If one moves them from their place, it is an offense of defeat. If, with a thieving mind, one touches grain or pulses grown therein, worth five māsakas or more than five māsakas, it is an offense of wrong conduct. If one causes it to shake, it is a grave offense. If one moves it from its place, it is an offense of defeat. If one makes a legal claim on the field, it is an offense of wrong conduct. If one causes doubt to arise in the owner, it is a grave offense. If the owner, thinking, 'It will not be mine,' lays down the burden, it is an offense of defeat. If, proceeding legally, one defeats the owner, it is an offense of defeat. If, proceeding legally, one is defeated, it is a grave offense. If one moves a post, a rope, a fence, or a boundary marker, it is an offense of wrong conduct. Before one effort is completed, it is a grave offense. When that effort is completed, it is an offense of defeat.

105. Vatthu nāma ārāmavatthu vihāravatthu. Vatthuṭṭhaṃ nāma bhaṇḍaṃ vatthusmiṃ catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Vatthuṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Vatthuṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa. Khīlaṃ vā rajjuṃ vā vatiṃ vā pākāraṃ vā saṅkāmeti, āpatti dukkaṭassa. Ekaṃ payogaṃ anāgate āpatti thullaccayassa. Tasmiṃ payoge āgate āpatti pārājikassa.

105. A site means a park-site or a monastery-site. Property situated on a site means goods placed on a site in four locations: situated on the ground, situated on high ground, situated in the sky, or situated in open space. With thievish intent, thinking, 'I will steal the goods situated on the site,' if one searches for an accomplice or goes, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one makes it shake, there is a grave offense. If one moves it from its place, there is an offense of pārājika. If one sues for the site, there is an offense of wrong-doing. If one causes doubt to arise in the owner, there is a grave offense. If the owner, thinking, 'It will not be mine,' gives up the burden of ownership, there is an offense of pārājika. While litigating, if one defeats the owner, there is an offense of pārājika. While litigating, if one is defeated, there is a grave offense. If one moves a stake, a rope, a fence, or a wall, there is an offense of wrong-doing. Before the single effort is completed, there is a grave offense. When that single effort is completed, there is an offense of pārājika.

106. Gāmaṭṭhaṃ nāma bhaṇḍaṃ gāme catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Gāmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

106. Property situated in a village means goods placed in a village in four locations: situated on the ground, situated on high ground, situated in the sky, or situated in open space. With thievish intent, thinking, 'I will steal the goods situated in the village,' if one searches for an accomplice or goes, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one makes it shake, there is a grave offense. If one moves it from its place, there is an offense of pārājika.

107. Araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ araññaṃ. Araññaṭṭhaṃ nāma bhaṇḍaṃ araññe catūhi ṭhānehi nikkhittaṃ hoti – bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Araññaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā tiṇaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

107. A wilderness means any forest that is taken possession of by humans. Property situated in the wilderness means goods placed in the wilderness in four locations: situated on the ground, situated on high ground, situated in the sky, or situated in open space. With thievish intent, thinking, 'I will steal the goods situated in the wilderness,' if one searches for an accomplice or goes, there is an offense of wrong-doing. If one touches it, there is an offense of wrong-doing. If one makes it shake, there is a grave offense. If one moves it from its place, there is an offense of pārājika. Regarding wood, a vine, or grass that has grown there, worth five māsakas or more than five māsakas: if, with thievish intent, one touches it, there is an offense of wrong-doing. If one makes it shake, there is a grave offense. If one moves it from its place, there is an offense of pārājika.

108. Udakaṃ [Pg.63] nāma bhājanagataṃ vā hoti pokkharaṇiyā vā taḷāke vā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Attano bhājanaṃ pavesetvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ udakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Attano bhājanagataṃ karoti, āpatti pārājikassa. Mariyādaṃ bhindati, āpatti dukkaṭassa. Mariyādaṃ bhinditvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti pārājikassa. Atirekamāsakaṃ vā ūnapañcamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti thullaccayassa. Māsakaṃ vā ūnamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti dukkaṭassa.

108. Water means that which is in a vessel, in a pond, or in a lake. With thievish intent, if one touches it, there is an offense of wrong-doing. If one makes it shake, there is a grave offense. If one moves it from its place, there is an offense of pārājika. Having inserted one's own vessel, with thievish intent, if one touches water worth five māsakas or more than five māsakas, there is an offense of wrong-doing. If one makes it shake, there is a grave offense. If one causes it to be in one's own vessel, there is an offense of pārājika. If one breaks an embankment, there is an offense of wrong-doing. Having broken the embankment, if one causes water worth five māsakas or more than five māsakas to flow out, there is an offense of pārājika. If one causes water worth more than one māsaka but less than five māsakas to flow out, there is a grave offense. If one causes water worth one māsaka or less than one māsaka to flow out, there is an offense of wrong-doing.

109. Dantapoṇaṃ nāma chinnaṃ vā acchinnaṃ vā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

109. A tooth-cleaner means one that is cut or uncut. Regarding one worth five māsakas or more than five māsakas: with thievish intent, if one touches it, there is an offense of wrong-doing. If one makes it shake, there is a grave offense. If one moves it from its place, there is an offense of pārājika.

110. Vanappati nāma yo manussānaṃ pariggahito hoti rukkho paribhogo. Theyyacitto chindati, pahāre pahāre āpatti dukkaṭassa. Ekaṃ pahāraṃ anāgate, āpatti thullaccayassa. Tasmiṃ pahāre āgate, āpatti pārājikassa.

110. A great tree means any tree that is possessed and used by humans. With thievish intent, if one cuts it, for every single blow there is an offense of wrong-doing. When it is one blow away from being felled, there is a grave offense. When that final blow lands, there is an offense of pārājika.

111. Haraṇakaṃ nāma aññassa haraṇakaṃ bhaṇḍaṃ. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Sahabhaṇḍahārakaṃ padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa. Patitaṃ bhaṇḍaṃ gahessāmīti pātāpeti, āpatti dukkaṭassa. Patitaṃ bhaṇḍaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

111. A portable item means the portable goods of another. With thievish intent, if one touches it, there is an offense of wrong-doing. If one makes it shake, there is a grave offense. If one moves it from its place, there is an offense of pārājika. Thinking, 'I will carry it away on foot, together with the carrier of the goods,' if one causes the first foot to move, there is a grave offense. If one causes the second foot to move, there is an offense of pārājika. Thinking, 'I will take the goods that have fallen,' if one causes them to fall, there is an offense of wrong-doing. Regarding fallen goods worth five māsakas or more than five māsakas: with thievish intent, if one touches them, there is an offense of wrong-doing. If one makes them shake, there is a grave offense. If one moves them from their place, there is an offense of pārājika.

112. Upanidhi nāma upanikkhittaṃ bhaṇḍaṃ. Dehi me bhaṇḍanti vuccamāno nāhaṃ gaṇhāmīti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti[Pg.64], āpatti thullaccayassa. Sāmiko na mayhaṃ dassatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa.

112. A deposit means goods that have been deposited. When told, 'Give me my goods,' if one says, 'I did not take them,' there is an offense of wrong-doing. If one causes doubt to arise in the owner, there is a grave offense. If the owner, thinking, 'He will not give them to me,' gives up the burden of the matter, there is an offense of pārājika. While litigating, if one defeats the owner, there is an offense of pārājika. While litigating, if one is defeated, there is a grave offense.

113. Suṅkaghātaṃ nāma raññā ṭhapitaṃ hoti pabbatakhaṇḍe vā nadītitthe vā gāmadvāre vā – ‘atra paviṭṭhassa suṅkaṃ gaṇhantū’ti. Tatra pavisitvā rājaggaṃ bhaṇḍaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Paṭhamaṃ pādaṃ suṅkaghātaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa. Antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassa. Suṅkaṃ pariharati, āpatti dukkaṭassa.

113. A toll-post is a place established by a king, whether in a mountain pass, at a river ford, or at a village gate, with the order: ‘Let them collect the toll from one who has entered here.’ Having entered there, if one, with thieving intent, touches goods that are the king's portion, worth five māsakas or more than five māsakas, there is an offense of wrong-doing. If one causes them to shake, there is a grave offense. If one causes the first footstep to cross beyond the toll-post, there is a grave offense. If one causes the second footstep to cross beyond, there is a pārājika offense. Standing inside the toll-post, if one causes goods to fall outside the toll-post, there is a pārājika offense. If one evades the toll, there is an offense of wrong-doing.

114. Pāṇo nāma manussapāṇo vuccati. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

114. A living being is said to be a human being. If one, with thieving intent, touches them, there is an offense of wrong-doing. If one causes them to shake, there is a grave offense. If one dislodges them from their place, there is a pārājika offense. Thinking, ‘I will lead them by foot,’ if one causes the first footstep to be moved, there is a grave offense. If one causes the second footstep to be moved, there is a pārājika offense.

Apadaṃ nāma ahi macchā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

A footless being means snakes and fish. If one, with thieving intent, touches such a being worth five māsakas or more than five māsakas, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is a pārājika offense.

115. Dvipadaṃ nāma manussā, pakkhajātā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

115. A two-footed being means humans and birds. If one, with thieving intent, touches them, there is an offense of wrong-doing. If one causes them to shake, there is a grave offense. If one dislodges them from their place, there is a pārājika offense. Thinking, ‘I will lead them by foot,’ if one causes the first footstep to be moved, there is a grave offense. If one causes the second footstep to be moved, there is a pārājika offense.

116. Catuppadaṃ nāma – hatthī assā oṭṭhā goṇā gadrabhā pasukā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti [Pg.65] thullaccayassa. Tatiyaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Catutthaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

116. A four-footed being means elephants, horses, camels, cattle, and other animals. If one, with thieving intent, touches them, there is an offense of wrong-doing. If one causes them to shake, there is a grave offense. If one dislodges them from their place, there is a pārājika offense. Thinking, ‘I will lead them by foot,’ if one causes the first footstep to be moved, there is a grave offense. If one causes the second footstep to be moved, there is a grave offense. If one causes the third footstep to be moved, there is a grave offense. If one causes the fourth footstep to be moved, there is a pārājika offense.

117. Bahuppadaṃ nāma – vicchikā satapadī uccāliṅgapāṇakā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti saṅkāmeti, pade pade āpatti thullaccayassa. Pacchimaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

117. A many-footed being means scorpions, centipedes, and uccāliṅga-insects. If one, with thieving intent, touches such a being worth five māsakas or more than five māsakas, there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is a pārājika offense. Thinking, ‘I will lead it by foot,’ if one causes it to move, for every footstep there is a grave offense. If one causes the last footstep to be moved, there is a pārājika offense.

118. Ocarako nāma bhaṇḍaṃ ocaritvā ācikkhati – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.

118. An informant is one who, having observed goods, reports, ‘Steal goods of such-and-such a description’; there is an offense of wrong-doing. If the one who was told steals those goods, there is a pārājika offense for both.

Oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

A guard of deposited goods is one who, while guarding goods that have been brought, with thieving intent, touches that which is worth five māsakas or more than five māsakas; there is an offense of wrong-doing. If one causes it to shake, there is a grave offense. If one dislodges it from its place, there is a pārājika offense.

Saṃvidāvahāro nāma sambahulā saṃvidahitvā eko bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassa.

Theft by conspiracy is when many conspire together and one steals the goods; there is a pārājika offense for all of them.

119. Saṅketakammaṃ nāma saṅketaṃ karoti – ‘‘purebhattaṃ vā pacchābhattaṃ vā rattiṃ vā divā vā tena saṅketena taṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. Tena saṅketena taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa. Taṃ saṅketaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.

119. An act of appointment is when one makes an appointment, saying, ‘Steal those goods at that appointed time, whether before the meal or after the meal, at night or in the day’; there is an offense of wrong-doing. If one steals those goods at that appointed time, there is a pārājika offense for both. If one steals those goods before or after that appointed time, there is no offense for the originator. For the one who steals, there is a pārājika offense.

120. Nimittakammaṃ nāma nimittaṃ karoti. Akkhiṃ vā nikhaṇissāmi bhamukaṃ vā ukkhipissāmi sīsaṃ vā ukkhipissāmi, tena nimittena taṃ bhaṇḍaṃ avaharāti, āpatti dukkaṭassa. Tena nimittena taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa. Taṃ nimittaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.

120. An act of making a sign is when one makes a sign, saying, ‘I will blink an eye, or I will raise an eyebrow, or I will raise my head; by that sign, steal those goods’; there is an offense of wrong-doing. If one steals those goods by that sign, there is a pārājika offense for both. If one steals those goods before or after that sign, there is no offense for the originator. For the one who steals, there is a pārājika offense.

121. Bhikkhu [Pg.66] bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So taṃ maññamāno taṃ avaharati, āpatti ubhinnaṃ pārājikassa.

121. A bhikkhu commands another bhikkhu, ‘Steal goods of such-and-such a description’; there is an offense of wrong-doing. If that one, perceiving it to be those goods, steals those very goods, there is a pārājika offense for both.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So taṃ maññamāno aññaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.

A bhikkhu commands another bhikkhu, ‘Steal goods of such-and-such a description’; there is an offense of wrong-doing. If that one, perceiving it to be those goods, steals other goods, there is no offense for the originator. For the one who steals, there is a pārājika offense.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So aññaṃ maññamāno taṃ avaharati, āpatti ubhinnaṃ pārājikassa.

A bhikkhu commands another bhikkhu, ‘Steal goods of such-and-such a description’; there is an offense of wrong-doing. If that one, perceiving it to be other goods, steals those very goods, there is a pārājika offense for both.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So aññaṃ maññamāno aññaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.

A bhikkhu commands another bhikkhu, ‘Steal goods of such-and-such a description’; there is an offense of wrong-doing. If that one, perceiving it to be other goods, steals other goods, there is no offense for the originator. For the one who steals, there is a pārājika offense.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmassa pāvada – ‘itthannāmo itthannāmassa pāvadatu – itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatū’’’ti, āpatti dukkaṭassa. So itarassa āroceti, āpatti dukkaṭassa. Avahārako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. So taṃ bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassa.

A bhikkhu commands another bhikkhu, ‘Tell the bhikkhu named so-and-so: “Let the bhikkhu named so-and-so tell the bhikkhu named so-and-so: ‘Let the bhikkhu named so-and-so steal the goods of such-and-such a description.’”’; there is an offense of wrong-doing. If that one informs the other, there is an offense of wrong-doing. If the one who is to steal accepts, for the originator there is a grave offense. If that one steals those goods, there is a pārājika offense for all of them.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmassa pāvada – ‘itthannāmo itthannāmassa pāvadatu – itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatū’’’ti, āpatti dukkaṭassa. So aññaṃ āṇāpeti, āpatti dukkaṭassa. Avahārako paṭiggaṇhāti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Āṇāpakassa ca avahārakassa ca āpatti pārājikassa.

A bhikkhu commands a bhikkhu: 'Tell so-and-so, "Let so-and-so tell so-and-so, ‘Let so-and-so steal such-and-such an item.’"' There is an offense of dukkaṭa. He commands another; there is an offense of dukkaṭa. The thief accepts; there is an offense of dukkaṭa. He steals that item; for the original instigator, there is no offense. For the commander and the thief, there is an offense of pārājika.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So gantvā puna paccāgacchati – ‘‘nāhaṃ sakkomi taṃ bhaṇḍaṃ avaharitu’’nti. So puna āṇāpeti – ‘‘yadā sakkosi tadā taṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.

A bhikkhu commands a bhikkhu: 'Steal such-and-such an item.' There is an offense of dukkaṭa. He goes, but returns, saying, 'I am unable to steal that item.' He again commands him: 'When you are able, then steal that item.' There is an offense of dukkaṭa. He steals that item; for both, there is an offense of pārājika.

Bhikkhu [Pg.67] bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī na sāveti – ‘‘mā avaharī’’ti. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.

A bhikkhu commands a bhikkhu: 'Steal such-and-such an item.' There is an offense of dukkaṭa. Having commanded, he becomes regretful but does not inform him, 'Do not steal.' He steals that item; for both, there is an offense of pārājika.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti – ‘‘mā avaharī’’ti. So ‘‘āṇatto ahaṃ tayā’’ti, taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.

A bhikkhu commands a bhikkhu: 'Steal such-and-such an item.' There is an offense of dukkaṭa. Having commanded, he becomes regretful and informs him, 'Do not steal.' Saying, 'I was commanded by you,' he steals that item; for the original instigator, there is no offense. For the one who steals, there is an offense of pārājika.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ bhaṇḍaṃ avaharā’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti – ‘‘mā avaharī’’ti. So ‘‘sādhū’’ti ? Oramati, ubhinnaṃ anāpatti.

A bhikkhu commands a bhikkhu: 'Steal such-and-such an item.' There is an offense of dukkaṭa. Having commanded, he becomes regretful and informs him, 'Do not steal.' He says, 'Very well,' and desists; for both, there is no offense.

122. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassa – parapariggahitañca hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

122. For one who takes what is not given, there is an offense of pārājika by way of five factors: it is possessed by another; one perceives it as possessed by another; the requisite is of serious value, that is, worth five māsakas or more than five māsakas; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of thullaccaya. Displacing it from its place, there is an offense of pārājika.

123. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti thullaccayassa – parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti thullaccayassa.

123. For one who takes what is not given, there is an offense of thullaccaya by way of five factors: it is possessed by another; one perceives it as possessed by another; the requisite is of slight value, that is, worth more than a māsaka or less than five māsakas; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of dukkaṭa. Displacing it from its place, there is an offense of thullaccaya.

124. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.

124. For one who takes what is not given, there is an offense of dukkaṭa by way of five factors: it is possessed by another; one perceives it as possessed by another; the requisite is of slight value, that is, worth a māsaka or less than a māsaka; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of dukkaṭa. Displacing it from its place, there is an offense of dukkaṭa.

125. Chahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, garuko ca hoti [Pg.68] parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭasa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

125. For one who takes what is not given, there is an offense of pārājika by way of six factors: one does not perceive it as one's own; one is not taking it on trust; it is not a temporary taking; the requisite is of serious value, that is, worth five māsakas or more than five māsakas; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of thullaccaya. Displacing it from its place, there is an offense of pārājika.

126. Chahi ākārehi adinnaṃ ādiyantassa āpatti thullaccayassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, lahuko ca hoti parikkhāro atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti thullaccayassa.

126. For one who takes what is not given, there is an offense of thullaccaya by way of six factors: one does not perceive it as one's own; one is not taking it on trust; it is not a temporary taking; the requisite is of slight value, that is, worth more than a māsaka or less than five māsakas; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of dukkaṭa. Displacing it from its place, there is an offense of thullaccaya.

127. Chahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.

127. For one who takes what is not given, there is an offense of dukkaṭa by way of six factors: one does not perceive it as one's own; one is not taking it on trust; it is not a temporary taking; the requisite is of slight value, that is, worth a māsaka or less than a māsaka; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of dukkaṭa. Displacing it from its place, there is an offense of dukkaṭa.

128. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.

128. For one who takes what is not given, there is an offense of dukkaṭa by way of five factors: it is not possessed by another, but one perceives it as possessed by another; the requisite is of serious value, that is, worth five māsakas or more than five māsakas; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of dukkaṭa. Displacing it from its place, there is an offense of dukkaṭa.

129. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.

129. For one who takes what is not given, there is an offense of dukkaṭa by way of five factors: it is not possessed by another, but one perceives it as possessed by another; the requisite is of slight value, that is, worth more than a māsaka or less than five māsakas; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of dukkaṭa. Displacing it from its place, there is an offense of dukkaṭa.

130. Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.

130. For one who takes what is not given, there is an offense of dukkaṭa by way of five factors: it is not possessed by another, but one perceives it as possessed by another; the requisite is of slight value, that is, worth a māsaka or less than a māsaka; and the intention to steal is present. Touching it, there is an offense of dukkaṭa. Causing it to shake, there is an offense of dukkaṭa. Displacing it from its place, there is an offense of dukkaṭa.

131. Anāpatti [Pg.69] sasaññissa, vissāsaggāhe, tāvakālike, petapariggahe, tiracchānagatapariggahe, paṃsukūlasaññissa, ummattakassa, (khittacittassa vedanāṭṭassa) ādikammikassāti.

131. There is no offense for one who perceives it as his own; for taking it out of familiarity; for taking it temporarily; in the case of property belonging to departed beings; in the case of property belonging to animals; for one who perceives it as a dust-heap cloth; for one who is insane, (for one with a distracted mind, for one afflicted by pain), or for the first offender.

Adinnādānamhi paṭhamabhāṇavāro niṭṭhito.

Here ends the first recitation section on taking what is not given.

Vinītavatthuuddānagāthā

Summary Verses on the Decided Cases

Rajakehi pañca akkhātā, caturo attharaṇehi ca;

Andhakārena ve pañca, pañca hāraṇakena ca.

Five cases were spoken of concerning washermen, and four concerning coverings; indeed five concerning darkness, and five concerning carried property.

Niruttiyā pañca akkhātā, vātehi apare duve;

Asambhinne kusāpāto, jantaggena sahā dasa.

Five were spoken of concerning expression, and two others concerning winds; the case of taking a dust-heap cloth from an uncorrupted corpse, the case of changing the lot-ticket, and ten cases concerning the steam-bath house.

Vighāsehi pañca akkhātā, pañca ceva amūlakā;

Dubbhikkhe kuramaṃsañca, pūvasakkhalimodakā.

Five were spoken of concerning leftovers, and five that were groundless; in a famine, cases concerning boiled rice and meat, cakes, `sakkhali` cakes, and `modaka` sweets.

Chaparikkhārathavikā, bhisivaṃsā na nikkhame;

Khādanīyañca vissāsaṃ, sasaññāyapare duve.

Six cases concerning requisites and a bag; cases concerning a mattress and a robe on a bamboo; the case of not leaving; edible food taken out of familiarity; and two other cases concerning the perception of it being one's own.

Satta nāvaharāmāti, satta ceva avāharuṃ;

Saṅghassa avaharuṃ satta, pupphehi apare duve.

Seven cases of saying, 'We are not stealing'; and seven who did steal; seven who stole from the Sangha; and two other cases concerning flowers.

Tayo ca vuttavādino, maṇi tīṇi atikkame;

Sūkarā ca migā macchā, yānañcāpi pavattayi.

And three cases of those who claimed to be instructed; three gems made to pass beyond the customs post; cases of pigs, deer, and fish; and also a vehicle was made to roll.

Duve pesī duve dārū, paṃsukūlaṃ duve dakā;

Anupubbavidhānena, tadañño na paripūrayi.

Two cases of flesh, two of wood, one of a dust-heap cloth, two of water; two cases by the method of sequence and by conspiracy; and a case where the value was not complete.

Sāvatthiyā [Pg.70] caturo muṭṭhī, dve vighāsā duve tiṇā;

Saṅghassa bhājayuṃ satta, satta ceva assāmikā.

In Sāvatthī, four cases of handfuls, two of leftovers, two of grass; seven cases of distributing the Sangha's property; and seven concerning caretakers who were not owners.

Dārudakā mattikā dve tiṇāni;

Saṅghassa satta avahāsi seyyaṃ;

Sassāmikaṃ na cāpi nīhareyya;

Hareyya sassāmikaṃ tāvakālikaṃ.

Cases of wood, water, clay, and two of grass; a case of stealing seven things belonging to the Sangha, and bedding; a case where one should not carry away that which has an owner; and a case where one may carry away that which has an owner for temporary use.

Campā rājagahe ceva, vesāliyā ca ajjuko;

Bārāṇasī ca kosambī, sāgalā daḷhikena cāti.

The cases in Campā and also in Rājagaha; the case of Ajjuka in Vesālī; the cases in Bārāṇasī and Kosambī; and the case of Daḷhika in Sāgala. Thus ends the table of contents.

Vinītavatthu

The Decided Cases

132. Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avahariṃsu. Tesaṃ kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ. Kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.

132. At that time, the group-of-six monks went to a washerman's place and stole a washerman's bundle. They felt remorse, thinking, 'The Blessed One has laid down a training rule. Have we now committed a pārājika offense?' They reported this matter to the Blessed One. He said, 'Monks, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacittaṃ uppādesi. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, cittuppāde’’ti.

At that time, a certain monk went to a washerman's place and, seeing a valuable cloth, gave rise to a thieving thought. He felt remorse, thinking, 'The Blessed One has laid down a training rule. Have I now committed a pārājika offense?' He reported this matter to the Blessed One. He said, 'Monk, there is no offense for the mere arising of a thought.'

Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto āmasi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti.

At that time, a certain monk went to a washerman's place and, seeing a valuable cloth, touched it with thieving intent. He felt remorse... He reported this matter to the Blessed One, who said, 'Monk, there is no pārājika offense, but there is a dukkaṭa offense.'

Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto phandāpesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti thullaccayassā’’ti.

At that time, a certain monk went to a washerman's place and, seeing a valuable cloth, with thieving intent, caused it to move. He felt remorse... He reported this matter to the Blessed One, who said, 'Monk, there is no pārājika offense, but there is a thullaccaya offense.'

Tena [Pg.71] kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto ṭhānā cāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk went to a washerman's place and, seeing a valuable cloth, with thieving intent, moved it from its place. He felt remorse... He reported this matter to the Blessed One, who said, 'Monk, you have committed a pārājika offense.'

133. Tena kho pana samayena aññataro piṇḍacāriko bhikkhu mahagghaṃ uttarattharaṇaṃ passitvā theyyacittaṃ uppādesi…pe… theyyacitto āmasi…pe… theyyacitto phandāpesi…pe… theyyacitto ṭhānā cāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

133. At that time, a certain monk on his alms-round saw a valuable upper covering and gave rise to a thieving thought... with thieving intent, he touched it... with thieving intent, he caused it to move... with thieving intent, he moved it from its place. He felt remorse... He reported this matter to the Blessed One, who said, 'Monk, you have committed a pārājika offense.'

134. Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṃ passitvā nimittaṃ akāsi – ‘rattiṃ avaharissāmī’ti. So taṃ maññamāno taṃ avahari…pe… taṃ maññamāno aññaṃ avahari…pe… aññaṃ maññamāno taṃ avahari…pe… aññaṃ maññamāno aññaṃ avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

134. At that time, a certain monk, seeing some goods during the day, made a mental note, 'I will steal them at night.' Perceiving them to be those goods, he stole those goods... Perceiving them to be those goods, he stole other goods... Perceiving them to be other goods, he stole those goods... Perceiving them to be other goods, he stole other goods. He felt remorse... He reported this matter to the Blessed One, who said, 'Monk, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṃ passitvā nimittaṃ akāsi – ‘‘rattiṃ avaharissāmī’’ti. So taṃ maññamāno attano bhaṇḍaṃ avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti.

At that time, a certain monk, seeing some goods during the day, made a mental note, 'I will steal them at night.' Perceiving them to be those goods, he stole his own goods. He felt remorse... He reported this matter to the Blessed One, who said, 'Monk, there is no pārājika offense, but there is a dukkaṭa offense.'

Tena kho pana samayena aññataro bhikkhu aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasi…pe… theyyacitto phandāpesi…pe… theyyacitto khandhaṃ oropesi…pe… khandhe bhāraṃ theyyacitto āmasi…pe… theyyacitto phandāpesi…pe… theyyacitto kaṭiṃ oropesi…pe… kaṭiyā bhāraṃ theyyacitto āmasi…pe… theyyacitto phandāpesi…pe… theyyacitto hatthena aggahesi…pe… hatthe bhāraṃ theyyacitto bhūmiyaṃ nikkhipi…pe… theyyacitto bhūmito aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, while carrying another’s goods, with thieving intent, touched the load on his head... with thieving intent, caused it to move... with thieving intent, lowered it to his shoulder... with thieving intent, touched the load on his shoulder... with thieving intent, caused it to move... with thieving intent, lowered it to his hip... with thieving intent, touched the load on his hip... with thieving intent, caused it to move... with thieving intent, took it with his hand... with thieving intent, placed the load from his hand on the ground... with thieving intent, took it from the ground. He felt remorse... He reported this matter to the Blessed One, who said, 'Monk, you have committed a pārājika offense.'

135. Tena kho pana samayena aññataro bhikkhu ajjhokāse cīvaraṃ pattharitvā vihāraṃ pāvisi. Aññataro bhikkhu – ‘māyidaṃ cīvaraṃ nassī’ti, paṭisāmesi. So nikkhamitvā taṃ bhikkhuṃ pucchi – ‘‘āvuso, mayhaṃ cīvaraṃ kena avahaṭa’’nti[Pg.72]? So evamāha – ‘‘mayā avahaṭa’’nti. ‘‘So taṃ ādiyi, assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe…. Bhagavato etamatthaṃ ārocesi. ‘‘Kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Niruttipatho ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, niruttipathe’’ti.

135. At that time, a certain monk, having spread his robe in an open space, entered the monastery. Another monk, thinking, 'Lest this robe be lost,' put it away. That monk came out and asked the other monk, 'Friend, by whom was my robe stolen?' He replied, 'It was stolen by me.' The first monk accused him, saying, 'You are not a monk!' Remorse arose in him... He reported this matter to the Blessed One. The Blessed One asked, 'Monk, what was your intention?' 'Blessed One, I was using a common expression.' 'Monk, there is no offense in a common expression.'

Tena kho pana samayena aññataro bhikkhu pīṭhe cīvaraṃ nikkhipitvā. Pīṭhe nisīdanaṃ nikkhipitvā… heṭṭhāpīṭhe pattaṃ nikkhipitvā vihāraṃ pāvisi. Aññataro bhikkhu – ‘‘māyaṃ patto nassī’’ti paṭisāmesi. So nikkhamitvā taṃ bhikkhuṃ pucchi – ‘‘āvuso, mayhaṃ patto kena avahaṭo’’ti? So evamāha – ‘‘mayā avahaṭo’’ti. ‘‘So taṃ ādiyi, assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, niruttipathe’’ti.

At that time, a certain monk, having placed his robe on a stool, having placed a sitting-cloth on the stool, and having placed his bowl under the stool, entered the monastery. Another monk, thinking, 'Lest this bowl be lost,' put it away. That monk came out and asked the other monk, 'Friend, by whom was my bowl stolen?' He replied, 'It was stolen by me.' The first monk accused him, saying, 'You are not a monk!' Remorse arose in him... 'Monk, there is no offense in a common expression.'

Tena kho pana samayena aññatarā bhikkhunī vatiyā cīvaraṃ pattharitvā vihāraṃ pāvisi. Aññatarā bhikkhunī – ‘māyidaṃ cīvaraṃ nassī’ti paṭisāmesi. Sā nikkhamitvā taṃ bhikkhuniṃ pucchi – ‘‘ayye, mayhaṃ cīvaraṃ kena avahaṭa’’nti? Sā evamāha – ‘‘mayā avahaṭa’’nti. ‘‘Sā taṃ ādiyi, assamaṇīsi tva’’nti. Tassā kukkuccaṃ ahosi. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘anāpatti, bhikkhave, niruttipathe’’ti.

At that time, a certain nun, having spread her robe on a fence, entered the monastery. Another nun, thinking, 'Lest this robe be lost,' put it away. The first nun came out and asked that nun, 'Venerable lady, by whom was my robe stolen?' She replied, 'It was stolen by me.' The first nun accused her, saying, 'You are not a nun!' Remorse arose in her. Then that nun reported this matter to the other nuns. The nuns reported this matter to the monks. The monks reported this matter to the Blessed One... 'Monks, there is no offense in a common expression.'

136. Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṃ sāṭakaṃ passitvā sāmikānaṃ dassāmīti, aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ bhikkhū’’ti? ‘‘Atheyyacitto ahaṃ, bhagavā’’ti. Anāpatti, bhikkhu, atheyyacittassā’’ti.

136. At that time, a certain monk, seeing a cloth lifted up by a whirlwind, took it, thinking, 'I will give it to the owners.' The owners accused that monk, saying, 'You are not a monk!' Remorse arose in him... 'Monk, what was your intention?' 'Blessed One, I was without the intention to steal.' 'Monk, there is no offense for one without the intention to steal.'

Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṃ veṭhanaṃ passitvā ‘pure sāmikā passantī’ti theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, seeing a headdress lifted up by a whirlwind, took it with the intention to steal, thinking, 'Before the owners see it.' The owners accused that monk, saying, 'You are not a monk!' Remorse arose in him... 'Monk, you have committed a Pārājika offense.'

137. Tena kho pana samayena aññataro bhikkhu susānaṃ gantvā abhinne sarīre paṃsukūlaṃ aggahesi. Tasmiñca sarīre peto adhivattho hoti[Pg.73]. Atha kho so peto taṃ bhikkhuṃ etadavoca – ‘‘mā, bhante, mayhaṃ sāṭakaṃ aggahesī’’ti. So bhikkhu anādiyanto agamāsi. Atha kho taṃ sarīraṃ uṭṭhahitvā tassa bhikkhuno piṭṭhito piṭṭhito anubandhi. Atha kho so bhikkhu vihāraṃ pavisitvā dvāraṃ thakesi. Atha kho taṃ sarīraṃ tattheva paripati. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, abhinne sarīre paṃsukūlaṃ gahetabbaṃ. So gaṇheyya, āpatti dukkaṭassā’’ti.

137. At that time, a certain monk went to a charnel ground and took a rags-robe from an intact corpse. A peta was inhabiting that corpse. Then that peta said to the monk, 'Venerable sir, do not take my cloth.' That monk went away, not heeding him. Then that corpse, having risen, followed closely behind that monk. Then that monk, having entered the monastery, shut the door. Then that corpse collapsed right there. Remorse arose in him... 'Monk, there is no Pārājika offense. But, monks, a rags-robe should not be taken from an intact corpse. Whoever should take one commits a Dukkaṭa offense.'

138. Tena kho pana samayena aññataro bhikkhu saṅghassa cīvare bhājīyamāne theyyacitto kusaṃ saṅkāmetvā cīvaraṃ aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

138. At that time, while the Sangha's robes were being distributed, a certain monk, with the intention to steal, moved a ticket and took a robe. Remorse arose in him... 'Monk, you have committed a Pārājika offense.'

139. Tena kho pana samayena āyasmā ānando jantāghare aññatarassa bhikkhuno antaravāsakaṃ attano maññamāno nivāsesi. Atha kho so bhikkhu āyasmantaṃ ānandaṃ etadavoca – ‘‘kissa me tvaṃ, āvuso ānanda, antaravāsakaṃ nivāsesī’’ti? ‘‘Sakasaññī ahaṃ, āvuso’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, sakasaññissā’’ti.

139. At that time, in the steam-bath house, the Venerable Ānanda put on the lower robe of a certain monk, thinking it was his own. Then that monk said to the Venerable Ānanda, 'Friend Ānanda, why are you putting on my lower robe?' 'Friend, I perceived it as my own.' They reported this matter to the Blessed One. 'Monks, there is no offense for one who perceives it as his own.'

140. Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā sīhavighāsaṃ passitvā pacāpetvā paribhuñjiṃsu. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, sīhavighāse’’ti.

140. At that time, many monks, while descending from the Gijjhakūṭa mountain, saw what was left by a lion, had it cooked, and consumed it. Remorse arose in them... 'Monks, there is no offense in the case of what is left by a lion.'

Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā byagghavighāsaṃ passitvā… dīpivighāsaṃ passitvā… taracchavighāsaṃ passitvā… kokavighāsaṃ passitvā pacāpetvā paribhuñjiṃsu. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, tiracchānagatapariggahe’’ti.

At that time, many monks, while descending from the Gijjhakūṭa mountain, saw what was left by a tiger... saw what was left by a leopard... saw what was left by a hyena... saw what was left by a wolf, had it cooked, and consumed it. Remorse arose in them... 'Monks, there is no offense in the case of what is possessed by an animal.'

141. Tena kho pana samayena aññataro bhikkhu saṅghassa odane bhājīyamāne – ‘aparassa bhāgaṃ dehī’ti amūlakaṃ aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti sampajānamusāvāde pācittiyassā’’ti.

141. At that time, while the Sangha's rice was being distributed, a certain monk took a portion without basis, saying, 'Give a portion for another monk.' Remorse arose in him... 'Monk, there is no Pārājika offense. There is a Pācittiya offense for speaking a deliberate falsehood.'

Tena [Pg.74] kho pana samayena aññataro bhikkhu saṅghassa khādanīye bhājiyamāne… saṅghassa pūve bhājiyamāne… saṅghassa ucchumhi bhājiyamāne… saṅghassa timbarūsake bhājiyamāne – ‘aparassa bhāgaṃ dehī’ti amūlakaṃ aggahesi. Tassa kukkuccaṃ ahosi…pe…. ‘‘Anāpatti, bhikkhu, pārājikassa. Āpatti sampajānamusāvāde pācittiyassā’’ti.

At that time, while the Sangha's hard food was being distributed... while the Sangha's cakes were being distributed... while the Sangha's sugarcane was being distributed... while the Sangha's Timbarūsaka fruit was being distributed, a certain monk took a portion without basis, saying, 'Give a portion for another monk.' Remorse arose in him... 'Monk, there is no Pārājika offense. There is a Pācittiya offense for speaking a deliberate falsehood.'

142. Tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṃ pavisitvā pattapūraṃ odanaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

142. At that time, a certain monk, during a famine, entered a cookhouse and, with thieving intent, took away a bowlful of rice. He became remorseful… The Blessed One said, 'Monk, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṃ pavisitvā pattapūraṃ maṃsaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, during a famine, entered a butcher's shop and, with thieving intent, took away a bowlful of meat. He became remorseful… The Blessed One said, 'Monk, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṃ pavisitvā pattapūraṃ pūvaṃ theyyacitto avahari…pe… pattapūrā sakkhaliyo theyyacitto avahari…pe… pattapūre modake theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, during a famine, entered a cake-maker's house and, with thieving intent, took away a bowlful of cakes… took away a bowlful of crisp cakes… took away a bowlful of sweetmeats. He became remorseful… The Blessed One said, 'Monk, you have committed a pārājika offense.'

143. Tena kho pana samayena aññataro bhikkhu divā parikkhāraṃ passitvā nimittaṃ akāsi – ‘‘rattiṃ avaharissāmī’’ti. So taṃ maññamāno taṃ avahari…pe… taṃ maññamāno aññaṃ avahari…pe… aññaṃ maññamāno taṃ avahari…pe… aññaṃ maññamāno aññaṃ avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

143. At that time, a certain monk, having seen a requisite during the day, made a mark, thinking, 'I will steal it at night.' Perceiving it as that, he stole that… Perceiving it as that, he stole another… Perceiving it as another, he stole that… Perceiving it as another, he stole another. He became remorseful… The Blessed One said, 'Monk, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu divā parikkhāraṃ passitvā nimittaṃ akāsi – ‘‘rattiṃ avaharissāmī’’ti. So taṃ maññamāno attano parikkhāraṃ avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti.

At that time, a certain monk, having seen a requisite during the day, made a mark, thinking, 'I will steal it at night.' Perceiving it as that, he took away his own requisite. He became remorseful… The Blessed One said, 'Monk, there is no pārājika offense. There is a dukkaṭa offense.'

144. Tena kho pana samayena aññataro bhikkhu pīṭhe thavikaṃ passitvā – ‘‘ito gaṇhanto pārājiko bhavissāmī’’ti saha pīṭhakena saṅkāmetvā [Pg.75] aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

144. At that time, a certain monk, having seen a bag placed on a stool and thinking, 'If I take it from here, I will be pārājika,' moved it together with the stool and took it. He became remorseful… The Blessed One said, 'Monk, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu saṅghassa bhisiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, with thieving intent, took away a cushion belonging to the Saṅgha. He became remorseful… The Blessed One said, 'Monk, you have committed a pārājika offense.'

145. Tena kho pana samayena aññataro bhikkhu cīvaravaṃse cīvaraṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

145. At that time, a certain monk, with thieving intent, took away a robe from a robe-line. He became remorseful… The Blessed One said, 'Monk, you have committed a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu vihāre cīvaraṃ avaharitvā – ‘‘ito nikkhamanto pārājiko bhavissāmī’’ti vihārā na nikkhami…pe… bhagavato etamatthaṃ ārocesuṃ. ‘‘Nikkhami vā so, bhikkhave, moghapuriso na vā nikkhami, āpatti pārājikassā’’ti.

At that time, a certain monk, having stolen a robe in a monastery, thought, 'Upon leaving here, I will be pārājika,' and did not leave the monastery… They reported this matter to the Blessed One. He said, 'Monks, whether that worthless man leaves or does not leave, he has committed a pārājika offense.'

146. Tena kho pana samayena dve bhikkhū sahāyakā honti. Eko bhikkhu gāmaṃ piṇḍāya pāvisi. Dutiyo bhikkhu saṅghassa khādanīye bhājīyamāne sahāyakassa bhāgaṃ gahetvā tassa vissasanto paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃ citto tvaṃ, bhikkhū’’ti? ‘‘Vissāsaggāho ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, vissāsaggāhe’’ti.

146. At that time, two monks were companions. One monk entered a village for alms. When the Saṅgha’s edibles were being distributed, the second monk took his companion's share and, being intimate with him, consumed it. When that monk found out, he accused him, saying, 'You are no monk!' He became remorseful… The Blessed One asked, 'Monk, what was your intention?' 'Blessed One, I took it based on intimacy.' The Blessed One said, 'Monk, there is no offense in taking based on intimacy.'

147. Tena kho pana samayena sambahulā bhikkhū cīvarakammaṃ karonti. Saṅghassa khādanīye bhājīyamāne sabbesaṃ paṭivisā āharitvā upanikkhittā honti. Aññataro bhikkhu aññatarassa bhikkhuno paṭivisaṃ attano maññamāno paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Sakasaññī ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, sakasaññissā’’ti.

147. At that time, many monks were doing robe-work. When the Saṅgha’s edibles were being distributed, the shares for all were brought and placed nearby. A certain monk, perceiving another monk's share as his own, consumed it. When that monk found out, he accused him, saying, 'You are no monk!' He became remorseful… The Blessed One asked, 'Monk, what was your intention?' 'Blessed One, I had the perception that it was my own.' The Blessed One said, 'Monk, there is no offense for one with the perception that it is his own.'

Tena kho pana samayena sambahulā bhikkhū cīvarakammaṃ karonti. Saṅghassa khādanīye bhājiyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno [Pg.76] paṭiviso āharitvā upanikkhitto hoti. Pattasāmiko bhikkhu attano maññamāno paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, sakasaññissā’’ti.

At that time, many monks were doing robe-work. When the Saṅgha’s edibles were being distributed, the share of a certain monk was brought in the bowl of another monk and placed nearby. The owner of the bowl, perceiving it as his own, consumed it. When that monk found out, he accused him, saying, 'You are no monk!' He became remorseful… The Blessed One said, 'Monk, there is no offense for one with the perception that it is his own.'

148. Tena kho pana samayena ambacorakā ambaṃ pātetvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… bhagavato etamatthaṃ ārocesuṃ. ‘‘Kiṃcittā tumhe, bhikkhave’’ti? ‘‘Paṃsukūlasaññino mayaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhave, paṃsukūlasaññissā’’ti.

148. At that time, mango thieves, having knocked down mangoes, took a bundle and went away. The owners pursued those thieves. The thieves, seeing the owners, dropped the bundle and fled. The monks, having the perception that they were refuse, had them offered and then consumed them. The owners accused those monks, saying, 'You are no monks!' They became remorseful… They reported this matter to the Blessed One. He asked, 'Monks, what was your intention?' 'Blessed One, we had the perception that they were refuse.' The Blessed One said, 'Monks, there is no offense for one with the perception that it is refuse.'

Tena kho pana samayena jambucorakā… labujacorakā… panasacorakā… tālapakkacorakā… ucchucorakā… timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paṃsukūlasaññissā’’ti.

At that time, rose-apple thieves… breadfruit thieves… jackfruit thieves… ripe palm-fruit thieves… sugarcane thieves… persimmon thieves, having gathered persimmons, took a bundle and went away. The owners pursued those thieves. The thieves, seeing the owners, dropped the bundle and fled. The monks, having the perception that they were refuse, had them offered and then consumed them. The owners accused those monks, saying, 'You are no monks!' They became remorseful… The Blessed One said, 'Monks, there is no offense for one with the perception that it is refuse.'

Tena kho pana samayena ambacorakā ambaṃ pātetvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū – ‘pure sāmikā passantī’ti, theyyacittā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.

At that time, mango thieves, having knocked down mangoes, took the bundle and went away. The owners pursued those thieves. The thieves, seeing the owners, dropped the bundle and fled. The bhikkhus, thinking, 'Before the owners see,' consumed them with thievish intent. The owners accused those bhikkhus, saying, 'You are not ascetics!' Remorse arose in them... He said, 'Bhikkhus, you have committed a Pārājika offense.'

Tena kho pana samayena jambucorakā… labujacorakā… panasacorakā… tālapakkacorakā… ucchucorakā… timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā [Pg.77] palāyiṃsu. Bhikkhū – ‘pure sāmikā passantī’ti, theyyacittā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.

At that time, jambu fruit thieves... labuja fruit thieves... jackfruit thieves... ripe palmyra fruit thieves... sugarcane thieves... timbarūsaka fruit thieves, having picked timbarūsaka fruits, took the bundle and went away. The owners pursued those thieves. The thieves, seeing the owners, dropped the bundle and fled. The bhikkhus, thinking, 'Before the owners see,' consumed them with thievish intent. The owners accused those bhikkhus, saying, 'You are not ascetics!' Remorse arose in them... He said, 'Bhikkhus, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro bhikkhu saṅghassa ambaṃ theyyacitto avahari… saṅghassa jambuṃ… saṅghassa labujaṃ… saṅghassa panasaṃ… saṅghassa tālapakkaṃ… saṅghassa ucchuṃ… saṅghassa timbarūsakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain bhikkhu, with thievish intent, stole a mango belonging to the Saṅgha... a jambu fruit belonging to the Saṅgha... a labuja fruit belonging to the Saṅgha... a jackfruit belonging to the Saṅgha... a ripe palmyra fruit belonging to the Saṅgha... sugarcane belonging to the Saṅgha... with thievish intent, he stole a timbarūsaka fruit belonging to the Saṅgha. Remorse arose in him... He said, 'Bhikkhu, you have committed a Pārājika offense.'

149. Tena kho pana samayena aññataro bhikkhu pupphārāmaṃ gantvā ocitaṃ pupphaṃ pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

149. At that time, a certain bhikkhu, having gone to a flower garden, with thievish intent stole a flower worth five māsakas that had already been picked. Remorse arose in him... He said, 'Bhikkhu, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro bhikkhu pupphārāmaṃ gantvā pupphaṃ ocinitvā pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu āpanno pārājika’’nti.

At that time, a certain bhikkhu, having gone to a flower garden and having picked a flower worth five māsakas, stole it with thievish intent. Remorse arose in him... He said, 'Bhikkhu, you have committed a Pārājika offense.'

150. Tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, tuyhaṃ upaṭṭhākakulaṃ vutto vajjemī’’ti. So gantvā ekaṃ sāṭakaṃ āharāpetvā attanā paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjemīti vattabbo. Yo vadeyya, āpatti dukkaṭassā’’ti.

150. At that time, a certain bhikkhu, while going to a small village, said to another bhikkhu, 'Āvuso, I will speak to your supporting family as one sent by you.' Having gone there, he had a single cloth brought and used it himself. The other bhikkhu, upon learning of this, accused him, 'You are not an ascetic.' Remorse arose in him... He said, 'Bhikkhu, there is no Pārājika offense. However, bhikkhus, one should not say, "I will speak as one who has been sent." Whoever should say so commits a Dukkaṭa offense.'

Tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchati. Aññataro bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘āvuso, mayhaṃ upaṭṭhākakulaṃ vutto vajjehī’’ti. So gantvā yugasāṭakaṃ āharāpetvā ekaṃ attanā paribhuñji, ekaṃ tassa bhikkhuno adāsi. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjehīti vattabbo. Yo vadeyya, āpatti dukkaṭassā’’ti.

At that time, a certain bhikkhu was going to a small village. Another bhikkhu said to him, 'Āvuso, speak to my supporting family as one sent by me.' Having gone there, he had a pair of cloths brought, used one himself, and gave one to that bhikkhu. The other bhikkhu, upon learning of this, accused him, 'You are not an ascetic.' Remorse arose in him... He said, 'Bhikkhu, there is no Pārājika offense. However, bhikkhus, one should not say, "Speak as one who has been sent." Whoever should say so commits a Dukkaṭa offense.'

Tena [Pg.78] kho pana samayena aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, tuyhaṃ upaṭṭhākakulaṃ vutto vajjemī’’ti. Sopi evamāha – ‘‘vutto vajjehī’’ti. So gantvā āḷhakaṃ sappiṃ tulaṃ guḷaṃ doṇaṃ taṇḍulaṃ āharāpetvā attanā paribhuñji. So jānitvā taṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjemīti vattabbo, na ca vutto vajjehīti vattabbo. Yo vadeyya, āpatti dukkaṭassā’’ti.

At that time, a certain bhikkhu, while going to a small village, said to another bhikkhu, 'Āvuso, I will speak to your supporting family as one sent by you.' The other also said, 'Speak as one who has been sent.' Having gone there, he had an āḷhaka of ghee, a tula of molasses, and a doṇa of rice brought, and consumed them himself. The other bhikkhu, upon learning of this, accused him, 'You are not an ascetic.' Remorse arose in him... He said, 'Bhikkhu, there is no Pārājika offense. However, bhikkhus, one should not say, "I will speak as one who has been sent," nor should one say, "Speak as one who has been sent." Whoever should say so commits a Dukkaṭa offense.'

151. Tena kho pana samayena aññataro puriso mahagghaṃ maṇiṃ ādāya aññatarena bhikkhunā saddhiṃ addhānamaggappaṭipanno hoti. Atha kho so puriso suṅkaṭṭhānaṃ passitvā tassa bhikkhuno ajānantassa thavikāya maṇiṃ pakkhipitvā suṅkaṭṭhānaṃ atikkamitvā aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, jānāmī’’ti. ‘‘Anāpatti, bhikkhu, ajānantassā’’ti.

151. At that time, a certain man, taking a valuable gem, was set out on a long journey with a certain bhikkhu. Then that man, seeing a customs post, placed the gem in the bhikkhu's bag without his knowledge. Having passed beyond the customs post, he took it back. Remorse arose in that bhikkhu... He asked, 'Bhikkhu, what was your state of mind?' 'Blessed One, I did not know,' he replied. He said, 'Bhikkhu, there is no offense for one who does not know.'

Tena kho pana samayena aññataro puriso mahagghaṃ maṇiṃ ādāya aññatarena bhikkhunā saddhiṃ addhānamaggappaṭipanno hoti. Atha kho so puriso suṅkaṭṭhānaṃ passitvā gilānālayaṃ karitvā attano bhaṇḍikaṃ tassa bhikkhuno adāsi. Atha kho so puriso suṅkaṭṭhānaṃ atikkamitvā taṃ bhikkhuṃ etadavoca – ‘‘āhara me, bhante, bhaṇḍikaṃ; nāhaṃ akallako’’ti. ‘‘Kissa pana tvaṃ, āvuso, evarūpaṃ akāsī’’ti? Atha kho so puriso tassa bhikkhuno etamatthaṃ ārocesi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, jānāmī’’ti. ‘‘Anāpatti, bhikkhu, ajānantassā’’ti.

At that time, a certain man, taking a valuable gem, was set out on a long journey with a certain bhikkhu. Then that man, seeing a customs post, feigned illness and gave his own bundle to that bhikkhu. Then, having passed beyond the customs post, that man said to the bhikkhu, 'Venerable sir, bring me my bundle; I am not unwell.' 'But why, āvuso, did you do such a thing?' Then that man explained this matter to the bhikkhu. Remorse arose in that bhikkhu... He asked, 'Bhikkhu, what was your state of mind?' 'Blessed One, I did not know,' he replied. He said, 'Bhikkhu, there is no offense for one who does not know.'

152. Tena kho pana samayena aññataro bhikkhu satthena saddhiṃ addhānamaggappaṭipanno hoti. Aññataro puriso taṃ bhikkhuṃ āmisena upalāpetvā suṅkaṭṭhānaṃ passitvā mahagghaṃ maṇiṃ tassa bhikkhuno adāsi – ‘‘imaṃ, bhante, maṇiṃ suṅkaṭṭhānaṃ atikkāmehī’’ti. Atha kho so bhikkhu taṃ maṇiṃ suṅkaṭṭhānaṃ atikkāmesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

152. At that time, a certain monk was traveling on a long journey with a caravan merchant. A certain man, having enticed that monk with material things, saw a customs post and gave a very valuable gem to that monk, saying, 'Venerable sir, please make this gem pass beyond the customs post.' Then that monk made the gem pass beyond the customs post. Remorse arose in him... The Blessed One said, 'Monk, you have committed a Pārājika offense.'

153. Tena [Pg.79] kho pana samayena aññataro bhikkhu pāse bandhaṃ sūkaraṃ kāruññena muñci. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Kāruññādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, kāruññādhippāyassā’’ti.

153. At that time, a certain monk, out of compassion, released a pig bound in a snare. Remorse arose in him… The Blessed One asked, 'Monk, what was your intention?' 'Blessed One, my intention was compassion,' he replied. The Blessed One said, 'Monk, there is no offense for one whose intention is compassion.'

Tena kho pana samayena aññataro bhikkhu pāse bandhaṃ sūkaraṃ – ‘‘pure sāmikā passantī’’ti, theyyacitto muñci. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, with thievish intent, released a pig caught in a snare, thinking, 'Before the owners see it.' Remorse arose in him... The Blessed One said, 'Monk, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro bhikkhu pāse bandhaṃ migaṃ kāruññena muñci… pāse bandhaṃ migaṃ – ‘‘pure sāmikā passantī’’ti, theyyacitto muñci … kumine bandhe macche kāruññena muñci… kumine bandhe macche – ‘‘pure sāmikā passantī’’ti theyyacitto muñci. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk released a deer bound in a snare out of compassion... He released a deer bound in a snare with thievish intent, thinking, 'Before the owners see it'... He released fish caught in a fish-trap out of compassion... He released fish caught in a fish-trap with thievish intent, thinking, 'Before the owners see it.' Remorse arose in him... The Blessed One said, 'Monk, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro bhikkhu yāne bhaṇḍaṃ passitvā – ‘‘ito gaṇhanto pārājiko bhavissāmī’’ti, atikkamitvā pavaṭṭetvā aggahesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, seeing goods on a vehicle and thinking, 'If I take them from this place, I will commit a Pārājika offense,' passed beyond it, caused the goods to roll off, and then took them. Remorse arose in him... The Blessed One said, 'Monk, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṃ maṃsapesiṃ – ‘‘sāmikānaṃ dassāmī’’ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, atheyyacittassā’’ti.

At that time, a certain monk took a piece of meat that had been carried off by a kite, thinking, 'I will give it to the owners.' The owners accused that monk, saying, 'You are no ascetic!' Remorse arose in him... The Blessed One said, 'Monk, there is no offense for one without the intention to steal.'

Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṃ maṃsapesiṃ – ‘‘pure sāmikā passantī’’ti, theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, with thievish intent, took a piece of meat that had been carried off by a kite, thinking, 'Before the owners see it.' The owners accused that monk, saying, 'You are no ascetic!' Remorse arose in him... The Blessed One said, 'Monk, you have committed a Pārājika offense.'

154. Tena kho pana samayena manussā uḷumpaṃ bandhitvā aciravatiyā nadiyā osārenti. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṃsu. Bhikkhū paṃsukūlasaññino uttāresuṃ. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha [Pg.80] tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paṃsukūlasaññissā’’ti.

154. At that time, some people, having tied a raft, were floating it on the river Aciravatī. When the binding broke, the logs scattered and floated away. Some monks, perceiving them as refuse, salvaged them. The owners accused those monks, saying, 'You are not ascetics!' Remorse arose in them... The Blessed One said, 'Monks, there is no offense for one who has the perception of them being refuse.'

Tena kho pana samayena manussā uḷumpaṃ bandhitvā aciravatiyā nadiyā osārenti. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṃsu. Bhikkhū – ‘‘pure sāmikā passantī’’ti, theyyacittā uttāresuṃ. Sāmikā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.

At that time, some people, having tied a raft, were floating it on the river Aciravatī. When the binding broke, the logs scattered and floated away. Some monks, with thievish intent, salvaged them, thinking, 'Before the owners see them.' The owners accused those monks, saying, 'You are not ascetics!' Remorse arose in them... The Blessed One said, 'Monks, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro gopālako rukkhe sāṭakaṃ ālaggetvā uccāraṃ agamāsi. Aññataro bhikkhu paṃsukūlasaññī aggahesi. Atha kho so gopālako taṃ bhikkhuṃ codesi – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, paṃsukūlasaññissā’’ti.

At that time, a certain cowherd, having hung a cloth on a tree, went to relieve himself. A certain monk, perceiving it as a refuse cloth, took it. Then that cowherd accused the monk, saying, 'You are no ascetic!' Remorse arose in him... The Blessed One said, 'Monk, there is no offense for one who perceives it as a refuse cloth.'

Tena kho pana samayena aññatarassa bhikkhuno nadiṃ tarantassa rajakānaṃ hatthato muttaṃ sāṭakaṃ pāde laggaṃ hoti. So bhikkhu – ‘‘sāmikānaṃ dassāmī’’ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, atheyyacittassā’’ti.

At that time, while a certain monk was crossing a river, a cloth that had been released from the hands of washermen became caught on his foot. That monk took it, thinking, 'I will give it to the owners.' The owners accused that monk, saying, 'You are no ascetic!' Remorse arose in him... The Blessed One said, 'Monk, there is no offense for one without the intention to steal.'

Tena kho pana samayena aññatarassa bhikkhuno nadiṃ tarantassa rajakānaṃ hatthato muttaṃ sāṭakaṃ pāde laggaṃ hoti. So bhikkhu – ‘‘pure sāmikā passantī’’ti, theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, while a certain monk was crossing a river, a cloth that had been released from the hands of washermen became caught on his foot. That monk, with thievish intent, took it, thinking, 'Before the owners see it.' The owners accused that monk, saying, 'You are no ascetic!' Remorse arose in him... The Blessed One said, 'Monk, you have committed a Pārājika offense.'

155. Tena kho pana samayena aññataro bhikkhu sappikumbhiṃ passitvā thokaṃ thokaṃ paribhuñji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti.

155. At that time, a certain monk, having seen a pot of ghee, consumed it little by little. Remorse arose in him... The Blessed One said, 'Monk, there is no Pārājika offense; there is an offense of wrong-doing.'

Tena kho pana samayena sambahulā bhikkhū saṃvidahitvā agamaṃsu – ‘‘bhaṇḍaṃ avaharissāmā’’ti. Eko bhaṇḍaṃ avahari. Te evamāhaṃsu – ‘‘na [Pg.81] mayaṃ pārājikā. Yo avahaṭo so pārājiko’’ti. Bhagavato etamatthaṃ ārocesuṃ… ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.

At that time, many monks, having conspired, went with the intention, 'We will steal goods.' One of them stole the goods. They said, 'We have not committed a Pārājika offense. The one who stole has committed a Pārājika offense.' They reported this matter to the Blessed One... The Blessed One said, 'Monks, you have committed a Pārājika offense.'

Tena kho pana samayena sambahulā bhikkhū saṃvidahitvā bhaṇḍaṃ avaharitvā bhājesuṃ. Tehi bhājīyamāne ekamekassa paṭiviso na pañcamāsako pūri. Te evamāhaṃsu – ‘‘na mayaṃ pārājikā’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.

At that time, many monks, having conspired, stole goods and divided them. While they were dividing them, the share of each one did not amount to five māsakas. They said, 'We have not committed a Pārājika offense.' They reported this matter to the Blessed One. The Blessed One said, 'Monks, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ dubbhikkhe āpaṇikassa taṇḍulamuṭṭhiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, in Sāvatthī, during a famine, a certain monk, with thieving intent, carried away a handful of rice from a shopkeeper. He had scruples… “Monk, you have incurred a pārājika offense.”

Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ dubbhikkhe āpaṇikassa muggamuṭṭhiṃ… māsamuṭṭhiṃ… tilamuṭṭhiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu āpanno pārājika’’nti.

At that time, in Sāvatthī, during a famine, a certain monk, with thieving intent, carried away a handful of mung beans… a handful of black gram… a handful of sesame from a shopkeeper. He had scruples… “Monk, you have incurred a pārājika offense.”

Tena kho pana samayena sāvatthiyaṃ andhavane corakā gāviṃ hantvā maṃsaṃ khāditvā sesakaṃ paṭisāmetvā agamaṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Corakā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paṃsukūlasaññissā’’ti.

At that time, in the Andhavana at Sāvatthī, thieves killed a cow, ate the meat, put away the remainder, and departed. Monks, perceiving it as refuse-rag, had it accepted and consumed it. The thieves rebuked those monks, saying, “You are not ascetics!” They had scruples… “There is no offense, monks, for one who perceives it as refuse-rag.”

Tena kho pana samayena sāvatthiyaṃ andhavane corakā sūkaraṃ hantvā maṃsaṃ khāditvā sesakaṃ paṭisāmetvā agamaṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Corakā te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paṃsukūlasaññissā’’ti.

At that time, in the Andhavana at Sāvatthī, thieves killed a pig, ate the meat, put away the remainder, and departed. Monks, perceiving it as refuse-rag, had it accepted and consumed it. The thieves rebuked those monks, saying, “You are not ascetics!” They had scruples… “There is no offense, monks, for one who perceives it as refuse-rag.”

Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṃ gantvā lūtaṃ tiṇaṃ pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi …pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk went to a grass field and, with thieving intent, carried away cut grass worth five māsakas. He had scruples… “Monk, you have incurred a pārājika offense.”

Tena [Pg.82] kho pana samayena aññataro bhikkhu tiṇakkhettaṃ gantvā tiṇaṃ lāyitvā pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk went to a grass field, cut grass worth five māsakas, and with thieving intent, carried it away. He had scruples… “Monk, you have incurred a pārājika offense.”

156. Tena kho pana samayena āgantukā bhikkhū saṅghassa ambaṃ bhājāpetvā paribhuñjiṃsu. Āvāsikā bhikkhū te bhikkhū codesuṃ – ‘‘assamaṇāttha tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… bhagavato etamatthaṃ ārocesuṃ. ‘‘Kiṃcittā tumhe, bhikkhave’’ti? ‘‘Paribhogatthāya mayaṃ bhagavā’’ti. ‘‘Anāpatti, bhikkhave, paribhogatthāyā’’ti.

156. At that time, visiting monks had the Sangha’s mangoes distributed and consumed them. The resident monks rebuked those monks, saying, “You are not ascetics!” They had scruples… They reported this matter to the Blessed One. “Monks, with what intention did you act?” “Blessed One, we acted for the purpose of consumption.” “There is no offense, monks, for the purpose of consumption.”

Tena kho pana samayena āgantukā bhikkhū saṅghassa jambuṃ… saṅghassa labujaṃ… saṅghassa panasaṃ… saṅghassa tālapakkaṃ… saṅghassa ucchuṃ… saṅghassa timbarūsakaṃ bhājāpetvā paribhuñjiṃsu. Āvāsikā bhikkhū te bhikkhū codesuṃ – ‘‘assamaṇāttha, tumhe’’ti. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, paribhogatthāyā’’ti.

At that time, visiting monks had the Sangha’s rose-apples… the Sangha’s breadfruit… the Sangha’s jackfruit… the Sangha’s ripe palm fruit… the Sangha’s sugarcane… the Sangha’s timbarūsaka fruit distributed and consumed them. The resident monks rebuked those monks, saying, “You are not ascetics!” They had scruples… “There is no offense, monks, for the purpose of consumption.”

Tena kho pana samayena ambapālakā bhikkhūnaṃ ambaphalaṃ denti. Bhikkhū – ‘‘gopetuṃ ime issarā, nayime dātu’’nti, kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, gopakassa dāne’’ti.

At that time, mango guardians were giving mangoes to the monks. The monks, having scruples, did not accept them, thinking, “These are authorized to guard, but not to give.” They reported this matter to the Blessed One. “There is no offense, monks, in a gift from a guardian.”

Tena kho pana samayena jambupālakā… labujapālakā… panasapālakā… tālapakkapālakā… ucchupālakā… timbarūsakapālakā bhikkhūnaṃ timbarūsakaṃ denti. Bhikkhū – ‘‘gopetuṃ ime issarā, nayime dātu’’nti, kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, gopakassa dāne’’ti.

At that time, rose-apple guardians… breadfruit guardians… jackfruit guardians… ripe palm fruit guardians… sugarcane guardians… timbarūsaka guardians were giving timbarūsaka fruit to the monks. The monks, having scruples, did not accept them, thinking, “These are authorized to guard, but not to give.” They reported this matter to the Blessed One. “There is no offense, monks, in a gift from a guardian.”

Tena kho pana samayena aññataro bhikkhu saṅghassa dāruṃ tāvakālikaṃ haritvā attano vihārassa kuṭṭaṃ upatthambhesi. Bhikkhū taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Tassa kukkuccaṃ ahosi. Bhagavato etamatthaṃ ārocesi. ‘‘Kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Tāvakāliko ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, tāvakālike’’ti.

At that time, a certain monk, having temporarily taken some wood belonging to the Sangha, propped up the wall of his own dwelling. The monks rebuked that monk, saying, “You are not an ascetic!” He had scruples. He reported this matter to the Blessed One. “Monk, what was your intention?” “Blessed One, my intention was temporary.” “There is no offense, monk, in the case of temporary use.”

Tena [Pg.83] kho pana samayena aññataro bhikkhu saṅghassa udakaṃ theyyacitto avahari… saṅghassa mattikaṃ theyyacitto avahari… saṅghassa puñjakitaṃ tiṇaṃ theyyacitto avahari… tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, with thieving intent, carried away the Sangha’s water… with thieving intent, carried away the Sangha’s clay… with thieving intent, carried away the Sangha’s piled-up grass… He had scruples… “Monk, you have incurred a pārājika offense.”

Tena kho pana samayena aññataro bhikkhu saṅghassa puñjakitaṃ tiṇaṃ theyyacitto jhāpesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā’’ti.

At that time, a certain monk, with thieving intent, burned the Sangha’s pile of grass. He had scruples… “There is no pārājika offense, monk. There is an offense of wrong-doing.”

Tena kho pana samayena aññataro bhikkhu saṅghassa mañcaṃ theyyacitto avahari… tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, with thieving intent, carried away the Sangha’s bed… He had scruples… “Monk, you have incurred a pārājika offense.”

Tena kho pana samayena aññataro bhikkhu saṅghassa pīṭhaṃ… saṅghassa bhisiṃ… saṅghassa bibbohanaṃ … saṅghassa kavāṭaṃ… saṅghassa ālokasandhiṃ… saṅghassa gopānasiṃ theyyacitto avahari… tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk, with thieving intent, carried away the Sangha’s bench… the Sangha’s mattress… the Sangha’s bolster… the Sangha’s door-leaf… the Sangha’s window… the Sangha’s rafter. He had scruples… “Monk, you have incurred a pārājika offense.”

157. Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṃ senāsanaṃ aññatra paribhuñjanti. Atha kho so upāsako ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā aññatra paribhogaṃ aññatra paribhuñjissantī’’ti! Bhagavato etamatthaṃ ārocesuṃ. ‘‘Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo. Yo paribhuñjeyya, āpatti dukkaṭassā’’ti.

157. At that time, monks were using a lodging—a requisite for the monastery of a certain lay follower—elsewhere. Then that lay follower complained, grumbled, and criticized: “How can the venerable ones use a requisite meant for one place elsewhere?” They reported this matter to the Blessed One. “Monks, a requisite for one place should not be used elsewhere. Whoever does so incurs an offense of wrong-doing.”

Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṃ kukkuccāyantā chamāyaṃ nisīdanti. Gattānipi cīvarānipi paṃsukitāni honti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anujānāmi, bhikkhave, tāvakālikaṃ haritu’’nti.

At that time, monks, having scruples about carrying mats to the Uposatha hall and the meeting hall, sat on the ground. Their bodies and robes became dusty. They reported this matter to the Blessed One. 'Monks, I allow you to carry them for temporary use.'

Tena kho pana samayena campāyaṃ thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṃ gantvā – ‘‘ayyā icchati [Pg.84] tekaṭulayāguṃ pātu’’nti, pacāpetvā haritvā attanā paribhuñji. Sā jānitvā taṃ codesi – ‘‘assamaṇīsi tva’’nti. Tassā kukkuccaṃ ahosi. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā’’ti.

At that time, at Campā, a nun who was a pupil of the nun Thullanandā went to the household that supported the nun Thullanandā and said, “The venerable lady wishes to drink rice gruel with three ingredients.” She had it prepared, carried it away, and consumed it herself. When Thullanandā found out, she rebuked her, saying, “You are not an ascetic!” The pupil had scruples. Then that nun reported this matter to the other nuns. The nuns reported this matter to the monks. The monks reported this matter to the Blessed One. “There is no pārājika offense, monks; there is an offense of intentional false speech entailing expiation.”

Tena kho pana samayena rājagahe thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṃ gantvā – ‘‘ayyā icchati madhugoḷakaṃ khāditu’’nti, pacāpetvā haritvā attanā paribhuñji. Sā jānitvā taṃ codesi – ‘‘assamaṇīsi tva’’nti. Tassā kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā’’ti.

At that time, in Rājagaha, a nun who was a pupil of the nun Thullanandā went to the household that supported the nun Thullanandā and, saying, “The venerable lady wishes to eat a honey cake,” had it prepared, carried it away, and consumed it herself. When Thullanandā found out, she rebuked her, saying, “You are not an ascetic!” The pupil had scruples… “There is no pārājika offense, monks; there is an offense of intentional false speech entailing expiation.”

158. Tena kho pana samayena vesāliyaṃ āyasmato ajjukassa upaṭṭhākassa gahapatino dve dārakā honti – putto ca bhāgineyyo ca. Atha kho so gahapati āyasmantaṃ ajjukaṃ etadavoca – ‘‘imaṃ, bhante, okāsaṃ yo imesaṃ dvinnaṃ dārakānaṃ saddho hoti pasanno tassa ācikkheyyāsī’’ti. Tena kho pana samayena tassa gahapatino bhāgineyyo saddho hoti pasanno. Atha kho āyasmā ajjuko taṃ okāsaṃ tassa dārakassa ācikkhi. So tena sāpateyyena kuṭumbañca saṇṭhapesi dānañca paṭṭhapesi. Atha kho tassa gahapatino putto āyasmantaṃ ānandaṃ etadavoca – ‘‘ko nu kho, bhante ānanda, pituno dāyajjo – putto vā bhāgineyyo vā’’ti? ‘‘Putto kho, āvuso, pituno dāyajjo’’ti. ‘‘Ayaṃ, bhante, ayyo ajjuko amhākaṃ sāpateyyaṃ amhākaṃ methunakassa ācikkhī’’ti. ‘‘Assamaṇo, āvuso, āyasmā ajjuko’’ti. Atha kho āyasmā ajjuko āyasmantaṃ ānandaṃ etadavoca – ‘‘dehi me, āvuso ānanda, vinicchaya’’nti. Tena kho pana samayena āyasmā upāli āyasmato ajjukassa pakkho hoti. Atha kho āyasmā upāli āyasmantaṃ ānandaṃ etadavoca – ‘‘yo [Pg.85] nu kho, āvuso ānanda, sāmikena ‘imaṃ okāsaṃ itthannāmassa ācikkheyyāsī’ti vutto tassa ācikkhati, kiṃ so āpajjatī’’ti? ‘‘Na, bhante, kiñci āpajjati, antamaso dukkaṭamattampī’’ti. ‘‘Ayaṃ, āvuso, āyasmā ajjuko sāmikena – ‘imaṃ okāsaṃ itthannāmassa ācikkhā’ti vutto tassa ācikkhati; anāpatti, āvuso, āyasmato ajjukassā’’ti.

158. Now at that time in Vesālī, the lay supporter of the Venerable Ajjuka had two boys—a son and a nephew. The householder said to the Venerable Ajjuka, 'Venerable sir, please inform whichever of these two boys has faith and confidence about this inheritance.' At that time, the householder’s nephew was the one with faith and confidence. So the Venerable Ajjuka informed that boy about the inheritance. With that property, he both maintained the family and established charitable giving. Later, the householder’s son asked the Venerable Ānanda, 'Venerable Ānanda, who is the father’s heir—the son or the nephew?' 'The son, friend, is the father’s heir.' 'Venerable sir, this Venerable Ajjuka has informed my cousin about our property.' 'Friend, the Venerable Ajjuka is no ascetic.' Then the Venerable Ajjuka said to the Venerable Ānanda, 'Friend Ānanda, give me a judgment.' At that time, the Venerable Upāli was on the Venerable Ajjuka’s side. The Venerable Upāli then said to the Venerable Ānanda, 'Friend Ānanda, if a monk is told by the owner, “Inform so-and-so about this inheritance,” and he does so, what offense does he commit?' 'He commits no offense, venerable sir, not even an offense of wrong conduct.' 'Friend, this Venerable Ajjuka was told by the owner, “Inform so-and-so about this inheritance,” and he did so. There is no offense for the Venerable Ajjuka.'

159. Tena kho pana samayena bārāṇasiyaṃ āyasmato pilindavacchassa upaṭṭhākakulaṃ corehi upaddutaṃ hoti. Dve ca dārakā nītā honti. Atha kho āyasmā pilindavaccho te dārake iddhiyā ānetvā pāsāde ṭhapesi. Manussā te dārake passitvā – ‘‘ayyassāyaṃ pilindavacchassa iddhānubhāvo’’ti, āyasmante pilindavacche abhippasīdiṃsu. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā pilindavaccho corehi nīte dārake ānessatī’’ti! Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, iddhimassa iddhivisaye’’ti.

159. Now at that time in Bārāṇasī, the household that supported the Venerable Pilindavaccha was plundered by thieves, and two boys had been taken away. Then, the Venerable Pilindavaccha, using his psychic power, brought the boys back and placed them in the mansion. People, seeing the boys, said, "This is the psychic power of the Venerable Pilindavaccha," and they had great confidence in the Venerable Pilindavaccha. The monks complained, were displeased, and criticized him, saying, "How indeed can the Venerable Pilindavaccha bring back boys taken away by thieves?" They reported this matter to the Blessed One. "There is no offense, monks, for one possessing psychic power in the realm of psychic power."

160. Tena kho pana samayena dve bhikkhū sahāyakā honti – paṇḍuko ca kapilo ca. Eko gāmake viharati, eko kosambiyaṃ. Atha kho tassa bhikkhuno gāmakā kosambiṃ gacchantassa antarāmagge nadiṃ tarantassa sūkarikānaṃ hatthato muttā medavaṭṭi pāde laggā hoti. So bhikkhu – ‘‘sāmikānaṃ dassāmī’’ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ – ‘‘assamaṇosi tva’’nti. Taṃ uttiṇṇaṃ gopālikā passitvā etadavoca – ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti. So – ‘‘pakatiyāpāhaṃ assamaṇo’’ti tassā methunaṃ dhammaṃ paṭisevitvā kosambiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ orocesuṃ. ‘‘Anāpatti, bhikkhave, adinnādāne pārājikassa; āpatti methunadhammasamāyoge pārājikassā’’ti.

160. Now at that time, there were two monks who were friends—Paṇḍuka and Kapila. One lived in a village, the other in Kosambī. Then, as the monk from the village was traveling to Kosambī, while crossing a river along the way, a piece of fat that had escaped from the hands of pig-butchers stuck to his foot. Thinking, "I will give it to its owners," he picked it up. The owners accused the monk, saying, "You are not an ascetic!" As he emerged from the river, a cowherd woman saw him and said, "Come, venerable sir, let us engage in sexual intercourse." Thinking, 'In any case, I am not an ascetic,' he engaged in sexual intercourse with her, went to Kosambī, and reported the matter to the monks. The monks informed the Blessed One of this matter. The Blessed One said, "Monks, there is no pārājika offense for taking what is not given; there is a pārājika offense for engaging in sexual intercourse."

161. Tena kho pana samayena sāgalāyaṃ āyasmato daḷhikassa saddhivihāriko bhikkhu anabhiratiyā pīḷito āpaṇikassa veṭhanaṃ avaharitvā [Pg.86] āyasmantaṃ daḷhikaṃ etadavoca – ‘‘assamaṇo ahaṃ, bhante, vibbhamissāmī’’ti. ‘‘Kiṃ tayā, āvuso, kata’’nti? So tamatthaṃ ārocesi. Āharāpetvā agghāpesi. Taṃ agghāpentaṃ na pañcamāsake agghati. ‘‘Anāpatti, āvuso, pārājikassā’’ti. Dhammakathaṃ akāsi. So bhikkhu abhiramatīti.

161. Now at that time, in Sāgala, a monk who was the co-resident pupil of the Venerable Daḷhika, oppressed by discontent, stole a turban from a shopkeeper and said to the Venerable Daḷhika: "Venerable sir, I am no longer an ascetic; I will disrobe." "What have you done, friend?" He explained the matter. They had the turban retrieved and appraised. When it was appraised, it was not worth five māsakas. "There is no pārājika offense, friend." He gave a Dhamma talk. That monk became content.

Dutiyapārājikaṃ samattaṃ.

The Second Pārājika is concluded.

3. Tatiyapārājikaṃ

3. The Third Pārājika

162. Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsati. Atha kho bhagavā bhikkhū āmantesi – ‘‘icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’’ti. ‘‘Evaṃ, bhante’’ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. Bhikkhū – ‘‘bhagavā kho anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatī’’ti (te) anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te sakena kāyena aṭṭīyanti harāyanti jigucchanti. Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya, evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti – ‘‘sādhu no, āvuso, jīvitā voropehi[Pg.87]. Idaṃ te pattacīvaraṃ bhavissatī’’ti. Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṃ asiṃ ādāya yena vaggamudā nadī tenupasaṅkami.

162. At that time the Blessed One was dwelling at Vesālī, in the Great Wood, in the Hall with the Peaked Roof. At that time the Blessed One spoke to the monks in many ways a discourse on the unattractive, spoke in praise of the unattractive, spoke in praise of developing the unattractive, and referring to it again and again, spoke in praise of the attainment of the unattractive. Then the Blessed One addressed the monks: “Monks, I wish to go into seclusion for half a month. No one is to approach me except the one who brings almsfood.” “Yes, Venerable Sir,” those monks replied to the Blessed One, and no one approached the Blessed One except the one who brought almsfood. The monks, thinking: “The Blessed One speaks in many ways a discourse on the unattractive, speaks in praise of the unattractive, speaks in praise of developing the unattractive, and referring to it again and again, speaks in praise of the attainment of the unattractive,” dwelt engaged in the practice of developing the unattractive. They became distressed, ashamed, and disgusted with their own bodies. Just as a young woman or man, fond of adornment, having bathed from the head down, would be distressed, ashamed, and disgusted if the carcass of a snake, a dog, or a human were hung around their neck, so too those monks, being distressed, ashamed, and disgusted with their own bodies, deprived themselves of life, and they deprived one another of life. They approached the ascetic impostor Migalaṇḍika and said: “Friend, please deprive us of life. This bowl and robe will be yours.” Then Migalaṇḍika the ascetic impostor, hired with bowls and robes, deprived many monks of life. Taking his blood-stained sword, he approached the river Vaggumudā.

163. Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṃ taṃ asiṃ dhovantassa ahudeva kukkuccaṃ ahu vippaṭisāro – ‘‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ. Bahuṃ vata mayā apuññaṃ pasutaṃ, yohaṃ bhikkhū sīlavante kalyāṇadhamme jīvitā voropesi’’nti. Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṃ samaṇakuttakaṃ etadavoca – ‘‘sādhu sādhu sappurisa, lābhā te sappurisa, suladdhaṃ te sappurisa. Bahuṃ tayā sappurisa puññaṃ pasutaṃ, yaṃ tvaṃ atiṇṇe tāresī’’ti. Atha kho migalaṇḍiko samaṇakuttako – ‘‘lābhā kira me, suladdhaṃ kira me, bahuṃ kira mayā puññaṃ pasutaṃ, atiṇṇo kirāhaṃ tāremī’’ti tiṇhaṃ asiṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā evaṃ vadeti – ‘‘ko atiṇṇo, kaṃ tāremī’’ti? Tattha ye te bhikkhū avītarāgā tesaṃ tasmiṃ samaye hotiyeva bhayaṃ hoti chambhitattaṃ hoti lomahaṃso. Ye pana te bhikkhū vītarāgā tesaṃ tasmiṃ samaye na hoti bhayaṃ na hoti chambhitattaṃ na hoti lomahaṃso. Atha kho migalaṇḍiko samaṇakuttako ekampi bhikkhuṃ ekāhena jīvitā voropesi, dvepi bhikkhū ekāhena jīvitā voropesi, tayopi bhikkhū ekāhena jīvitā voropesi, cattāropi bhikkhū ekāhena jīvitā voropesi, pañcapi bhikkhū ekāhena jīvitā voropesi, dasapi bhikkhū ekāhena jīvitā voropesi, vīsampi bhikkhū ekāhena jīvitā voropesi, tiṃsampi bhikkhū ekāhena jīvitā voropesi, cattālīsampi bhikkhū ekāhena jīvitā voropesi, paññāsampi bhikkhū ekāhena jīvitā voropesi, saṭṭhimpi bhikkhū ekāhena jīvitā voropesi.

163. Then, as Migalaṇḍika the ascetic impostor was washing that blood-stained sword, scruple and remorse arose in him: “Indeed, it is no gain for me, truly not a gain! It is ill-gotten for me, truly not well-gotten! Much demerit has been produced by me, for I have deprived virtuous monks of good character of life.” Then a certain deity of Māra’s host, coming through the unbroken water, said to Migalaṇḍika the ascetic impostor: “Excellent, excellent, good man! It is a gain for you, good man! It is well-gotten for you, good man! Much merit has been produced by you, good man, for you ferry across those who were not yet across.” Then Migalaṇḍika the ascetic impostor thought: “So, it is a gain for me! It is well-gotten for me! Much merit has been produced by me! I am ferrying across those who are not yet across!” Taking his sharp sword, he approached from monastery to monastery, from precinct to precinct, saying: “Who is not yet across? Whom shall I ferry across?” At that time, those monks who were not yet free from passion felt fear, stiffness, and their hair stood on end. But those monks who were free from passion felt no fear, no stiffness, and their hair did not stand on end. Then Migalaṇḍika the ascetic impostor deprived one monk of life in a single day, two monks of life in a single day, three monks of life in a single day, four monks of life in a single day, five monks of life in a single day, ten monks of life in a single day, twenty monks of life in a single day, thirty monks of life in a single day, forty monks of life in a single day, fifty monks of life in a single day, and sixty monks of life in a single day.

164. Atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – ‘‘kiṃ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho’’ti? ‘‘Tathā hi pana, bhante, bhagavā bhikkhūnaṃ anekapariyāyena [Pg.88] asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsati. Te ca, bhante, bhikkhū – ‘bhagavā kho anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatī’ti, te anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te sakena kāyena aṭṭīyanti harāyanti jigucchanti. Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya, evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti – ‘sādhu no, āvuso, jīvitā voropehi. Idaṃ te pattacīvaraṃ bhavissatī’ti. Atha kho, bhante, migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo ekampi bhikkhuṃ ekāhena jīvitā voropesi…pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesi. Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā’’ti. ‘‘Tenahānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātehī’’ti. ‘‘Evaṃ, bhante’’ti, kho āyasmā ānando bhagavato paṭissuṇitvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘sannipatito, bhante bhikkhusaṅgho; yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti.

164. Then, after half a month had passed, the Blessed One emerged from seclusion and addressed the Venerable Ānanda: “Why now, Ānanda, does the Saṅgha of bhikkhus seem so diminished?” “Venerable Sir, I shall explain it as it is. The Blessed One spoke to the bhikkhus in many ways with a discourse on foulness, spoke in praise of foulness, spoke in praise of developing the meditation on foulness, and, referring to it again and again, spoke in praise of the attainment of foulness. And those bhikkhus, Venerable Sir, thinking, ‘The Blessed One speaks in many ways with a discourse on foulness, speaks in praise of foulness, speaks in praise of developing the meditation on foulness, and, referring to it again and again, speaks in praise of the attainment of foulness,’ dwelt engaged in the practice of developing the meditation on foulness in its many aspects. They were troubled by, ashamed of, and disgusted with their own bodies. Just as a young woman or man, fond of adornments and having bathed from the head down, would be troubled, ashamed, and disgusted if the carcass of a snake, a dog, or a human were hung on their neck, in the same way, those bhikkhus, being troubled by, ashamed of, and disgusted with their own bodies, deprived themselves of life, deprived one another of life, and approached the sham ascetic Migalaṇḍika, saying: ‘Friend, we ask you, please deprive us of life. This bowl and these robes will be yours.’ Then, Venerable Sir, the sham ascetic Migalaṇḍika, hired with bowls and robes, deprived one bhikkhu of life in a single day… he deprived sixty bhikkhus of life in a single day. It would be good, Venerable Sir, if the Blessed One would teach another method, so that this Saṅgha of bhikkhus might be established in final knowledge.” “In that case, Ānanda, assemble all the bhikkhus who are dwelling in the vicinity of Vesālī in the assembly hall.” “Yes, Venerable Sir,” the Venerable Ānanda replied to the Blessed One. Having assembled all the bhikkhus who were dwelling in the vicinity of Vesālī in the assembly hall, he approached the Blessed One and, having approached, said this to the Blessed One: “Venerable Sir, the Saṅgha of bhikkhus has assembled. Now, Venerable Sir, the Blessed One may do as he sees fit.”

165. Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse uhataṃ rajojallaṃ tamenaṃ [Pg.89] mahā akālamegho ṭhānaso antaradhāpeti vūpasameti, evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti, dīghaṃ vā passasanto dīghaṃ passasāmīti pajānāti. Rassaṃ vā assasanto rassaṃ assasāmīti pajānāti, rassaṃ vā passasanto rassaṃ passasāmīti pajānāti. Sabbakāyappaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyappaṭisaṃvedī passasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Pītippaṭisaṃvedī assasissāmīti sikkhati. Pītippaṭisaṃvedī passasissāmīti sikkhati. Sukhappaṭisaṃvedī assasissāmīti sikkhati. Sukhappaṭisaṃvedī passasissāmīti sikkhati. Cittasaṅkhārappaṭisaṃvedī assasissāmīti sikkhati. Cittasaṅkhārappaṭisaṃvedī passasissāmīti sikkhati. Passambhayaṃ cittasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ cittasaṅkhāraṃ passasissāmīti sikkhati. Cittappaṭisaṃvedī assasissāmīti sikkhati. Cittappaṭisaṃvedī passasissāmīti sikkhati. Abhippamodayaṃ cittaṃ…pe… samādahaṃ cittaṃ…pe… vimocayaṃ cittaṃ…pe… aniccānupassī…pe… virāgānupassī…pe… nirodhānupassī…pe… paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī’’ti.

165. Then the Blessed One went to the assembly hall. Having gone there, he sat down on the prepared seat. Having sat down, the Blessed One addressed the bhikkhus: “Bhikkhus, this concentration due to mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an unadulterated and pleasant abiding, and it immediately causes evil, unwholesome states that have arisen to disappear and be stilled. Just as, bhikkhus, in the last month of the hot season, a cloud of dust and dirt that has been stirred up is immediately made to disappear and is stilled by a great, unseasonal rain, in the same way, bhikkhus, concentration due to mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an unadulterated and pleasant abiding, and it immediately causes evil, unwholesome states that have arisen to disappear and be stilled. And how, bhikkhus, is concentration due to mindfulness of breathing developed and cultivated so that it is peaceful and sublime, an unadulterated and pleasant abiding, and immediately causes evil, unwholesome states that have arisen to disappear and be stilled? Here, bhikkhus, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty dwelling, sits down. Having folded his legs crosswise, set his body erect, and established mindfulness before him, he mindfully breathes out, and mindfully breathes in. Breathing out long, he knows: ‘I am breathing out long’; or breathing in long, he knows: ‘I am breathing in long.’ Breathing out short, he knows: ‘I am breathing out short’; or breathing in short, he knows: ‘I am breathing in short.’ He trains himself: ‘I shall breathe out experiencing the entire breath.’ He trains himself: ‘I shall breathe in experiencing the entire breath.’ He trains himself: ‘I shall breathe out calming the bodily formation.’ He trains himself: ‘I shall breathe in calming the bodily formation.’ He trains himself: ‘I shall breathe out experiencing rapture.’ He trains himself: ‘I shall breathe in experiencing rapture.’ He trains himself: ‘I shall breathe out experiencing pleasure.’ He trains himself: ‘I shall breathe in experiencing pleasure.’ He trains himself: ‘I shall breathe out experiencing the mental formation.’ He trains himself: ‘I shall breathe in experiencing the mental formation.’ He trains himself: ‘I shall breathe out calming the mental formation.’ He trains himself: ‘I shall breathe in calming the mental formation.’ He trains himself: ‘I shall breathe out experiencing the mind.’ He trains himself: ‘I shall breathe in experiencing the mind.’ He trains himself: ‘I shall breathe out gladdening the mind.’… He trains himself: ‘I shall breathe out concentrating the mind.’… He trains himself: ‘I shall breathe out liberating the mind.’… He trains himself, ‘I shall breathe out contemplating impermanence.’… He trains himself, ‘I shall breathe out contemplating dispassion.’… He trains himself, ‘I shall breathe out contemplating cessation.’… He trains himself, ‘I shall breathe out contemplating relinquishment.’ He trains himself, ‘I shall breathe in contemplating relinquishment.’ When concentration due to mindfulness of breathing is developed and cultivated in this way, bhikkhus, it is peaceful and sublime, an unadulterated and pleasant abiding, and it immediately causes evil, unwholesome states that have arisen to disappear and be stilled.”

166. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi [Pg.90] samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti – ‘sādhu no, āvuso, jīvitā voropehi, idaṃ te pattacīvaraṃ bhavissatī’’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, bhikkhave, tesaṃ bhikkhūnaṃ ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṃ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṃ upasaṅkamitvā evaṃ vakkhanti – ‘sādhu no, āvuso, jīvitā voropehi, idaṃ te pattacīvaraṃ bhavissatī’ti. Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

166. Then the Blessed One, on this occasion, in this matter, having had the community of monks assemble, questioned the monks: “Is it true, monks, as is said, that monks deprive themselves of life, deprive one another of life, and having approached Migalaṇḍika, the sham recluse, speak thus: ‘Good sir, we ask you, deprive us of life; this bowl and robe will be yours’?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them: “Monks, for those monks, this is unfitting, unsuitable, improper, not the conduct of a recluse, not allowable, and not to be done. How indeed, monks, could those monks deprive themselves of life, deprive one another of life, and having approached Migalaṇḍika, the sham recluse, speak thus: ‘Good sir, we ask you, deprive us of life; this bowl and robe will be yours’? Monks, this is not for the confidence of the unconvinced… And so, monks, you should recite this training rule thus:

167. ‘‘Yo pana bhikkhu sañcicca manussaviggahaṃ jīvitā voropeyya satthahārakaṃ vāssa pariyeseyya, ayampi pārājiko hoti asaṃvāso’’ti.

167. “Whatever monk should intentionally deprive a human being of life, or should search for a life-taking weapon for him, this monk also is defeated, not in communion.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

And thus this training rule was laid down by the Blessed One for the monks.

168. Tena kho pana samayena aññataro upāsako gilāno hoti. Tassa pajāpati abhirūpā hoti dassanīyā pāsādikā. Chabbaggiyā bhikkhū tassā itthiyā paṭibaddhacittā honti. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘sace kho so, āvuso, upāsako jīvissati na mayaṃ taṃ itthiṃ labhissāma. Handa mayaṃ, āvuso, tassa upāsakassa maraṇavaṇṇaṃ saṃvaṇṇemā’’ti. Atha kho chabbaggiyā bhikkhū yena so upāsako tenupasaṅkamiṃsu; upasaṅkamitvā taṃ upāsakaṃ etadavocuṃ – ‘‘tvaṃ khosi, upāsaka, katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ. Kiṃ tuyhiminā pāpakena dujjīvitena! Mataṃ te jīvitā seyyo. Ito tvaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasi. Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī’’ti.

168. Now at that time, a certain lay follower was sick. His wife was beautiful, fair to see, and pleasing. The monks of the Group of Six had minds attached to that woman. Then this thought occurred to the monks of the Group of Six: “Sirs, if that lay follower lives, we will not get that woman. Come, sirs, let us praise the virtues of death to that lay follower.” Then the monks of the Group of Six approached that lay follower; having approached, they said this to that lay follower: “You, lay follower, have done virtuous deeds, done wholesome deeds, done deeds that give protection from fear; you have done no evil, no cruel deed, no wicked deed. You have done what is virtuous; you have not done what is evil. What use to you is this wretched, evil life? Death is better for you than life. When you die from here, with the breaking up of the body, after death, you will be reborn in a good destination, a heavenly world. There, provided with and possessed of the five divine strands of sensual pleasure, you will enjoy yourself.”

169. Atha kho so upāsako – ‘‘saccaṃ kho ayyā āhaṃsu. Ahañhi katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso. Kataṃ mayā kalyāṇaṃ, akataṃ mayā pāpaṃ[Pg.91]. Kiṃ mayhiminā pāpakena dujjīvitena! Mataṃ me jīvitā seyyo. Ito ahaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmi. Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressāmī’’ti, so asappāyāni ceva bhojanāni bhuñji asappāyāni ca khādanīyāni khādi asappāyāni ca sāyanīyāni sāyi asappāyāni ca pānāni pivi. Tassa asappāyāni ceva bhojanāni bhuñjato asappāyāni ca khādanīyāni khādato asappāyāni ca sāyanīyāni sāyato asappāyāni ca pānāni pivato kharo ābādho uppajji. So teneva ābādhena kālamakāsi. Tassa pajāpati ujjhāyati khiyyati vipāceti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Ime me sāmikassa maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Imehi me sāmiko mārito’’ti. Aññepi manussā ujjhāyanti khiyyanti vipācenti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Ime upāsakassa maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Imehi upāsako mārito’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū upāsakassa maraṇavaṇṇaṃ saṃvaṇṇissantī’’ti!

169. Then that lay follower thought: “Indeed, the venerables spoke the truth. For I have done virtuous deeds, done wholesome deeds, done deeds that give protection from fear; I have done no evil, no cruel deed, no wicked deed. I have done what is virtuous; I have not done what is evil. What use to me is this wretched, evil life? Death is better for me than life. When I die from here, with the breaking up of the body, after death, I will be reborn in a good destination, a heavenly world. There, provided with and possessed of the five divine strands of sensual pleasure, I will enjoy myself.” He then ate unsuitable foods, consumed unsuitable edibles, tasted unsuitable savories, and drank unsuitable beverages. As he was eating unsuitable foods, consuming unsuitable edibles, tasting unsuitable savories, and drinking unsuitable beverages, a severe illness arose in him. He died from that very illness. His wife complained, condemned, and spread it about: “These recluses, sons of the Sakyan, are shameless, unvirtuous, and liars! How can they claim to be practitioners of the Dhamma, living righteously, living the holy life, speakers of truth, virtuous, and of good character? There is no recluseship in them, there is no holy life in them. Their recluseship is lost, their holy life is lost. Whence their recluseship? Whence their holy life? They are devoid of recluseship, they are devoid of the holy life. They praised the virtues of death to my husband. My husband was killed by them!” Other people also complained, condemned, and spread it about: “These recluses, sons of the Sakyan, are shameless, unvirtuous, and liars! How can they claim to be practitioners of the Dhamma, living righteously, living the holy life, speakers of truth, virtuous, and of good character? There is no recluseship in them, there is no holy life in them. Their recluseship is lost, their holy life is lost. Whence their recluseship? Whence their holy life? They are devoid of recluseship, they are devoid of the holy life. They praised the virtues of death to the lay follower. The lay follower was killed by them!” The monks heard those people complaining, condemning, and spreading it about. Those monks who were of few desires… complained, condemned, and spread it about, saying: “How indeed could the monks of the Group of Six praise the virtues of death to a lay follower?”

170. Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, upāsakassa maraṇavaṇṇaṃ saṃvaṇṇethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisā, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, upāsakassa [Pg.92] maraṇavaṇṇaṃ saṃvaṇṇissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

170. Then those bhikkhus, having rebuked the group-of-six bhikkhus in many ways, reported this matter to the Blessed One… “Is it true, bhikkhus, as is said, that you spoke in praise of the virtues of death to the lay follower?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them: “Foolish men, this is unsuitable, improper, unbecoming, unworthy of a recluse, not allowable, not to be done. How indeed, foolish men, could you speak in praise of the virtues of death to a lay follower? This, foolish men, is not for inspiring faith in the unfaithful… And thus, bhikkhus, you should recite this training rule:

171. ‘‘Yo pana bhikkhu sañcicca manussaviggahaṃ jīvitā voropeyya satthahārakaṃ vāssa pariyeseyya maraṇavaṇṇaṃ vā saṃvaṇṇeyya maraṇāya vā samādapeyya – ‘ambho purisa, kiṃ tuyhiminā pāpakena dujjīvitena, mataṃ te jīvitā seyyo’ti, iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vā samādapeyya, ayampi pārājiko hoti asaṃvāso’’ti.

171. “Whatever bhikkhu should intentionally deprive a human being of life, or search for an instrument of death for him, or speak in praise of the virtues of death, or incite him to death, saying, ‘Good man, what is the use of this evil, wretched life to you? Death is better for you than life,’ thus with such a mind and intention, in various ways he speaks in praise of the virtues of death, or incites him to death, this bhikkhu too is defeated and no longer in communion.”

172. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

172. ‘Whatever’ (yo pana): whoever, of whatever kind… ‘bhikkhu’: … In this context, this is the bhikkhu who is intended.

Sañciccāti jānanto sañjānanto cecca abhivitaritvā vītikkamo.

‘Intentionally’ (sañcicca): knowing, being fully aware, intending, having deliberated—this is the transgression.

Manussaviggaho nāma yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ paṭhamaṃ viññāṇaṃ pātubhūtaṃ, yāva maraṇakālā etthantare eso manussaviggaho nāma.

A human being (manussaviggaha) is this: from the first consciousness that has arisen in the mother’s womb, the first cognition that has appeared, up until the time of death—the being within this interval is called a human being.

Jīvitā voropeyyāti jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopeti.

‘Deprives of life’ (jīvitā voropeyya): one cuts off the life faculty, brings it to an end, disrupts the continuity.

Satthahārakaṃ vāssa pariyeseyyāti asiṃ vā sattiṃ vā bheṇḍiṃ vā laguḷaṃ vā pāsāṇaṃ vā satthaṃ vā visaṃ vā rajjuṃ vā.

‘Or searches for an instrument of death for him’ (satthahārakaṃ vāssa pariyeseyya): a sword, or a spear, or a short spear, or a club, or a stone, or another weapon, or poison, or a rope.

Maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇati.

‘Or speaks in praise of the virtues of death’ (maraṇavaṇṇaṃ vā saṃvaṇṇeyya): one points out the danger in life, one speaks of the virtue in death.

Maraṇāya vā samādapeyyāti satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṅkarohīti.

‘Or incites to death’ (maraṇāya vā samādapeyya): ‘Bring a weapon, or eat poison, or hang yourself with a rope and bring about death.’

Ambho [Pg.93] purisāti ālapanādhivacanametaṃ.

‘Good man’ (ambho purisa): this is a term of address.

Kiṃ tuyhiminā pāpakena dujjīvitenāti pāpakaṃ nāma jīvitaṃ aḍḍhānaṃ jīvitaṃ upādāya daliddānaṃ jīvitaṃ pāpakaṃ lāmakaṃ, sadhanānaṃ jīvitaṃ upādāya adhanānaṃ jīvitaṃ pāpakaṃ, devānaṃ jīvitaṃ upādāya manussānaṃ jīvitaṃ pāpakaṃ.

‘What is the use to you of this evil, wretched life?’ (kiṃ tuyhiminā pāpakena dujjīvitena): An evil life (pāpakaṃ jīvitaṃ) is this: in comparison to the life of the rich, the life of the poor is evil and base; in comparison to the life of the wealthy, the life of the poor is evil; in comparison to the life of the devas, the life of humans is evil.

Dujjīvitaṃ nāma hatthacchinnassa pādacchinnassa hatthapādacchinnassa kaṇṇacchinnassa nāsacchinnassa kaṇṇanāsacchinnassa, iminā ca pāpakena iminā ca dujjīvitena mataṃ te jīvitā seyyoti.

A wretched life (dujjīvitaṃ) is that of one whose hand is cut off, whose foot is cut off, whose hands and feet are cut off, whose ear is cut off, whose nose is cut off, or whose ear and nose are cut off. With such an evil and wretched life as this, one might praise, saying: ‘Death is better for you than life.’

Iti cittamanoti yaṃ cittaṃ taṃ mano, yaṃ mano taṃ cittaṃ.

‘Thus with such a mind’ (iti cittamano): what is citta is mano, and what is mano is citta.

Cittasaṅkappoti maraṇasaññī maraṇacetano maraṇādhippāyo.

‘Such a mental resolve’ (cittasaṅkappo): having the perception of death, having the intention of death, having the aim of death.

Anekapariyāyenāti uccāvacehi ākārehi.

‘In various ways’ (anekapariyāyena): by high and low means.

Maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇati – ‘‘ito tvaṃ kālaṅkato kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasi, tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī’’ti.

‘Or speaks in praise of the virtues of death’ (maraṇavaṇṇaṃ vā saṃvaṇṇeyya): one points out the danger in life, one speaks of the virtue in death, saying: ‘When you pass away from here, with the breaking up of the body, after death you will be reborn in a good destination, a heavenly world. There you will be endowed and furnished with divine sensual pleasures and will enjoy them.’

Maraṇāya vā samādapeyyāti satthaṃ vā āhara, visaṃ vā khāda, rajjuyā vā ubbandhitvā kālaṅkarohi, sobbhe vā narake vā papāte vā papatāti.

‘Or incites to death’ (maraṇāya vā samādapeyya): ‘Bring a weapon, or eat poison, or hang yourself with a rope and bring about death, or fall into a pit, a chasm, or from a precipice.’

Ayampīti purime upādāya vuccati.

‘This one too’ (ayampi): this is said with reference to the preceding bhikkhus.

Pārājiko hotīti seyyathāpi nāma puthusilā dvidhā bhinnā appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. Tena vuccati – ‘pārājiko hotī’ti.

‘Is defeated’ (pārājiko hoti): just as a great stone slab split in two cannot be joined together again, even so, a bhikkhu who intentionally deprives a human being of life is no longer a recluse, no longer a son of the Sakyan. Therefore it is said: ‘is defeated.’

Asaṃvāsoti [Pg.94] saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā – eso saṃvāso nāma. So tena saddhiṃ natthi, tena vuccati asaṃvāsoti.

‘No longer in communion’ (asaṃvāso): Communion (saṃvāsa) means having a single formal act, a single recitation of the Pātimokkha, and a common training—this is called communion. That communion is not had with that bhikkhu; therefore it is said ‘no longer in communion.’

173. Sāmaṃ, adhiṭṭhāya, dūtena, dūtaparaṃparāya, visakkiyena dūtena, gatapaccāgatena dūtena, araho rahosaññī, raho arahosaññī, araho arahosaññī, raho rahosaññī kāyena saṃvaṇṇeti, vācāya saṃvaṇṇeti, kāyena vācāya saṃvaṇṇeti, dūtena saṃvaṇṇeti, lekhāya saṃvaṇṇeti, opātaṃ apassenaṃ, upanikkhipanaṃ, bhesajjaṃ, rūpūpahāro, saddūpahāro, gandhūpahāro, rasūpahāro, phoṭṭhabbūpahāro, dhammūpahāro, ācikkhanā, anusāsanī, saṅketakammaṃ, nimittakammanti.

173. By oneself; by instigation; through a messenger; through a chain of messengers; through a faulty messenger; through a messenger who goes and returns; being in a non-secluded place but perceiving it as secluded; being in a secluded place but perceiving it as not secluded; being in a non-secluded place and perceiving it as not secluded; being in a secluded place and perceiving it as secluded; praising with the body; praising with speech; praising with body and speech; praising through a messenger; praising through writing; a pitfall; a screen-trap; placing a weapon nearby; medicine; bringing a form-object near; bringing a sound-object near; bringing a smell-object near; bringing a taste-object near; bringing a tangible-object near; bringing a mind-object near; telling; instructing; acting on a signal; acting on a sign.

174. Sāmanti sayaṃ hanati kāyena vā kāyapaṭibaddhena vā nissaggiyena vā.

174. ‘By oneself’ (sāmaṃ): one kills personally, either with the body, or with something connected to the body, or with something released.

Adhiṭṭhāyāti adhiṭṭhahitvā āṇāpeti – ‘‘evaṃ vijjha, evaṃ pahara, evaṃ ghātehī’’ti.

‘By instigation’ (adhiṭṭhāya): having resolved, one commands: ‘Pierce thus, strike thus, kill thus.’

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So taṃ maññamāno taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa.

A bhikkhu commands another bhikkhu: ‘Deprive so-and-so of life,’ there is an offense of wrong-doing. If that commanded bhikkhu, thinking it is that person, deprives that very person of life, for both there is an offense entailing defeat.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So taṃ maññamāno aññaṃ jīvitā voropetti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa.

A bhikkhu commands another bhikkhu: ‘Deprive so-and-so of life,’ there is an offense of wrong-doing. If that commanded bhikkhu, thinking it is that person, deprives another of life, there is no offense for the one at the root. For the killer, there is an offense entailing defeat.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So aññaṃ maññamāno taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa.

A bhikkhu commands another bhikkhu: ‘Deprive so-and-so of life,’ there is an offense of wrong-doing. If that commanded bhikkhu, thinking it is another person, deprives that intended person of life, for both there is an offense entailing defeat.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So aññaṃ maññamāno aññaṃ jīvitā voropeti; mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.

A bhikkhu commands a bhikkhu, "Deprive so-and-so of life," there is an offense of wrong-doing. That bhikkhu, thinking him to be another, deprives another of life; for the original instigator, there is no offense; for the killer, there is an offense of defeat.

Bhikkhu [Pg.95] bhikkhuṃ āṇāpeti – ‘‘itthannāmassa pāvada – ‘itthannāmo itthannāmassa pāvadatu – itthannāmo itthannāmaṃ jīvitā voropetū’’’ti, āpatti dukkaṭassa. So itarassa āroceti, āpatti dukkaṭassa. Vadhako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. So taṃ jīvitā voropeti, āpatti sabbesaṃ pārājikassa.

A bhikkhu commands a bhikkhu, "Tell so-and-so: 'Let so-and-so tell so-and-so: "Let so-and-so deprive so-and-so of life,"'" there is an offense of wrong-doing. That bhikkhu informs the other; there is an offense of wrong-doing. The killer accepts; for the original instigator, there is an offense of grave offense. That killer deprives that one of life; for all, there is an offense of defeat.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmassa pāvada – ‘itthannāmo itthannāmassa pāvadatu – itthannāmo itthannāmaṃ jīvitā voropetū’’’ti, āpatti dukkaṭassa. So aññaṃ āṇāpeti, āpatti dukkaṭassa. Vadhako paṭiggaṇhāti, āpatti dukkaṭassa. So taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti; āṇāpakassa ca vadhakassa ca āpatti pārājikassa.

A bhikkhu commands a bhikkhu, "Tell so-and-so: 'Let so-and-so tell so-and-so: "Let so-and-so deprive so-and-so of life,"'" there is an offense of wrong-doing. That bhikkhu commands another; there is an offense of wrong-doing. The killer accepts; there is an offense of wrong-doing. That bhikkhu deprives that one of life; for the original instigator, there is no offense; for both the commander and the killer, there is an offense of defeat.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So gantvā puna paccāgacchati – ‘‘nāhaṃ sakkomi taṃ jīvitā voropetu’’nti. So puna āṇāpeti – ‘‘yadā sakkosi tadā taṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa.

A bhikkhu commands a bhikkhu, "Deprive so-and-so of life," there is an offense of wrong-doing. That bhikkhu, having gone, returns again, saying, "I am not able to deprive that one of life." The commanding bhikkhu commands again, "When you are able, then deprive that one of life," there is an offense of wrong-doing. The commanded bhikkhu deprives that one of life; for both, there is an offense of defeat.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī na sāveti – ‘‘mā ghātehī’’ti. So taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa.

A bhikkhu commands a bhikkhu, "Deprive so-and-so of life," there is an offense of wrong-doing. The commanding bhikkhu, having commanded, is remorseful but does not inform him, "Do not kill." The commanded bhikkhu deprives that one of life; for both, there is an offense of defeat.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti – ‘‘mā ghātehī’’ti. So – ‘‘āṇatto ahaṃ tayā’’ti taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa.

A bhikkhu commands a bhikkhu, "Deprive so-and-so of life," there is an offense of wrong-doing. The commanding bhikkhu, having commanded, is remorseful and informs him, "Do not kill." The commanded bhikkhu, saying, "I was commanded by you," deprives that one of life; for the original instigator, there is no offense. For the killer, there is an offense of defeat.

Bhikkhu bhikkhuṃ āṇāpeti – ‘‘itthannāmaṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti – ‘‘mā ghātehī’’ti. So sādhūti oramati, ubhinnaṃ anāpatti.

A bhikkhu commands a bhikkhu, "Deprive so-and-so of life," there is an offense of wrong-doing. The commanding bhikkhu, having commanded, is remorseful and informs him, "Do not kill." The commanded bhikkhu, saying, "Very well," desists; for both, there is no offense.

175. Araho rahosaññī ullapati – ‘‘aho itthannāmo hato assā’’ti, āpatti dukkaṭassa. Raho arahosaññī ullapati – ‘‘aho itthannāmo [Pg.96] hato assā’’ti, āpatti dukkaṭassa. Araho arahosaññī ullapati – ‘‘aho itthannāmo hato assā’’ti, āpatti dukkaṭassa. Raho rahosaññī ullapati – ‘‘aho itthannāmo hato assā’’ti, āpatti dukkaṭassa.

175. In a non-secluded place, perceiving it as secluded, one speaks up, "Oh, if only so-and-so were killed!" there is an offense of wrong-doing. In a secluded place, perceiving it as non-secluded, one speaks up, "Oh, if only so-and-so were killed!" there is an offense of wrong-doing. In a non-secluded place, perceiving it as non-secluded, one speaks up, "Oh, if only so-and-so were killed!" there is an offense of wrong-doing. In a secluded place, perceiving it as secluded, one speaks up, "Oh, if only so-and-so were killed!" there is an offense of wrong-doing.

Kāyena saṃvaṇṇeti nāma kāyena vikāraṃ karoti – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

"To praise by body" means: one makes a gesture with the body, conveying, "Whoever dies thus obtains wealth, or obtains fame, or goes to heaven," there is an offense of wrong-doing. By means of that praise, thinking, "I will die," one produces a painful feeling; there is an offense of grave offense. One dies; there is an offense of defeat.

Vācāya saṃvaṇṇeti nāma vācāya bhaṇati – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

"To praise by speech" means: one speaks with speech, saying, "Whoever dies thus obtains wealth, or obtains fame, or goes to heaven," there is an offense of wrong-doing. By means of that praise, thinking, "I will die," one produces a painful feeling; there is an offense of grave offense. One dies; there is an offense of defeat.

Kāyena vācāya saṃvaṇṇeti nāma kāyena ca vikāraṃ karoti, vācāya ca bhaṇati – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya saṃvaṇṇanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

"To praise by body and speech" means: one both makes a gesture with the body and speaks with speech, saying, "Whoever dies thus obtains wealth, or obtains fame, or goes to heaven," there is an offense of wrong-doing. By means of that praise, thinking, "I will die," one produces a painful feeling; there is an offense of grave offense. One dies; there is an offense of defeat.

Dūtena saṃvaṇṇeti nāma dūtassa sāsanaṃ āroceti – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Dūtassa sāsanaṃ sutvā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

"To praise by a messenger" means: one gives a message to a messenger, "Whoever dies thus obtains wealth, or obtains fame, or goes to heaven," there is an offense of wrong-doing. Having heard the messenger's message, thinking, "I will die," one produces a painful feeling; there is an offense of grave offense. One dies; there is an offense of defeat.

176. Lekhāya saṃvaṇṇeti nāma lekhaṃ chindati – ‘‘yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, akkharakkharāya āpatti dukkaṭassa. Lekhaṃ passitvā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

176. "To praise by writing" means: one writes a text, "Whoever dies thus obtains wealth, or obtains fame, or goes to heaven," for each and every letter, there is an offense of wrong-doing. Having seen the writing, thinking, "I will die," one produces a painful feeling; there is an offense of grave offense. One dies; there is an offense of defeat.

Opātaṃ nāma manussaṃ uddissa opātaṃ khanati – ‘‘papatitvā marissatī’’ti, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Anodissa opātaṃ khanati – ‘‘yo koci papatitvā [Pg.97] marissatī’’ti, āpatti dukkaṭassa. Manusso tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti thullaccayassa. Tiracchānagato tasmiṃ papatati, āpatti dukkaṭassa. Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa. Marati, āpatti pācittiyassa.

"A pitfall" means: having intended it for a human, one digs a pit, thinking, "Having fallen, he will die," there is an offense of wrong-doing. When one has fallen, a painful feeling arises; there is an offense of grave offense. He dies; there is an offense of defeat. Without having intended it for a specific person, one digs a pit, thinking, "Whoever falls will die," there is an offense of wrong-doing. A human falls into it; there is an offense of wrong-doing. When one has fallen, a painful feeling arises; there is an offense of grave offense. One dies; there is an offense of defeat. A yakkha, or a peta, or an animal in human form falls into it; there is an offense of wrong-doing. When one has fallen, a painful feeling arises; there is an offense of wrong-doing. One dies; there is an offense of grave offense. An animal falls into it; there is an offense of wrong-doing. When one has fallen, a painful feeling arises; there is an offense of wrong-doing. It dies; there is an offense of expiation.

177. Apassenaṃ nāma apassene satthaṃ vā ṭhapeti visena vā makkheti dubbalaṃ vā karoti sobbhe vā narake vā papāte vā ṭhapeti – ‘‘papatitvā marissatī’’ti, āpatti dukkaṭassa. Satthena vā visena vā papatitena vā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa.

177. Using a support means: one places a weapon on a support, or smears it with poison, or weakens it; or one places a person in a pit, a chasm, or on a precipice, thinking, ‘Having fallen, he will die’—this is an offense of wrong conduct. If painful feeling arises from the weapon, the poison, or the fall, it is a grave offense. If he dies, it is an offense of defeat.

Upanikkhipanaṃ nāma asiṃ vā sattiṃ vā bheṇḍiṃ vā laguḷaṃ vā pāsāṇaṃ vā satthaṃ vā visaṃ vā rajjuṃ vā upanikkhipati – ‘‘iminā marissatī’’ti, āpatti dukkaṭassa. ‘‘Tena marissāmī’’ti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Placing nearby means: one places a sword, a spear, a javelin, a club, a stone, another weapon, poison, or a rope nearby, thinking, ‘With this he will die’—this is an offense of wrong conduct. If, thinking, ‘I will die by this,’ he causes painful feeling to arise, it is a grave offense. If he dies, it is an offense of defeat.

Bhesajjaṃ nāma sappiṃ vā navanītaṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā deti – ‘‘imaṃ sāyitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sāyite dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Medicine means: one gives ghee, fresh butter, oil, honey, or molasses, thinking, ‘Having consumed this, he will die’—this is an offense of wrong conduct. When it is consumed, if painful feeling arises, it is a grave offense. If he dies, it is an offense of defeat.

178. Rūpūpahāro nāma amanāpikaṃ rūpaṃ upasaṃharati bhayānakaṃ bheravaṃ – ‘‘imaṃ passitvā uttasitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ passitvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ rūpaṃ upasaṃharati – ‘‘imaṃ passitvā alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ passitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa.

178. Presenting a sight means: one presents an unpleasant, frightening, terrifying sight, thinking, ‘Having seen this, he will be frightened and die’—this is an offense of wrong conduct. If, having seen it, he is frightened, it is a grave offense. If he dies, it is an offense of defeat. One presents a pleasant sight, thinking, ‘Having seen this, he will waste away from not obtaining it and die’—this is an offense of wrong conduct. If, having seen it, he wastes away from not obtaining it, it is a grave offense. If he dies, it is an offense of defeat.

Saddūpahāro nāma amanāpikaṃ saddaṃ upasaṃharati bhayānakaṃ bheravaṃ – ‘‘imaṃ sutvā uttasitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sutvā uttasati[Pg.98], āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ saddaṃ upasaṃharati pemanīyaṃ hadayaṅgamaṃ – ‘‘imaṃ sutvā alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sutvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Presenting a sound means: one presents an unpleasant, frightening, terrifying sound, thinking, ‘Having heard this, he will be frightened and die’—this is an offense of wrong conduct. If, having heard it, he is frightened, it is a grave offense. If he dies, it is an offense of defeat. One presents a pleasant, charming, heart-warming sound, thinking, ‘Having heard this, he will waste away from not obtaining it and die’—this is an offense of wrong conduct. If, having heard it, he wastes away from not obtaining it, it is a grave offense. If he dies, it is an offense of defeat.

Gandhūpahāro nāma amanāpikaṃ gandhaṃ upasaṃharati jegucchaṃ pāṭikulyaṃ – ‘‘imaṃ ghāyitvā jegucchatā pāṭikulyatā marissatī’’ti, āpatti dukkaṭassa. Taṃ ghāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ gandhaṃ upasaṃharati – ‘‘imaṃ ghāyitvā alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ ghāyitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Presenting a smell means: one presents an unpleasant, disgusting, loathsome smell, thinking, ‘Having smelled this, he will die from disgust and revulsion’—this is an offense of wrong conduct. When it is smelled, if painful feeling arises from disgust and revulsion, it is a grave offense. If he dies, it is an offense of defeat. One presents a pleasant smell, thinking, ‘Having smelled this, he will waste away from not obtaining it and die’—this is an offense of wrong conduct. If, having smelled it, he wastes away from not obtaining it, it is a grave offense. If he dies, it is an offense of defeat.

Rasūpahāro nāma amanāpikaṃ rasaṃ upasaṃharati jegucchaṃ pāṭikulyaṃ – ‘‘imaṃ sāyitvā jegucchatā pāṭikulyatā marissatī’’ti, āpatti dukkaṭassa. Taṃ sāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ rasaṃ upasaṃharati – ‘‘imaṃ sāyitvā alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sāyitvā alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Presenting a taste means: one presents an unpleasant, disgusting, loathsome taste, thinking, ‘Having tasted this, he will die from disgust and revulsion’—this is an offense of wrong conduct. When it is tasted, if painful feeling arises from disgust and revulsion, it is a grave offense. If he dies, it is an offense of defeat. One presents a pleasant taste, thinking, ‘Having tasted this, he will waste away from not obtaining it and die’—this is an offense of wrong conduct. If, having tasted it, he wastes away from not obtaining it, it is a grave offense. If he dies, it is an offense of defeat.

Phoṭṭhabbūpahāro nāma amanāpikaṃ phoṭṭhabbaṃ upasaṃharati dukkhasamphassaṃ kharasamphassaṃ – ‘‘iminā phuṭṭho marissatī’’ti, āpatti dukkaṭassa. Tena phuṭṭhassa dukkhā vedanā uppajjati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Manāpikaṃ phoṭṭhabbaṃ upasaṃharati sukhasamphassaṃ mudusamphassaṃ – ‘‘iminā phuṭṭho alābhakena sussitvā marissatī’’ti, āpatti dukkaṭassa. Tena phuṭṭho alābhakena sussati, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Presenting a tangible object means: one presents an unpleasant tangible object with painful and rough contact, thinking, ‘Touched by this, he will die’—this is an offense of wrong conduct. For one who is touched by it, if painful feeling arises, it is a grave offense. If he dies, it is an offense of defeat. One presents a pleasant tangible object with pleasant and soft contact, thinking, ‘Touched by this, he will waste away from not obtaining it and die’—this is an offense of wrong conduct. If, being touched by it, he wastes away from not obtaining it, it is a grave offense. If he dies, it is an offense of defeat.

Dhammūpahāro nāma nerayikassa nirayakathaṃ katheti – ‘‘imaṃ sutvā uttasitvā marissatī’’ti, āpatti dukkaṭassa. Taṃ sutvā uttasati, āpatti thullaccayassa. Marati, āpatti pārājikassa. Kalyāṇakammassa saggakathaṃ katheti – ‘‘imaṃ sutvā adhimutto marissatī’’ti, āpatti dukkaṭassa. Taṃ sutvā [Pg.99] adhimutto marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Presenting a teaching means: one gives a talk on hell to a person destined for hell, thinking, ‘Having heard this, he will be frightened and die’—this is an offense of wrong conduct. If, having heard it, he is frightened, it is a grave offense. If he dies, it is an offense of defeat. One gives a talk on heaven to a person of good kamma, thinking, ‘Having heard this, he will become resolved and die’—this is an offense of wrong conduct. If, having heard it, he becomes resolved and, thinking, ‘I will die,’ causes painful feeling to arise, it is a grave offense. If he dies, it is an offense of defeat.

179. Ācikkhanā nāma puṭṭho bhaṇati – ‘‘evaṃ marassu. Yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya ācikkhanāya marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

179. Telling means: being asked, one says, ‘Die in this way. Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven’—this is an offense of wrong conduct. If, because of that telling, thinking, ‘I will die,’ he causes painful feeling to arise, it is a grave offense. If he dies, it is an offense of defeat.

Anusāsanī nāma apuṭṭho bhaṇati – ‘‘evaṃ marassu. Yo evaṃ marati so dhanaṃ vā labhati yasaṃ vā labhati saggaṃ vā gacchatī’’ti, āpatti dukkaṭassa. Tāya anusāsaniyā marissāmīti dukkhaṃ vedanaṃ uppādeti, āpatti thullaccayassa. Marati, āpatti pārājikassa.

Instructing means: without being asked, one says, ‘Die in this way. Whoever dies in this way obtains wealth, or obtains fame, or goes to heaven’—this is an offense of wrong conduct. If, because of that instruction, thinking, ‘I will die,’ he causes painful feeling to arise, it is a grave offense. If he dies, it is an offense of defeat.

Saṅketakammaṃ nāma saṅketaṃ karoti purebhattaṃ vā pacchābhattaṃ vā rattiṃ vā divā vā – ‘‘tena saṅketena taṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. Tena saṅketena taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. Taṃ saṅketaṃ pure vā pacchā vā taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.

An act by appointment is when one makes an appointment—whether in the morning, in the afternoon, at night, or during the day—saying, 'By that appointment, deprive him of life.' There is the incurring of a dukkaṭa offense. If, by that appointment, he deprives him of life, there is the incurring of a pārājika offense for both. If he deprives him of life before or after that appointment, there is no offense for the originator, but for the killer, there is the incurring of a pārājika offense.

Nimittakammaṃ nāma nimittaṃ karoti – ‘‘akkhiṃ vā nikhaṇissāmi bhamukaṃ vā ukkhipissāmi sīsaṃ vā ukkhipissāmi, tena nimittena taṃ jīvitā voropehī’’ti, āpatti dukkaṭassa. Tena nimittena taṃ jīvitā voropeti, āpatti ubhinnaṃ pārājikassa. Taṃ nimittaṃ pure vā pacchā vā taṃ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.

An act by a sign is when one makes a sign—saying, 'I will wink an eye, or raise an eyebrow, or raise the head; by that sign, deprive him of life.' There is the incurring of a dukkaṭa offense. If, by that sign, he deprives him of life, there is the incurring of a pārājika offense for both. If he deprives him of life before or after that sign, there is no offense for the originator, but for the killer, there is the incurring of a pārājika offense.

Anāpatti asañcicca ajānantassa namaraṇādhippāyassa ummattakassa ādikammikassāti.

There is no offense for one who acts unintentionally, for one who is unaware, for one who has no intention of causing death, for one who is insane, or for the first offender.

Manussaviggahapārājikamhi paṭhamabhāṇavāro niṭṭhito.

In the Pārājika offense concerning a human being, the first recitation section is finished.

Vinītavatthuuddānagāthā

Summary Verses on the Decided Cases

Saṃvaṇṇanā [Pg.100] nisīdanto, musalodukkhalena ca;

Vuḍḍhapabbajitābhisanno, aggavīmaṃsanāvisaṃ.

Praising, sitting down, with a pestle and mortar; those ordained when old, choking, the first portion, testing with poison.

Tayo ca vatthukammehi, iṭṭhakāhipare tayo;

Vāsī gopānasī ceva, aṭṭakotaraṇaṃ pati.

Three concerning construction work, and three others with bricks; an adze, a rafter, a scaffold, descending, and causing a fall.

Sedaṃ natthuñca sambāho, nhāpanabbhañjanena ca;

Uṭṭhāpento nipātento, annapānena māraṇaṃ.

Inducing sweat, nasal medication, and massage; with anointing and bathing; raising up, making lie down, killing with food and drink.

Jāragabbho sapattī ca, mātā puttaṃ ubho vadhi;

Ubho na miyyare maddā, tāpaṃ vañjhā vijāyinī.

A fetus from a lover, a co-wife, killing both mother and son; both do not die, massaging, heating, a barren woman, a woman giving birth.

Patodaṃ niggahe yakkho, vāḷayakkhañca pāhiṇi;

Taṃ maññamāno pahari, saggañca nirayaṃ bhaṇe.

A goad, restraining, a yakkha, and sending to a fierce yakkha; striking, thinking it was him; speaking of heaven and hell.

Āḷaviyā tayo rukkhā, dāyehi apare tayo;

Mā kilamesi na tuyhaṃ, takkaṃ sovīrakena cāti.

Three trees in Āḷavī, three others with forest fires; 'Do not get weary,' 'Not your words,' buttermilk and with sour gruel. This is the matrix.

Vinītavatthu

The Decided Cases

180. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū kāruññena maraṇavaṇṇaṃ saṃvaṇṇesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti.

180. At that time, a certain bhikkhu was sick. Out of compassion, some bhikkhus praised the virtues of death to him. That bhikkhu passed away. They felt remorse, thinking, 'The Blessed One has laid down a training rule. Have we perhaps incurred a pārājika offense?' They reported this matter to the Blessed One. He said, 'Bhikkhus, you have incurred a pārājika offense.'

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake pilotikāya paṭicchannaṃ dārakaṃ nisīdanto ottharitvā māresi. Tassa kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, appaṭivekkhitvā āsane nisīditabbaṃ; yo nisīdeyya, āpatti dukkaṭassā’’ti.

At that time, a certain alms-going bhikkhu, while sitting down, crushed and killed a child who was covered by a rough cloth on a small stool. He felt remorse, thinking, 'The Blessed One has laid down a training rule. Have I perhaps incurred a pārājika offense?' He reported this matter to the Blessed One. 'Bhikkhu, there is no pārājika offense. However, bhikkhus, one should not sit on a seat without first examining it. Whoever should sit thus, there is the incurring of a dukkaṭa offense.'

Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṃ paññapento musale ussite ekaṃ musalaṃ aggahesi. Dutiyo musalo paripatitvā aññatarassa dārakassa matthake avatthāsi. So [Pg.101] kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Asañcicca ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, asañciccā’’ti.

At that time, a certain bhikkhu, while preparing a seat in a dining hall within a village, took one of two upright pestles. The second pestle fell and landed on a certain child's head. The child passed away. He felt remorse... The Buddha asked, 'Bhikkhu, what was your intention?' 'Blessed One, I was unintentional.' 'Bhikkhu, for one who is unintentional, there is no offense.'

Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṃ paññapento udukkhalabhaṇḍikaṃ akkamitvā pavaṭṭesi. Aññataraṃ dārakaṃ ottharitvā māresi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, asañciccā’’ti.

At that time, a certain bhikkhu, while preparing a seat in a dining hall within a village, stepped on a mortar stand and caused it to roll. It crushed and killed a certain child. He felt remorse... 'Bhikkhu, for one who is unintentional, there is no offense.'

Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca – ‘‘gaccha, bhante, saṅgho taṃ patimānetī’’ti piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, maraṇādhippāyo’’ti. ‘‘Anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

At that time, a father and son were ordained among the bhikkhus. When the time was announced, the son said to his father, 'Go, venerable sir, the Saṅgha is waiting for you.' Having said this, he took him by the back and pushed him. The father fell and passed away. He felt remorse... The Buddha asked, 'Bhikkhu, what was your intention?' 'Blessed One, I had no intention of causing death.' 'Bhikkhu, for one who has no intention of causing death, there is no offense.'

Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca – ‘‘gaccha, bhante, saṅgho taṃ patimānetī’’ti maraṇādhippāyo piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a father and son were ordained among the bhikkhus. When the time was announced, the son said to his father, 'Go, venerable sir, the Saṅgha is waiting for you.' Having said this, with the intention of causing death, he took him by the back and pushed him. The father fell and passed away. He felt remorse... 'Bhikkhu, you have incurred a pārājika offense.'

Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti. Kāle ārocite putto pitaraṃ etadavoca – ‘‘gaccha, bhante, saṅgho taṃ patimānetī’’ti maraṇādhippāyo piṭṭhiyaṃ gahetvā paṇāmesi. So papatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a father and son were ordained among the bhikkhus. When the time was announced, the son said to his father, 'Go, venerable sir, the Saṅgha is waiting for you.' Having said this, with the intention of causing death, he took him by the back and pushed him. The father fell but did not pass away. He felt remorse... 'Bhikkhu, there is no pārājika offense, but there is the incurring of a thullaccaya offense.'

181. Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

181. At that time, while a certain bhikkhu was eating, a piece of meat became stuck in his throat. Another bhikkhu gave a blow on that bhikkhu's neck. The meat fell out along with blood. That bhikkhu passed away. He felt remorse... 'Bhikkhu, for one who has no intention of causing death, there is no offense.'

Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu kālamakāsi[Pg.102]. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

Now at that time, while a certain monk was eating, a piece of meat became stuck in his throat. Another monk, with the intention of causing death, gave a blow on that monk's neck. The meat, together with blood, fell out. That monk died. Remorse arose in him... (The Buddha said,) 'Monk, you have committed a pārājika offense.'

Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṃsaṃ kaṇṭhe vilaggaṃ hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṃ pahāraṃ adāsi. Salohitaṃ maṃsaṃ pati. So bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, while a certain monk was eating, a piece of meat became stuck in his throat. Another monk, with the intention of causing death, gave a blow on that monk's neck. The meat, together with blood, fell out. That monk did not die. Remorse arose in him... (The Buddha said,) 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu visagataṃ piṇḍapātaṃ labhitvā paṭikkamanaṃ haritvā bhikkhūnaṃ aggakārikaṃ adāsi. Te bhikkhū kālamakaṃsu. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, jānāmī’’ti. ‘‘Anāpatti, bhikkhu, ajānantassā’’ti.

Now at that time, a certain alms-round monk, having received poisoned almsfood, brought it back and gave the first portion to the monks. Those monks died. Remorse arose in him... (The Buddha asked,) 'Monk, what was your intention?' 'Blessed One, I did not know.' 'Monk, for one who is unaware, there is no offense.'

Tena kho pana samayena aññataro bhikkhu vīmaṃsādhippāyo aññatarassa bhikkhuno visaṃ adāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Vīmaṃsādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk, with the intention to test, gave poison to another monk. That monk died. Remorse arose in him... (The Buddha asked,) 'Monk, what was your intention?' 'Blessed One, I had the intention to test.' 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

182. Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṃ karonti. Aññataro bhikkhu heṭṭhā hutvā silaṃ uccāresi. Uparimena bhikkhunā duggahitā silā heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, asañciccā’’ti.

182. Now at that time, the monks of Āḷavī were preparing a monastery site. A certain monk, being below, lifted up a stone. The stone, having been improperly grasped by the monk above, fell upon the head of the monk below. That monk died. Remorse arose in the monk above... (The Buddha said,) 'Monk, there is no offense when it is unintentional.'

Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṃ karonti. Aññataro bhikkhu heṭṭhā hutvā silaṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake silaṃ muñci. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, the monks of Āḷavī were preparing a monastery site. A certain monk, being below, lifted up a stone. The monk above, with the intention of causing death, released the stone onto the head of the monk below. That monk died... In another case, that monk did not die. Remorse arose in him... (The Buddha said,) 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena [Pg.103] kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṃ uṭṭhāpenti. Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṃ uccāresi. Uparimena bhikkhunā duggahitā iṭṭhakā heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpati, bhikkhu, asañciccā’’ti.

Now at that time, the monks of Āḷavī were erecting a wall of a monastery. A certain monk, being below, lifted up a brick. The brick, having been improperly grasped by the monk above, fell upon the head of the monk below. That monk died. Remorse arose in the monk above... (The Buddha said,) 'Monk, there is no offense when it is unintentional.'

Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṃ uṭṭhāpenti. Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake iṭṭhakaṃ muñci. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, the monks of Āḷavī were erecting a wall of a monastery. A certain monk, being below, lifted up a brick. The monk above, with the intention of causing death, released the brick onto the head of the monk below. That monk died... In another case, that monk did not die. Remorse arose in him... (The Buddha said,) 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

183. Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā vāsiṃ uccāresi. Uparimena bhikkhunā duggahitā vāsī heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, asañciccā’’ti.

183. Now at that time, the monks of Āḷavī were doing new construction work. A certain monk, being below, lifted up an adze. The adze, having been improperly grasped by the monk above, fell upon the head of the monk below. That monk died. Remorse arose in the monk above... (The Buddha said,) 'Monk, there is no offense when it is unintentional.'

Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā vāsiṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake vāsiṃ muñci. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, the monks of Āḷavī were doing new construction work. A certain monk, being below, lifted up an adze. The monk above, with the intention of causing death, released the adze onto the head of the monk below. That monk died... In another case, that monk did not die. Remorse arose in him... (The Buddha said,) 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā gopānasiṃ uccāresi. Uparimena bhikkhunā duggahitā gopānasī heṭṭhimassa bhikkhuno matthake avatthāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, asañciccā’’ti.

Now at that time, the monks of Āḷavī were doing new construction work. A certain monk, being below, lifted up a rafter. The rafter, having been improperly grasped by the monk above, fell upon the head of the monk below. That monk died. Remorse arose in the monk above... (The Buddha said,) 'Monk, there is no offense when it is unintentional.'

Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karonti. Aññataro bhikkhu heṭṭhā hutvā gopānasiṃ uccāresi. Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake gopānasiṃ muñci. So [Pg.104] bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, the monks of Āḷavī were doing new construction work. A certain monk, being below, lifted up a rafter. The monk above, with the intention of causing death, released the rafter onto the head of the monk below. That monk died... In another case, that monk did not die. Remorse arose in him... (The Buddha said,) 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā aṭṭakaṃ bandhanti. Aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, atraṭṭhito bandhāhī’’ti. So tatraṭṭhito bandhanto paripatitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, maraṇādhippāyo’’ti. ‘‘Anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

Now at that time, the monks of Āḷavī, while doing new construction work, were building a scaffold. A certain monk said to another monk, 'Friend, standing here, fasten it.' While that monk was standing there and fastening it, he fell and died. Remorse arose in the first monk... (The Buddha asked,) 'Monk, what was your intention?' 'Blessed One, I did not have the intention of causing death.' 'Monk, for one who does not have the intention of causing death, there is no offense.'

Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā aṭṭakaṃ bandhanti. Aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, atraṭṭhito bandhāhī’’ti. So tatraṭṭhito bandhanto paripatitvā kālamakāsi…pe… paripatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, the monks of Āḷavī were doing new construction work, building a scaffold. A certain monk, with the intention to kill, said to another monk, “Friend, stand here and fasten it.” Standing there and fastening it, he fell and passed away… he fell but did not pass away. He felt remorse… “There is no offense entailing expulsion, monk; there is an offense of serious misconduct.”

Tena kho pana samayena aññataro bhikkhu vihāraṃ chādetvā otarati. Aññataro bhikkhu taṃ bhikkhuṃ etadavoca – ‘‘āvuso, ito otarāhī’’ti. So tena otaranto paripatitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

At that time, a certain monk was descending after roofing a monastery. Another monk said to that monk, “Friend, descend from here.” As he was descending from there, he fell and passed away. He felt remorse… “There is no offense, monk, for one without the intention of causing death.”

Tena kho pana samayena aññataro bhikkhu vihāraṃ chādetvā otarati. Aññataro bhikkhu maraṇādhippāyo taṃ bhikkhuṃ etadavoca – ‘‘āvuso, ito otarāhī’’ti. So tena otaranto paripatitvā kālamakāsi…pe… paripatitvā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was descending after roofing a monastery. Another monk, with the intention to kill, said to that monk, “Friend, descend from here.” As he was descending from there, he fell and passed away… he fell but did not pass away. He felt remorse… “There is no offense entailing expulsion, monk; there is an offense of serious misconduct.”

Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito gijjhakūṭaṃ pabbataṃ abhiruhitvā papāte papatanto aññataraṃ vilīvakāraṃ ottharitvā māresi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, attānaṃ pātetabbaṃ. Yo pāteyya, āpatti dukkaṭassā’’ti.

At that time, a certain monk, afflicted by discontent, climbed Vulture Peak Mountain and, throwing himself from a precipice, landed on a certain bamboo-worker and killed him. He felt remorse… “There is no offense entailing expulsion, monk. And, Bhikkhus, one should not throw oneself down. Whoever should throw himself down, there is an offense of wrong-doing.”

Tena [Pg.105] kho pana samayena chabbaggiyā bhikkhū gijjhakūṭaṃ pabbataṃ abhiruhitvā davāya silaṃ pavijjhiṃsu. Sā aññataraṃ gopālakaṃ ottharitvā māresi. Tesaṃ kukkuccaṃ ahosi …pe… ‘‘anāpatti, bhikkhave, pārājikassa. Na ca, bhikkhave, davāya silā pavijjhitabbā. Yo pavijjheyya, āpatti dukkaṭassā’’ti.

At that time, the monks of the group of six, having climbed Vulture Peak Mountain, hurled a rock for sport. It landed on a certain cowherd and killed him. They felt remorse… “There is no offense entailing expulsion, Bhikkhus. And, Bhikkhus, a rock should not be hurled for sport. Whoever should hurl one, there is an offense of wrong-doing.”

184. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū sedesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

184. At that time, a certain monk was ill. The monks made him sweat. That monk passed away. They felt remorse… “There is no offense, Bhikkhus, for one without the intention of causing death.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā sedesuṃ. So bhikkhu kālamakāsi.…Pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was ill. The monks, with the intention to kill, made him sweat. That monk passed away… That monk did not pass away. They felt remorse… “There is no offense entailing expulsion, Bhikkhus; there is an offense of serious misconduct.”

Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. Tassa bhikkhū natthuṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

At that time, a certain monk had a headache. The monks gave him a nasal medication. That monk passed away. They felt remorse… “There is no offense, Bhikkhus, for one without the intention of causing death.”

Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti. Tassa bhikkhū maraṇādhippāyā natthuṃ adaṃsu. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk had a headache. The monks, with the intention to kill, gave him a nasal medication. That monk passed away… That monk did not pass away. They felt remorse… “There is no offense entailing expulsion, Bhikkhus; there is an offense of serious misconduct.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū sambāhesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

At that time, a certain monk was ill. The monks massaged him. That monk passed away. They felt remorse… “There is no offense, Bhikkhus, for one without the intention of causing death.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā sambāhesuṃ. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was ill. The monks, with the intention to kill, massaged him. That monk passed away… That monk did not pass away. They felt remorse… “There is no offense entailing expulsion, Bhikkhus; there is an offense of serious misconduct.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhu nhāpesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

At that time, a certain monk was ill. The monks bathed him. That monk passed away. They felt remorse… “There is no offense, Bhikkhus, for one without the intention of causing death.”

Tena [Pg.106] kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā nhāpesuṃ. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was ill. The monks, with the intention to kill, bathed him. That monk passed away… That monk did not pass away. They felt remorse… “There is no offense entailing expulsion, Bhikkhus; there is an offense of serious misconduct.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū telena abbhañjiṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

At that time, a certain monk was ill. The monks anointed him with oil. That monk passed away. They felt remorse… “There is no offense, Bhikkhus, for one without the intention of causing death.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā telena abbhañjiṃsu. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was ill. The monks, with the intention to kill, anointed him with oil. That monk passed away… That monk did not pass away. They felt remorse… “There is no offense entailing expulsion, Bhikkhus; there is an offense of serious misconduct.”

185. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū uṭṭhāpesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

185. At that time, a certain monk was ill. The monks helped him get up. That monk passed away. They felt remorse… “There is no offense, Bhikkhus, for one without the intention of causing death.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā uṭṭhāpesuṃ. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was ill. The monks, with the intention to kill, made him get up. That monk passed away… That monk did not pass away. They felt remorse… “There is no offense entailing expulsion, Bhikkhus; there is an offense of serious misconduct.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū nipātesuṃ. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

At that time, a certain monk was ill. The monks laid him down. That monk died. Remorse arose for them… He said, “Monks, there is no offense for one who has no intention of causing death.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū maraṇādhippāyā nipātesuṃ. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was ill. The monks, with the intention of causing death, laid him down. That monk died… that monk did not die. Remorse arose for them… He said, “Monks, there is no pārājika offense; there is a thullaccaya offense.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū annaṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

At that time, a certain monk was ill. The monks gave him food. That monk died. Remorse arose for them… He said, “Monks, there is no offense for one who has no intention of causing death.”

Tena [Pg.107] kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū maraṇādhippāyā annaṃ adaṃsu. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was ill. The monks, with the intention of causing death, gave him food. That monk died… that monk did not die. Remorse arose for them… He said, “Monks, there is no pārājika offense; there is a thullaccaya offense.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhu pānaṃ adaṃsu. So bhikkhu kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

At that time, a certain monk was ill. The monks gave him a drink. That monk died. Remorse arose for them… He said, “Monks, there is no offense for one who has no intention of causing death.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhū maraṇādhippāyā pānaṃ adaṃsu. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was ill. The monks, with the intention of causing death, gave him a drink. That monk died… that monk did not die. Remorse arose for them… He said, “Monks, there is no pārājika offense; there is a thullaccaya offense.”

186. Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. Sā kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya gabbhapātanaṃ jānāhī’’ti. ‘‘Suṭṭhu, bhaginī’’ti tassā gabbhapātanaṃ adāsi. Dārako kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

186. At that time, a certain woman whose husband was away became pregnant by a lover. She said this to a monk who frequented the family: “Please, venerable sir, do you know of a medicine for causing an abortion?” “Very well, sister,” he said, and gave her a medicine for causing an abortion. The child died. Remorse arose for him… He said, “Monk, you have committed a pārājika offense.”

Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti – ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī’’ti.‘‘Suṭṭhu, bhaginī’’ti tassā gabbhapātanaṃ adāsi. Dārako kālamakāsi, mātā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain man had two wives: one was barren, and one was fertile. The barren woman said this to a monk who frequented the family: “Venerable sir, if she gives birth, she will become the mistress of the entire household property. Please, venerable sir, do you know of a medicine for causing her to have an abortion?” “Very well, sister,” he said, and gave her a medicine for causing an abortion. The child died; the mother did not die. Remorse arose for him… He said, “Monk, you have committed a pārājika offense.”

Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti – ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī’’ti. ‘‘Suṭṭhu, bhaginī’’ti tassā gabbhapātanaṃ adāsi. Mātā kālamakāsi, dārako na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain man had two wives: one was barren, and one was fertile. The barren woman said this to a monk who frequented the family: “Venerable sir, if she gives birth, she will become the mistress of the entire household property. Please, venerable sir, do you know of a medicine for causing her to have an abortion?” “Very well, sister,” he said, and gave her a medicine for causing an abortion. The mother died; the child did not die. Remorse arose for him… He said, “Monk, there is no pārājika offense; there is a thullaccaya offense.”

Tena [Pg.108] kho pana samayena aññatarassa purisassa dve pajāpatiyo honti – ekā vañjhā, ekā vijāyinī. Vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati. Iṅghāyya, tassā gabbhapātanaṃ jānāhī’’ti. ‘‘Suṭṭhu, bhaginī’’ti tassā gabbhapātanaṃ adāsi. Ubho kālamakaṃsu…pe… ubho na kālamakaṃsu. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain man had two wives: one was barren, and one was fertile. The barren woman said this to a monk who frequented the family: “Venerable sir, if she gives birth, she will become the mistress of the entire household property. Please, venerable sir, do you know of a medicine for causing her to have an abortion?” “Very well, sister,” he said, and gave her a medicine for causing an abortion. Both died… both did not die. Remorse arose for him… He said, “Monk, there is no pārājika offense; there is a thullaccaya offense.”

187. Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya, gabbhapātanaṃ jānāhī’’ti. ‘‘Tena hi, bhagini, maddassū’’ti. Sā maddāpetvā gabbhaṃ pātesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

187. At that time, a certain pregnant woman said this to a monk who frequented the family: “Please, venerable sir, do you know of a medicine for causing an abortion?” He said, “In that case, sister, have your abdomen massaged.” She had her abdomen massaged and aborted the fetus. Remorse arose for him… He said, “Monk, you have committed a pārājika offense.”

Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya, gabbhapātanaṃ jānāhī’’ti. ‘‘Tena hi, bhagini, tāpehī’’ti. Sā tāpetvā gabbhaṃ pātesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain pregnant woman said this to a monk who frequented the family: “Please, venerable sir, do you know of a medicine for causing an abortion?” He said, “In that case, sister, heat your abdomen.” She heated her abdomen and aborted the fetus. Remorse arose for him… He said, “Monk, you have committed a pārājika offense.”

Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya, bhesajjaṃ jānāhi yenāhaṃ vijāyeyya’’nti. ‘‘Suṭṭhu, bhaginī’’ti tassā bhesajjaṃ adāsi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti.

At that time, a certain barren woman said this to a monk who frequented the family: “Please, venerable sir, do you know of a medicine by which I might give birth?” “Very well, sister,” he said, and gave her the medicine. She died. Remorse arose for him… He said, “Monk, there is no pārājika offense; there is a dukkaṭa offense.”

Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘iṅghāyya, bhesajjaṃ jānāhi yenāhaṃ na vijāyeyya’’nti. ‘‘Suṭṭhu, bhaginī’’ti tassā bhesajjaṃ adāsi. Sā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti.

At that time, a certain fertile woman said this to a monk who frequented the family: “Please, venerable sir, do you know of a medicine by which I might not give birth?” “Very well, sister,” he said, and gave her the medicine. She died. Remorse arose for him… He said, “Monk, there is no pārājika offense; there is a dukkaṭa offense.”

Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṃ bhikkhuṃ aṅgulipatodakena hāsesuṃ. So bhikkhu uttanto anassāsako kālamakāsi. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassā’’ti.

At that time, the group-of-six monks tickled a monk from the group-of-seventeen by poking him with their fingers. That monk, being exhausted and unable to breathe, passed away. They became remorseful... He said, 'Monks, there is no pārājika offense.'

Tena [Pg.109] kho pana samayena sattarasavaggiyā bhikkhū chabbaggiyaṃ bhikkhuṃ kammaṃ karissāmāti ottharitvā māresuṃ. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassā’’ti.

At that time, the group-of-seventeen monks, thinking, 'We will perform a formal act,' pressed down upon a group-of-six monk and killed him. They became remorseful... He said, 'Monks, there is no pārājika offense.'

Tena kho pana samayena aññataro bhūtavejjako bhikkhu yakkhaṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk who had formerly been an exorcist deprived a yakkha of life. He became remorseful... He said, 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ vāḷayakkhavihāraṃ pāhesi. Taṃ yakkhā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

At that time, a certain monk sent another monk to a monastery with fierce yakkhas. The yakkhas deprived him of life. He became remorseful... He said, 'Monk, for one without the intention of causing death, there is no offense.'

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ vāḷayakkhavihāraṃ pāhesi. Taṃ yakkhā jīvitā voropesuṃ…pe… taṃ yakkhā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk, with the intention of causing death, sent another monk to a monastery with fierce yakkhas. The yakkhas deprived him of life... The yakkhas did not deprive him of life. He became remorseful... He said, 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ vāḷakantāraṃ pāhesi. Taṃ vāḷā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

At that time, a certain monk sent another monk into a wilderness with wild beasts. The wild beasts deprived him of life. He became remorseful... He said, 'Monk, for one without the intention of causing death, there is no offense.'

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ vāḷakantāraṃ pāhesi. Taṃ vāḷā jīvitā voropesuṃ…pe… taṃ vāḷā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk, with the intention of causing death, sent another monk into a wilderness with wild beasts. The wild beasts deprived him of life... The wild beasts did not deprive him of life. He became remorseful... He said, 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ corakantāraṃ pāhesi. Taṃ corā jīvitā voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

At that time, a certain monk sent another monk into a wilderness with thieves. The thieves deprived him of life. He became remorseful... He said, 'Monk, for one without the intention of causing death, there is no offense.'

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ corakantāraṃ pāhesi. Taṃ corā jīvitā voropesuṃ…pe… taṃ corā jīvitā na voropesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk, with the intention of causing death, sent another monk into a wilderness with thieves. The thieves deprived him of life... The thieves did not deprive him of life. He became remorseful... He said, 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

188. Tena kho pana samayena aññataro bhikkhu taṃ maññamāno taṃ jīvitā voropesi…pe… taṃ maññamāno aññaṃ jīvitā voropesi…pe… aññaṃ maññamāno taṃ jīvitā voropesi…pe… aññaṃ [Pg.110] maññamāno aññaṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

188. At that time, a certain monk, perceiving it to be that one, deprived that one of life... perceiving it to be that one, he deprived another of life... perceiving it to be another, he deprived that one of life... perceiving it to be another, he deprived another of life. He became remorseful... He said, 'Monk, you have fallen into a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. Aññataro bhikkhu tassa bhikkhuno pahāraṃ adāsi. So bhikkhu kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

At that time, a certain monk was seized by a non-human being. Another monk gave that monk a blow. That monk passed away. He became remorseful... He said, 'Monk, for one without the intention of causing death, there is no offense.'

Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti. Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno pahāraṃ adāsi. So bhikkhu kālamakāsi…pe… so bhikkhu na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk was seized by a non-human being. Another monk, with the intention of causing death, gave that monk a blow. That monk passed away... That monk did not pass away. He became remorseful... He said, 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena kho pana samayena aññataro bhikkhu kalyāṇakammassa saggakathaṃ kathesi. So adhimutto kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

At that time, a certain monk gave a talk on the heavenly realm to a person of good deeds. That person, being resolved, passed away. He became remorseful... He said, 'Monk, for one without the intention of causing death, there is no offense.'

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo kalyāṇakammassa saggakathaṃ kathesi. So adhimutto kālamakāsi…pe… so adhimutto na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk, with the intention of causing death, gave a talk on the heavenly realm to a person of good deeds. That person, being resolved, passed away... That person, being resolved, did not pass away. He became remorseful... He said, 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

Tena kho pana samayena aññataro bhikkhu nerayikassa nirayakathaṃ kathesi. So uttasitvā kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

At that time, a certain monk gave a talk on hell to a person destined for hell. That person, having become terrified, passed away. He became remorseful... He said, 'Monk, for one without the intention of causing death, there is no offense.'

Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo nerayikassa nirayakathaṃ kathesi. So uttasitvā kālamakāsi…pe… so uttasitvā na kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, a certain monk, with the intention of causing death, gave a talk on hell to a person destined for hell. That person, having become terrified, passed away... That person, having become terrified, did not pass away. He became remorseful... He said, 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

189. Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindanti. Aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, atraṭṭhito chindāhī’’ti. Taṃ tatraṭṭhitaṃ chindantaṃ rukkho ottharitvā māresi[Pg.111]. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namaraṇādhippāyassā’’ti.

189. At that time, the monks of Āḷavī, while undertaking new work, were cutting a tree. A certain monk said to another monk, 'Friend, standing here, cut it.' While he was standing there cutting, the tree fell upon that monk and killed him. He became remorseful... He said, 'Monk, for one without the intention of causing death, there is no offense.'

Tena kho pana samayena āḷavakā bhikkhū navakammaṃ karontā rukkhaṃ chindanti. Aññataro bhikkhu maraṇādhippāyo aññataraṃ bhikkhuṃ etadavoca – ‘‘āvuso, atraṭṭhito chindāhī’’ti. Taṃ tatraṭṭhitaṃ chindantaṃ rukkho ottharitvā māresi…pe… rukkho ottharitvā na māresi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

At that time, the monks of Āḷavī, while undertaking new work, were cutting a tree. A certain monk, with the intention of causing death, said to another monk, 'Friend, standing here, cut it.' While he was standing there cutting, the tree fell upon that monk and killed him... The tree fell upon him but did not kill him. He became remorseful... He said, 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

190. Tena kho pana samayena chabbaggiyā bhikkhū dāyaṃ ālimpesuṃ ; manussā daḍḍhā kālamakaṃsu. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, namaraṇādhippāyassā’’ti.

190. At that time, the group-of-six monks set fire to the forest; people were burned and died. They became remorseful... He said, 'Monks, for one who does not have the intention of causing death, there is no offense.'

Tena kho pana samayena chabbaggiyā bhikkhū maraṇādhippāyā dāyaṃ ālimpesuṃ. Manussā daḍḍhā kālamakaṃsu…pe… manussā daḍḍhā na kālamakaṃsu. Tesaṃ kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhave, pārājikassa; āpatti thullaccayassā’’ti.

At that time, the group-of-six monks, with the intention of causing death, set fire to the forest. People were burned and died... [or] people were burned but did not die. They became remorseful... He said, 'Monks, there is no pārājika offense; there is a thullaccaya offense.'

191. Tena kho pana samayena aññataro bhikkhu āghātanaṃ gantvā coraghātaṃ etadavoca – ‘‘āvuso, māyimaṃ kilamesi. Ekena pahārena jīvitā voropehī’’ti. ‘‘Suṭṭhu, bhante’’ti ekena pahārena jīvitā voropesi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

191. At that time, a certain monk, having gone to the execution ground, said this to the executioner: 'Friend, do not torment this man. With a single blow, deprive him of life.' 'Very well, venerable sir,' he said, and with a single blow, he deprived him of life. Remorse arose in that monk... He said, 'Monk, you have fallen into a pārājika offense.'

Tena kho pana samayena aññataro bhikkhu āghātanaṃ gantvā coraghātaṃ etadavoca – ‘‘āvuso, māyimaṃ kilamesi. Ekena pahārena jīvitā voropehī’’ti. So – ‘‘nāhaṃ tuyhaṃ vacanaṃ karissāmī’’ti taṃ jīvitā voropesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti.

At that time, a certain monk, having gone to the execution ground, said this to the executioner: 'Friend, do not torment this man. With a single blow, deprive him of life.' That man, saying, 'I will not act on your word,' deprived him of life. Remorse arose in that monk... He said, 'Monk, there is no pārājika offense; there is a dukkaṭa offense.'

192. Tena kho pana samayena aññataro puriso ñātighare hatthapādacchinno ñātakehi samparikiṇṇo hoti. Aññataro bhikkhu te manusse etadavoca – ‘‘āvuso, icchatha imassa maraṇa’’nti? ‘‘Āma, bhante, icchāmā’’ti. ‘‘Tena hi takkaṃ pāyethā’’ti. Te taṃ takkaṃ pāyesuṃ. So [Pg.112] kālamakāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

192. At that time, a certain man in the house of his relatives, with his hands and feet cut off, was surrounded by his kinsmen. A certain monk said to those people: 'Friends, do you wish for this man's death?' 'Yes, venerable sir, we wish it.' 'If so, have him drink buttermilk.' Those people had him drink buttermilk. He died. Remorse arose in that monk... He said, 'Monk, you have fallen into a pārājika offense.'

Tena kho pana samayena aññataro puriso kulaghare hatthapādacchinno ñātakehi samparikiṇṇo hoti. Aññatarā bhikkhunī te manusse etadavoca – ‘‘āvuso, icchatha imassa maraṇa’’nti? ‘‘Āmayye, icchāmā’’ti. ‘‘Tena hi loṇasovīrakaṃ pāyethā’’ti. Te taṃ loṇasovīrakaṃ pāyesuṃ. So kālamakāsi. Tassā kukkuccaṃ ahosi. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. ‘‘Āpattiṃ sā, bhikkhave, bhikkhunī āpannā pārājika’’nti.

At that time, a certain man in a family's home, with his hands and feet cut off, was surrounded by his kinsmen. A certain bhikkhunī said to those people: 'Friends, do you wish for this man's death?' 'Yes, venerable lady, we wish it.' 'If so, have him drink loṇasovīraka.' They had him drink loṇasovīraka. He died. Remorse arose in her. Then that bhikkhunī reported this matter to the bhikkhunīs. The bhikkhunīs reported this matter to the bhikkhūs. The bhikkhūs reported this matter to the Blessed One. He said, 'Monks, that bhikkhunī has fallen into a pārājika offense.'

Tatiyapārājikaṃ samattaṃ.

The Third Pārājika is concluded.

4. Catutthapārājikaṃ

4. The Fourth Pārājika.

193. Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṃ upagacchiṃsu. Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Kena nu kho mayaṃ upāyena samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā’’ti? Ekacce evamāhaṃsu – ‘‘handa mayaṃ, āvuso, gihīnaṃ kammantaṃ adhiṭṭhema, evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. Ekacce evamāhaṃsu – ‘‘alaṃ, āvuso, kiṃ gihīnaṃ [Pg.113] kammantaṃ adhiṭṭhitena! Handa mayaṃ, āvuso, gihīnaṃ dūteyyaṃ harāma, evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. Ekacce evamāhaṃsu – ‘‘alaṃ, āvuso, kiṃ gihīnaṃ kammantaṃ adhiṭṭhitena! Kiṃ gihīnaṃ dūteyyaṃ haṭena! Handa mayaṃ, āvuso, gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsissāma – ‘asuko bhikkhu paṭhamassa jhānassa lābhī, asuko bhikkhu dutiyassa jhānassa lābhī, asuko bhikkhu tatiyassa jhānassa lābhī, asuko bhikkhu catutthassa jhānassa lābhī, asuko bhikkhu sotāpanno, asuko bhikkhu sakadāgāmī, asuko bhikkhu anāgāmī, asuko bhikkhu arahā, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiñño’ti. Evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā’’ti. ‘‘Esoyeva kho, āvuso, seyyo yo amhākaṃ gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito’’ti.

193. At that time the Blessed One, the Buddha, was dwelling at Vesālī in the Great Wood, in the Gabled Hall. Now at that time, many monks who were acquaintances and companions had entered the rains-residence on the bank of the Vaggumudā River. At that time, the Vajjī country was in a famine, a time of uncertainty, with white bones, and sustenance was by tickets; it was not easy to maintain oneself by gleaning with bowl in hand. Then this thought occurred to those monks: “Now the Vajjī country is in a famine, a time of uncertainty, with white bones, and sustenance is by tickets; it is not easy to maintain oneself by gleaning with bowl in hand. By what means could we dwell for the rains-residence in unity, rejoicing, without dispute, and in comfort, and not be weary from the alms-round?” Some said: “Come, friends, let us manage the affairs of the laity. Then they will think to give to us. Thus we will dwell for the rains-residence in unity, rejoicing, without dispute, and in comfort, and will not be weary from the alms-round.” Others said: “Enough, friends! What is the use of managing the affairs of the laity! Come, friends, let us act as messengers for the laity. Then they will think to give to us. Thus we will dwell for the rains-residence in unity, rejoicing, without dispute, and in comfort, and will not be weary from the alms-round.” Still others said: “Enough, friends! What is the use of managing the affairs of the laity! What is the use of acting as messengers for the laity! Come, friends, let us speak to the laity of one another's superior human qualities: ‘This monk is an attainer of the first jhāna, this monk is an attainer of the second jhāna, this monk is an attainer of the third jhāna, this monk is an attainer of the fourth jhāna. This monk is a stream-enterer, this monk is a once-returner, this monk is a non-returner, this monk is an arahant. This monk has the three knowledges, this monk has the six supernormal knowledges.’ Then they will think to give to us. Thus we will dwell for the rains-residence in unity, rejoicing, without dispute, and in comfort, and will not be weary from the alms-round.” “This itself, friends, is better: that we speak to the laity of one another's superior human qualities.”

194. Atha kho te bhikkhū gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsiṃsu – ‘‘asuko bhikkhu paṭhamassa jhānassa lābhī…pe… asuko bhikkhu chaḷabhiñño’’ti. Atha kho te manussā – ‘‘lābhā vata no, suladdhaṃ vata no, yesaṃ vata no evarūpā bhikkhū vassaṃ upagatā; na vata no ito pubbe evarūpā bhikkhū vassaṃ upagatā yathayime bhikkhū sīlavanto kalyāṇadhammā’’ti, te na tādisāni bhojanāni attanā paribhuñjanti mātāpitūnaṃ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṃ denti ñātisālohitānaṃ denti, yādisāni bhikkhūnaṃ denti. Te na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṃ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṃ denti ñātisālohitānaṃ denti, yādisāni bhikkhūnaṃ denti. Atha kho te bhikkhū vaṇṇavā ahesuṃ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.

194. Then those monks spoke to the householders of one another's superhuman states: “This monk is an attainer of the first jhāna… this monk has the six supernormal knowledges.” Then those people said: “It is a great gain for us, it is well-gained by us, that such monks have entered the rains-residence in our vicinity! Never before have such monks—virtuous and of good character like these—entered the rains-residence in our vicinity.” They did not consume such foods themselves, nor did they give them to their parents, wives and children, slaves and workers, friends and companions, or kinsmen and relatives, as they gave to the monks. They did not themselves eat such hard foods, taste such soft foods, or drink such drinks, nor did they give them to their parents, wives and children, slaves and workers, friends and companions, or kinsmen and relatives, as they gave to the monks. Then those monks became of good complexion, with plump faculties, clear facial complexions, and very clear skin.

Āciṇṇaṃ kho panetaṃ vassaṃvuṭṭhānaṃ bhikkhūnaṃ bhagavantaṃ dassanāya upasaṅkamituṃ. Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena senāsanaṃ saṃsāmetvā pattacīvaraṃ ādāya yena vesālī tena pakkamiṃsu. Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

It is customary for monks who have completed the rains-residence to approach the Blessed One for an audience. Then those monks, having completed the rains-residence, after three months set their lodgings in order, took their bowls and robes, and set out for Vesālī. In due course, they arrived at Vesālī, at the Great Wood, in the Gabled Hall, where the Blessed One was. Having approached, they paid homage to the Blessed One and sat down to one side.

Tena [Pg.114] kho pana samayena disāsu vassaṃvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā; vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca – ‘‘kacci, bhikkhave, khamanīyaṃ kacci yāpanīyaṃ kacci samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha na ca piṇḍakena kilamitthā’’ti? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Samaggā ca mayaṃ, bhante, sammodamānā avivadamānā phāsukaṃ vassaṃ vasimhā, na ca piṇḍakena kilamimhā’’ti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti…pe… dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññāpessāmāti. Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca – ‘‘yathā kathaṃ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha na ca piṇḍakena kilamitthā’’ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ – ‘‘kacci pana vo, bhikkhave, bhūta’’nti? ‘‘Abhūtaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisā, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, udarassa kāraṇā gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsissatha! Varaṃ tumhehi, moghapurisā, tiṇhena govikantanena kucchiṃ parikanto, na tveva udarassa kāraṇā gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito! Taṃ kissa hetu? Tato nidānañhi, moghapurisā, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeya. Ito nidānañca kho, moghapurisā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya’’…pe… vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi –

At that time, the monks who had spent the rains in the districts were thin, haggard, of poor complexion, and pale, with veins protruding all over their bodies; but the monks from the banks of the Vaggumudā were of good complexion, with plump faculties, clear facial complexions, and very clear skin. Now, it is the custom of the Blessed Buddhas to exchange greetings with visiting monks. Then the Blessed One addressed the monks from the banks of the Vaggumudā: “I hope, monks, you are well and getting by, that you lived in harmony, rejoicing together, and without dispute during the rains, and that you were not weary on account of almsfood?” “We are well, Blessed One, and we are getting by. We lived in harmony, rejoicing together, and without dispute during the rains, Venerable Sir, and we were not weary on account of almsfood.” The Tathāgatas ask questions even when knowing, and they do not ask even when knowing… The Blessed Buddhas question the monks for two reasons: either to teach the Dhamma or to lay down a training rule for the disciples. Then the Blessed One addressed the monks from the banks of the Vaggumudā: “But how, monks, did you live in harmony, rejoicing together, and without dispute during the rains, and were not weary on account of almsfood?” Then those monks explained the matter to the Blessed One. “But monks, are those states in fact real for you?” “They are not real, Blessed One.” The Buddha, the Blessed One, rebuked them: “This is unfitting, worthless men, unsuitable, improper, not the conduct of an ascetic, unallowable, and not to be done. How indeed, worthless men, could you, for the sake of your bellies, speak of one another’s superhuman states to householders! It would be better for you, worthless men, to have your belly cut open with a sharp butcher’s knife than to have spoken of one another’s superhuman states to householders for the sake of your bellies! For what reason? Because from that cause, worthless men, one might come to death or to suffering equal to death, but on account of that, after the breakup of the body, after death, one would not be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. But from this cause, worthless men, after the breakup of the body, after death, one would be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. This, worthless men, does not lead to the confidence of the unconvinced…” Having rebuked them and given a Dhamma talk, he addressed the monks:

195. ‘‘Pañcime, bhikkhave, mahācorā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekaccassa mahācorassa evaṃ hoti – ‘kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu [Pg.115] āhiṇḍissāmi hananto ghātento chindanto chedāpento pacanto pācento’ti! So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto ghātento chindanto chedāpento pacanto pācento. Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṃ hoti – ‘kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carissāmi sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti! So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carati sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Ayaṃ, bhikkhave, paṭhamo mahācoro santo saṃvijjamāno lokasmiṃ.

195. “Monks, these five great thieves exist in the world. Which five? Here, monks, a certain great thief thinks: ‘When will I roam through villages, towns, and royal cities surrounded by a hundred or a thousand, killing, causing to kill, cutting, causing to cut, cooking, and causing to cook?’ Then after some time, he roams through villages, towns, and royal cities surrounded by a hundred or a thousand, killing, causing to kill, cutting, causing to cut, cooking, and causing to cook. In the same way, monks, here a certain evil monk thinks: ‘When will I wander through villages, towns, and royal cities surrounded by a hundred or a thousand, respected, honored, revered, venerated, and worshipped by both householders and renunciates, receiving robes, almsfood, lodgings, and medicinal requisites for the sick?’ Then after some time, he wanders through villages, towns, and royal cities surrounded by a hundred or a thousand, respected, honored, revered, venerated, and worshipped by both householders and renunciates, receiving robes, almsfood, lodgings, and medicinal requisites for the sick. This, monks, is the first great thief existing in the world.

‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahati. Ayaṃ, bhikkhave, dutiyo mahācoro santo saṃvijjamāno lokasmiṃ.

“Furthermore, monks, here a certain evil monk, having learned the Dhamma and Vinaya proclaimed by the Tathāgata, claims it as his own. This, monks, is the second great thief existing in the world.

‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu suddhaṃ brahmacāriṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ayaṃ, bhikkhave, tatiyo mahācoro santo saṃvijjamāno lokasmiṃ.

“Furthermore, monks, here a certain evil monk assails a pure spiritual practitioner, one living the perfectly pure spiritual life, with a baseless charge of unchastity. This, monks, is the third great thief existing in the world.

‘‘Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṃ – ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṃ bhisi bimbohanaṃ lohakumbhī lohabhāṇakaṃ lohavārako lohakaṭāhaṃ vāsī parasu kuṭhārī kudālo nikhādanaṃ valli veḷu muñjaṃ pabbajaṃ tiṇaṃ mattikā dārubhaṇḍaṃ mattikābhaṇḍaṃ, tehi gihīṃ saṅgaṇhāti upalāpeti. Ayaṃ, bhikkhave, catuttho mahācoro santo saṃvijjamāno lokasmiṃ.

“Furthermore, monks, here a certain evil monk takes the heavy goods and heavy requisites belonging to the Saṅgha—such as a park, park land, a monastery, monastery land, a bed, a seat, a mattress, a pillow, a metal pot, a metal vessel, a metal stand, a metal cauldron, an adze, an axe, a hatchet, a spade, a chisel, vines, bamboo, muñja grass, pabbaja grass, other grass, clay, wooden goods, or earthenware—and with these he wins over and cajoles laypeople. This, monks, is the fourth great thief existing in the world.

‘‘Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṃ aggo mahācoro yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati. Taṃ kissa hetu? Theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto’’ti.

“Monks, in the world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its gods and humans, this is the foremost great thief: one who speaks of a superhuman state that is non-existent and untrue. For what reason? Because, monks, the country's almsfood is consumed by theft.”

Aññathā [Pg.116] santamattānaṃ, aññathā yo pavedaye;

Nikacca kitavasseva, bhuttaṃ theyyena tassa taṃ.

He who, being one way, presents himself as another—that food of his is eaten by theft, deceitfully, like a cunning fowler.

Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

Many with yellow robes around their necks are of evil character and unrestrained; those evil ones, because of their evil deeds, are reborn in hell.

Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍaṃ asaññatoti.

Better that an iron ball be eaten, heated and like a flame of fire, than that an immoral and unrestrained person should eat the alms-food of the country.

Atha kho bhagavā te vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then the Blessed One, having rebuked those monks on the bank of the Vaggumudā river in many ways for being difficult to support, difficult to maintain... and so on... And thus, monks, you should recite this training rule:

‘‘Yo pana bhikkhu anabhijānaṃ uttarimanussadhammaṃ attupanāyikaṃ alamariyañāṇadassanaṃ samudācareyya – ‘iti jānāmi iti passāmī’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṃ vadeyya – ‘ajānamevaṃ, āvuso, avacaṃ jānāmi, apassaṃ passāmi. Tucchaṃ musā vilapi’nti, ayampi pārājiko hoti asaṃvāso’’ti.

“Whatever monk, while not knowing, should declare a state superior to human states, a noble knowledge and vision sufficient for the task, applying it to himself, saying: ‘Thus I know; thus I see,’ and then at a later time, whether being interrogated or not being interrogated, having fallen into an offense and desiring purification, should speak thus: ‘Venerable sirs, not knowing, I said, “I know”; not seeing, I said, “I see.” I have spoken what is empty and false.’ This monk, too, is one who is defeated, not in communion.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

And thus this training rule was laid down by the Blessed One for the monks.

196. Tena kho pana samayena sambahulā bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṃ byākariṃsu. Tesaṃ aparena samayena rāgāyapi cittaṃ namati dosāyapi cittaṃ namati mohāyapi cittaṃ namati. Tesaṃ kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ. Mayañcamha adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino, adhimānena aññaṃ byākarimhā. Kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā’’ti? Te āyasmato ānandassa etamatthaṃ ārocesuṃ. Āyasmā ānando bhagavato etamatthaṃ ārocesi. ‘‘Honti ye te, ānanda, bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṃ byākaronti. Tañca kho etaṃ abbohārika’’nti.

196. At that time, many monks, perceiving the unseen as seen, perceiving the unattained as attained, perceiving the unrealized as realized, perceiving the unwitnessed as witnessed, declared the final knowledge through overestimation. At a later time, their minds inclined towards lust, their minds inclined towards hatred, and their minds inclined towards delusion. Remorse arose in them: ‘The Blessed One has laid down a training rule. We, perceiving the unseen as seen, perceiving the unattained as attained, perceiving the unrealized as realized, perceiving the unwitnessed as witnessed, declared the final knowledge through overestimation. Have we perhaps fallen into a pārājika offense?’ They reported this matter to the Venerable Ānanda. The Venerable Ānanda reported this matter to the Blessed One. ‘Ānanda, there are those monks who, perceiving the unseen as seen, perceiving the unattained as attained, perceiving the unrealized as realized, perceiving the unwitnessed as witnessed, declare the final knowledge through overestimation. And that is not a matter for legal action.’”

‘‘Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

“And thus, monks, you should recite this training rule:

197. ‘‘Yo [Pg.117] pana bhikkhu anabhijānaṃ uttarimanussadhammaṃ attupanāyikaṃ alamariyañāṇadassanaṃ samudācareyya – ‘iti jānāmi iti passāmī’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṃ vadeyya – ‘ajānamevaṃ, āvuso, avacaṃ jānāmi, apassaṃ passāmi. Tucchaṃ musā vilapi’nti, aññatra adhimānā, ayampi pārājiko hoti asaṃvāso’’ti.

197. “Whatever bhikkhu, while not knowing, should declare a state superior to human states—a noble knowledge and vision sufficient for the task—applying it to himself, saying: ‘Thus I know; thus I see,’ and then at a later time, whether being interrogated or not being interrogated, having fallen into an offense and desiring purification, should speak thus: ‘Venerable sirs, not knowing, I said, “I know”; not seeing, I said, “I see.” I have spoken what is empty and false,’—except for a case of overestimation—this bhikkhu, too, is one who is defeated, not in communion.”

198. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

198. ‘Whatever’ means: whoever, of whatever kind... and so on... ‘Bhikkhu’ means... and so on... this is the bhikkhu intended in this context.

Anabhijānanti asantaṃ abhūtaṃ asaṃvijjamānaṃ ajānanto apassanto attani kusalaṃ dhammaṃ – atthi me kusalo dhammoti.

‘Not knowing’ means: not knowing, not seeing a wholesome state in oneself that is non-existent, unreal, and not present, [thinking]: ‘A wholesome state exists in me.’

Uttarimanussadhammo nāma jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhirati.

A state superior to human states is the name for: absorption, liberation, concentration, attainment, knowledge and vision, development of the path, realization of the fruit, abandonment of defilements, the mind’s freedom from hindrances, and delight in an empty dwelling.

Attupanāyikanti te vā kusale dhamme attani upaneti attānaṃ vā tesu kusalesu dhammesu upaneti.

‘Applying to oneself’ means: one either applies those wholesome states to oneself, or one applies oneself to those wholesome states.

Ñāṇanti tisso vijjā. Dassananti yaṃ ñāṇaṃ taṃ dassanaṃ. Yaṃ dassanaṃ taṃ ñāṇaṃ.

‘Knowledge’ means the three higher knowledges. ‘Vision’ means: what is knowledge, that is vision; what is vision, that is knowledge.

Samudācareyyāti āroceyya itthiyā vā purisassa vā gahaṭṭhassa vā pabbajitassa vā.

‘Should declare’ means: one might inform a woman or a man, a householder or one who has gone forth.

Iti jānāmi iti passāmīti jānāmahaṃ ete dhamme, passāmahaṃ ete dhamme atthi ca ete dhammā mayi, ahañca etesu dhammesu sandissāmīti.

‘Thus I know; thus I see’ means: ‘I know these states, I see these states, these states exist in me, and I am found in these states.’

Tato aparena samayenāti yasmiṃ khaṇe samudāciṇṇaṃ hoti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatte.

‘At a later time’ means: when that moment, that instant, that short period in which the declaration was made has passed.

Samanuggāhīyamānoti yaṃ vatthu paṭiññātaṃ hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno – ‘‘kinte adhigataṃ, kinti te adhigataṃ, kadā te adhigataṃ, kattha te adhigataṃ, katame te kilesā pahīnā, katamesaṃ tvaṃ dhammānaṃ lābhī’’ti.

‘Being interrogated’ means: being interrogated regarding the matter that was claimed: ‘What was attained by you? How was it attained by you? When was it attained by you? Where was it attained by you? Which defilements of yours are abandoned? Of which states are you a gainer?’

Asamanuggāhīyamānoti [Pg.118] na kenaci vuccamāno.

‘Not being interrogated’ means: not being spoken to by anyone.

Āpannoti pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā pārājikaṃ āpattiṃ āpanno hoti.

‘Having fallen into an offense’ means: being of evil desires, overcome by desire, having boasted of a non-existent, unreal state superior to human states, one has fallen into a pārājika offense.

Visuddhāpekkhoti gihī vā hotukāmo upāsako vā hotukāmo ārāmiko vā hotukāmo sāmaṇero vā hotukāmo.

‘Desiring purification’ means: wishing to become a householder, or a male lay follower, or a monastery attendant, or a novice.

Ajānamevaṃ, āvuso, avacaṃ – jānāmi, apassaṃ passāmīti nāhaṃ ete dhamme jānāmi, nāhaṃ ete dhamme passāmi, natthi ca ete dhammā mayi, na cāhaṃ etesu dhammesu sandissāmīti.

‘Not knowing, venerable sirs, I said, “I know”; not seeing, [I said,] “I see”’ means: ‘I do not know these states, I do not see these states, these states are not in me, and I am not found in these states.’

Tucchaṃ musā vilapinti tucchakaṃ mayā bhaṇitaṃ, musā mayā bhaṇitaṃ, abhūtaṃ mayā bhaṇitaṃ, ajānantena mayā bhaṇitaṃ.

‘I have spoken what is empty and false’ means: ‘What was said by me was empty; what was said by me was false; what was said by me was unreal; it was said by me without knowing.’

Aññatra adhimānāti ṭhapetvā adhimānaṃ.

‘Except for a case of overestimation’ means: setting aside overestimation.

Ayampīti purime upādāya vuccati.

‘This one, too’ is said with reference to the previous ones.

Pārājiko hotīti seyyathāpi nāma tālo matthakacchinno abhabbo puna virūḷhiyā, evameva bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā assamaṇo hoti asakyaputtiyo. Tena vuccati – ‘‘pārājiko hotī’’ti.

‘Is one who is defeated’ means: just as a palm tree with its top cut off is incapable of growing again, even so a bhikkhu who, being of evil desires and overcome by desire, has boasted of a non-existent, unreal state superior to human states, is no longer a recluse, no longer a son of the Sakyan. Therefore it is said: ‘is one who is defeated.’

Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā – eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati – ‘‘asaṃvāso’’ti.

‘Not in communion’ means: communion is the name for a common formal act, a common recitation, and an equal training. That communion does not exist with him. Therefore, it is said: ‘not in communion’.

199. Uttarimanussadhammo nāma jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhirati.

199. A state superior to human states is the name for: jhāna, liberation, concentration, attainment, knowledge and vision, development of the path, realization of the fruit, abandonment of defilements, the mind's freedom from hindrances, and delight in a secluded dwelling.

Jhānanti paṭhamaṃ jhānaṃ dutiyaṃ jhānaṃ tatiyaṃ jhānaṃ catutthaṃ jhānaṃ.

‘Jhāna’ means: the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna.

Vimokkhoti suññato vimokkho animitto vimokkho appaṇihito vimokkho.

‘Liberation’ means: liberation through emptiness, liberation through signlessness, and liberation through desirelessness.

Samādhīti suññato samādhi animitto samādhi appaṇihito samādhi.

‘Concentration’ means: concentration through emptiness, concentration through signlessness, and concentration through desirelessness.

Samāpattīti [Pg.119] suññatā samāpatti animittā samāpatti appaṇihitā samāpatti.

‘Attainment’ means: the attainment of emptiness, the attainment of signlessness, and the attainment of desirelessness.

Ñāṇadassananti tisso vijjā.

‘Knowledge and vision’ means: the three higher knowledges.

Maggabhāvanāti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.

‘Development of the path’ means: the four establishments of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path.

Phalasacchikiriyāti sotāpattiphalassa sacchikiriyā, sakadāgāmiphalassa sacchikiriyā, anāgāmiphalassa sacchikiriyā, arahattassa sacchikiriyā.

‘Realization of the fruit’ means: the realization of the fruit of stream-entry, the realization of the fruit of a once-returner, the realization of the fruit of a non-returner, and the realization of arahantship.

Kilesappahānanti rāgassa pahānaṃ dosassa pahānaṃ mohassa pahānaṃ.

‘Abandonment of defilements’ means: the abandonment of lust, the abandonment of hatred, and the abandonment of delusion.

Vinīvaraṇatā cittassāti rāgā cittaṃ vinīvaraṇatā, dosā cittaṃ vinīvaraṇatā, mohā cittaṃ vinīvaraṇatā.

‘The mind's freedom from hindrances’ means: the mind's freedom from lust, the mind's freedom from hatred, and the mind's freedom from delusion.

Suññāgāre abhiratīti paṭhamena jhānena suññāgāre abhirati, dutiyena jhānena suññāgāre abhirati, tatiyena jhānena suññāgāre abhirati, catutthena jhānena suññāgāre abhirati.

‘Delight in a secluded dwelling’ means: delighting in a secluded dwelling with the first jhāna, delighting in a secluded dwelling with the second jhāna, delighting in a secluded dwelling with the third jhāna, and delighting in a secluded dwelling with the fourth jhāna.

200. Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa, pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

200. For one who knowingly speaks falsely, saying, 'I have entered the first jhāna,' there is an offense of pārājika in three ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; and after having spoken, he has the thought, 'A falsehood has been spoken by me'.

Catūhākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.

For one who knowingly speaks falsely, saying, 'I have entered the first jhāna,' there is an offense of pārājika in four ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; and having set aside his view.

Pañcahākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ vinidhāya khantiṃ.

For one who knowingly speaks falsely, saying, 'I have entered the first jhāna,' there is an offense of pārājika in five ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; and having set aside his acceptance.

Chahākārehi [Pg.120] paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.

For one who knowingly speaks falsely, saying, 'I have entered the first jhāna,' there is an offense of pārājika in six ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; having set aside his acceptance; and having set aside his inclination.

Sattahākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

For one who knowingly speaks falsely, saying, 'I have entered the first jhāna,' there is an offense of pārājika in seven ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; having set aside his acceptance; having set aside his inclination; and having set aside his disposition.

201. Tīhākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

201. For one who knowingly speaks falsely, saying, 'I am entering the first jhāna,' there is an offense of pārājika in three ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; and after having spoken, he has the thought, 'A falsehood has been spoken by me'.

Catūhākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.

For one who knowingly speaks falsely, saying, 'I am entering the first jhāna,' there is an offense of pārājika in four ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; and having set aside his view.

Pañcahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.

For one who knowingly speaks falsely, saying, 'I am entering the first jhāna,' there is an offense of pārājika in five ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; and having set aside his acceptance.

Chahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.

For one who knowingly speaks falsely, saying, 'I am entering the first jhāna,' there is an offense of pārājika in six ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; having set aside his acceptance; and having set aside his inclination.

Sattahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

For one who knowingly speaks falsely, saying, 'I am entering the first jhāna,' there is an offense of pārājika in seven ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; having set aside his acceptance; having set aside his inclination; and having set aside his disposition.

202. Tīhākārehi [Pg.121] paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

202. For one who knowingly speaks falsely, saying, 'I am one who has entered the first jhāna,' there is an offense of pārājika in three ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; and after having spoken, he has the thought, 'A falsehood has been spoken by me'.

Catūhākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.

For one who knowingly speaks falsely, saying, 'I am one who has entered the first jhāna,' there is an offense of pārājika in four ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; and having set aside his view.

Pañcahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.

For one who knowingly speaks falsely, saying, 'I am one who has entered the first jhāna,' there is an offense of pārājika in five ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; and having set aside his acceptance.

Chahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.

For one who knowingly speaks falsely, saying, 'I am one who has entered the first jhāna,' there is an offense of pārājika in six ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; having set aside his acceptance; and having set aside his inclination.

Sattahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

For one who knowingly speaks falsely, saying, 'I am one who has entered the first jhāna,' there is an offense of pārājika in seven ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; having set aside his acceptance; having set aside his inclination; and having set aside his disposition.

203. Tīhākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

203. For one who knowingly speaks falsely, saying, 'I am an obtainer of the first jhāna,' there is an offense of pārājika in three ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; and after having spoken, he has the thought, 'A falsehood has been spoken by me'.

Catūhākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.

For one who knowingly speaks falsely, saying, 'I am an obtainer of the first jhāna,' there is an offense of pārājika in four ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; and having set aside his view.

Pañcahākārehi [Pg.122] paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.

For one who knowingly speaks falsely, saying, 'I am an obtainer of the first jhāna,' there is an offense of pārājika in five ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; and having set aside his acceptance.

Chahākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.

For one who knowingly speaks falsely, saying, 'I am an obtainer of the first jhāna,' there is an offense of pārājika in six ways: beforehand, he has the thought, 'I will speak a falsehood'; while speaking, he has the thought, 'I am speaking a falsehood'; after having spoken, he has the thought, 'A falsehood has been spoken by me'; having set aside his view; having set aside his acceptance; and having set aside his inclination.

Sattahākārehi paṭhamassa jhānassa lābhīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By seven factors, for one who knowingly speaks falsely, saying, 'I am an obtainer of the first jhāna,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view; having set aside his forbearance; having set aside his inclination; and having set aside his disposition.

204. Tīhākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

204. By three factors, for one who knowingly speaks falsely, saying, 'I am a master of the first jhāna,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; and after having spoken, it occurs to him, 'I have spoken falsely.'

Catūhākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.

By four factors, for one who knowingly speaks falsely, saying, 'I am a master of the first jhāna,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; and having set aside his view.

Pañcahākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.

By five factors, for one who knowingly speaks falsely, saying, 'I am a master of the first jhāna,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view; and having set aside his forbearance.

Chahākārehi paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.

By six factors, for one who knowingly speaks falsely, saying, 'I am a master of the first jhāna,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view; having set aside his forbearance; and having set aside his inclination.

Sattahākārehi [Pg.123] paṭhamassa jhānassa vasīmhīti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By seven factors, for one who knowingly speaks falsely, saying, 'I am a master of the first jhāna,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view; having set aside his forbearance; having set aside his inclination; and having set aside his disposition.

205. Tīhākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

205. By three factors, for one who knowingly speaks falsely, saying, 'The first jhāna has been realized by me,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; and after having spoken, it occurs to him, 'I have spoken falsely.'

Catūhākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.

By four factors, for one who knowingly speaks falsely, saying, 'The first jhāna has been realized by me,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; and having set aside his view.

Pañcahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.

By five factors, for one who knowingly speaks falsely, saying, 'The first jhāna has been realized by me,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view; and having set aside his forbearance.

Chahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.

By six factors, for one who knowingly speaks falsely, saying, 'The first jhāna has been realized by me,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view; having set aside his forbearance; and having set aside his inclination.

Sattahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By seven factors, for one who knowingly speaks falsely, saying, 'The first jhāna has been realized by me,' an offense of pārājika is incurred: beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view; having set aside his forbearance; having set aside his inclination; and having set aside his disposition.

Yathā idaṃ paṭhamaṃ jhānaṃ vitthāritaṃ taṃ sabbampi vitthāretabbaṃ.

Just as this first jhāna has been elaborated, so too should all be elaborated.

206. Tīhākārehi…pe… sattahākārehi dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… catutthassa [Pg.124] jhānassa lābhīmhi… vasīmhi… catutthaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

206. By three factors... up to... by seven factors, for one who knowingly speaks falsely, saying, 'I have entered the second jhāna... the third jhāna... the fourth jhāna... I am entering... I have entered... I am an obtainer of the fourth jhāna... I am a master of it... The fourth jhāna has been realized by me,' an offense of pārājika is incurred. Beforehand, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view; having set aside his forbearance; having set aside his inclination; and having set aside his disposition.

207. Tīhākārehi suññataṃ vimokkhaṃ… animittaṃ vimokkhaṃ… appaṇihitaṃ vimokkhaṃ… samāpajjiṃ… samāpajjāmi… samāpanno… appaṇihitassa vimokkhassa lābhīmhi… vasīmhi… appaṇihito vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa…pe….

207. By three factors, and so on, for one who knowingly speaks falsely, saying, 'I have entered the liberation of emptiness... the signless liberation... the desireless liberation... I am entering... I have entered... I am an obtainer of the desireless liberation... I am a master of it... The desireless liberation has been realized by me,' an offense of pārājika is incurred.

Tīhākārehi suññataṃ samādhiṃ… animittaṃ samādhiṃ… appaṇihitaṃ samādhiṃ samāpajjiṃ… samāpajjāmi… samāpanno… appaṇihitassa samādhissa lābhīmhi… vasīmhi… appaṇihito samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three factors, and so on, for one who knowingly speaks falsely, saying, 'I have entered the concentration of emptiness... the signless concentration... the desireless concentration... I am entering... I have entered... I am an obtainer of the desireless concentration... I am a master of it... The desireless concentration has been realized by me,' an offense of pārājika is incurred.

Tīhākārehi suññataṃ samāpattiṃ… animittaṃ samāpattiṃ… appaṇihitaṃ samāpattiṃ samāpajjiṃ… samāpajjāmi… samāpanno… appaṇihitāya samāpattiyā lābhīmhi… vasīmhi… appaṇihitā samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three factors, and so on, for one who knowingly speaks falsely, saying, 'I have entered the attainment of emptiness... the signless attainment... the desireless attainment... I am entering... I have entered... I am an obtainer of the desireless attainment... I am a master of it... The desireless attainment has been realized by me,' an offense of pārājika is incurred.

Tīhākārehi tisso vijjā samāpajjiṃ… samāpajjāmi samāpanno… tissannaṃ vijjānaṃ lābhīmhi… vasīmhi… tisso vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three factors, and so on, for one who knowingly speaks falsely, saying, 'I have entered the three knowledges... I am entering... I have entered... I am an obtainer of the three knowledges... I am a master of them... The three knowledges have been realized by me,' an offense of pārājika is incurred.

Tīhākārehi cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde samāpajjiṃ… samāpajjāmi… samāpanno… catunnaṃ iddhipādānaṃ lābhīmhi… vasīmhi… cattāro iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the four foundations of mindfulness... the four right strivings... the four bases of spiritual power... I am entering upon... I have entered upon... I am an obtainer of the four bases of spiritual power... I have mastery over them... The four bases of spiritual power have been realized by me,' a pārājika offense is incurred.

Tīhākārehi pañcindriyāni… pañca balāni samāpajjiṃ… samāpajjāmi… samāpanno … pañcannaṃ balānaṃ lābhīmhi… vasīmhi… pañcabalāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the five faculties... the five powers... I am entering upon... I have entered upon... I am an obtainer of the five powers... I have mastery over them... The five powers have been realized by me,' a pārājika offense is incurred.

Tīhākārehi satta bojjhaṅge samāpajjiṃ… samāpajjāmi… samāpanno… sattannaṃ bojjhaṅgānaṃ lābhīmhi… vasīmhi… satta bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the seven factors of enlightenment... I am entering upon... I have entered upon... I am an obtainer of the seven factors of enlightenment... I have mastery over them... The seven factors of enlightenment have been realized by me,' a pārājika offense is incurred.

Tīhākārehi [Pg.125] ariyaṃ aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ… samāpajjāmi… samāpanno… ariyassa aṭṭhaṅgikassa maggassa lābhīmhi… vasīmhi… ariyo aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the Noble Eightfold Path... I am entering upon... I have entered upon... I am an obtainer of the Noble Eightfold Path... I have mastery over it... The Noble Eightfold Path has been realized by me,' a pārājika offense is incurred.

Tīhākārehi sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ samāpajjiṃ… samāpajjāmi… samāpanno… arahattassa lābhīmhi vasīmhi arahattaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... arahatship... I am entering upon... I have entered upon... I am an obtainer of arahatship... I have mastery over it... Arahatship has been realized by me,' a pārājika offense is incurred.

Tīhākārehi rāgo me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'By me, lust has been abandoned, vomited, released, given up, relinquished, expelled, utterly expelled,' a pārājika offense is incurred.

Tīhākārehi doso me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'By me, hatred has been abandoned, vomited, released, given up, relinquished, expelled, utterly expelled,' a pārājika offense is incurred.

Tīhākārehi moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'By me, delusion has been abandoned, vomited, released, given up, relinquished, expelled, utterly expelled,' a pārājika offense is incurred.

Tīhākārehi rāgā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'My mind is free from the hindrance of lust,' a pārājika offense is incurred.

Tīhākārehi dosā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'My mind is free from the hindrance of hatred,' a pārājika offense is incurred.

Tīhākārehi …pe… sattahākārehi mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa – pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

In three ways... in seven ways, for a monk who knowingly speaks falsely, saying, 'My mind is free from the hindrance of delusion,' a pārājika offense is incurred. Even before speaking, he has the thought, 'I will speak falsely'; while speaking, he has the thought, 'I am speaking falsely'; after having spoken, he has the thought, 'I have spoken falsely'; concealing his view, concealing his approval, concealing his preference, and concealing his intention.

Suddhikaṃ niṭṭhitaṃ.

The Suddhika section is concluded.

208. Tīhākārehi [Pg.126] paṭhamañca jhānaṃ dutiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa dutiyassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ dutiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa…pe….

208. In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the first jhāna and the second jhāna... I am entering upon... I have entered upon... I am an obtainer of the first jhāna and the second jhāna... I have mastery over them... The first jhāna and the second jhāna have been realized by me,' a pārājika offense is incurred... and so on.

Tīhākārehi paṭhamañca jhānaṃ tatiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa tatiyassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ tatiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the first jhāna and the third jhāna... I am entering upon... I have entered upon... I am an obtainer of the first jhāna and the third jhāna... I have mastery over them... The first jhāna and the third jhāna have been realized by me,' a pārājika offense is incurred.

Tīhākārehi paṭhamañca jhānaṃ catutthañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa catutthassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the first jhāna and the fourth jhāna... I am entering upon... I have entered upon... I am an obtainer of the first jhāna and the fourth jhāna... I have mastery over them... The first jhāna and the fourth jhāna have been realized by me,' a pārājika offense is incurred.

Tīhākārehi paṭhamañca jhānaṃ suññatañca vimokkhaṃ… paṭhamañca jhānaṃ animittañca vimokkhaṃ… paṭhamañca jhānaṃ appaṇihitañca vimokkhaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa appaṇihitassa ca vimokkhassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the first jhāna and the emptiness liberation... the first jhāna and the signless liberation... the first jhāna and the undirected liberation... I am entering upon... I have entered upon... I am an obtainer of the first jhāna and the undirected liberation... I have mastery over them... The first jhāna and the undirected liberation have been realized by me,' a pārājika offense is incurred.

Tīhākārehi paṭhamañca jhānaṃ suññatañca samādhiṃ… paṭhamañca jhānaṃ animittañca samādhiṃ… paṭhamañca jhānaṃ appaṇihitañca samādhiṃ samāpajjiṃ… samāpajjāmi… samāpanno paṭhamassa ca jhānassa appaṇihitassa ca samādhissa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the first jhāna and the emptiness concentration... the first jhāna and the signless concentration... the first jhāna and the undirected concentration... I am entering upon... I have entered upon... I am an obtainer of the first jhāna and the undirected concentration... I have mastery over them... The first jhāna and the undirected concentration have been realized by me,' a pārājika offense is incurred.

Tīhākārehi paṭhamañca jhānaṃ suññatañca samāpattiṃ… paṭhamañca jhānaṃ animittañca samāpattiṃ… paṭhamañca jhānaṃ appaṇihitañca samāpattiṃ samāpajjiṃ… samāpajjāmi… samāpanno paṭhamassa ca jhānassa appaṇihitāya ca samāpattiyā lābhīmhi… vasīmhi… paṭhamañca jhānaṃ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the first jhāna and the emptiness attainment... the first jhāna and the signless attainment... the first jhāna and the undirected attainment... I am entering upon... I have entered upon... I am an obtainer of the first jhāna and the undirected attainment... I have mastery over them... The first jhāna and the undirected attainment have been realized by me,' a pārājika offense is incurred.

Tīhākārehi paṭhamañca jhānaṃ tisso ca vijjā samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa tissannañca vijjānaṃ lābhīmhi… vasīmhi… paṭhamañca jhānaṃ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

In three ways, for a monk who knowingly speaks falsely, saying, 'I have entered upon the first jhāna and the three knowledges... I am entering upon... I have entered upon... I am an obtainer of the first jhāna and the three knowledges... I have mastery over them... The first jhāna and the three knowledges have been realized by me,' a pārājika offense is incurred.

Tīhākārehi [Pg.127] paṭhamañca jhānaṃ cattāro ca satipaṭṭhāne… paṭhamañca jhānaṃ cattāro ca sammappadhāne… paṭhamañca jhānaṃ cattāro ca iddhipāde samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa catunnañca iddhipādānaṃ lābhīmhi… vasīmhi… paṭhamañca jhānaṃ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the first jhāna and the four foundations of mindfulness... the first jhāna and the four right exertions... the first jhāna and the four bases of psychic power... I am attaining... I have attained... I am an obtainer of the first jhāna and the four bases of psychic power... I have mastery... The first jhāna and the four bases of psychic power have been realized by me,' there is the incurring of a pārājika offense.

Tīhākārehi paṭhamañca jhānaṃ pañca ca indriyāni… paṭhamañca jhānaṃ pañca ca balāni samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa pañcannañca balānaṃ lābhīmhi… vasīmhi… paṭhamañca jhānaṃ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the first jhāna and the five faculties... the first jhāna and the five powers... I am attaining... I have attained... I am an obtainer of the first jhāna and the five powers... I have mastery... The first jhāna and the five powers have been realized by me,' there is the incurring of a pārājika offense.

209. Tīhākārehi paṭhamañca jhānaṃ satta ca bojjhaṅge samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa sattannañca bojjhaṅgānaṃ lābhīmhi… vasīmhi… paṭhamañca jhānaṃ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

209. By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the first jhāna and the seven factors of enlightenment... I am attaining... I have attained... I am an obtainer of the first jhāna and the seven factors of enlightenment... I have mastery... The first jhāna and the seven factors of enlightenment have been realized by me,' there is the incurring of a pārājika offense.

Tīhākārehi paṭhamañca jhānaṃ ariyañca aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa ariyassa ca aṭṭhaṅgikassa maggassa lābhīmhi vasīmhi… paṭhamañca jhānaṃ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the first jhāna and the noble eightfold path... I am attaining... I have attained... I am an obtainer of the first jhāna and the noble eightfold path... I have mastery... The first jhāna and the noble eightfold path have been realized by me,' there is the incurring of a pārājika offense.

Tīhākārehi paṭhamañca jhānaṃ sotāpattiphalañca… paṭhamañca jhānaṃ sakadāgāmiphalañca… paṭhamañca jhānaṃ anāgāmiphalañca… paṭhamañca jhānaṃ arahattañca samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa arahattassa ca lābhīmhi… vasīmhi… paṭhamañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the first jhāna and the fruit of stream-entry... the first jhāna and the fruit of once-returning... the first jhāna and the fruit of non-returning... the first jhāna and arahantship... I am attaining... I have attained... I am an obtainer of the first jhāna and arahantship... I have mastery... The first jhāna and arahantship have been realized by me,' there is the incurring of a pārājika offense.

Tīhākārehi paṭhamañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the first jhāna... I am attaining... I have attained... I am an obtainer of the first jhāna... I have mastery... The first jhāna has been realized by me, and lust has been abandoned by me... hatred has been abandoned by me... delusion has been abandoned by me, vomited forth, released, dispelled, relinquished, uprooted, thoroughly uprooted,' there is the incurring of a pārājika offense.

Tīhākārehi…pe… sattahākārehi paṭhamañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… paṭhamassa ca jhānassa lābhīmhi… vasīmhi… paṭhamañca jhānaṃ sacchikataṃ mayā, rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā [Pg.128] ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By three aspects... by seven aspects, for one who speaks a deliberate falsehood thus: 'I attained the first jhāna... I am attaining... I have attained... I am an obtainer of the first jhāna... I have mastery... The first jhāna has been realized by me, and my mind is free from the hindrance of lust... my mind is free from the hindrance of hatred... my mind is free from the hindrance of delusion,' there is the incurring of a pārājika offense. Before speaking, it occurs to him: 'I will speak a falsehood.' While speaking, it occurs to him: 'I am speaking a falsehood.' After having spoken, it occurs to him: 'A falsehood has been spoken by me,' having set aside his view, having set aside his forbearance, having set aside his inclination, and having set aside his intention.

Khaṇḍacakkaṃ niṭṭhitaṃ.

The Khaṇḍa Cycle is concluded.

210. Tīhākārehi dutiyañca jhānaṃ tatiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa tatiyassa ca jhānassa lābhīmhi… vasīmhi… dutiyañca jhānaṃ tatiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

210. By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the second jhāna and the third jhāna… I am attaining… I have attained… I am an obtainer of the second jhāna and the third jhāna… I have mastery… The second jhāna and the third jhāna have been realized by me,' there is the incurring of a pārājika offense.

Tīhākārehi dutiyañca jhānaṃ catutthañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa catutthassa ca jhānassa lābhīmhi… vasīmhi… dutiyañca jhānaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the second jhāna and the fourth jhāna… I am attaining… I have attained… I am an obtainer of the second jhāna and the fourth jhāna… I have mastery… The second jhāna and the fourth jhāna have been realized by me,' there is the incurring of a pārājika offense.

Tīhākārehi dutiyañca jhānaṃ suññatañca vimokkhaṃ… animittañca vimokkhaṃ… appaṇihitañca vimokkhaṃ… suññatañca samādhiṃ… animittañca samādhiṃ… appaṇihitañca samādhiṃ… suññatañca samāpattiṃ… animittañca samāpattiṃ… appaṇihitañca samāpattiṃ… tisso ca vijjā… cattāro ca satipaṭṭhāne… cattāro ca sammappadhāne… cattāro ca iddhipāde… pañca ca indriyāni… pañca ca balāni… satta ca bojjhaṅge… ariyañca aṭṭhaṅgikaṃ maggaṃ… sotāpattiphalañca… sakadāgāmiphalañca… anāgāmiphalañca… arahattañca samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa arahattassa ca lābhīmhi… vasīmhi… dutiyañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the second jhāna and the liberation of emptiness… the signless liberation… the desireless liberation… the concentration of emptiness… the signless concentration… the desireless concentration… the attainment of emptiness… the signless attainment… the desireless attainment… the three knowledges… the four foundations of mindfulness… the four right exertions… the four bases of psychic power… the five faculties… the five powers… the seven factors of enlightenment… the noble eightfold path… the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… and Arahantship… I am attaining… I have attained… I am an obtainer of the second jhāna and Arahantship… I have mastery… The second jhāna and Arahantship have been realized by me,' there is the incurring of a pārājika offense.

Tīhākārehi dutiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa lābhīmhi… vasīmhi… dutiyañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three aspects, for one who speaks a deliberate falsehood thus: 'I attained the second jhāna… I am attaining… I have attained… I am an obtainer of the second jhāna… I have mastery… The second jhāna has been realized by me, and lust has been abandoned by me… and hatred has been abandoned by me… and delusion has been abandoned by me, vomited forth, released, dispelled, relinquished, uprooted, thoroughly uprooted. And my mind is free from the hindrance of lust… and my mind is free from the hindrance of hatred… and my mind is free from the hindrance of delusion,' there is the incurring of a pārājika offense.

Tīhākārehi [Pg.129] …pe… sattahākārehi dutiyañca jhānaṃ paṭhamañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… dutiyassa ca jhānassa paṭhamassa ca jhānassa lābhīmhi… vasīmhi… dutiyañca jhānaṃ paṭhamañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa…pe… vinidhāya bhāvaṃ.

By three modes... by seven modes, having concealed one's intention, for one who knowingly speaks falsely, saying: 'I have entered upon the second jhāna and the first jhāna... I am entering upon... I have entered upon... I am a gainer of the second jhāna and the first jhāna... I am a master of them... The second jhāna and the first jhāna have been realized by me,' there is an offense of pārājika.

Baddhacakkaṃ.

The Bound Cycle.

Evaṃ ekekaṃ mūlaṃ kātuna baddhacakkaṃ parivattakaṃ kattabbaṃ.

Thus, having taken each one as a basis, the Bound Cycle should be made to revolve.

Idaṃ saṃkhittaṃ.

This is the summary.

211. Tīhākārehi tatiyañca jhānaṃ catutthañca jhānaṃ…pe… tatiyañca jhānaṃ arahattañca samāpajjiṃ… samāpajjāmi… samāpanno… tatiyassa ca jhānassa arahattassa ca lābhīmhi… vasīmhi… tatiyañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

211. By three modes, for one who knowingly speaks falsely, saying: 'I have entered upon the third jhāna and the fourth jhāna... the third jhāna and Arahantship... I am entering upon... I have entered upon... I am a gainer of the third jhāna and of Arahantship... I am a master of them... The third jhāna and Arahantship have been realized by me,' there is an offense of pārājika.

Tīhākārehi tatiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… tatiyassa ca jhānassa lābhīmhi… vasīmhi… tatiyañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three modes, for one who knowingly speaks falsely, saying: 'I have entered upon the third jhāna... I am entering upon... I have entered upon... I am a gainer of the third jhāna... I am a master of it... The third jhāna has been realized by me, and lust has been abandoned by me... and hatred has been abandoned by me... and delusion has been abandoned by me, vomited, released, dispelled, relinquished, uprooted, thoroughly uprooted. And my mind is free from the hindrance of lust... and my mind is free from the hindrance of hatred... and my mind is free from the hindrance of delusion,' there is an offense of pārājika.

Tīhākārehi tatiyañca jhānaṃ paṭhamañca jhānaṃ… tatiyañca jhānaṃ dutiyañca jhānaṃ samāpajjiṃ… samāpajjāmi… samāpanno… tatiyassa ca jhānassa dutiyassa ca jhānassa lābhīmhi… vasīmhi… tatiyañca jhānaṃ dutiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three modes, for one who knowingly speaks falsely, saying: 'I have entered upon the third jhāna and the first jhāna... the third jhāna and the second jhāna... I am entering upon... I have entered upon... I am a gainer of the third jhāna and the second jhāna... I am a master of them... The third jhāna and the second jhāna have been realized by me,' there is an offense of pārājika.

Tīkārehi mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ…pe… dutiyañca jhānaṃ… tatiyañca jhānaṃ… catutthañca jhānaṃ samāpajjiṃ samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ catutthassa ca jhānassa lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three modes, for one who knowingly speaks falsely, saying: 'My mind is free from the hindrance of delusion, and I have entered upon the first jhāna... the second jhāna... the third jhāna... the fourth jhāna... I am entering upon... I have entered upon... my mind is free from the hindrance of delusion, and I am a gainer of the fourth jhāna... I am a master of it... my mind is free from the hindrance of delusion, and the fourth jhāna has been realized by me,' there is an offense of pārājika.

212. Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ suññatañca vimokkhaṃ… animittañca vimokkhaṃ… appaṇihitañca vimokkhaṃ samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitassa ca vimokkhassa [Pg.130] lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

212. By three modes, for one who knowingly speaks falsely, saying: 'My mind is free from the hindrance of delusion, and I have entered upon the emptiness liberation... the signless liberation... and the desireless liberation... I am entering upon... I have entered upon... my mind is free from the hindrance of delusion, and I am a gainer of the desireless liberation... I am a master of it... my mind is free from the hindrance of delusion, and the desireless liberation has been realized by me,' there is an offense of pārājika.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ suññatañca samādhiṃ… animittañca samādhiṃ… appaṇihitañca samādhiṃ samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitassa ca samādhissa lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three modes, for one who knowingly speaks falsely, saying: 'My mind is free from the hindrance of delusion, and I have entered upon the emptiness concentration... the signless concentration... and the desireless concentration... I am entering upon... I have entered upon... my mind is free from the hindrance of delusion, and I am a gainer of the desireless concentration... I am a master of it... my mind is free from the hindrance of delusion, and the desireless concentration has been realized by me,' there is an offense of pārājika.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ suññatañca samāpattiṃ… animittañca samāpattiṃ… appaṇihitañca samāpattiṃ samāpajjiṃ samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitāya ca samāpattiyā lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three modes, for one who knowingly speaks falsely, saying: 'My mind is free from the hindrance of delusion, and I have entered upon the emptiness attainment... the signless attainment... and the desireless attainment... I am entering upon... I have entered upon... my mind is free from the hindrance of delusion, and I am a gainer of the desireless attainment... I am a master of it... my mind is free from the hindrance of delusion, and the desireless attainment has been realized by me,' there is an offense of pārājika.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ tisso ca vijjā samāpajjiṃ… samāpajjāmi… samāpanno… ‘mohā ca me cittaṃ vinīvaraṇaṃ tissannañca vijjānaṃ lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three modes, for one who knowingly speaks falsely, saying: 'My mind is free from the hindrance of delusion, and I have entered upon the three knowledges... I am entering upon... I have entered upon... my mind is free from the hindrance of delusion, and I am a gainer of the three knowledges... I am a master of them... my mind is free from the hindrance of delusion, and the three knowledges have been realized by me,' there is an offense of pārājika.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ cattāro ca satipaṭṭhāne… cattāro ca sammappadhāne… cattāro ca iddhipāde samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ catunnañca iddhipādānaṃ lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three modes, for one who knowingly speaks falsely, saying: 'My mind is free from the hindrance of delusion, and I have entered upon the four foundations of mindfulness... the four right exertions... and the four bases of spiritual power... I am entering upon... I have entered upon... my mind is free from the hindrance of delusion, and I am a gainer of the four bases of spiritual power... I am a master of them... my mind is free from the hindrance of delusion, and the four bases of spiritual power have been realized by me,' there is an offense of pārājika.

213. Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ pañca ca indriyāni… pañca ca balāni samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ pañcannañca balānaṃ lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

213. By three modes, for one who knowingly speaks falsely, saying: 'My mind is free from the hindrance of delusion, and I have entered upon the five faculties... and the five powers... I am entering upon... I have entered upon... my mind is free from the hindrance of delusion, and I am a gainer of the five powers... I am a master of them... my mind is free from the hindrance of delusion, and the five powers have been realized by me,' there is an offense of pārājika.

Tīhākārehi [Pg.131] mohā ca me cittaṃ vinīvaraṇaṃ satta ca bojjhaṅge samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ sattannañca bojjhaṅgānaṃ lābhīmhi … vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

By three modes, for one who knowingly speaks falsely, saying: 'My mind is free from the hindrance of delusion, and I have entered upon the seven factors of enlightenment... I am entering upon... I have entered upon... my mind is free from the hindrance of delusion, and I am a gainer of the seven factors of enlightenment... I am a master of them... my mind is free from the hindrance of delusion, and the seven factors of enlightenment have been realized by me,' there is an offense of pārājika.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ ariyañca aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ ariyassa ca aṭṭhaṅgikassa maggassa lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

For one who knowingly speaks a falsehood, saying thus: 'In three ways, my mind is also without hindrance from delusion, and I have entered upon the Noble Eightfold Path; I am entering upon it… I have entered upon it… My mind is also without hindrance from delusion, and I am a gainer of the Noble Eightfold Path and a master of it… My mind is also without hindrance from delusion, and the Noble Eightfold Path has been realized by me,' there is an offense of pārājika.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ sotāpattiphalañca… sakadāgāmiphalañca… anāgāmiphalañca… arahattañca samāpajjiṃ… samāpajjāmi… samāpanno… mohā ca me cittaṃ vinīvaraṇaṃ arahattassa ca lābhīmhi… vasīmhi… mohā ca me cittaṃ vinīvaraṇaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

For one who knowingly speaks a falsehood, saying thus: 'In three ways, my mind is also without hindrance from delusion, and I have entered upon the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… and the fruit of Arahantship; I am entering upon it… I have entered upon it… My mind is also without hindrance from delusion, and I am a gainer of the fruit of Arahantship and a master of it… My mind is also without hindrance from delusion, and the fruit of Arahantship has been realized by me,' there is an offense of pārājika.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ, rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

For one who knowingly speaks a falsehood, saying thus: 'In three ways, my mind is also without hindrance from delusion, and lust has been abandoned by me… hatred has been abandoned by me… and delusion has been abandoned by me, vomited, released, dispelled, relinquished, uprooted, and utterly uprooted,' there is an offense of pārājika.

Tīhākārehi…pe… sattahākārehi mohā ca me cittaṃ vinīvaraṇaṃ rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

Even before speaking, it occurs to him, 'I will speak a falsehood.' While speaking, it occurs to him, 'I am speaking a falsehood.' After having spoken, it occurs to him, 'A falsehood has been spoken by me.' Misrepresenting his view, misrepresenting his forbearance, misrepresenting his inclination, and misrepresenting his intention, for one who, in three ways... up to seven ways, knowingly speaks a falsehood, saying thus: 'My mind is also without hindrance from delusion, my mind is also without hindrance from lust… my mind is also without hindrance from hatred,' there is an offense of pārājika.

Ekamūlakaṃ niṭṭhitaṃ.

The single-root section is concluded.

Yathā ekamūlakaṃ vitthāritaṃ evameva dumūlakādipi vitthāretabbaṃ.

Just as the single-root section has been elaborated, in the very same way the double-root section and so forth should also be elaborated.

Idaṃ sabbamūlakaṃ

This is the all-roots section.

214. Tīhākārehi [Pg.132]…pe… sattahākārehi paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ… samāpajjāmi… samāpanno…pe… rāgo ca me catto, doso ca me catto, moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ, dosā ca me cittaṃ vinīvaraṇaṃ, mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

214. Even before speaking, it occurs to him, 'I will speak a falsehood.' While speaking, it occurs to him, 'I am speaking a falsehood.' After having spoken, it occurs to him, 'A falsehood has been spoken by me.' Misrepresenting his view, misrepresenting his forbearance, misrepresenting his inclination, and misrepresenting his intention; for one who, in three ways... up to seven ways, knowingly speaks a falsehood, saying thus: 'I have entered upon the first jhāna, and the second jhāna, and the third jhāna, and the fourth jhāna, and the liberation of emptiness, and the signless liberation, and the desireless liberation, and the concentration of emptiness, and the signless concentration, and the desireless concentration, and the attainment of emptiness, and the signless attainment, and the desireless attainment, and the three higher knowledges, and the four foundations of mindfulness, and the four right strivings, and the four bases of spiritual power, and the five spiritual faculties, and the five powers, and the seven factors of enlightenment, and the Noble Eightfold Path, and the fruit of stream-entry, and the fruit of once-returning, and the fruit of non-returning, and Arahantship; I am entering upon it… I have entered upon it… Lust has been abandoned by me, and hatred has been abandoned by me, and delusion has been abandoned by me; it has been vomited, released, dispelled, relinquished, uprooted, and utterly uprooted. And my mind is without hindrance from lust, and my mind is without hindrance from hatred, and my mind is without hindrance from delusion,' there is an offense of pārājika.

Sabbamūlakaṃ niṭṭhitaṃ.

The all-roots section is concluded.

Suddhikavārakathā niṭṭhitā.

The discourse on the simple section is concluded.

215. Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo dutiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

215. Wishing to say, 'In three ways, I have entered upon the first jhāna,' for one who knowingly speaks a falsehood, saying, 'I have entered upon the second jhāna,' if the listener understands, there is an offense of pārājika; if the listener does not understand, there is an offense of thullaccaya.

Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo tatiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Wishing to say, 'In three ways, I have entered upon the first jhāna,' for one who knowingly speaks a falsehood, saying, 'I have entered upon the third jhāna,' if the listener understands, there is an offense of pārājika; if the listener does not understand, there is an offense of thullaccaya.

Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo catutthaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Wishing to say, 'In three ways, I have entered upon the first jhāna,' for one who knowingly speaks a falsehood, saying, 'I have entered upon the fourth jhāna,' if the listener understands, there is an offense of pārājika; if the listener does not understand, there is an offense of thullaccaya.

Tīhākārehi [Pg.133] …pe… sattahākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo suññataṃ vimokkhaṃ… animittaṃ vimokkhaṃ… appaṇihitaṃ vimokkhaṃ… suññataṃ samādhiṃ… animittaṃ samādhiṃ… appaṇihitaṃ samādhiṃ… suññataṃ samāpattiṃ… animittaṃ samāpattiṃ… appaṇihitaṃ samāpattiṃ… tisso vijjā… cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde… pañcindriyāni… pañca balāni… satta bojjhaṅge… ariyaṃ aṭṭhaṅgikaṃ maggaṃ… sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ samāpajjiṃ…pe… rāgo me catto… doso me catto… moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā me cittaṃ vinīvaraṇaṃ… dosā me cittaṃ vinīvaraṇaṃ… mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

Even before speaking, it occurs to him, 'I will speak a falsehood.' While speaking, it occurs to him, 'I am speaking a falsehood.' After having spoken, it occurs to him, 'A falsehood has been spoken by me.' Misrepresenting his view, misrepresenting his forbearance, misrepresenting his inclination, and misrepresenting his intention; in three ways... up to seven ways, wishing to say, 'I have entered upon the first jhāna,' for one who knowingly speaks a falsehood, saying, 'I have entered upon the liberation of emptiness… the signless liberation… the desireless liberation… the concentration of emptiness… the signless concentration… the desireless concentration… the attainment of emptiness… the signless attainment… the desireless attainment… the three higher knowledges… the four foundations of mindfulness… the four right strivings… the four bases of spiritual power… the five spiritual faculties… the five powers… the seven factors of enlightenment… the Noble Eightfold Path… the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… Arahantship… Lust has been abandoned by me… hatred has been abandoned by me… delusion has been abandoned by me; it has been vomited, released, dispelled, relinquished, uprooted, and utterly uprooted. My mind is without hindrance from lust… my mind is without hindrance from hatred… my mind is without hindrance from delusion,' if the listener understands, there is an offense of pārājika; if the listener does not understand, there is an offense of thullaccaya.

Vatthuvisārakassa ekamūlakassa khaṇḍacakkaṃ niṭṭhitaṃ.

The broken cycle of the single-root section for the inconsistent speaker is concluded.

216. Tīhākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo tatiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

216. Wishing to say, 'I have attained the second jhāna by three aspects,' for one who knowingly speaks a falsehood, saying, 'I have attained the third jhāna,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred.

Tīhākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo catutthaṃ jhānaṃ samāpajjinti…pe… mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Wishing to say, 'I have attained the second jhāna by three aspects,' for one who knowingly speaks a falsehood, saying, 'I have attained the fourth jhāna,' ... and so on, up to ... 'My mind is free from the hindrance of delusion,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred.

Tīhākārehi…pe… sattahākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa…pe… vinidhāya bhāvaṃ.

By three aspects... and so on, up to... by seven aspects, wishing to say, 'I have attained the second jhāna,' for one who knowingly speaks a falsehood, saying, 'I have attained the first jhāna,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred; ... and so on, up to... having concealed one's intention.

Vatthuvisārakassa ekamūlakassa baddhacakkaṃ.

The Bound Cycle of the Single-Root section for the one who speaks inconsistently.

Mūlaṃ saṃkhittaṃ.

The root is condensed.

217. Tīhākārehi [Pg.134] mohā me cittaṃ vinīvaraṇanti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

217. Wishing to say, 'My mind is free from the hindrance of delusion by three aspects,' for one who knowingly speaks a falsehood, saying, 'I have attained the first jhāna,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred.

Tīhākārehi…pe… sattahākārehi mohā me cittaṃ vinīvaraṇanti vattukāmo dosā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa…pe… vinidhāya bhāvaṃ.

By three aspects... and so on, up to... by seven aspects, wishing to say, 'My mind is free from the hindrance of delusion,' for one who knowingly speaks a falsehood, saying, 'My mind is free from the hindrance of hatred,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred; ... and so on, up to... having concealed one's intention.

Vatthuvisārakassa ekamūlakaṃ niṭṭhitaṃ.

The Single-Root section for the one who speaks inconsistently is concluded.

Yathā ekamūlakaṃ vitthāritaṃ evameva dumūlakādipi vitthāretabbaṃ.

Just as the Single-Root section has been elaborated, so too should the Double-Root section and so on be elaborated.

Idaṃ sabbamūlakaṃ

This is the All-Roots section.

218. Tīhākārehi…pe… sattahākārehi paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ…pe… rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇanti vattukāmo mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

218. By three aspects... and so on, up to... by seven aspects, wishing to say, 'I have attained the first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the emptiness liberation, the signless liberation, the desireless liberation, the emptiness concentration, the signless concentration, the desireless concentration, the emptiness attainment, the signless attainment, the desireless attainment, the three knowledges, the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of Arahantship; ... and so on, up to... lust has been abandoned by me, hatred has been abandoned by me, delusion has been abandoned by me, vomited, released, relinquished, cast off, uprooted, well uprooted; and my mind is free from the hindrance of lust, and my mind is free from the hindrance of hatred,' for one who knowingly speaks a falsehood, saying, 'My mind is free from the hindrance of delusion,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred.

219. Tīhākārehi dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca [Pg.135] ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ…pe… rāgo ca me catto… doso ca me catto… moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ… dosā ca me cittaṃ vinīvaraṇaṃ… mohā ca me cittaṃ vinīvaraṇanti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

219. By three aspects, wishing to say, 'I have attained the second jhāna, the third jhāna, the fourth jhāna, the emptiness liberation, the signless liberation, the desireless liberation, the emptiness concentration, the signless concentration, the desireless concentration, the emptiness attainment, the signless attainment, the desireless attainment, the three knowledges, the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of Arahantship; ... and so on, up to... lust has been abandoned by me, hatred has been abandoned by me, delusion has been abandoned by me, vomited, released, relinquished, cast off, uprooted, well uprooted; and my mind is free from the hindrance of lust, and my mind is free from the hindrance of hatred, and my mind is free from the hindrance of delusion,' for one who knowingly speaks a falsehood, saying, 'I have attained the first jhāna,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred.

Tīhākārehi tatiyañca jhānaṃ catutthañca jhānaṃ…pe… mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ samāpajjinti vattukāmo dutiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

By three aspects, wishing to say, 'I have attained the third jhāna and the fourth jhāna... and so on, up to... my mind is also free from the hindrance of delusion, and I have attained the first jhāna,' for one who knowingly speaks a falsehood, saying, 'I have attained the second jhāna,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred.

Tīhākārehi…pe… sattahākārehi mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ…pe… rāgā ca me cittaṃ vinīvaraṇanti vattukāmo dosā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By three aspects... and so on, up to... by seven aspects, wishing to say, 'My mind is also free from the hindrance of delusion, and I have attained the first jhāna, the second jhāna, the third jhāna, the fourth jhāna... and so on, up to... my mind is also free from the hindrance of lust,' for one who knowingly speaks a falsehood, saying, 'My mind is free from the hindrance of hatred,' if the listener understands, an offense of pārājika is incurred; if the listener does not understand, an offense of thullaccaya is incurred. Beforehand, it occurs to him, 'I will speak a falsehood'; while speaking, it occurs to him, 'I am speaking a falsehood'; after having spoken, it occurs to him, 'A falsehood has been spoken by me'; having concealed his view, having concealed his acceptance, having concealed his inclination, having concealed his intention.

Vatthuvisārakassa sabbamūlakaṃ niṭṭhitaṃ.

The All-Roots section for the one who speaks inconsistently is concluded.

Vatthuvisārakassa cakkapeyyālaṃ niṭṭhitaṃ.

The Wheel Repetition Series for the one who speaks inconsistently is concluded.

Vatthukāmavārakathā niṭṭhitā.

The discourse on the section concerning the desire to speak is concluded.

220. Tīhākārehi yo te vihāre vasi so bhikkhu paṭhamaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu paṭhamassa jhānassa lābhī… vasī… tena bhikkhunā paṭhamaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa.

220. By three aspects: for one who speaks a deliberate falsehood, saying of the monk who dwelled in your monastery, 'That monk entered the first jhāna... is entering... has entered... that monk is a gainer of the first jhāna... has mastery... the first jhāna has been realized by that monk,' if the listener understands, there is a grave offense; if the listener does not understand, there is an offense of wrong-doing.

Catūhākārehi [Pg.136]… pañcahākārehi… chahākārehi… sattahākārehi yo te vihāre vasi so bhikkhu paṭhamaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu paṭhamassa jhānassa lābhī… vasī… tena bhikkhunā paṭhamaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By four aspects... by five aspects... by six aspects... by seven aspects: for one who speaks a deliberate falsehood, saying of the monk who dwelled in your monastery, 'That monk entered the first jhāna... is entering... has entered... that monk is a gainer of the first jhāna... has mastery... the first jhāna has been realized by that monk,' if the listener understands, there is a grave offense; if the listener does not understand, there is an offense of wrong-doing. Beforehand, it occurs to him, 'I will speak a falsehood'; while speaking, it occurs to him, 'I am speaking a falsehood'; after having spoken, it occurs to him, 'A falsehood has been spoken by me'; having misrepresented his view, having misrepresented his acceptance, having misrepresented his inclination, having misrepresented his disposition.

Tīhākārehi yo te vihāre vasi so bhikkhu dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… suññataṃ vimokkhaṃ… animittaṃ vimokkhaṃ… appaṇihitaṃ vimokkhaṃ… suññataṃ samādhiṃ… animittaṃ samādhiṃ… appaṇihitaṃ samādhiṃ… suññataṃ samāpattiṃ… animittaṃ samāpattiṃ… appaṇihitaṃ samāpattiṃ… tisso vijjā… cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde… pañca indriyāni… pañca balāni… satta bojjhaṅge… ariyaṃ aṭṭhaṅgikaṃ maggaṃ… sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu arahattassa lābhī… vasī… tena bhikkhunā arahattaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa.

By three aspects: for one who speaks a deliberate falsehood, saying of the monk who dwelled in your monastery, 'That monk entered the second jhāna... the third jhāna... the fourth jhāna... the liberation of emptiness... the signless liberation... the desireless liberation... the concentration of emptiness... the signless concentration... the desireless concentration... the attainment of emptiness... the signless attainment... the desireless attainment... the three kinds of knowledge... the four foundations of mindfulness... the four right strivings... the four bases of spiritual power... the five faculties... the five powers... the seven factors of enlightenment... the noble eightfold path... the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... the fruit of Arahantship; is entering; has entered... that monk is a gainer of the fruit of Arahantship... has mastery... the fruit of Arahantship has been realized by that monk,' if the listener understands, there is a grave offense; if the listener does not understand, there is an offense of wrong-doing.

Tīhākārehi yo te vihāre vasi, tassa bhikkhuno rāgo catto… doso catto… moho catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa.

By three aspects: for one who speaks a deliberate falsehood, saying of the monk who dwelled in your monastery, 'For that monk, lust has been abandoned... hatred has been abandoned... delusion has been abandoned, vomited, released, dispelled, relinquished, eradicated, thoroughly eradicated,' if the listener understands, there is a grave offense; if the listener does not understand, there is an offense of wrong-doing.

Tīhākārehi…pe… sattahākārehi yo te vihāre vasi, tassa bhikkhuno rāgā cittaṃ vinīvaraṇaṃ… dosā cittaṃ vinīvaraṇaṃ… mohā cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa…pe… pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By three aspects... up to... by seven aspects: for one who speaks a deliberate falsehood, saying of the monk who dwelled in your monastery, 'For that monk, the mind is free from the hindrance of lust... the mind is free from the hindrance of hatred... the mind is free from the hindrance of delusion,' if the listener understands, there is a grave offense; if the listener does not understand, there is an offense of wrong-doing... up to... Beforehand, it occurs to him, 'I will speak a falsehood'; while speaking, it occurs to him, 'I am speaking a falsehood'; after having spoken, it occurs to him, 'A falsehood has been spoken by me'; having misrepresented his view, having misrepresented his acceptance, having misrepresented his inclination, having misrepresented his disposition.

Tīhākārehi…pe… sattahākārehi yo te vihāre vasi so bhikkhu suññāgāre paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ samāpajji [Pg.137]… samāpajjati… samāpanno… so bhikkhu suññāgāre catutthassa jhānassa lābhī… vasī… tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa. Pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti bhaṇitassa hoti, musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By three aspects... up to... by seven aspects: for one who speaks a deliberate falsehood, saying of the monk who dwelled in your monastery, 'That monk entered the first jhāna in a secluded place... the second jhāna... the third jhāna... the fourth jhāna; is entering; has entered... that monk is a gainer of the fourth jhāna in a secluded place... has mastery... the fourth jhāna has been realized by that monk in a secluded place,' if the listener understands, there is a grave offense; if the listener does not understand, there is an offense of wrong-doing. Beforehand, it occurs to him, 'I will speak a falsehood'; while speaking, it occurs to him, 'I am speaking a falsehood'; after having spoken, it occurs to him, 'A falsehood has been spoken by me'; having misrepresented his view, having misrepresented his acceptance, having misrepresented his inclination, having misrepresented his disposition.

Yathā idaṃ vitthāritaṃ evameva sesānipi vitthāretabbāni.

As this has been elaborated, in the very same way the remaining sections should also be elaborated.

221. Tīhākārehi…pe… sattahākārehi yo te cīvaraṃ paribhuñji… yo te piṇḍapātaṃ paribhuñji… yo te senāsanaṃ paribhuñji… yo te gilānappaccayabhesajjaparikkhāraṃ paribhuñji so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu suññāgāre catutthassa jhānassa lābhī… vasī… tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa…pe… vinidhāya bhāvaṃ.

221. By three aspects... up to... by seven aspects: for one who speaks a deliberate falsehood, saying of the monk who used your robe... who used your alms-food... who used your lodging... who used your medicinal requisites for the sick, 'That monk entered the fourth jhāna in a secluded place... is entering... has entered... that monk is a gainer of the fourth jhāna in a secluded place... has mastery... the fourth jhāna has been realized by that monk in a secluded place,' if the listener understands, there is a grave offense; if the listener does not understand, there is an offense of wrong-doing... up to... having misrepresented his disposition.

Tīhākārehi…pe… sattahākārehi yena te vihāro paribhutto… yena te cīvaraṃ paribhuttaṃ… yena te piṇḍapāto paribhutto… yena te senāsanaṃ paribhuttaṃ… yena te gilānappaccayabhesajjaparikkhāro paribhutto… so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu suññāgāre catutthassa jhānassa lābhī… vasī… tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa…pe… vinidhāya bhāvaṃ.

By three aspects... up to... by seven aspects: for one who speaks a deliberate falsehood, saying of the monk by whom your monastery was used... by whom your robe was used... by whom your alms-food was used... by whom your lodging was used... by whom your medicinal requisites for the sick were used, 'That monk entered the fourth jhāna in a secluded place... is entering... has entered... that monk is a gainer of the fourth jhāna in a secluded place... has mastery... the fourth jhāna has been realized by that monk in a secluded place,' if the listener understands, there is a grave offense; if the listener does not understand, there is an offense of wrong-doing.

Tīhākārehi …pe… sattahākārehi yaṃ tvaṃ āgamma vihāraṃ adāsi… cīvaraṃ adāsi… piṇḍapātaṃ adāsi… senāsanaṃ adāsi… gilānappaccayabhesajjaparikkhāraṃ adāsi so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji… samāpajjati… samāpanno… so bhikkhu suññāgāre catutthassa jhānassa lābhī… vasī… tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa. Pubbevassa hoti musā bhaṇissanti[Pg.138], bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.

By three modes... up to... by seven modes: 'The monk on whose account you gave a monastery... gave a robe... gave alms-food... gave a lodging... gave medicinal requisites for the sick—that monk entered the fourth jhāna in a secluded place; is entering; has entered. That monk is an obtainer of the fourth jhāna in a secluded place; is a master. The fourth jhāna has been realized by that monk in a secluded place.' For one who speaks a deliberate falsehood thus, if the listener understands, there is an offense of a grave transgression; if the listener does not understand, there is an offense of wrong conduct. Before speaking, it occurs to him, 'I will speak falsely'; while speaking, it occurs to him, 'I am speaking falsely'; after having spoken, it occurs to him, 'I have spoken falsely'; having set aside his view, having set aside his approval, having set aside his preference, having set aside his disposition.

Peyyālapannarasakaṃ niṭṭhitaṃ.

The section of fifteen repetitions is concluded.

Paccayappaṭisaṃyuttavārakathā niṭṭhitā.

The discourse on the section connected with requisites is concluded.

Uttarimanussadhammacakkapeyyālaṃ niṭṭhitaṃ.

The wheel of repetitions concerning superhuman states is concluded.

222. Anāpatti adhimānena, anullapanādhippāyassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

222. There is no offense for one speaking out of overestimation, for one with no intention of boasting, for one who is insane, for one with a distracted mind, for one afflicted by pain, and for a first-time offender.

Vinītavatthuuddānagāthā

The Summary Verses on the Decided Cases

Adhimāne araññamhi, piṇḍopajjhāriyāpatho;

Saṃyojanā rahodhammā, vihāro paccupaṭṭhito.

Regarding overestimation, in the forest, the alms-round, the preceptor, and the postures; the fetters, states in seclusion, the monastery, and being present.

Na dukkaraṃ vīriyamathopi maccuno;

Bhāyāvuso vippaṭisāri sammā;

Viriyena yogena ārādhanāya;

Atha vedanāya adhivāsanā duve.

Not difficult, and also effort; 'I do not fear death, friends'; remorse; striving well; by effort, by striving for accomplishment; then two cases of enduring feelings.

Brāhmaṇe pañca vatthūni, aññaṃ byākaraṇā tayo;

Agārāvaraṇā kāmā, rati cāpi apakkami.

Five cases concerning a brahmin; three declarations of the final knowledge; the household life, sensual pleasures as an obstruction; delight, and also departing.

Aṭṭhi pesi ubho gāvaghātakā;

Piṇḍo sākuṇiko nicchavi orabbhi;

Asi ca sūkariko satti māgavi;

Usu ca kāraṇiko sūci sārathi.

The skeleton and the lump of flesh, both formerly cattle-killers; the butcher and the bird-hunter; the skinless one and the sheep-butcher; the pig-butcher with a sword; the deer-hunter with a spear; the torturer with an arrow; the charioteer with a needle.

Yo ca sibbīyati sūcako hi so;

Aṇḍabhāri ahu gāmakūṭako;

Kūpe nimuggo hi so pāradāriko;

Gūthakhādī ahu duṭṭhabrāhmaṇo.

He who is sewn is indeed the slanderer; the corrupt village judge became one who carries his testicles; the adulterer is indeed sunk in a pit of filth; the corrupt brahmin became a filth-eater.

Nicchavitthī [Pg.139] aticārinī ahu;

Maṅgulitthī ahu ikkhaṇitthikā;

Okilinī hi sapattaṅgārokiri;

Sīsacchinno ahu coraghātako.

The skinless woman was an adulteress; the woman of bad complexion was a spirit-medium; the one covered in embers poured embers on her co-wife; the headless one was an executioner of thieves.

Bhikkhu bhikkhunī sikkhamānā;

Sāmaṇero atha sāmaṇerikā;

Kassapassa vinayasmiṃ pabbajaṃ;

Pāpakammamakariṃsu tāvade.

A monk, a nun, a female probationer, a male novice, and then a female novice, having gone forth in the Dispensation of Kassapa, at that very time committed evil deeds.

Tapodā rājagahe yuddhaṃ, nāgānogāhanena ca;

Sobhito arahaṃ bhikkhu, pañcakappasataṃ sareti.

At the Tapodā in Rājagaha, a battle, and with the plunging of the elephants; the Arahant monk Sobhita remembers five hundred aeons.

Vinītavatthu

The Decided Cases

223. Tena kho pana samayena aññataro bhikkhu adhimānena aññaṃ byākāsi. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, adhimānenā’’ti.

223. Now at that time, a certain monk, through overestimation, declared the final knowledge. Remorse arose in him: “The Blessed One has laid down a training rule. Have I committed a pārājika offense?” He reported this matter to the Blessed One. “There is no offense, monk, for overestimation.”

Tena kho pana samayena aññataro bhikkhu paṇidhāya araññe viharati – ‘‘evaṃ maṃ jano sambhāvessatī’’ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya araññe vatthabbaṃ. Yo vaseyya, āpatti dukkaṭassā’’ti.

Now at that time, a certain monk, having made an aspiration, dwelt in the forest, thinking, “In this way people will honor me.” People did honor him. Remorse arose in him… “There is no pārājika offense, monk. But, monks, one should not dwell in the forest having made such an aspiration. Whoever should do so, commits an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu paṇidhāya piṇḍāya carati – ‘‘evaṃ maṃ jano sambhāvessatī’’ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya piṇḍāya caritabbaṃ. Yo careyya, āpatti dukkaṭassā’’ti.

Now at that time, a certain monk, having made an aspiration, went for alms, thinking, “In this way people will honor me.” People did honor him. Remorse arose in him… “There is no pārājika offense, monk. But, monks, one should not go for alms having made such an aspiration. Whoever should do so, commits an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – ‘‘ye, āvuso, amhākaṃ upajjhāyassa saddhivihārikā sabbeva arahanto’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo [Pg.140] ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk said this to another monk: “Friend, all the pupils of our preceptor are Arahants.” Remorse arose in him… “What was your intention, monk?” “My intention was to boast, Blessed One.” “There is no pārājika offense, monk; there is an offense of a grave transgression.”

Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – ‘‘ye, āvuso, amhākaṃ upajjhāyassa antevāsikā sabbeva mahiddhikā mahānubhāvā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk said this to another monk: “Friend, all the pupils of our preceptor are of great psychic power and great majesty.” Remorse arose in him… “What was your intention, monk?” “My intention was to boast, Blessed One.” “There is no pārājika offense, monk; there is an offense of a grave transgression.”

Tena kho pana samayena aññataro bhikkhu paṇidhāya caṅkamati… paṇidhāya tiṭṭhati… paṇidhāya nisīdati… paṇidhāya seyyaṃ kappeti – ‘‘evaṃ maṃ jano sambhāvessatī’’ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya seyyā kappetabbā. Yo kappeyya, āpatti dukkaṭassā’’ti.

Now at that time, a certain monk, having made an aspiration, walked… having made an aspiration, stood… having made an aspiration, sat… having made an aspiration, arranged his bedding, thinking, “In this way people will honor me.” People did honor him. Remorse arose in him… “There is no pārājika offense, monk. But, monks, one should not arrange one's bedding having made such an aspiration. Whoever should do so, commits an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha – ‘‘mayhampi, āvuso, saṃyojanā pahīnā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

Now at that time, a certain monk boasted to another monk of a superhuman state. That monk also said this: “Friend, my fetters too have been abandoned.” Remorse arose in him… “Monk, you have committed a pārājika offense.”

224. Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṃ ullapati. Paracittavidū bhikkhu taṃ bhikkhuṃ apasādesi – ‘‘mā, āvuso, evarūpaṃ abhaṇi. Nattheso tuyha’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti.

224. Now at that time, a certain monk, having gone to a secluded place, boasted of a superhuman state. A monk who knew the minds of others rebuked that monk: “Friend, do not say such a thing. This state is not yours.” Remorse arose in him… “There is no pārājika offense, monk; there is an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṃ ullapati. Devatā taṃ bhikkhuṃ apasādesi – ‘‘mā, bhante, evarūpaṃ abhaṇi. Nattheso tuyha’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā’’ti.

Now at that time, a certain monk, having gone to a secluded place, spoke boastfully of a superhuman state. A deity rebuked that monk, saying: “Venerable Sir, do not say such a thing. This is not yours.” Remorse arose in him… “There is no pārājika offense, monk; there is a dukkaṭa offense.”

Tena kho pana samayena aññataro bhikkhu aññataraṃ upāsakaṃ etadavoca – ‘‘yo, āvuso, tuyhaṃ vihāre vasati so bhikkhu arahā’’ti. So ca tassa vihāre vasati. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk said this to a certain lay follower: “Friend, the monk who dwells in your monastery is an Arahant.” And he himself was dwelling in that monastery. Remorse arose in him… “What was your intention, monk?” “I intended to speak boastfully, Blessed One.” “There is no pārājika offense, monk; there is a thullaccaya offense.”

Tena [Pg.141] kho pana samayena aññataro bhikkhu aññataraṃ upāsakaṃ etadavoca – ‘‘yaṃ tvaṃ, āvuso, upaṭṭhesi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena so bhikkhu arahā’’ti. So ca taṃ upaṭṭheti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk said this to a certain lay follower: 'Friend, the monk whom you attend to with robes, almsfood, lodging, and medicinal requisites for the sick is an Arahant.' And that lay follower was attending to him with robes, almsfood, lodging, and medicinal requisites for the sick. Remorse arose in him... 'What was your intention, monk?' 'Blessed One, I intended to speak boastfully.' 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

225. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Nāvuso, dukkaraṃ aññaṃ byākātu’’nti. Tassa kukkuccaṃ ahosi – ‘‘ye kho te bhagavato sāvakā te evaṃ vadeyyuṃ. Ahañcamhi na bhagavato sāvako. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Anullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

225. Now at that time, a certain monk was sick. The monks said this to him: 'Venerable sir, do you have a superhuman state?' 'Friends, it is not difficult to declare the other.' Remorse arose in him: 'Indeed, those who are the Blessed One's disciples would speak thus. But I am not the Blessed One's disciple. Have I, I wonder, fallen into a Pārājika offense?' He reported this matter to the Blessed One. 'What was your intention, monk?' 'Blessed One, I had no intention of speaking boastfully.' 'Monk, for one with no intention of speaking boastfully, there is no offense.'

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

Now at that time, a certain monk was sick. The monks said this to him: 'Venerable sir, do you have a superhuman state?' 'Friends, the Dhamma is indeed to be accomplished by one with aroused effort.' Remorse arose in him... 'Monk, for one with no intention of speaking boastfully, there is no offense.'

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘mā kho, āvuso, bhāyī’’ti. Nāhaṃ, āvuso, maccuno bhāyāmī’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

Now at that time, a certain monk was sick. The monks said this to him: 'Friend, do not be afraid.' 'Friends, I am not afraid of death.' Remorse arose in him... 'Monk, for one with no intention of speaking boastfully, there is no offense.'

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘mā kho, āvuso, bhāyī’’ti. ‘‘Yo nūnāvuso, vippaṭisārī assa so bhāyeyyā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

Now at that time, a certain monk was sick. The monks said this to him: 'Friend, do not be afraid.' 'Friends, surely one who has remorse would be afraid.' Remorse arose in him... 'Monk, for one with no intention of speaking boastfully, there is no offense.'

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Ārādhanīyo kho, āvuso, dhammo sammāpayuttenā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

Now at that time, a certain monk was sick. The monks said this to him: 'Venerable sir, do you have a superhuman state?' 'Friends, the Dhamma is indeed to be accomplished by one who strives rightly.' Remorse arose in him... 'Monk, for one with no intention of speaking boastfully, there is no offense.'

Tena [Pg.142] kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

Now at that time, a certain monk was sick. The monks said this to him: 'Venerable sir, do you have a superhuman state?' 'Friends, the Dhamma is indeed to be accomplished by one with aroused effort.' Remorse arose in him... 'Monk, for one with no intention of speaking boastfully, there is no offense.'

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘atthāyasmato uttarimanussadhammo’’ti? ‘‘Ārādhanīyo kho, āvuso, dhammo yuttayogenā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

Now at that time, a certain monk was sick. The monks said this to him: 'Venerable sir, do you have a superhuman state?' 'Friends, the Dhamma is indeed to be accomplished through suitable application.' Remorse arose in him... 'Monk, for one with no intention of speaking boastfully, there is no offense.'

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘kaccāvuso, khamanīyaṃ, kacci yāpanīya’’nti? ‘‘Nāvuso, sakkā yena vā tena vā adhivāsetu’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

Now at that time, a certain monk was sick. The monks said this to him: 'Friend, are you bearing up? Are you managing?' 'Friends, it is not possible for just anyone to endure it.' Remorse arose in him... 'Monk, for one with no intention of speaking boastfully, there is no offense.'

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ – ‘‘kaccāvuso khamanīyaṃ, kacci yāpanīya’’nti? ‘‘Nāvuso, sakkā puthujjanena adhivāsetu’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Ullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk was sick. The monks said this to him: 'Friend, are you bearing up? Are you managing?' 'Friends, it is not possible for a worldling to endure it.' Remorse arose in him... 'What was your intention, monk?' 'Blessed One, I intended to speak boastfully.' 'Monk, there is no pārājika offense; there is a thullaccaya offense.'

226. Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca – ‘‘āyantu, bhonto arahanto’’ti. Tesaṃ kukkuccaṃ ahosi – ‘‘mayañcamha na arahanto. Ayañca brāhmaṇo amhe arahantavādena samudācarati. Kathaṃ nu kho amhehi paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, pasādabhaññe’’ti.

226. Now at that time, a certain brahmin, having invited the monks, said this: 'May the venerable sirs, the Arahants, come.' Remorse arose in them: 'We are not Arahants, yet this brahmin addresses us with the term "Arahant." How, we wonder, should we act?' They reported this matter to the Blessed One. 'Monks, in a statement made out of faith, there is no offense.'

Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca – ‘‘nisīdantu, bhonto arahanto’’ti… ‘‘bhuñjantu, bhonto arahanto’’ti… ‘‘tappentu, bhonto arahanto’’ti… ‘‘gacchantu, bhonto arahanto’’ti. Tesaṃ kukkuccaṃ ahosi – ‘‘mayañcamha na arahanto[Pg.143]. Ayañca brāhmaṇo amhe arahantavādena samudācarati. Kathaṃ nu kho amhehi paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Anāpatti, bhikkhave, pasādabhaññe’’ti.

At that time, a certain brahmin, having invited the monks, said this: 'May the venerable Arahants sit down.' ... 'May the venerable Arahants eat.' ... 'May the venerable Arahants be satisfied.' ... 'May the venerable Arahants go.' Remorse arose in them: 'We are not Arahants, yet this brahmin addresses us with the term "Arahant." How, then, should we act?' They reported this matter to the Blessed One. 'Monks, in a statement made out of faith, there is no offense.'

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha – ‘‘mayhampi, āvuso, āsavā pahīnā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk boasted of a superhuman state to another monk. That monk also said this: 'Friend, I too have abandoned the taints.' Remorse arose in him... 'Monk, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha – ‘‘mayhampi, āvuso, ete dhammā saṃvijjantī’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk boasted of a superhuman state to another monk. That monk also said this: 'Friend, I too possess these states.' Remorse arose in him... 'Monk, you have committed a Pārājika offense.'

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha – ‘‘ahampāvuso, tesu dhammesu sandissāmī’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, a certain monk boasted of a superhuman state to another monk. That monk also said this: 'Friend, I too am found in those states.' Remorse arose in him... 'Monk, you have committed a Pārājika offense.'

Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ – ‘‘ehi, bhante, agāraṃ ajjhāvasā’’ti. ‘‘Abhabbo kho, āvuso, mādiso agāraṃ ajjhāvasitu’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

At that time, the relatives of a certain monk said this to him: 'Come, venerable sir, dwell in a household.' He said, 'Friends, it is unfitting for one like me to dwell in a household.' Remorse arose in him... 'Monk, there is no offense for one who has no intention of making a claim.'

227. Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ – ‘‘ehi, bhante, kāme paribhuñjā’’ti. ‘‘Āvaṭā me, āvuso, kāmā’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

227. At that time, the relatives of a certain monk said this to him: 'Come, venerable sir, enjoy sensual pleasures.' He said, 'Friends, sensual pleasures have been closed off by me.' Remorse arose in him... 'Monk, there is no offense for one who has no intention of making a claim.'

Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ – ‘‘abhiramasi, bhante’’ti? ‘‘Abhirato ahaṃ, āvuso, paramāya abhiratiyā’’ti. Tassa kukkuccaṃ ahosi. ‘‘Ye kho te bhagavato sāvakā te evaṃ vadeyyuṃ! Ahañcamhi na bhagavato sāvako. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Anullapanādhippāyo ahaṃ, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, anullapanādhippāyassā’’ti.

At that time, the relatives of a certain monk said this to him: 'Venerable sir, are you delighting?' He said, 'Friends, I delight with the supreme delight.' Remorse arose in him: 'Indeed, those who are the Blessed One’s disciples might speak thus. But I am not the Blessed One’s disciple. Could it be that I have committed a Pārājika offense?' He reported this matter to the Blessed One. 'Monk, what was your intention?' 'Blessed One, I had no intention of making a claim.' 'Monk, there is no offense for one who has no intention of making a claim.'

Tena [Pg.144] kho pana samayena sambahulā bhikkhū katikaṃ katvā aññatarasmiṃ āvāse vassaṃ upagacchiṃsu – ‘‘yo imamhā āvāsā paṭhamaṃ pakkamissati taṃ mayaṃ arahāti jānissāmā’’ti. Aññataro bhikkhu – ‘‘maṃ arahāti jānantū’’ti, tamhā āvāsā paṭhamaṃ pakkāmi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti.

At that time, many monks, having made an agreement, entered the Rains in a certain monastery: 'Whichever monk departs from this monastery first, we will know him to be an Arahant.' A certain monk, thinking, 'Let them know me to be an Arahant,' departed from that monastery first. Remorse arose in him... 'Monk, you have committed a Pārājika offense.'

228. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti. Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lakkhaṇaṃ etadavoca – ‘‘āyāmāvuso lakkhaṇa, rājagahaṃ piṇḍāya pavisissāmā’’ti. ‘‘Evamāvuso’’ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā’’ti? ‘‘Akālo kho, āvuso lakkhaṇa, etassa pañhassa. Bhagavato maṃ santike etaṃ pañhaṃ pucchāti. Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā’’ti? ‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ aṭṭhikasaṅkhalikaṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vituḍenti. Sā sudaṃ aṭṭassaraṃ karoti. Tassa mayhaṃ, āvuso, etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma satto bhavissati! Evarūpopi nāma [Pg.145] yakkho bhavissati! Evarūpopi nāma attabhāvappaṭilābho bhavissatī’’’ti! Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti. Atha kho bhagavā bhikkhū āmantesi – ‘‘cakkhubhūtā vata, bhikkhave, sāvakā viharanti. Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. Yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati. Pubbeva me so, bhikkhave, satto diṭṭho ahosi. Api cāhaṃ na byākāsiṃ. Ahañcetaṃ byākareyyaṃ pare ca me na saddaheyyuṃ. Ye me na saddaheyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. Eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi. So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvappaṭilābhaṃ paṭisaṃvedeti. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti.

228. At that time the Blessed One, the Buddha, was dwelling at Rājagaha in the Veḷuvana, the Squirrels' Feeding Place. Now at that time the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna were dwelling on the mountain Gijjhakūṭa. Then the Venerable Mahāmoggallāna, having dressed in the morning, took his bowl and robe and approached the Venerable Lakkhaṇa; having approached, he said this to the Venerable Lakkhaṇa: “Come, friend Lakkhaṇa, let us enter Rājagaha for alms.” “So be it, friend,” the Venerable Lakkhaṇa replied to the Venerable Mahāmoggallāna. Then, as the Venerable Mahāmoggallāna was descending from the mountain Gijjhakūṭa, he revealed a slight smile in a certain place. Then the Venerable Lakkhaṇa said this to the Venerable Mahāmoggallāna: “What, friend Moggallāna, is the cause, what is the reason for revealing a smile?” “It is not the time, friend Lakkhaṇa, for this question. Ask me this question in the presence of the Blessed One.” Then the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna, having gone for alms in Rājagaha and returned from the alms-round after the meal, approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, the Venerable Lakkhaṇa said this to the Venerable Mahāmoggallāna: “Here the Venerable Mahāmoggallāna, while descending from the mountain Gijjhakūṭa, revealed a slight smile in a certain place. What, friend Moggallāna, is the cause, what is the reason for revealing a smile?” “Here, friend, as I was descending from the mountain Gijjhakūṭa, I saw a skeleton-chain peta going through the sky. Vultures, crows, and hawks, pursuing it again and again, were pecking it between the ribs. It was uttering a cry of pain. To me, friend, this occurred: ‘Indeed, sirs, it is amazing! Indeed, sirs, it is marvelous! That such a being could exist! That such a peta could exist! That such an attainment of individual existence could exist!’” The monks complained, were scornful, and disparaged him, saying: “The Venerable Mahāmoggallāna is claiming a superhuman state.” Then the Blessed One addressed the monks: “Truly, monks, the disciples dwell having become the eye. Truly, monks, the disciples dwell having become knowledge. For a disciple will indeed know, see, or bear witness to such a being. Previously, monks, that being was seen by me, but I did not declare it. If I were to declare it, others would not believe me. For those who would not believe me, that would be for their long-term harm and suffering. This being, monks, was a cattle-butcher in this very Rājagaha. As a result of that kamma, after being cooked in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, he is experiencing such an attainment of individual existence through the residual result of that very kamma. Moggallāna has spoken the truth, monks. There is no offense for Moggallāna.”

229. ‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapesiṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi…pe….

229. “Friend, here, as I was descending from the mountain Gijjhakūṭa, I saw a peta that was a slice of flesh going through the sky. Vultures, crows, and hawks, pursuing it again and again, were carving it up and splitting it apart. It was uttering a cry of pain... Monks, this being was a cattle-butcher in this very Rājagaha...”

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapiṇḍaṃ vehāsaṃ gacchantaṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sākuṇiko ahosi…pe….

“Friend, here, as I was descending from the mountain Gijjhakūṭa, I saw a peta that was a lump of flesh going through the sky. Vultures, crows, and hawks, pursuing it again and again, were carving it up and splitting it apart. That being was uttering a cry of pain... Monks, this being was a bird-trapper in this very Rājagaha...”

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ purisaṃ vehāsaṃ gacchantaṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti…pe… [Pg.146] eso, bhikkhave, satto imasmiṃyeva rājagahe orabbhiko ahosi…pe….

“Friend, here, as I was descending from the mountain Gijjhakūṭa, I saw a skinless man-peta going through the sky. Vultures, crows, and hawks, pursuing him again and again, were carving him up and splitting him apart. That being was uttering a cry of pain... Monks, this being was a sheep-butcher in this very Rājagaha...”

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sūkariko ahosi…pe….

“Friend, here, as I was descending from the mountain Gijjhakūṭa, I saw a man-peta with sword-hairs going through the sky. Those swords, flying up again and again, would fall upon his own body. That being was uttering a cry of pain... Monks, this being was a pig-butcher in this very Rājagaha...”

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sattilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe māgaviko ahosi…pe….

“Friend, here, as I was descending from the mountain Gijjhakūṭa, I saw a man-peta with spear-hairs going through the sky. Those spears, flying up again and again, would fall upon his own body. That being was uttering a cry of pain... Monks, this being was a hunter in this very Rājagaha...”

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ usulomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe kāraṇiko ahosi…pe….

“Friend, here, as I was descending from the mountain Gijjhakūṭa, I saw a man-peta with arrow-hairs going through the sky. Those arrows, flying up again and again, would fall upon his own body. That being was uttering a cry of pain... Monks, this being was an executioner in this very Rājagaha...”

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sārathiko ahosi…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a man with needle-like hairs moving through the air. Those needles, having flown up again and again, would fall back onto his very own body. He was making a sound of agony... This being, bhikkhus, was a charioteer in this very Rājagaha...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti; mukhe pavisitvā urato nikkhamanti; ure pavisitvā udarato nikkhamanti; udare pavisitvā ūrūhi nikkhamanti; ūrūsu pavisitvā jaṅghāhi nikkhamanti; jaṅghāsu pavisitvā pādehi nikkhamanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sūcako ahosi…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a man with needle-like hairs moving through the air. Those needles, having entered his head, would exit from his mouth; having entered his mouth, they would exit from his chest; having entered his chest, they would exit from his belly; having entered his belly, they would exit from his thighs; having entered his thighs, they would exit from his shins; having entered his shins, they would exit from his feet. He was making a sound of agony... This being, bhikkhus, was a slanderer in this very Rājagaha...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ kumbhaṇḍaṃ purisaṃ vehāsaṃ gacchantaṃ. So gacchantopi teva aṇḍe khandhe āropetvā gacchati, nisīdantopi tesveva aṇḍesu nisīdati. Tamenaṃ gijjhāpi kākāpi [Pg.147] kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe gāmakūṭo ahosi…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a man with testicles as large as pots moving through the air. Even when walking, he goes having placed those testicles on his shoulder, and even when sitting, he sits upon those very testicles. Vultures, crows, and hawks, pursuing him again and again, tear at them and peck them apart. He was making a sound of agony... This being, bhikkhus, was a corrupt village official in this very Rājagaha...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe pāradāriko ahosi…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a man submerged head and all in a pit of excrement... This being, bhikkhus, was an adulterer in this very Rājagaha...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ ubhohi hatthehi gūthaṃ khādantaṃ…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe duṭṭhabrāhmaṇo ahosi. So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṃ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā kālaṃ ārocāpetvā etadavoca – ‘ato, bhonto, yāvadatthaṃ bhuñjantu ceva harantu cā’’’ti…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a man submerged head and all in a pit of excrement, eating the excrement with both hands... This being, bhikkhus, was a wicked brahmin in this very Rājagaha. During the dispensation of the Perfectly Enlightened One Kassapa, he invited the community of monks for a meal, had troughs filled with excrement, had the time announced, and said this: ‘Venerables, from this, may you both eat and take away as much as you wish!’...

230. ‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ itthiṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī imasmiṃyeva rājagahe aticārinī ahosi…pe….

230. Friends, as I was descending from Vulture Peak Mountain, I saw a skinless woman moving through the air. Vultures, crows, and hawks, pursuing her again and again, were tearing at her and pecking her apart. She was making a sound of agony... This woman, bhikkhus, was an adulteress in this very Rājagaha...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ duggandhaṃ maṅguliṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī imasmiṃyeva rājagahe ikkhaṇikā ahosi…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a foul-smelling, ugly woman moving through the air. Vultures, crows, and hawks, pursuing her again and again, were tearing at her and pecking her apart. She was making a sound of agony... This woman, bhikkhus, was a spirit-medium in this very Rājagaha...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ uppakkaṃ okiliniṃ okiriniṃ vehāsaṃ gacchantiṃ. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī kāliṅgassa rañño aggamahesī ahosi. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okiri…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a woman moving through the air, severely burnt, dripping with embers, and covered with embers. She was making a sound of agony... This woman, bhikkhus, was the chief queen of the King of Kāliṅga. Overcome by jealousy, she poured a pan of embers over her co-wife...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asīsakaṃ kabandhaṃ vehāsaṃ gacchantaṃ. Tassa ure akkhīni ceva honti mukhañca. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So [Pg.148] sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe hāriko nāma coraghātako ahosi…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a headless trunk moving through the air. On its chest were both eyes and a mouth. Vultures, crows, and hawks, pursuing it again and again, were tearing at it and pecking it apart. It was making a sound of agony... This being, bhikkhus, was a thief-executioner named Hārika in this very Rājagaha...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ. Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi…pe….

Friends, as I was descending from Vulture Peak Mountain, I saw a bhikkhu moving through the air. His outer robe was ablaze, flaming, and radiant; his bowl was ablaze, flaming, and radiant; his waistband was ablaze, flaming, and radiant; and his body was ablaze, flaming, and radiant. He was making a sound of agony... This bhikkhu, bhikkhus, was a wicked bhikkhu in the dispensation of the Perfectly Enlightened One Kassapa...

‘‘Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuniṃ… addasaṃ sikkhamānaṃ… addasaṃ sāmaṇeraṃ… addasaṃ sāmaṇeriṃ vehāsaṃ gacchantiṃ. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto. Sā sudaṃ aṭṭassaraṃ karoti. Tassa mayhaṃ, āvuso, etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma satto bhavissati! Evarūpopi nāma yakkho bhavissati! Evarūpopi nāma attabhāvappaṭilābho bhavissatī’’’ti! Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti.

Friends, as I was descending from Vulture Peak Mountain, I saw a bhikkhunī... I saw a female probationer... I saw a male novice... I saw a female novice moving through the air. Her outer robe was ablaze, flaming, and radiant; her bowl was ablaze, flaming, and radiant; her waistband was ablaze, flaming, and radiant; and her body was ablaze, flaming, and radiant. She was making a sound of agony. Then, friends, this thought occurred to me: ‘Oh, how astonishing! Oh, how marvelous! That a being of such a nature could indeed exist! That a yakkha of such a nature could indeed exist! That an acquisition of a bodily form of such a nature could indeed exist!’ The bhikkhus found fault, disparaged, and criticized, saying: ‘Venerable Mahāmoggallāna is speaking of a state superior to that of ordinary humans.’”

Atha kho bhagavā bhikkhū āmantesi – ‘‘cakkhubhūtā vata, bhikkhave, sāvakā viharanti. Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. Yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati! Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi. Api cāhaṃ na byākāsiṃ. Ahañcetaṃ byākareyyaṃ pare ca me na saddaheyyuṃ. Ye me na saddaheyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvappaṭilābhaṃ paṭisaṃvedeti. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti.

Then the Blessed One addressed the bhikkhus: 'Indeed, bhikkhus, the disciples abide having become the eye. Indeed, bhikkhus, the disciples abide having become knowledge. For a disciple will know, or see, or bear witness to such a being! Bhikkhus, I had seen that female novice before. And yet, I did not declare it. If I were to declare it, others would not believe me. For those who would not believe me, that would be for their long-term harm and suffering. Bhikkhus, this female novice was a wicked female novice in the dispensation of the Perfectly Enlightened One, Kassapa. Due to the result of that kamma, having been tormented in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, by the remaining result of that very kamma, she experiences the attainment of such an existence. Bhikkhus, Moggallāna spoke the truth. Bhikkhus, there is no offense for Moggallāna.'

231. Atha [Pg.149] kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘yatāyaṃ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī’’ti. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā mahāmoggallāno evaṃ vakkhati – ‘yatāyaṃ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī’ti. Atha ca panāyaṃ tapodā kuthitā sandati. Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Yatāyaṃ, bhikkhave, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphanti. Api cāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchati. Tenāyaṃ tapodā kuthitā sandati. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti.

231. Then the Venerable Mahāmoggallāna addressed the bhikkhus: 'Friends, the lake from which this Tapodā river flows has clear water, cool water, sweet water, pure water, good bathing places, is delightful, has abundant fish and turtles, and lotuses the size of chariot wheels are in bloom.' The bhikkhus complained, grumbled, and protested: 'How can the Venerable Mahāmoggallāna say: "Friends, the lake from which this Tapodā river flows has clear water, cool water, sweet water, pure water, good bathing places, is delightful, has abundant fish and turtles, and lotuses the size of chariot wheels are in bloom"? And yet, this Tapodā river flows boiling hot. The Venerable Mahāmoggallāna is speaking of a state superior to that of ordinary humans!' They reported this matter to the Blessed One. 'Bhikkhus, the lake from which this Tapodā river flows has clear water, cool water, sweet water, pure water, good bathing places, is delightful, has abundant fish and turtles, and lotuses the size of chariot wheels are in bloom. And yet, bhikkhus, this Tapodā river comes through the space between two great hells. That is why this Tapodā river flows boiling hot. Bhikkhus, Moggallāna spoke the truth. Bhikkhus, there is no offense for Moggallāna.'

Tena kho pana samayena rājā māgadho seniyo bimbisāro licchavīhi saddhiṃ saṅgāmento pabhaggo ahosi. Atha rājā pacchā senaṃ saṅkaḍḍhitvā licchavayo parājesi. Saṅgāme ca nandi carati – ‘‘raññā licchavī pabhaggā’’ti. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘rājā, āvuso, licchavīhi pabhaggo’’ti. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā mahāmoggallāno evaṃ vakkhati – ‘rājā, āvuso, licchavīhi pabhaggo’ti! Saṅgāme ca nandiṃ carati – ‘raññā licchavī pabhaggā’ti! Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Paṭhamaṃ, bhikkhave, rājā licchavīhi pabhaggo. Atha rājā pacchā senaṃ saṅkaḍḍhitvā licchavayo parājesi. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti.

At that time, King Seniya Bimbisāra of Magadha, while battling with the Licchavis, was defeated. Then the king, having afterwards gathered his army, defeated the Licchavis. And on the battlefield, a victory cry went around: 'The Licchavis have been defeated by the king!' Then the Venerable Mahāmoggallāna addressed the bhikkhus: 'Friends, the king was defeated by the Licchavis.' The bhikkhus complained, grumbled, and protested: 'How can the Venerable Mahāmoggallāna say, "Friends, the king was defeated by the Licchavis"? And on the battlefield, a victory cry goes around: "The Licchavis have been defeated by the king"! The Venerable Mahāmoggallāna is speaking of a state superior to that of ordinary humans!' They reported this matter to the Blessed One. 'Bhikkhus, at first, the king was defeated by the Licchavis. Then the king, having afterwards gathered his army, defeated the Licchavis. Bhikkhus, Moggallāna spoke the truth. Bhikkhus, there is no offense for Moggallāna.'

232. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘idhāhaṃ, āvuso, sappinikāya nadiyā tīre āneñjaṃ samādhiṃ samāpanno nāgānaṃ ogayha uttarantānaṃ koñcaṃ karontānaṃ saddaṃ assosi’’nti. Bhikkhū [Pg.150] ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā mahāmoggallāno āneñjaṃ samādhiṃ samāpanno saddaṃ sossati! Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Attheso, bhikkhave, samādhi so ca kho aparisuddho. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā’’ti.

232. Then the Venerable Mahāmoggallāna addressed the bhikkhus: 'Here, friends, while I was entered upon the imperturbable concentration on the bank of the Sappinikā river, I heard the sound of elephants plunging in, emerging, and trumpeting.' The bhikkhus complained, grumbled, and protested: 'How could the Venerable Mahāmoggallāna, being entered upon the imperturbable concentration, hear a sound? The Venerable Mahāmoggallāna is speaking of a state superior to that of ordinary humans!' They reported this matter to the Blessed One. 'Bhikkhus, this concentration exists, but it is impure. Bhikkhus, Moggallāna spoke the truth. Bhikkhus, there is no offense for Moggallāna.'

Atha kho āyasmā sobhito bhikkhū āmantesi – ‘‘ahaṃ, āvuso, pañca kappasatāni anussarāmī’’ti. Bhikkhū ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā sobhito evaṃ vakkhati – ‘ahaṃ, āvuso, pañca kappasatāni anussarāmī’ti! Uttarimanussadhammaṃ āyasmā sobhito ullapatī’’ti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Atthesā, bhikkhave, sobhitassa. Sā ca kho ekāyeva jāti. Saccaṃ, bhikkhave, sobhito āha. Anāpatti, bhikkhave, sobhitassāti.

Then the Venerable Sobhita addressed the bhikkhus: 'Friends, I recollect five hundred eons.' The bhikkhus complained, grumbled, and protested: 'How could the Venerable Sobhita say, "Friends, I recollect five hundred eons"? The Venerable Sobhita is speaking of a state superior to that of ordinary humans!' They reported this matter to the Blessed One. 'Bhikkhus, such a life did exist for Sobhita. And that was only one life. Bhikkhus, Sobhita spoke the truth. Bhikkhus, there is no offense for Sobhita.'

Catutthapārājikaṃ samattaṃ.

The fourth pārājika is complete.

233. Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā, yesaṃ bhikkhu aññataraṃ vā aññataraṃ vā āpajjitvā na labhati bhikkhūhi saddhiṃ saṃvāsaṃ, yathā pure tathā pacchā, pārājiko hoti asaṃvāso. Tatthāyasmante pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti.

233. Venerable sirs, the four pārājika rules have been recited. Should a bhikkhu fall into any one of these, he does not receive communion with the bhikkhus; as before, so afterwards, he is defeated and not in communion. Concerning this, I ask the venerable sirs: 'Are you pure in this?' A second time I ask: 'Are you pure in this?' A third time I ask: 'Are you pure in this?' The venerable sirs are pure in this matter, therefore they are silent. Thus do I take it.

Pārājikaṃ niṭṭhitaṃ.

The Pārājika is finished.

Tassuddānaṃ –

The summary:

Methunādinnādānañca, manussaviggahuttari;

Pārājikāni cattāri, chejjavatthū asaṃsayāti.

Sexual intercourse, taking what is not given, a human being, and what is superior; these four pārājikas are, without a doubt, grounds for expulsion.

Pārājikakaṇḍaṃ niṭṭhitaṃ.

The Pārājika Section is finished.

2. Saṅghādisesakaṇḍaṃ

2. The Chapter on Saṅghādisesa

1. Sukkavissaṭṭhisikkhāpadaṃ

1. The Training Rule on the Emission of Semen

Ime kho panāyasmanto terasa saṅghādisesā

Venerable Sirs, these thirteen rules are named Saṅghādisesa.

Dhammā uddesaṃ āgacchanti.

These rules now come up for recitation.

234. Tena [Pg.151] samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā seyyasako anabhirato brahmacariyaṃ carati. So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Addasa kho āyasmā udāyī āyasmantaṃ seyyasakaṃ kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ. Disvāna āyasmantaṃ seyyasakaṃ etadavoca – ‘‘kissa tvaṃ, āvuso seyyasaka, kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto? Kacci no tvaṃ, āvuso seyyasaka, anabhirato brahmacariyaṃ carasī’’ti? ‘‘Evamāvuso’’ti. ‘‘Tena hi tvaṃ, āvuso seyyasaka, yāvadatthaṃ bhuñja yāvadatthaṃ supa yāvadatthaṃ nhāya. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā yadā te anabhirati uppajjati rāgo cittaṃ anuddhaṃseti tadā hatthena upakkamitvā asuciṃ mocehī’’ti. ‘‘Kiṃ nu kho, āvuso, kappati evarūpaṃ kātu’’nti? ‘‘Āma, āvuso. Ahampi evaṃ karomī’’ti.

234. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī at Jeta's Grove, in Anāthapiṇḍika's Park. Now at that time, the Venerable Seyyasaka was practicing the holy life without delight. Because of that, he became thin, gaunt, of poor complexion, pale and yellowish, and his body was covered with protruding veins. The Venerable Udāyī saw the Venerable Seyyasaka—thin, gaunt, of poor complexion, pale and yellowish, and his body covered with protruding veins. Having seen him, he said this to the Venerable Seyyasaka: 'Friend Seyyasaka, why are you thin, gaunt, of poor complexion, pale and yellowish, with a body covered in protruding veins? Could it be, friend Seyyasaka, that you are practicing the holy life without delight?' 'That is so, friend.' 'In that case, friend Seyyasaka, eat as much as you wish, sleep as much as you wish, and bathe as much as you wish. Having eaten, slept, and bathed as much as you wish, whenever discontent arises in you and lust agitates your mind, then, making an effort with your hand, you should release the impurity.' 'But friend, is it really proper to do such a thing?' 'Yes, friend. I do so myself.'

Atha kho āyasmā seyyasako yāvadatthaṃ bhuñji yāvadatthaṃ supi yāvadatthaṃ nhāyi. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā yadā anabhirati uppajjati rāgo cittaṃ anuddhaṃseti tadā hatthena upakkamitvā asuciṃ mocesi. Atha kho āyasmā seyyasako aparena samayena vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo. Atha kho āyasmato seyyasakassa sahāyakā bhikkhū āyasmantaṃ seyyasakaṃ etadavocuṃ – ‘‘pubbe kho tvaṃ, āvuso seyyasaka, kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. So dāni tvaṃ etarahi vaṇṇavā pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo. Kiṃ nu kho tvaṃ, āvuso seyyasaka, bhesajjaṃ karosī’’ti? ‘‘Na kho ahaṃ, āvuso, bhesajjaṃ karomi[Pg.152]. Apicāhaṃ yāvadatthaṃ bhuñjāmi yāvadatthaṃ supāmi yāvadatthaṃ nhāyāmi. Yāvadatthaṃ bhuñjitvā yāvadatthaṃ supitvā yāvadatthaṃ nhāyitvā yadā me anabhirati uppajjati rāgo cittaṃ anuddhaṃseti tadā hatthena upakkamitvā asuciṃ mocemī’’ti. ‘‘Kiṃ pana tvaṃ, āvuso seyyasaka, yeneva hatthena saddhādeyyaṃ bhuñjasi teneva hatthena upakkamitvā asuciṃ mocesī’’ti? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā seyyasako hatthena upakkamitvā asuciṃ mocessatī’’ti!

Then the Venerable Seyyasaka ate as much as he wished, slept as much as he wished, and bathed as much as he wished. Having eaten, slept, and bathed as much as he wished, whenever discontent arose and lust agitated his mind, he, making an effort with his hand, released the impurity. Then, after some time, the Venerable Seyyasaka became handsome, with plump faculties, a clear facial complexion, and an especially clear skin complexion. Then the monks who were companions of the Venerable Seyyasaka said this to him: 'Friend Seyyasaka, previously you were thin, gaunt, of poor complexion, pale and yellowish, with a body covered in protruding veins. But now you are handsome, with plump faculties, a clear facial complexion, and an especially clear skin complexion. Friend Seyyasaka, what medicine are you using?' 'Friends, I am not using any medicine. But I eat as much as I wish, sleep as much as I wish, and bathe as much as I wish. Having eaten, slept, and bathed as much as I wish, whenever discontent arises in me and lust agitates my mind, then I, making an effort with my hand, release the impurity.' 'But, friend Seyyasaka, with the very hand that you eat food given in faith, do you, with that same hand, make an effort and release the impurity?' 'That is so, friends.' Those monks who were of few desires... and so on... criticized, condemned, and disparaged him, saying: 'How indeed could the Venerable Seyyasaka, making an effort with his hand, release the impurity!'

Atha kho te bhikkhū āyasmantaṃ seyyasakaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ seyyasakaṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, seyyasaka, hatthena upakkamitvā asuciṃ mocesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, hatthena upakkamitvā asuciṃ mocessasi! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya, visaññogāya dhammo desito no saññogāya, anupādānāya dhammo desito no saupādānāya! Tattha nāma tvaṃ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaññogāya dhamme desite saññogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi! Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito, madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhakkhayāya virāgāya nirodhāya nibbānāya dhammo desito? Nanu mayā, moghapurisa, anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, kāmasaññānaṃ pariññā akkhātā, kāmapipāsānaṃ paṭivinayo akkhāto, kāmavitakkānaṃ samugghāto akkhāto, kāmapariḷāhānaṃ vūpasamo akkhāto? Netaṃ, moghapurisa, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho bhagavā āyasmantaṃ seyyasakaṃ anekapariyāyena [Pg.153] vigarahitvā dubbharatāya…pe… ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then those monks, having reproached the Venerable Seyyasaka in many ways, reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, had the Saṅgha of monks assembled and questioned the Venerable Seyyasaka: 'Is it true, Seyyasaka, as is said, that you, making an effort with your hand, released impurity?' 'It is true, Blessed One.' The Buddha, the Blessed One, rebuked him: 'Worthless man, this is unfitting, improper, unsuitable, not the conduct of a recluse, unallowable, and not to be done. How indeed, worthless man, could you, making an effort with your hand, release impurity? Worthless man, have I not taught the Dhamma in many ways for the sake of dispassion, not for the sake of passion? For the sake of disengagement, not for the sake of engagement? For the sake of non-clinging, not for the sake of clinging? And yet you, worthless man, while the Dhamma was taught by me for dispassion, you would strive for passion; while it was taught for disengagement, you would strive for engagement; while it was taught for non-clinging, you would strive for clinging. Worthless man, have I not taught the Dhamma in many ways for the fading of lust, for the subduing of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of existence, for the destruction of craving, for dispassion, for cessation, for Nibbāna? Worthless man, have I not in many ways declared the abandoning of sensual pleasures, the full understanding of sensual perceptions, the dispelling of sensual thirst, the eradication of sensual thoughts, the calming of the fever of sensual pleasures? Worthless man, this is not for the confidence of the unconfident, nor for the increase in the confidence of the confident. Rather, worthless man, it is for the lack of confidence in the unconfident and for the loss of confidence in some who are confident.' Then the Blessed One, having rebuked the Venerable Seyyasaka in many ways for being difficult to support... and so on... said: 'And so, monks, you should recite this training rule thus:'

‘‘Sañcetanikā sukkavissaṭṭhi saṅghādiseso’’ti.

An intentional emission of semen is a Saṅghādisesa offense.

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

Thus this training rule was laid down by the Blessed One for the monks.

235. Tena kho pana samayena bhikkhū paṇītabhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṃ okkamanti. Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānaṃ supinantena asuci muccati. Tesaṃ kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ – ‘sañcetanikā sukkavissaṭṭhi saṅghādiseso’ti. Amhākañca supinantena asuci muccati. Atthi cettha cetanā labbhati. Kacci nu kho mayaṃ saṅghādisesaṃ āpattiṃ āpannā’’ti? Bhagavato etamatthaṃ ārocesuṃ. ‘‘Atthesā, bhikkhave, cetanā; sā ca kho abbohārikāti. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

235. Now at that time, monks, having eaten choice foods, being of lapsed mindfulness and without clear comprehension, fell asleep. For them, being of lapsed mindfulness, without clear comprehension, and having fallen asleep, semen was discharged in a dream. Remorse arose in them: 'The Blessed One has laid down the training rule: "An intentional emission of semen is a Saṅghādisesa offense." For us, too, semen is discharged in a dream. Is intention obtained herein? Have we perhaps fallen into a Saṅghādisesa offense?' They reported this matter to the Blessed One. 'Monks, this intention exists, but it is not to be reckoned with. And so, monks, you should recite this training rule thus:'

236. ‘‘Sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso’’ti.

236. An intentional emission of semen, except in a dream, is a Saṅghādisesa offense.

237. Sañcetanikāti jānanto sañjānanto cecca abhivitaritvā vītikkamo.

237. Intentional means: a transgression committed knowingly, with full awareness, deliberately, and with forethought.

Sukkanti dasa sukkāni – nīlaṃ pītakaṃ lohitakaṃ odātaṃ takkavaṇṇaṃ dakavaṇṇaṃ telavaṇṇaṃ khīravaṇṇaṃ dadhivaṇṇaṃ sappivaṇṇaṃ.

Semen means the ten kinds of semen: blue, yellow, red, white, the color of buttermilk, the color of water, the color of oil, the color of milk, the color of curds, and the color of ghee.

Vissaṭṭhīti ṭhānato cāvanā vuccati vissaṭṭhīti.

Emission means: causing it to move from its place is called emission.

Aññatra supinantāti ṭhapetvā supinantaṃ.

Except in a dream means: setting aside a dream.

Saṅghādisesoti saṅghova tassā āpattiyā parivāsaṃ deti, mūlāya paṭikassati, mānattaṃ deti, abbheti; na sambahulā, na ekapuggalo. Tena vuccati – ‘‘saṅghādiseso’’ti. Tasseva āpattinikāyassa nāmakammaṃ adhivacanaṃ. Tenapi vuccati – ‘‘saṅghādiseso’’ti.

Saṅghādisesa means: the Saṅgha alone gives probation for that offense, sends one back to the beginning, gives penance, and rehabilitates; not a group of monks, nor a single individual. Therefore, it is called 'Saṅghādisesa.' It is a name, a designation for that very class of offenses. For that reason also, it is called 'Saṅghādisesa.'

Ajjhattarūpe moceti, bahiddhārūpe moceti, ajjhattabahiddhārūpe moceti, ākāse kaṭiṃ kampento moceti; rāgūpatthambhe moceti, vaccūpatthambhe moceti, passāvūpatthambhe moceti, vātūpatthambhe moceti[Pg.154], uccāliṅgapāṇakadaṭṭhūpatthambhe moceti; ārogyatthāya moceti, sukhatthāya moceti, bhesajjatthāya moceti, dānatthāya moceti, puññatthāya moceti, yaññatthāya moceti, saggatthāya moceti, bījatthāya moceti, vīmaṃsatthāya moceti, davatthāya moceti; nīlaṃ moceti, pītakaṃ moceti, lohitakaṃ moceti, odātaṃ moceti, takkavaṇṇaṃ moceti, dakavaṇṇaṃ moceti, telavaṇṇaṃ moceti, khīravaṇṇaṃ moceti, dadhivaṇṇaṃ moceti, sappivaṇṇaṃ moceti.

He emits in relation to an internal form; he emits in relation to an external form; he emits in relation to both an internal and external form; shaking his hips in the air, he emits. He emits when erect due to lust; he emits when erect due to feces; he emits when erect due to urine; he emits when erect due to wind; he emits when erect due to the bite of an uccāliṅga insect. He emits for the sake of health; he emits for the sake of pleasure; he emits for the sake of medicine; he emits for the sake of a gift; he emits for the sake of merit; he emits for the sake of a sacrifice; he emits for the sake of heaven; he emits for the sake of seed; he emits for the sake of investigation; he emits for the sake of sport. He emits blue semen; he emits yellow semen; he emits red semen; he emits white semen; he emits buttermilk-colored semen; he emits water-colored semen; he emits oil-colored semen; he emits milk-colored semen; he emits curd-colored semen; he emits ghee-colored semen.

238. Ajjhattarūpeti ajjhattaṃ upādinne rūpe.

238. In relation to an internal form means: in an internally appropriated form.

Bahiddhārūpeti bahiddhā upādinne vā anupādinne vā.

In relation to an external form means: externally, whether in an appropriated or unappropriated form.

Ajjhattabahiddhārūpeti tadubhaye.

In relation to both an internal and external form means: in both of them.

Ākāse kaṭiṃ kampentoti ākāse vāyamantassa aṅgajātaṃ kammaniyaṃ hoti.

Shaking the hips in the air means: for one who makes an effort in the air, the sexual organ becomes serviceable.

Rāgūpatthambheti rāgena pīḷitassa aṅgajātaṃ kammaniyaṃ hoti.

When erect due to lust means: for one oppressed by lust, the sexual organ becomes serviceable.

Vaccūpatthambheti vaccena pīḷitassa aṅgajātaṃ kammaniyaṃ hoti.

When erect due to feces means: for one oppressed by feces, the sexual organ becomes serviceable.

Passāvūpatthambheti passāvena pīḷitassa aṅgajātaṃ kammaniyaṃ hoti.

When erect due to urine means: for one oppressed by urine, the sexual organ becomes serviceable.

Vātūpatthambheti vātena pīḷitassa aṅgajātaṃ kammaniyaṃ hoti.

When erect due to wind means: for one oppressed by wind, the sexual organ becomes serviceable.

Uccāliṅgapāṇakadaṭṭhūpatthambheti uccāliṅgapāṇakadaṭṭhena aṅgajātaṃ kammaniyaṃ hoti.

When erect due to the bite of an uccāliṅga insect means: due to being bitten by an uccāliṅga insect, the sexual organ becomes serviceable.

239. Ārogyatthāyāti arogo bhavissāmi.

239. For the sake of health means: 'I will be without illness.'

Sukhatthāyāti sukhaṃ vedanaṃ uppādessāmi.

For the sake of pleasure means: 'I will produce a pleasant feeling.'

Bhesajjatthāyāti bhesajjaṃ bhavissati.

For the sake of medicine means: 'It will be medicine.'

Dānatthāyāti dānaṃ dassāmi.

For the sake of a gift means: 'I will give a gift.'

Puññatthāyāti puññaṃ bhavissati.

For the sake of merit means: 'It will be merit.'

Yaññatthāyāti yaññaṃ yajissāmi.

For the sake of a sacrifice means: 'I will perform a sacrifice.'

Saggatthāyāti saggaṃ gamissāmi.

For the sake of heaven means: 'I will go to heaven.'

Bījatthāyāti bījaṃ bhavissati.

For the sake of seed means: 'It will be seed.'

Vīmaṃsatthāyāti [Pg.155] nīlaṃ bhavissati, pītakaṃ bhavissati, lohitakaṃ bhavissati, odātaṃ bhavissati, takkavaṇṇaṃ bhavissati, dakavaṇṇaṃ bhavissati, telavaṇṇaṃ bhavissati, khīravaṇṇaṃ bhavissati, dadhivaṇṇaṃ bhavissati, sappivaṇṇaṃ bhavissatīti.

For the sake of investigation means: 'Will it be blue? Will it be yellow? Will it be red? Will it be white? Will it be the color of buttermilk? Will it be the color of water? Will it be the color of oil? Will it be the color of milk? Will it be the color of curds? Will it be the color of ghee?'

Davatthāyāti khiḍḍādhippāyo.

For the sake of sport means: with the intention to play.

240. Ajjhattarūpe ceteti upakkamati muccati, āpatti saṅghādisesassa.

240. In relation to an internal form, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Bahiddhārūpe ceteti upakkamati muccati, āpatti saṅghādisesassa.

In relation to an external form, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Ajjhattabahiddhārūpe ceteti upakkamati muccati, āpatti saṅghādisesassa.

In relation to both an internal and external form, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Ākāse kaṭiṃ kampento ceteti upakkamati muccati, āpatti saṅghādisesassa.

Shaking his hips in the air, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Rāgūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa.

When erect due to lust, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Vaccūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa.

When erect due to feces, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Passāvūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa.

When erect due to urine, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Vātūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa.

When erect due to wind, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Uccāliṅgapāṇakadaṭṭhūpatthambhe ceteti upakkamati muccati, āpatti saṅghādisesassa.

When erect due to the bite of an uccāliṅga insect, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Ārogyatthāya ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of health, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Sukhatthāya…pe… bhesajjatthāya… dānatthāya… puññatthāya… yaññatthāya… saggatthāya… bījatthāya… vīmaṃsatthāya… davatthāya ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of pleasure... for the sake of medicine... for the sake of a gift... for the sake of merit... for the sake of a sacrifice... for the sake of heaven... for the sake of seed... for the sake of investigation... for the sake of sport, he intends, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Nīlaṃ ceteti upakkamati muccati, āpatti saṅghādisesassa.

He intends blue semen, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Pītakaṃ… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ ceteti upakkamati muccati, āpatti saṅghādisesassa.

He intends yellow... red... white... buttermilk-colored... water-colored... oil-colored... milk-colored... curd-colored... or ghee-colored semen, he makes an effort, it is emitted: an offense of Saṅghādisesa.

Suddhikaṃ niṭṭhitaṃ.

The Suddhika section is concluded.

Ārogyatthañca [Pg.156] sukhatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of health and for the sake of pleasure, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Ārogyatthañca bhesajjatthañca…pe… ārogyatthañca dānatthañca… ārogyatthañca puññatthañca… ārogyatthañca yaññatthañca… ārogyatthañca saggatthañca… ārogyatthañca bījatthañca… ārogyatthañca vīmaṃsatthañca… ārogyatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of health and for the sake of medicine... for the sake of health and for the sake of giving... for the sake of health and for the sake of merit... for the sake of health and for the sake of sacrifice... for the sake of health and for the sake of heaven... for the sake of health and for the sake of seed... for the sake of health and for the sake of investigation... for the sake of health and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Ekamūlakassa khaṇḍacakkaṃ niṭṭhitaṃ.

The broken cycle of the single-rooted is concluded.

241. Sukhatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

241. For the sake of pleasure and for the sake of medicine, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Sukhatthañca dānatthañca…pe… sukhatthañca puññatthañca… sukhatthañca yaññatthañca… sukhatthañca saggatthañca… sukhatthañca bījatthañca… sukhatthañca vīmaṃsatthañca… sukhatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of pleasure and for the sake of giving... for the sake of pleasure and for the sake of merit... for the sake of pleasure and for the sake of sacrifice... for the sake of pleasure and for the sake of heaven... for the sake of pleasure and for the sake of seed... for the sake of pleasure and for the sake of investigation... for the sake of pleasure and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Sukhatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of pleasure and for the sake of health, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

242. Bhesajjatthañca dānatthañca…pe… bhesajjatthañca puññatthañca… bhesajjatthañca yaññatthañca… bhesajjatthañca saggatthañca… bhesajjatthañca bījatthañca… bhesajjatthañca vīmaṃsatthañca… bhesajjatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

242. For the sake of medicine and for the sake of giving... for the sake of medicine and for the sake of merit... for the sake of medicine and for the sake of sacrifice... for the sake of medicine and for the sake of heaven... for the sake of medicine and for the sake of seed... for the sake of medicine and for the sake of investigation... for the sake of medicine and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Bhesajjatthañca ārogyatthañca…pe… bhesajjatthañca sukhatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of medicine and for the sake of health... for the sake of medicine and for the sake of pleasure, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Dānatthañca puññatthañca…pe… dānatthañca yaññatthañca… dānatthañca saggatthañca… dānatthañca bījatthañca… dānatthañca vīmaṃsatthañca… dānatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of giving and for the sake of merit... for the sake of giving and for the sake of sacrifice... for the sake of giving and for the sake of heaven... for the sake of giving and for the sake of seed... for the sake of giving and for the sake of investigation... for the sake of giving and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Dānatthañca ārogyatthañca…pe… dānatthañca sukhatthañca… dānatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of giving and for the sake of health... for the sake of giving and for the sake of pleasure... for the sake of giving and for the sake of medicine, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Puññatthañca yaññatthañca…pe… puññatthañca saggatthañca… puññatthañca bījatthañca… puññatthañca vīmaṃsatthañca… puññatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of merit and for the sake of sacrifice... for the sake of merit and for the sake of heaven... for the sake of merit and for the sake of seed... for the sake of merit and for the sake of investigation... for the sake of merit and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Puññatthañca [Pg.157] ārogyatthañca…pe… puññatthañca sukhatthañca… puññatthañca bhesajjatthañca… puññatthañca dānatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of merit and for the sake of health... for the sake of merit and for the sake of pleasure... for the sake of merit and for the sake of medicine... for the sake of merit and for the sake of giving, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Yaññatthañca saggatthañca…pe… yaññatthañca bījatthañca… yaññatthañca vīmaṃsatthañca … yaññatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of sacrifice and for the sake of heaven... for the sake of sacrifice and for the sake of seed... for the sake of sacrifice and for the sake of investigation... for the sake of sacrifice and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Yaññatthañca ārogyatthañca…pe… yaññatthañca sukhatthañca… yaññatthañca bhesajjatthañca… yaññatthañca dānatthañca… yaññatthañca puññatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of sacrifice and for the sake of health... for the sake of sacrifice and for the sake of pleasure... for the sake of sacrifice and for the sake of medicine... for the sake of sacrifice and for the sake of giving... for the sake of sacrifice and for the sake of merit, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Saggatthañca bījatthañca…pe… saggatthañca vīmaṃsatthañca… saggatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of heaven and for the sake of seed... for the sake of heaven and for the sake of investigation... for the sake of heaven and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Saggatthañca ārogyatthañca…pe… saggatthañca sukhatthañca… saggatthañca bhesajjatthañca… saggatthañca dānatthañca… saggatthañca puññatthañca… saggatthañca yaññatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of heaven and for the sake of health... for the sake of heaven and for the sake of pleasure... for the sake of heaven and for the sake of medicine... for the sake of heaven and for the sake of giving... for the sake of heaven and for the sake of merit... for the sake of heaven and for the sake of sacrifice, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Bījatthañca vīmaṃsatthañca…pe… bījatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of seed and for the sake of investigation... for the sake of seed and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Bījatthañca ārogyatthañca…pe… bījatthañca sukhatthañca… bījatthañca bhesajjatthañca… bījatthañca dānatthañca… bījatthañca puññatthañca… bījatthañca yaññatthañca… bījatthañca saggatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of seed and for the sake of health... for the sake of seed and for the sake of pleasure... for the sake of seed and for the sake of medicine... for the sake of seed and for the sake of giving... for the sake of seed and for the sake of merit... for the sake of seed and for the sake of sacrifice... for the sake of seed and for the sake of heaven, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Vīmaṃsatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of investigation and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Vīmaṃsatthañca ārogyatthañca…pe… vīmaṃsatthañca sukhatthañca… vīmaṃsatthañca bhesajjatthañca… vīmaṃsatthañca dānatthañca… vīmaṃsatthañca puññatthañca… vīmaṃsatthañca yaññatthañca… vīmaṃsatthañca saggatthañca… vīmaṃsatthañca bījatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of investigation and for the sake of health... for the sake of investigation and for the sake of pleasure... for the sake of investigation and for the sake of medicine... for the sake of investigation and for the sake of giving... for the sake of investigation and for the sake of merit... for the sake of investigation and for the sake of sacrifice... for the sake of investigation and for the sake of heaven... for the sake of investigation and for the sake of seed, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Davatthañca ārogyatthañca…pe… davatthañca sukhatthañca… davatthañca bhesajjatthañca… davatthañca dānatthañca… davatthañca puññatthañca… davatthañca yaññatthañca… davatthañca saggatthañca… davatthañca bījatthañca… davatthañca vīmaṃsatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of sport and for the sake of health... for the sake of sport and for the sake of pleasure... for the sake of sport and for the sake of medicine... for the sake of sport and for the sake of giving... for the sake of sport and for the sake of merit... for the sake of sport and for the sake of sacrifice... for the sake of sport and for the sake of heaven... for the sake of sport and for the sake of seed... for the sake of sport and for the sake of investigation, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Ekamūlakassa baddhacakkaṃ niṭṭhitaṃ.

The bound cycle of the single-rooted is concluded.

Ārogyatthañca [Pg.158] sukhatthañca bhesajjatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… ārogyatthañca sukhatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of health, for the sake of pleasure, and for the sake of medicine, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred... for the sake of health, for the sake of pleasure, and for the sake of sport, if he intends, makes an effort, and it is released, an offense of Saṅghādisesa is incurred.

Dumūlakassa khaṇḍacakkaṃ.

The broken cycle of the two-rooted.

Sukhatthañca bhesajjatthañca dānatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… sukhatthañca bhesajjatthañca davatthañca…pe… sukhatthañca bhesajjatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the purpose of happiness, for the purpose of medicine, and for the purpose of giving, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs... for the purpose of happiness, for the purpose of medicine, and for the purpose of dalliance... for the purpose of happiness, for the purpose of medicine, and for the purpose of health, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Dumūlakassa baddhacakkaṃ saṃkhittaṃ.

The bound cycle of the two-root is summarized.

Vīmaṃsatthañca davatthañca ārogyatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa. Vīmaṃsatthañca davatthañca bījatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the purpose of investigation, for the purpose of dalliance, and for the purpose of health, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs. For the purpose of investigation, for the purpose of dalliance, and for the purpose of seed, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Dumūlakaṃ niṭṭhitaṃ.

The two-root section is concluded.

Timūlakampi catumūlakampi pañcamūlakampi chamūlakampi sattamūlakampi aṭṭhamūlakampi navamūlakampi evameva vitthāretabbaṃ.

The three-root, four-root, five-root, six-root, seven-root, eight-root, and nine-root sections should also be expanded in just this way.

Idaṃ sabbamūlakaṃ.

This is the all-root section.

243. Ārogyatthañca sukhatthañca bhesajjatthañca dānatthañca puññatthañca yaññatthañca saggatthañca bījatthañca vīmaṃsatthañca davatthañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

243. For the purpose of health, for the purpose of happiness, for the purpose of medicine, for the purpose of giving, for the purpose of merit, for the purpose of sacrifice, for the purpose of heaven, for the purpose of seed, for the purpose of investigation, and for the purpose of dalliance, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Sabbamūlakaṃ niṭṭhitaṃ.

The all-root section is concluded.

244. Nīlañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

244. For semen that is blue and semen that is yellow, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Nīlañca lohitakañca…pe… nīlañca odātañca… nīlañca takkavaṇṇañca… nīlañca dakavaṇṇañca… nīlañca telavaṇṇañca… nīlañca khīravaṇṇañca… nīlañca dadhivaṇṇañca… nīlañca sappivaṇṇañca ceteti upakkamati muccatti, āpatti saṅghādisesassa.

For semen that is blue and semen that is red... for semen that is blue and semen that is white... for semen that is blue and semen the color of buttermilk... for semen that is blue and semen the color of water... for semen that is blue and semen the color of oil... for semen that is blue and semen the color of milk... for semen that is blue and semen the color of curds... for semen that is blue and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Ekamūlakassa khaṇḍacakkaṃ niṭṭhitaṃ.

The broken cycle of the single-root is concluded.

245. Pītakañca [Pg.159] lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

245. For semen that is yellow and semen that is red, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Pītakañca odātañca…pe… pītakañca takkavaṇṇañca… pītakañca dakavaṇṇañca… pītakañca telavaṇṇañca… pītakañca khīravaṇṇañca… pītakañca dadhivaṇṇañca… pītakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen that is yellow and semen that is white... for semen that is yellow and semen the color of buttermilk... for semen that is yellow and semen the color of water... for semen that is yellow and semen the color of oil... for semen that is yellow and semen the color of milk... for semen that is yellow and semen the color of curds... for semen that is yellow and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Pītakañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen that is yellow and semen that is blue, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Ekamūlakassa baddhacakkaṃ.

The bound cycle of the single-root is concluded.

246. Lohitakañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

246. For semen that is red and semen that is white, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Lohitakañca takkavaṇṇañca…pe… lohitakañca dakavaṇṇañca… lohitakañca telavaṇṇañca… lohitakañca khīravaṇṇañca… lohitakañca dadhivaṇṇañca… lohitakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen that is red and semen the color of buttermilk... for semen that is red and semen the color of water... for semen that is red and semen the color of oil... for semen that is red and semen the color of milk... for semen that is red and semen the color of curds... for semen that is red and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Lohitakañca nīlañca…pe… lohitakañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen that is red and semen that is blue... for semen that is red and semen that is yellow, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Odātañca takkavaṇṇañca…pe… odātañca dakavaṇṇañca… odātañca telavaṇṇañca… odātañca khīravaṇṇañca… odātañca dadhivaṇṇañca… odātañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen that is white and semen the color of buttermilk... for semen that is white and semen the color of water... for semen that is white and semen the color of oil... for semen that is white and semen the color of milk... for semen that is white and semen the color of curds... for semen that is white and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Odātañca nīlañca…pe… odātañca pītakañca… odātañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen that is white and semen that is blue... for semen that is white and semen that is yellow... for semen that is white and semen that is red, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Takkavaṇṇañca dakavaṇṇañca…pe… takkavaṇṇañca telavaṇṇañca… takkavaṇṇañca khīravaṇṇañca… takkavaṇṇañca dadhivaṇṇañca… takkavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of buttermilk and semen the color of water... for semen the color of buttermilk and semen the color of oil... for semen the color of buttermilk and semen the color of milk... for semen the color of buttermilk and semen the color of curds... for semen the color of buttermilk and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Takkavaṇṇañca nīlañca…pe… takkavaṇṇañca pītakañca… takkavaṇṇañca lohitakañca… takkavaṇṇañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of buttermilk and semen that is blue... for semen the color of buttermilk and semen that is yellow... for semen the color of buttermilk and semen that is red... for semen the color of buttermilk and semen that is white, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Dakavaṇṇañca [Pg.160] telavaṇṇañca…pe… dakavaṇṇañca khīravaṇṇañca… dakavaṇṇañca dadhivaṇṇañca… dakavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of water and semen the color of oil... for semen the color of water and semen the color of milk... for semen the color of water and semen the color of curds... for semen the color of water and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Dakavaṇṇañca nīlañca…pe… dakavaṇṇañca pītakañca… dakavaṇṇañca lohitakañca… dakavaṇṇañca odātañca… dakavaṇṇañca takkavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of water and semen that is blue... for semen the color of water and semen that is yellow... for semen the color of water and semen that is red... for semen the color of water and semen that is white... for semen the color of water and semen the color of buttermilk, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Telavaṇṇañca khīravaṇṇañca…pe… telavaṇṇañca dadhivaṇṇañca… telavaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of oil and semen the color of milk... for semen the color of oil and semen the color of curds... for semen the color of oil and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Telavaṇṇañca nīlañca…pe… telavaṇṇañca pītakañca… telavaṇṇañca lohitakañca… telavaṇṇañca odātañca… telavaṇṇañca takkavaṇṇañca… telavaṇṇañca dakavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of oil and semen that is blue... for semen the color of oil and semen that is yellow... for semen the color of oil and semen that is red... for semen the color of oil and semen that is white... for semen the color of oil and semen the color of buttermilk... for semen the color of oil and semen the color of water, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Khīravaṇṇañca dadhivaṇṇañca…pe… khīravaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of milk and semen the color of curds... for semen the color of milk and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Khīravaṇṇañca nīlañca…pe… khīravaṇṇañca pītakañca… khīravaṇṇañca lohitakañca… khīravaṇṇañca odātañca… khīravaṇṇañca takkavaṇṇañca… khīravaṇṇañca dakavaṇṇañca… khīravaṇṇañca telavaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of milk and semen that is blue... for semen the color of milk and semen that is yellow... for semen the color of milk and semen that is red... for semen the color of milk and semen that is white... for semen the color of milk and semen the color of buttermilk... for semen the color of milk and semen the color of water... for semen the color of milk and semen the color of oil, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of curds and semen the color of ghee, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Dadhivaṇṇañca nīlañca…pe… dadhivaṇṇañca pītakañca… dadhivaṇṇañca lohitakañca… dadhivaṇṇañca odātañca… dadhivaṇṇañca takkavaṇṇañca… dadhivaṇṇañca dakavaṇṇañca… dadhivaṇṇañca telavaṇṇañca… dadhivaṇṇañca khīravaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For semen the color of curds and semen that is blue... for semen the color of curds and semen that is yellow... for semen the color of curds and semen that is red... for semen the color of curds and semen that is white... for semen the color of curds and semen the color of buttermilk... for semen the color of curds and semen the color of water... for semen the color of curds and semen the color of oil... for semen the color of curds and semen the color of milk, if he intends, strives, and it is released, the incurring of a Saṅghādisesa offense occurs.

Sappivaṇṇañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

Semen the color of ghee and semen that is blue—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Sappivaṇṇañca pītakañca…pe… sappivaṇṇañca lohitakañca… sappivaṇṇañca odātañca… sappivaṇṇañca takkavaṇṇañca… sappivaṇṇañca dakavaṇṇañca… sappivaṇṇañca telavaṇṇañca… sappivaṇṇañca khīravaṇṇañca … sappivaṇṇañca dadhivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

Semen the color of ghee and semen that is yellow... and semen the color of ghee and semen that is red... and semen the color of ghee and semen that is white... and semen the color of ghee and semen the color of buttermilk... and semen the color of ghee and semen the color of water... and semen the color of ghee and semen the color of oil... and semen the color of ghee and semen the color of milk... and semen the color of ghee and semen the color of curd—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Ekamūlakassa baddhacakkaṃ niṭṭhitaṃ.

The bound cycle of the single-rooted section is completed.

Nīlañca [Pg.161] pītakañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… nīlañca pītakañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

Semen that is blue, semen that is yellow, and semen that is red—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa... and semen that is blue, semen that is yellow, and semen the color of ghee—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Dumūlakassa khaṇḍacakkaṃ.

The broken cycle of the two-rooted section is completed.

Pītakañca lohitakañca odātañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… pītakañca lohitakañca sappivaṇṇañca…pe… pītakañca lohitakañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

Semen that is yellow, semen that is red, and semen that is white—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa... and semen that is yellow, semen that is red, and semen the color of ghee... and semen that is yellow, semen that is red, and semen that is blue—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Dumūlakassa baddhacakkaṃ saṃkhittaṃ.

The bound cycle of the two-rooted section is abbreviated.

Dadhivaṇṇañca sappivaṇṇañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa…pe… dadhivaṇṇañca sappivaṇṇañca khīravaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

Semen the color of curd, semen the color of ghee, and semen that is blue—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa... and semen the color of curd, semen the color of ghee, and semen the color of milk—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Dumūlakaṃ niṭṭhitaṃ.

The two-rooted section is finished.

Timūlakampi catumūlakampi pañcamūlakampi chamūlakampi sattamūlakampi aṭṭhamūlakampi navamūlakampi evameva vitthāretabbaṃ.

The three-rooted, four-rooted, five-rooted, six-rooted, seven-rooted, eight-rooted, and nine-rooted sections should also be elaborated in this same way.

Idaṃ sabbamūlakaṃ.

This is the all-rooted section.

247. Nīlañca pītakañca lohitakañca odātañca takkavaṇṇañca dakavaṇṇañca telavaṇṇañca khīravaṇṇañca dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

247. Semen that is blue, semen that is yellow, semen that is red, semen that is white, semen the color of buttermilk, semen the color of water, semen the color of oil, semen the color of milk, semen the color of curd, and semen the color of ghee—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Sabbamūlakaṃ niṭṭhitaṃ.

The all-rooted section is concluded.

248. Ārogyatthañca nīlañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

248. For the sake of health and semen that is blue—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Ārogyatthañca sukhatthañca nīlañca pītakañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of health, for the sake of happiness, and semen that is blue and semen that is yellow—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Ārogyatthañca [Pg.162] sukhatthañca bhesajjatthañca nīlañca pītakañca lohitakañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of health, for the sake of happiness, for the sake of medicine, and semen that is blue, semen that is yellow, and semen that is red—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Ubhato vaḍḍhakaṃ evameva vaḍḍhetabbaṃ.

It should be expanded in just this way, increasing on both sides.

Ārogyatthañca sukhatthañca bhesajjatthañca dānatthañca puññatthañca yaññatthañca saggatthañca bījatthañca vīmaṃsatthañca davatthañca nīlañca pītakañca lohitakañca odātañca takkavaṇṇañca dakavaṇṇañca telavaṇṇañca khīravaṇṇañca dadhivaṇṇañca sappivaṇṇañca ceteti upakkamati muccati, āpatti saṅghādisesassa.

For the sake of health, for the sake of happiness, for the sake of medicine, for the sake of giving, for the sake of merit, for the sake of sacrifice, for the sake of heaven, for the sake of seed, for the sake of investigation, and for the sake of sport, and semen that is blue, semen that is yellow, semen that is red, semen that is white, semen the color of buttermilk, semen the color of water, semen the color of oil, semen the color of milk, semen the color of curd, and semen the color of ghee—if he intends, strives, and it is emitted, there is an offense of Saṅghādisesa.

Missakacakkaṃ niṭṭhitaṃ.

The mixed cycle is completed.

249. Nīlaṃ mocessāmīti ceteti upakkamati pītakaṃ muccati, āpatti saṅghādisesassa.

249. If he intends, 'I will emit blue semen,' and strives, but yellow semen is emitted, there is an offense of Saṅghādisesa.

Nīlaṃ mocessāmīti ceteti upakkamati lohitakaṃ…pe… odātaṃ … takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit blue semen,' and strives, but red semen is emitted... or white semen... or semen the color of buttermilk... or semen the color of water... or semen the color of oil... or semen the color of milk... or semen the color of curd... or semen the color of ghee is emitted, there is an offense of Saṅghādisesa.

Khaṇḍacakkaṃ niṭṭhitaṃ.

The broken cycle is concluded.

250. Pītakaṃ mocessāmīti ceteti upakkamati lohitakaṃ muccati, āpatti saṅghādisesassa.

250. If he intends, 'I will emit yellow semen,' and strives, but red semen is emitted, there is an offense of Saṅghādisesa.

Pītakaṃ mocessāmīti ceteti upakkamati odātaṃ…pe… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ… nīlaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit yellow semen,' and strives, but white semen is emitted... or semen the color of buttermilk... or semen the color of water... or semen the color of oil... or semen the color of milk... or semen the color of curd... or semen the color of ghee... or blue semen is emitted, there is an offense of Saṅghādisesa.

Baddhacakkamūlaṃ saṃkhittaṃ.

The root of the bound cycle is abbreviated.

251. Sappivaṇṇaṃ mocessāmīti ceteti upakkamati nīlaṃ muccati, āpatti saṅghādisesassa.

251. If he intends, 'I will emit semen the color of ghee,' and strives, but blue semen is emitted, there is an offense of Saṅghādisesa.

Sappivaṇṇaṃ mocessāmīti ceteti upakkamati pītakaṃ…pe… lohitakaṃ… odātaṃ … takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit semen the color of ghee,' and strives, but yellow semen is emitted... or red semen... or white semen... or semen the color of buttermilk... or semen the color of water... or semen the color of oil... or semen the color of milk... or semen the color of curd is emitted, there is an offense of Saṅghādisesa.

Kucchicakkaṃ niṭṭhitaṃ.

The belly cycle (Kucchicakka) is finished.

252. Pītakaṃ [Pg.163] mocessāmīti ceteti upakkamati nīlaṃ muccati, āpatti saṅghādisesassa.

252. If he intends, 'I will emit yellow semen,' and strives, but blue semen is emitted, there is an offense of Saṅghādisesa.

Lohitakaṃ…pe… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ mocessāmīti ceteti upakkamati nīlaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit red semen... or white semen... or semen the color of buttermilk... or semen the color of water... or semen the color of oil... or semen the color of milk... or semen the color of curd... or semen the color of ghee,' and strives, but blue semen is emitted, there is an offense of Saṅghādisesa.

Piṭṭhicakkassa paṭhamaṃ gamanaṃ niṭṭhitaṃ.

The first round of the back cycle (Piṭṭhicakka) is finished.

253. Lohitakaṃ mocessāmīti ceteti upakkamati pītakaṃ muccati, āpatti saṅghādisesassa.

253. If he intends, 'I will emit red semen,' and strives, but yellow semen is emitted, there is an offense of Saṅghādisesa.

Odātaṃ…pe… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ

If he intends, 'I will emit white semen... or semen the color of buttermilk... or semen the color of water... or semen the color of oil... or semen the color of milk...

… Dadhivaṇṇaṃ… sappivaṇṇaṃ… nīlaṃ mocessāmīti ceteti upakkamati pītakaṃ muccati, āpatti saṅghādisesassa.

...or semen the color of curd... or semen the color of ghee... or blue semen,' and strives, but yellow semen is emitted, there is an offense of Saṅghādisesa.

Piṭṭhicakkassa dutiyaṃ gamanaṃ niṭṭhitaṃ.

The second round of the back cycle (Piṭṭhicakka) is finished.

254. Odātaṃ mocessāmīti ceteti upakkamati lohitakaṃ muccati, āpatti saṅghādisesassa.

254. If he intends, 'I will emit white semen,' and strives, but red semen is emitted, there is an offense of Saṅghādisesa.

Takkavaṇṇaṃ…pe… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ…

If he intends, 'I will emit semen the color of buttermilk... or the color of water... or the color of oil... or the color of milk... or the color of curd...

Sappivaṇṇaṃ… nīlaṃ … pītakaṃ mocessāmīti ceteti upakkamati lohitakaṃ muccati, āpatti saṅghādisesassa.

...or semen the color of ghee... or blue semen... or yellow semen,' and strives, but red semen is emitted, there is an offense of Saṅghādisesa.

Piṭṭhicakkassa tatiyaṃ gamanaṃ niṭṭhitaṃ.

The third round of the back cycle (Piṭṭhicakka) is finished.

255. Takkavaṇṇaṃ mocessāmīti ceteti upakkamati odātaṃ muccati, āpatti saṅghādisesassa.

255. If he intends, 'I will emit semen the color of buttermilk,' and strives, but white semen is emitted, there is an offense of Saṅghādisesa.

Dakavaṇṇaṃ…pe… telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ… nīlaṃ… pītakaṃ… lohitakaṃ mocessāmīti ceteti upakkamati odātaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit semen the color of water... the color of oil... the color of milk... the color of curd... the color of ghee... blue... yellow... or red,' and makes an effort, but white-colored semen is emitted, there is an offense of Saṅghādisesa.

Piṭṭhicakkassa catutthaṃ gamanaṃ niṭṭhitaṃ.

The fourth round of the Piṭṭhicakka is finished.

256. Dakavaṇṇaṃ mocessāmīti ceteti upakkamati takkavaṇṇaṃ muccati, āpatti saṅghādisesassa.

256. If he intends, 'I will emit semen the color of water,' and makes an effort, but semen the color of buttermilk is emitted, there is an offense of Saṅghādisesa.

Telavaṇṇaṃ [Pg.164] …pe… khīravaṇṇaṃ… dadhivaṇṇaṃ… sappivaṇṇaṃ… nīla…

Semen the color of oil... the color of milk... the color of curd... the color of ghee... blue...

Pītakaṃ… lohitakaṃ… odātaṃ mocessāmīti ceteti upakkamati takkavaṇṇaṃ muccati, āpatti saṅghādisesassa.

...yellow... red... or white; intending to emit it, he makes an effort, and semen the color of buttermilk is emitted; there is an offense of Saṅghādisesa.

Piṭṭhicakkassa pañcamaṃ gamanaṃ niṭṭhitaṃ.

The fifth round of the Piṭṭhicakka is finished.

257. Telavaṇṇaṃ mocessāmīti ceteti upakkamati dakavaṇṇaṃ muccati, āpatti saṅghādisesassa.

257. If he intends, 'I will emit semen the color of oil,' and makes an effort, but semen the color of water is emitted, there is an offense of Saṅghādisesa.

Khīravaṇṇaṃ…pe… dadhivaṇṇaṃ… sappivaṇṇaṃ… nīlaṃ … pītakaṃ… lohitakaṃ…

Semen the color of milk... the color of curd... the color of ghee... blue... yellow... red...

Odātaṃ… takkavaṇṇaṃ mocessāmīti ceteti upakkamati dakavaṇṇaṃ muccati, āpatti saṅghādisesassa.

...white... or the color of buttermilk; intending to emit it, he makes an effort, and semen the color of water is emitted; there is an offense of Saṅghādisesa.

Piṭṭhicakkassa chaṭṭhaṃ gamanaṃ niṭṭhitaṃ.

The sixth round of the Piṭṭhicakka is finished.

258. Khīravaṇṇaṃ mocessāmīti ceteti upakkamati telavaṇṇaṃ muccati, āpatti saṅghādisesassa.

258. If he intends, 'I will emit semen the color of milk,' and makes an effort, but semen the color of oil is emitted, there is an offense of Saṅghādisesa.

Dadhivaṇṇaṃ…pe… sappivaṇṇaṃ… nīlaṃ… pītakaṃ… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ mocessāmīti ceteti upakkamati telavaṇṇaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit semen the color of curd... ghee... blue... yellow... red... white... buttermilk... or water,' and makes an effort, but semen the color of oil is emitted, there is an offense of Saṅghādisesa.

Piṭṭhicakkassa sattamaṃ gamanaṃ niṭṭhitaṃ.

The seventh round of the Piṭṭhicakka is finished.

259. Dadhivaṇṇaṃ mocessāmīti ceteti upakkamati khīravaṇṇaṃ muccati, āpatti saṅghādisesassa.

259. If he intends, 'I will emit semen the color of curd,' and makes an effort, but semen the color of milk is emitted, there is an offense of Saṅghādisesa.

Sappivaṇṇaṃ…pe… nīlaṃ… pītakaṃ… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ mocessāmīti ceteti upakkamati khīravaṇṇaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit semen the color of ghee... blue... yellow... red... white... buttermilk... water... or oil,' and makes an effort, but semen the color of milk is emitted, there is an offense of Saṅghādisesa.

Piṭṭhicakkassa aṭṭhamaṃ gamanaṃ niṭṭhitaṃ.

The eighth round of the Piṭṭhicakka is finished.

260. Sappivaṇṇaṃ mocessāmīti ceteti upakkamati dadhivaṇṇaṃ muccati, āpatti saṅghādisesassa.

260. If he intends, 'I will emit semen the color of ghee,' and makes an effort, but semen the color of curd is emitted, there is an offense of Saṅghādisesa.

Nīlaṃ…pe… pītakaṃ… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ… telavaṇṇaṃ… khīravaṇṇaṃ mocessāmīti ceteti upakkamati dadhivaṇṇaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit semen that is blue... yellow... red... white... the color of buttermilk... the color of water... the color of oil... or the color of milk,' and makes an effort, but semen the color of curd is emitted, there is an offense of Saṅghādisesa.

Piṭṭhicakkassa navamaṃ gamanaṃ niṭṭhitaṃ.

The ninth round of the Piṭṭhicakka is finished.

261. Nīlaṃ [Pg.165] mocessāmīti ceteti upakkamati sappivaṇṇaṃ muccati, āpatti saṅghādisesassa.

261. If he intends, 'I will emit semen that is blue,' and makes an effort, but semen the color of ghee is emitted, there is an offense of Saṅghādisesa.

Pītakaṃ …pe… lohitakaṃ… odātaṃ… takkavaṇṇaṃ… dakavaṇṇaṃ … telavaṇṇaṃ… khīravaṇṇaṃ… dadhivaṇṇaṃ mocessāmīti ceteti upakkamati sappivaṇṇaṃ muccati, āpatti saṅghādisesassa.

If he intends, 'I will emit semen that is yellow... red... white... the color of buttermilk... the color of water... the color of oil... the color of milk... or the color of curd,' and makes an effort, but semen the color of ghee is emitted, there is an offense of Saṅghādisesa.

Piṭṭhicakkassa dasamaṃ gamanaṃ niṭṭhitaṃ.

The tenth round of the Piṭṭhicakka is finished.

Piṭṭhicakkaṃ niṭṭhitaṃ.

The Piṭṭhicakka is finished.

262. Ceteti upakkamati muccati, āpatti saṅghādisesassa.

262. He intends, makes an effort, and it is emitted; there is an offense of Saṅghādisesa.

Ceteti upakkamati na muccati, āpatti thullaccayassa.

He intends and makes an effort, but it is not emitted; there is an offense of grave fault.

Ceteti na upakkamati muccati, anāpatti.

He intends but does not make an effort, and it is emitted; there is no offense.

Ceteti na upakkamati na muccati, anāpatti.

He intends but does not make an effort, and it is not emitted; there is no offense.

Na ceteti upakkamati muccati, anāpatti.

He does not intend but makes an effort, and it is emitted; there is no offense.

Na ceteti upakkamati na muccati, anāpatti.

He does not intend but makes an effort, and it is not emitted; there is no offense.

Na ceteti na upakkamati muccati, anāpatti.

He does not intend and does not make an effort, and it is emitted; there is no offense.

Na ceteti na upakkamati na muccati, anāpatti.

He does not intend and does not make an effort, and it is not emitted; there is no offense.

Anāpatti supinantena, namocanādhippāyassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

There is no offense for an emission in a dream, for one who has no intention to emit, for one who is mad, for one with a distracted mind, for one afflicted by pain, or for the first offender.

Vinītavatthuuddānagāthā

Summary Verses on the Decided Cases

Supinoccārapassāvo, vitakkuṇhodakena ca;

Bhesajjaṃ kaṇḍuvaṃ maggo, vatthi jantāgharupakkamo.

Dream, defecation, urination, thought, and with hot water; medicine, itching, the road, the bladder, the steam-bath, and effort.

Sāmaṇero ca sutto ca, ūru muṭṭhinā pīḷayi;

Ākāse thambhaṃ nijjhāyi, chiddaṃ kaṭṭhena ghaṭṭayi.

A novice and one who is sleeping; pressing the thigh with the fist; in the air, stiffening, gazing; rubbing a hole with a piece of wood.

Soto udañjalaṃ dhāvaṃ, pupphāvaliyaṃ pokkharaṃ;

Vālikā kaddamusseko, sayanaṅguṭṭhakena cāti.

The stream, muddy water, running; a row of flowers, a lotus pond; sand, mud, sprinkling; and with a bed and the big toe. This is the matrix.

Vinītavatthu

The Decided Cases

263. Tena [Pg.166] kho pana samayena aññatarassa bhikkhuno supinantena asuci mucci. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, supinantenā’’ti.

263. Now at that time, a certain monk discharged impurity in a dream. He felt remorse, thinking, 'The Blessed One has laid down a training rule. Have I committed an offense of Saṅghādisesa?' He reported this matter to the Blessed One. 'There is no offense, monk, in a dream.'

Tena kho pana samayena aññatarassa bhikkhuno uccāraṃ karontassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, mocanādhippāyo’’ti. ‘‘Anāpatti, bhikkhu, namocanādhippāyassā’’ti.

Now at that time, while a certain monk was defecating, impurity was discharged. He felt remorse... He reported this matter to the Blessed One, who asked, 'What was your intention, monk?' 'Blessed One, I had no intention to discharge it.' 'There is no offense, monk, for one who has no intention to discharge it.'

Tena kho pana samayena aññatarassa bhikkhuno passāvaṃ karontassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

Now at that time, while a certain monk was urinating, impurity was discharged. He felt remorse... 'There is no offense, monk, for one who has no intention to discharge it.'

Tena kho pana samayena aññatarassa bhikkhuno kāmavitakkaṃ vitakkentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, vitakkentassā’’ti.

Now at that time, while a certain monk was thinking a sensual thought, semen was discharged. He had scruples... "Monk, for one who is thinking, there is no offense."

Tena kho pana samayena aññatarassa bhikkhuno uṇhodakena nhāyantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘kiṃcitto tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, mocanādhippāyo’’ti. ‘‘Anāpatti, bhikkhu, namocanādhippāyassā’’ti.

Now at that time, while a certain monk was bathing with hot water, semen was discharged. He had scruples... "What was your state of mind, monk?" "Blessed One, I had no intention of discharging." "Monk, for one who has no intention of discharging, there is no offense."

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa uṇhodakena nhāyantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain monk with the intention to discharge was bathing with hot water when semen was discharged. He had scruples... "Monk, you have incurred an offense of Saṅghādisesa."

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa uṇhodakena nhāyantassa asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk with the intention to discharge was bathing with hot water, but semen was not discharged. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya."

Tena kho pana samayena aññatarassa bhikkhuno aṅgajāte vaṇo hoti. Bhesajjena ālimpentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

Now at that time, a certain monk had a wound on his sexual organ. While applying medicine, semen was discharged. He had scruples... "Monk, for one who has no intention of discharging, there is no offense."

Tena [Pg.167] kho pana samayena aññatarassa bhikkhuno aṅgajāte vaṇo hoti. Mocanādhippāyassa bhesajjena ālimpentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk had a wound on his sexual organ. With the intention to discharge while applying medicine, in one case semen was discharged, and in another, it was not. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya."

Tena kho pana samayena aññatarassa bhikkhuno aṇḍaṃ kaṇḍuvantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

Now at that time, while a certain monk was scratching his testicles, semen was discharged. He had scruples... "Monk, for one who has no intention of discharging, there is no offense."

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa aṇḍaṃ kaṇḍuvantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk with the intention to discharge, while scratching his testicles, in one case semen was discharged, and in another, it was not. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya."

264. Tena kho pana samayena aññatarassa bhikkhuno maggaṃ gacchantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

264. Now at that time, while a certain monk was going along a road, semen was discharged. He had scruples... "Monk, for one who has no intention of discharging, there is no offense."

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa maggaṃ gacchantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk with the intention to discharge, while going along a road, in one case semen was discharged, and in another, it was not. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya."

Tena kho pana samayena aññatarassa bhikkhuno vatthiṃ gahetvā passāvaṃ karontassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

Now at that time, while a certain monk was holding his urinary organ and urinating, semen was discharged. He had scruples... "Monk, for one who has no intention of discharging, there is no offense."

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa vatthiṃ gahetvā passāvaṃ karontassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk with the intention to discharge, while holding his urinary organ and urinating, in one case semen was discharged, and in another, it was not. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya."

Tena kho pana samayena aññatarassa bhikkhuno jantāghare udaravaṭṭiṃ tāpentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

Now at that time, while a certain monk was warming his abdomen in a steam-bath house, semen was discharged. He had scruples... "Monk, for one who has no intention of discharging, there is no offense."

Tena [Pg.168] kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa jantāghare udaravaṭṭiṃ tāpentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk with the intention to discharge, while warming his abdomen in a steam-bath house, in one case semen was discharged, and in another, it was not. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya."

Tena kho pana samayena aññatarassa bhikkhuno jantāghare upajjhāyassa piṭṭhiparikammaṃ karontassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

Now at that time, while a certain monk was scrubbing his preceptor’s back in a steam-bath house, semen was discharged. He had scruples... "Monk, for one who has no intention of discharging, there is no offense."

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa jantāghare upajjhāyassa piṭṭhiparikammaṃ karontassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk with the intention to discharge, while scrubbing his preceptor's back in a steam-bath house, in one case semen was discharged, and in another, it was not. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya."

265. Tena kho pana samayena aññatarassa bhikkhuno ūruṃ ghaṭṭāpentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

265. Now at that time, while a certain monk was rubbing his thigh, semen was discharged. He had scruples... "Monk, for one who has no intention of discharging, there is no offense."

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ūruṃ ghaṭṭāpentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain monk with the intention to discharge, while rubbing his thigh, in one case semen was discharged, and in another, it was not. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya."

Tena kho pana samayena aññataro bhikkhu mocanādhippāyo aññataraṃ sāmaṇeraṃ etadavoca – ‘‘ehi me tvaṃ, āvuso sāmaṇera, aṅgajātaṃ gaṇhāhī’’ti. So tassa aṅgajātaṃ aggahesi. Tasseva asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain monk with the intention to discharge said this to a certain novice: 'Come, friend novice, take my sexual organ.' The novice took his sexual organ, and for that monk, semen was discharged. He had scruples... "Monk, you have fallen into an offense of Saṅghādisesa."

Tena kho pana samayena aññataro bhikkhu suttassa sāmaṇerassa aṅgajātaṃ aggahesi. Tasseva asuci mucci. Tassa kukkuccaṃ ahosi …pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

Now at that time, a certain monk took the sexual organ of a sleeping novice. For that monk, semen was discharged. He had scruples... "Monk, there is no offense of Saṅghādisesa, but there is an offense of Dukkaṭa."

266. Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ūrūhi aṅgajātaṃ pīḷentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

266. At that time, for a certain bhikkhu with the intention to discharge, while pressing his sexual organ with his thighs, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena [Pg.169] kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa muṭṭhinā aṅgajātaṃ pīḷentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while pressing his sexual organ with his fist, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa ākāse kaṭiṃ kampentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while shaking his waist in the air, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno kāyaṃ thambhentassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

At that time, while a certain bhikkhu was stiffening his body, semen was discharged. He felt remorse... 'Bhikkhu, for one with no intention to discharge, there is no offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kāyaṃ thambhentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while stiffening his body, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññataro bhikkhu sāratto mātugāmassa aṅgajātaṃ upanijjhāyi. Tassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa. Na ca, bhikkhave, sārattena mātugāmassa aṅgajātaṃ upanijjhāyitabbaṃ. Yo upanijjhāyeyya, āpatti dukkaṭassā’’ti.

At that time, a certain bhikkhu, being lustful, gazed intently at a woman's sexual organ. Semen was discharged from him. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa. And, bhikkhus, one should not, with a lustful mind, gaze intently at a woman's sexual organ. Whoever should gaze intently, there is an offense of Dukkaṭa.'

267. Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa tāḷacchiddaṃ aṅgajātaṃ pavesentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

267. At that time, for a certain bhikkhu with the intention to discharge, while inserting his sexual organ into a keyhole, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kaṭṭhena aṅgajātaṃ ghaṭṭentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while rubbing his sexual organ with a piece of wood, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena [Pg.170] kho pana samayena aññatarassa bhikkhuno paṭisote nhāyantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

At that time, for a certain bhikkhu bathing against the current, semen was discharged. He felt remorse... 'Bhikkhu, for one without the intention to discharge, there is no offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa paṭisote nhāyantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while bathing against the current, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno udañjalaṃ kīḷantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

At that time, for a certain bhikkhu playing in muddy water, semen was discharged. He felt remorse... 'Bhikkhu, for one without the intention to discharge, there is no offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udañjalaṃ kīḷantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while playing in muddy water, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno udake dhāvantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

At that time, for a certain bhikkhu running in the water, semen was discharged. He felt remorse... 'Bhikkhu, for one without the intention to discharge, there is no offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udake dhāvantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while running in the water, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno pupphāvaliyaṃ kīḷantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

At that time, for a certain bhikkhu playing in a row of flowers, semen was discharged. He felt remorse... 'Bhikkhu, for one without the intention to discharge, there is no offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa pupphāvaliyaṃ kīḷantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while playing in a row of flowers, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

268. Tena [Pg.171] kho pana samayena aññatarassa bhikkhuno pokkharavane dhāvantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

268. At that time, for a certain bhikkhu running in a lotus grove, semen was discharged. He felt remorse... 'Bhikkhu, for one without the intention to discharge, there is no offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa pokkharavane dhāvantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while running in a lotus grove, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa vālikaṃ aṅgajātaṃ pavesentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while inserting his sexual organ into sand, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa kaddamaṃ aṅgajātaṃ pavesentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu with the intention to discharge, while inserting his sexual organ into mud, semen was discharged... semen was not discharged. He felt remorse... 'Bhikkhu, there is no offense of Saṅghādisesa, but there is an offense of Thullaccaya.'

Tena kho pana samayena aññatarassa bhikkhuno udakena aṅgajātaṃ osiñcantassa asuci mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, namocanādhippāyassā’’ti.

At that time, for a certain bhikkhu pouring water on his genitals, semen was discharged. He felt remorse... 'Bhikkhu, for one without the intention to discharge, there is no offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa udakena aṅgajātaṃ osiñcantassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu who had the intention to discharge, while pouring water on his genitals, semen was discharged... or semen was not discharged. He felt remorse... 'Bhikkhu, there is no Saṅghādisesa offense; there is a Thullaccaya offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa sayane aṅgajātaṃ ghaṭṭentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu who had the intention to discharge, while rubbing his genitals on the bed, semen was discharged... or semen was not discharged. He felt remorse... 'Bhikkhu, there is no Saṅghādisesa offense; there is a Thullaccaya offense.'

Tena kho pana samayena aññatarassa bhikkhuno mocanādhippāyassa aṅguṭṭhena aṅgajātaṃ ghaṭṭentassa asuci mucci…pe… asuci na mucci. Tassa kukkuccaṃ ahosi [Pg.172] – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, for a certain bhikkhu who had the intention to discharge, while rubbing his genitals with his big toe, semen was discharged... or semen was not discharged. He felt remorse, thinking: 'The Blessed One has laid down a training rule. Could it be that I have committed a Saṅghādisesa offense?' He reported this matter to the Blessed One. 'Bhikkhu, there is no Saṅghādisesa offense; there is a Thullaccaya offense.'

Sukkavissaṭṭhisikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ.

The first training rule, on the discharge of semen, is finished.

2. Kāyasaṃsaggasikkhāpadaṃ

2. The Training Rule on Physical Contact

269. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī araññe viharati. Tassāyasmato vihāro abhirūpo hoti dassanīyo pāsādiko, majjhegabbho, samantāpariyāgāro, supaññattaṃ mañcapīṭhaṃ bhisibimbohanaṃ, pānīyaṃ paribhojanīyaṃ supaṭṭhitaṃ, pariveṇaṃ susammaṭṭhaṃ. Bahū manussā āyasmato udāyissa vihārapekkhakā āgacchanti. Aññataropi brāhmaṇo sapajāpatiko yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘icchāma mayaṃ bhoto udāyissa vihāraṃ pekkhitu’’nti. ‘‘Tena hi, brāhmaṇa, pekkhassū’’ti, avāpuraṇaṃ ādāya ghaṭikaṃ ugghāṭetvā kavāṭaṃ paṇāmetvā vihāraṃ pāvisi. Sopi kho brāhmaṇo āyasmato udāyissa piṭṭhito pāvisi. Sāpi kho brāhmaṇī tassa brāhmaṇassa piṭṭhito pāvisi. Atha kho āyasmā udāyī ekacce vātapāne vivaranto ekacce vātapāne thakento gabbhaṃ anuparigantvā piṭṭhito āgantvā tassā brāhmaṇiyā aṅgamaṅgāni parāmasi. Atha kho so brāhmaṇo āyasmatā udāyinā saddhiṃ paṭisammoditvā agamāsi. Atha kho so brāhmaṇo attamano attamanavācaṃ nicchāresi – ‘‘uḷārā ime samaṇā sakyaputtiyā ye ime evarūpe araññe viharanti. Bhavampi udāyī uḷāro yo evarūpe araññe viharatī’’ti.

269. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Udāyī was dwelling in the forest. That venerable one's dwelling was beautiful, lovely to see, and pleasing, with a central chamber and surrounded by a veranda. The couch and chair, mattress and pillow, were well-arranged; drinking water and water for use were well-prepared; and the surrounding area was well-swept. Many people came, wishing to see the Venerable Udāyī’s dwelling. A certain brahmin, together with his wife, approached the Venerable Udāyī. Having approached, he said to the Venerable Udāyī: 'We wish to see the dwelling of the honorable Udāyī.' 'Then, brahmin, look,' he replied. Taking the hook-key, removing the bolt, and pushing the door-leaf, he entered the dwelling. That brahmin also entered behind the Venerable Udāyī, and that brahmin woman also entered behind the brahmin. Then the Venerable Udāyī, opening some windows and closing others, went around the chamber and, coming from behind, touched the major and minor limbs of that brahmin woman. Then that brahmin, after exchanging pleasantries with the Venerable Udāyī, departed. Delighted, he uttered words of delight: 'Excellent are these ascetics, sons of the Sakyan, who dwell in such a forest. The honorable Udāyī is also excellent, who dwells in such a forest!'

Evaṃ vutte sā brāhmaṇī taṃ brāhmaṇaṃ etadavoca – ‘‘kuto tassa uḷārattatā! Yatheva me tvaṃ aṅgamaṅgāni parāmasi evameva me samaṇo udāyī aṅgamaṅgāni parāmasī’’ti. Atha kho so brāhmaṇo ujjhāyati khiyyati vipāceti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino [Pg.173] sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Kathañhi nāma samaṇo udāyī mama bhariyāya aṅgamaṅgāni parāmasissati! Na hi sakkā kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi ārāmaṃ vā vihāraṃ vā gantuṃ. Sace kulitthiyo kuladhītaro kulakumāriyo kulasuṇhāyo kuladāsiyo ārāmaṃ vā vihāraṃ vā gaccheyyuṃ, tāpi samaṇā sakyaputtiyā dūseyyu’’nti!

When this was said, that brahmin woman said to the brahmin: 'How could there be excellence in him? Just as you touch my major and minor limbs, in the very same way the ascetic Udāyī touched my major and minor limbs.' Then that brahmin criticized, condemned, and spoke disparagingly: 'These ascetics, sons of the Sakyan, are shameless, immoral, and speakers of falsehood. Indeed, these men claim to be practitioners of the Dhamma, practitioners of right conduct, practitioners of the holy life, speakers of truth, virtuous, and of good character! For these, there is no state of an ascetic; for these, there is no state of holiness. Lost is their state of an ascetic; lost is their state of holiness. Where is the state of an ascetic for these? Where is the state of holiness for these? These are devoid of the state of an ascetic; these are devoid of the state of holiness. How indeed could the ascetic Udāyī touch the major and minor limbs of my wife? It is indeed not proper for matrons, ladies, young ladies, daughters-in-law, or female servants of good family to go to the park or the monastery. If matrons, ladies, young ladies, daughters-in-law, or female servants of good family were to go to the park or the monastery, they too would be corrupted by the ascetics, the sons of the Sakyan!'

Assosuṃ kho bhikkhu tassa brāhmaṇassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ udāyiṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjissasi! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya…pe… kāmapariḷāhānaṃ vūpasamo akkhāto. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

The bhikkhus indeed heard that brahmin criticizing, condemning, and speaking disparagingly. Those bhikkhus who were of few wishes… criticized, condemned, and spoke disparagingly: 'How indeed could the Venerable Udāyī engage in physical contact with a woman?' Then those bhikkhus, after rebuking the Venerable Udāyī in many ways, reported this matter to the Blessed One. Then the Blessed One, on this occasion and in this matter, had the Saṅgha of bhikkhus assembled and questioned the Venerable Udāyī: 'Is it true, as is said, Udāyī, that you engaged in physical contact with a woman?' 'It is true, Blessed One.' The Buddha, the Blessed One, rebuked him: 'Worthless man, this is unfitting, unsuitable, improper, not the conduct of an ascetic, unallowable, and not to be done. How indeed could you, worthless man, engage in physical contact with a woman? Worthless man, was not the Dhamma taught by me in many ways for the sake of dispassion, not for passion… was not the calming of the fever of sensual pleasures declared? This, worthless man, does not lead to the confidence of the unconfident… And so, bhikkhus, you should recite this training rule in this way:

270. ‘‘Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjeyya hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, saṅghādiseso’’ti.

270. Should any monk, being overcome, with a perverted mind, engage in bodily contact with a woman, grasp her hand, or grasp a braid of her hair, or touch any of her limbs whatsoever, it is a Saṅghādisesa offense.

271. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

271. “Whatever” means: whoever, of whatever kind… “Monk” means… this monk is intended in this context as “monk”.

Otiṇṇo [Pg.174] nāma sāratto apekkhavā paṭibaddhacitto.

“Overcome” means: impassioned, desirous, with a mind bound by lust.

Vipariṇatanti rattampi cittaṃ vipariṇataṃ. Duṭṭhampi cittaṃ vipariṇataṃ. Mūḷhampi cittaṃ vipariṇataṃ. Apica, rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇatanti.

“Perverted” means: a mind that is passionate is perverted. A mind that is hateful is perverted. A mind that is deluded is perverted. Moreover, in this context, a passionate mind is intended as “perverted.”

Mātugāmo nāma manussitthī, na yakkhī na petī, na tiracchānagatā. Antamaso tadahujātāpi dārikā, pageva mahattarī.

“A woman” means: a human female, not a female yakkha, not a female peta, not a female animal. At the very least, even a girl born on that day is a woman, how much more so an older woman.

Saddhinti ekato.

“With” means: together.

Kāyasaṃsaggaṃ samāpajjeyyāti ajjhācāro vuccati.

“Should engage in bodily contact” is called: a transgression.

Hattho nāma kapparaṃ upādāyaṃ yāva agganakhā.

“A hand” means: from the elbow up to the tips of the nails.

Veṇī nāma suddhakesā vā, suttamissā vā, mālāmissā vā, hiraññamissā vā, suvaṇṇamissā vā, muttāmissā vā, maṇimissā vā.

“A braid of hair” means: just hair, or hair mixed with thread, or mixed with flowers, or mixed with silver, or mixed with gold, or mixed with pearls, or mixed with gems.

Aṅgaṃ nāma hatthañca veṇiñca ṭhapetvā avasesaṃ aṅgaṃ nāma.

“A limb” means: setting aside the hand and the braid of hair, the remainder is called “a limb”.

272. Āmasanā, parāmasanā, omasanā, ummasanā, olaṅghanā, ullaṅghanā, ākaḍḍhanā, patikaḍḍhanā, abhiniggaṇhanā, abhinippīḷanā, gahaṇaṃ, chupanaṃ.

272. Handling, rubbing, pressing down, raising up, bending down, leaping up, pulling towards, pushing away, holding down, squeezing, grasping, touching.

Āmasanā nāma āmaṭṭhamattā.

Handling means merely touching.

Parāmasanā nāma itocito ca saṃcopanā.

Rubbing means causing to move from here and there.

Omasanā nāma heṭṭhā oropanā.

Pressing down means lowering downwards.

Ummasanā nāma uddhaṃ uccāraṇā.

Raising up means moving upwards.

Olaṅghanā nāma heṭṭhā onamanā.

Bending down means bending downwards.

Ullaṅghanā nāma uddhaṃ uccāraṇā.

Leaping up means moving upwards.

Ākaḍḍhanā nāma āviñchanā.

Pulling towards means pulling.

Patikaḍḍhanā nāma patippaṇāmanā.

Pushing away means pushing back.

Abhiniggaṇhanā nāma aṅgaṃ gahetvā nippīḷanā.

Holding down means taking a limb and squeezing.

Abhinippīḷanā nāma kenaci saha nippīḷanā.

Squeezing means squeezing together with something.

Gahaṇaṃ nāma gahitamattaṃ.

Grasping means merely holding.

Chupanaṃ nāma phuṭṭhamattaṃ.

Touching means merely making contact.

Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti.

Saṅghādisesa... therefore also, it is called 'saṅghādisesa'.

273. Itthī [Pg.175] ca hoti itthisaññī sāratto ca bhikkhu ca. Naṃ itthiyā kāyena kāyaṃ āmasati parāmasati omasati ummasati olaṅgheti ullaṅgheti ākaḍḍhati patikaḍḍhati abhiniggaṇhāti abhinippīḷeti gaṇhāti chupati, āpatti saṅghādisesassa.

273. There is a woman, and a monk, perceiving her as a woman, is lustful. If he handles the woman's body with his own body, rubs it, presses it down, raises it up, bends down upon it, leaps up on it, pulls it towards him, pushes it away, holds it down, squeezes it, grasps it, or touches it, he commits a Saṅghādisesa offense.

Itthī ca hoti vematiko sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa.

There is a woman, and a monk, being uncertain, is lustful. If he handles the woman's body with his own body, rubs it… grasps it, or touches it, he commits a thullaccaya offense.

Itthī ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa.

There is a woman, and a monk, perceiving her as a eunuch, is lustful. If he handles the woman's body with his own body, rubs it… grasps it, or touches it, he commits a thullaccaya offense.

Itthī ca hoti purisasaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa.

There is a woman, and a monk, perceiving her as a man, is lustful. If he handles the woman's body with his own body, rubs it… grasps it, or touches it, he commits a thullaccaya offense.

Itthī ca hoti tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa.

There is a woman, and a monk, perceiving her as an animal, is lustful. If he handles the woman's body with his own body, rubs it… grasps it, or touches it, he commits a thullaccaya offense.

Paṇḍako ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa.

There is a eunuch, and a monk, perceiving him as a eunuch, is lustful. If he handles the eunuch's body with his own body, rubs it… grasps it, or touches it, he commits a thullaccaya offense.

Paṇḍako ca hoti vematiko sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa.

There is a eunuch, and a monk, being uncertain, is lustful. If he handles the eunuch's body with his own body, rubs it… grasps it, or touches it, he commits a dukkaṭa offense.

Paṇḍako ca hoti purisasaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa.

There is a eunuch, and a monk, perceiving him as a man, is lustful. If he handles the eunuch's body with his own body, rubs it… grasps it, or touches it, he commits a dukkaṭa offense.

Paṇḍako ca hoti tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa.

There is a eunuch, and a monk, perceiving him as an animal, is lustful. If he handles the eunuch's body with his own body, rubs it… grasps it, or touches it, he commits a dukkaṭa offense.

Paṇḍako [Pg.176] ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa.

There is a eunuch, and a monk, perceiving him as a woman, is lustful. If he handles the eunuch's body with his own body, rubs it… grasps it, or touches it, he commits a dukkaṭa offense.

Puriso ca hoti purisasaññī sāratto ca. Bhikkhu ca naṃ purisassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa.

There is a man, and a monk, perceiving him as a man, is lustful. If he handles the man's body with his own body, rubs it… grasps it, or touches it, he commits a dukkaṭa offense.

Puriso ca hoti vematiko…pe… puriso ca hoti tiracchānagatasaññī… puriso ca hoti itthisaññī… puriso ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ purisassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa.

There is a man, and a monk is uncertain… or perceives him as an animal… or perceives him as a woman… or perceives him as a eunuch, and is lustful. If he handles the man's body with his own body, rubs it… grasps it, or touches it, he commits a dukkaṭa offense.

Tiracchānagato ca hoti tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ tiracchānagatassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa.

There is an animal, and a monk, perceiving it as an animal, is lustful. If he handles the animal's body with his own body, rubs it… grasps it, or touches it, he commits a dukkaṭa offense.

Tiracchānagato ca hoti vematiko…pe… tiracchānagato ca hoti itthisaññī… tiracchānagato ca hoti paṇḍakasaññī… tiracchānagato ca hoti. Purisasaññī sāratto ca. Bhikkhu ca naṃ tiracchānagatassa kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa.

There is an animal, and a monk is uncertain… or perceives it as a woman… or perceives it as a eunuch… or perceives it as a man, and is lustful. If he handles the animal's body with his own body, rubs it… grasps it, or touches it, he commits a dukkaṭa offense.

Ekamūlakaṃ niṭṭhitaṃ.

The section on the single root is concluded.

274. Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ saṅghādisesānaṃ.

274. There are two women, and a monk, perceiving them as women, is lustful. If he handles the bodies of the two women with his own body, rubs them… grasps them, or touches them, he commits two Saṅghādisesa offenses.

Dve itthiyo dvinnaṃ itthīnaṃ vematiko sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ.

There are two women. Regarding the two women, a bhikkhu is uncertain and lustful. And if the bhikkhu with his body touches the body of the two women, strokes... grasps, touches, there is an offense of two grave offenses.

Dve itthiyo dvinnaṃ itthīnaṃ paṇḍakasaññī…pe… purisasaññī… tiracchānagatasaññī sāratto ca. Bhikkhu ca dvinnaṃ itthīnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ.

There are two women. Regarding the two women, a bhikkhu perceives them as a eunuch... as a man... as an animal, and is lustful. And if the bhikkhu with his body touches the body of the two women, strokes... grasps, touches, there is an offense of two grave offenses.

Dve [Pg.177] paṇḍakā dvinnaṃ paṇḍakānaṃ paṇḍakasaññī sāratto ca bhikkhu ca naṃ dvinnaṃ paṇḍakānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ.

There are two eunuchs. Regarding the two eunuchs, a bhikkhu perceives them as eunuchs and is lustful. And if the bhikkhu with his body touches the body of the two eunuchs, strokes... grasps, touches, there is an offense of two grave offenses.

Dve paṇḍakā dvinnaṃ paṇḍakānaṃ vematiko…pe… purisasaññī… tiracchānagatasaññī… itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ paṇḍakānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There are two eunuchs. Regarding the two eunuchs, a bhikkhu is uncertain... perceives them as a man... as an animal... as a woman, and is lustful. And if the bhikkhu with his body touches the body of the two eunuchs, strokes... grasps, touches, there is an offense of two wrong-doings.

Dve purisā dvinnaṃ purisānaṃ purisasaññī sāratto ca bhikkhu ca naṃ dvinnaṃ purisānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There are two men. Regarding the two men, a bhikkhu perceives them as men and is lustful. And if the bhikkhu with his body touches the body of the two men, strokes... grasps, touches, there is an offense of two wrong-doings.

Dve purisā dvinnaṃ purisānaṃ vematiko…pe… tiracchānagatasaññī… itthisaññī… paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ purisānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There are two men. Regarding the two men, a bhikkhu is uncertain... perceives them as an animal... as a woman... as a eunuch, and is lustful. And if the bhikkhu with his body touches the body of the two men, strokes... grasps, touches, there is an offense of two wrong-doings.

Dve tiracchānagatā dvinnaṃ tiracchānagatānaṃ tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ tiracchānagatānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There are two animals. Regarding the two animals, a bhikkhu perceives them as animals and is lustful. And if the bhikkhu with his body touches the body of the two animals, strokes... grasps, touches, there is an offense of two wrong-doings.

Dve tiracchānagatā dvinnaṃ tiracchānagatānaṃ vematiko…pe… itthisaññī… paṇḍakasaññī … purisasaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ tiracchānagatānaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There are two animals. Regarding the two animals, a bhikkhu is uncertain... perceives them as a woman... as a eunuch... as a man, and is lustful. And if the bhikkhu with his body touches the body of the two animals, strokes... grasps, touches, there is an offense of two wrong-doings.

275. Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa.

275. There is a woman and a eunuch. Regarding both, a bhikkhu perceives them as women and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a Saṅghādisesa offense.

Itthī ca paṇḍako ca ubhinnaṃ vematiko sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa.

There is a woman and a eunuch. Regarding both, a bhikkhu is uncertain and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a grave offense.

Itthī ca paṇḍako ca ubhinnaṃ paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ.

There is a woman and a eunuch. Regarding both, a bhikkhu perceives them as eunuchs and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of two grave offenses.

Itthī [Pg.178] ca paṇḍako ca ubhinnaṃ purisasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa.

There is a woman and a eunuch. Regarding both, a bhikkhu perceives them as men and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a grave offense.

Itthī ca paṇḍako ca ubhinnaṃ tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa.

There is a woman and a eunuch. Regarding both, a bhikkhu perceives them as animals and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a grave offense.

Itthī ca puriso ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa.

There is a woman and a man. Regarding both, a bhikkhu perceives them as women and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a Saṅghādisesa offense.

Itthī ca puriso ca ubhinnaṃ vematiko…pe… paṇḍakasaññī… purisasaññī… tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa.

There is a woman and a man. Regarding both, a bhikkhu is uncertain... perceives them as a eunuch... as a man... as an animal, and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a grave offense.

Itthī ca tiracchānagato ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti saṅghādisesena dukkaṭassa.

There is a woman and an animal. Regarding both, a bhikkhu perceives them as women and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a Saṅghādisesa offense.

Itthī ca tiracchānagato ca ubhinnaṃ vematiko…pe… paṇḍakasaññī… purisasaññī … tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa.

There is a woman and an animal. Regarding both, a bhikkhu is uncertain... perceives them as a eunuch... as a man... as an animal, and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a grave offense.

Paṇḍako ca puriso ca ubhinnaṃ paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa.

There is a eunuch and a man. Regarding both, a bhikkhu perceives them as eunuchs and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a grave offense.

Paṇḍako ca puriso ca ubhinnaṃ vematiko…pe… purisasaññī… tiracchānagatasaññī… itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There is a eunuch and a man. Regarding both, a bhikkhu is uncertain... perceives them as a man... as an animal... as a woman, and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of two wrong-doings.

Paṇḍako ca tiracchānagato ca ubhinnaṃ paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa.

There is a eunuch and an animal. Regarding both, a bhikkhu perceives them as eunuchs and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of wrong-doing along with a grave offense.

Paṇḍako [Pg.179] ca tiracchānagato ca ubhinnaṃ vematiko…pe… purisasaññī… tiracchānagatasaññī… itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There is a eunuch and an animal. Regarding both, a bhikkhu is uncertain... perceives them as a man... as an animal... as a woman, and is lustful. And if the bhikkhu with his body touches the body of both, strokes... grasps, touches, there is an offense of two wrong-doings.

Puriso ca tiracchānagato ca ubhinnaṃ purisasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There is a man and an animal. Regarding both, the bhikkhu perceives them as a man and is lustful. And the bhikkhu, with his body, touches the body of both, strokes... grasps, touches; there is an offense of two wrong-doings.

Puriso ca tiracchānagato ca ubhinnaṃ vematiko…pe… tiracchānagatasaññī… itthisaññī… paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ.

There is a man and an animal. Regarding both, the bhikkhu is doubtful... or perceives them as animals... or perceives them as women... or perceives them as eunuchs, and is lustful. And the bhikkhu, with his body, touches the body of both, strokes... grasps, touches; there is an offense of two wrong-doings.

Dumūlakaṃ niṭṭhitaṃ.

The Two-Root Section is concluded.

276. Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa…pe….

276. There is a woman; the bhikkhu perceives her as a woman and is lustful. And the bhikkhu, with his body, touches an object connected to the body of that woman, strokes... grasps, touches; there is an offense of grave offense...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ …pe….

There are two women; the bhikkhu perceives the two women as women and is lustful. And the bhikkhu, with his body, touches an object connected to the body of the two women, strokes... grasps, touches; there is an offense of two grave offenses...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa…pe….

There is a woman and a eunuch. Regarding both, the bhikkhu perceives them as women and is lustful. And the bhikkhu, with his body, touches an object connected to the body of both, strokes... grasps, touches; there is an offense of wrong-doing together with a grave offense...

Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyapaṭibaddhena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayassa…pe….

There is a woman; the bhikkhu perceives her as a woman and is lustful. And the bhikkhu, with an object connected to his body, touches the body of that woman, strokes... grasps, touches; there is an offense of grave offense...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyapaṭibaddhena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ thullaccayānaṃ…pe….

There are two women; the bhikkhu perceives the two women as women and is lustful. And the bhikkhu, with an object connected to his body, touches the body of the two women, strokes... grasps, touches; there is an offense of two grave offenses...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyapaṭibaddhena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti thullaccayena dukkaṭassa…pe….

There is a woman and a eunuch. Regarding both, the bhikkhu perceives them as women and is lustful. And the bhikkhu, with an object connected to his body, touches the body of both, strokes... grasps, touches; there is an offense of wrong-doing together with a grave offense...

Itthī [Pg.180] ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dukkaṭassa…pe….

There is a woman; the bhikkhu perceives her as a woman and is lustful. And the bhikkhu, with an object connected to his body, touches an object connected to the body of that woman, strokes... grasps, touches; there is an offense of wrong-doing...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women; the bhikkhu perceives the two women as women and is lustful. And the bhikkhu, with an object connected to his body, touches an object connected to the body of the two women, strokes... grasps, touches; there is an offense of two wrong-doings...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a eunuch. Regarding both, the bhikkhu perceives them as women and is lustful. And the bhikkhu, with an object connected to his body, touches an object connected to the body of both, strokes... grasps, touches; there is an offense of two wrong-doings...

Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā nissaggiyena kāyaṃ āmasati āpatti dukkaṭassa…pe….

There is a woman; the bhikkhu perceives her as a woman and is lustful. And the bhikkhu, with a relinquished object, touches the body of that woman; there is an offense of wrong-doing...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ nissaggiyena kāyaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women; the bhikkhu perceives the two women as women and is lustful. And the bhikkhu, with a relinquished object, touches the body of the two women; there is an offense of two wrong-doings...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ nissaggiyena kāyaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a eunuch. Regarding both, the bhikkhu perceives them as women and is lustful. And the bhikkhu, with a relinquished object, touches the body of both; there is an offense of two wrong-doings...

Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa…pe….

There is a woman; the bhikkhu perceives her as a woman and is lustful. And the bhikkhu, with a relinquished object, touches an object connected to the body of that woman; there is an offense of wrong-doing...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women; the bhikkhu perceives the two women as women and is lustful. And the bhikkhu, with a relinquished object, touches an object connected to the body of the two women; there is an offense of two wrong-doings...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a eunuch. Regarding both, the bhikkhu perceives them as women and is lustful. And the bhikkhu, with a relinquished object, touches an object connected to the body of both; there is an offense of two wrong-doings...

Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa…pe….

There is a woman; the bhikkhu perceives her as a woman and is lustful. And the bhikkhu, with a relinquished object, touches a relinquished object of that woman; there is an offense of wrong-doing...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ nissaggiyena nissaggiyaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women; the bhikkhu perceives the two women as women and is lustful. And the bhikkhu, with a relinquished object, touches a relinquished object of the two women; there is an offense of two wrong-doings...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ nissaggiyena nissaggiyaṃ āmasati, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a eunuch. Regarding both, the bhikkhu perceives them as women and is lustful. And the bhikkhu, with a relinquished object, touches a relinquished object of both; there is an offense of two wrong-doings...

Bhikkhupeyyālo niṭṭhito.

The Repetition Section concerning the Bhikkhu is concluded.

277. Itthī [Pg.181] ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa kāyena kāyaṃ āmasati parāmasati omasati ummasati olaṅgheti ullaṅgheti ākaḍḍhati patikaḍḍhati abhiniggaṇhāti abhinippīḷeti gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti saṅghādisesassa…pe….

277. There is a woman; the bhikkhu perceives her as a woman and is lustful. And the woman, with her body, touches the body of the bhikkhu, strokes, rubs down, rubs up, jumps down upon, jumps up upon, pulls, pushes back, presses down, squeezes, grasps, touches; if the bhikkhu has the intention to engage, makes an effort with his body, and consents to the contact, there is an offense of Saṅghādisesa...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa kāyena kāyaṃ āmasanti parāmasanti omasanti ummasanti olaṅghenti ullaṅghenti ākaḍḍhanti patikaḍḍhanti abhiniggaṇhanti abhinippīḷenti gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ saṅghādisesānaṃ…pe….

There are two women; the bhikkhu perceives the two women as women and is lustful. And the women, with their bodies, touch the body of the bhikkhu, stroke... grasps, touch; if the bhikkhu has the intention to engage, makes an effort with his body, and consents to the contact, there is an offense of two Saṅghādisesa offenses...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa kāyena kāyaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti saṅghādisesena dukkaṭassa…pe….

There is a woman and a eunuch; the bhikkhu perceives both as women and is lustful. And both, with their bodies, touch the body of the bhikkhu, stroke... grasps, touch; if the bhikkhu has the intention to engage, makes an effort with his body, and consents to the contact, there is an offense of wrong-doing together with an offense of Saṅghādisesa...

Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa kāyena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti thullaccayassa…pe….

There is a woman, and he is aware that she is a woman and is lustful. And the woman, with her body, touches an object connected to the bhikkhu's body, strokes it... takes hold of it, touches it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. An offense of thullaccaya is incurred...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa kāyena kāyapaṭibaddhaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ thullaccayānaṃ…pe….

There are two women, and he is aware that they are women and is lustful. And the women, with their bodies, touch an object connected to the bhikkhu's body, stroke it... take hold of it, touch it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. Two offenses of thullaccaya are incurred...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa kāyena kāyapaṭibaddhaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti thullaccayena dukkaṭassa…pe….

There is a woman and a paṇḍaka, and he is aware of both as women and is lustful. And both, with their bodies, touch an object connected to the bhikkhu's body, stroke it... take hold of it, touch it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. An offense of thullaccaya and an offense of dukkaṭa are incurred...

Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa kāyapaṭibaddhena kāyaṃ āmasati parāmasati…pe… gaṇhāti chupati sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti thullaccayassa…pe….

There is a woman, and he is aware that she is a woman and is lustful. And the woman, with an object connected to her body, touches the bhikkhu's body, strokes it... takes hold of it, touches it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. An offense of thullaccaya is incurred...

Dve [Pg.182] itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa kāyapaṭibaddhena kāyaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ thullaccayānaṃ…pe….

There are two women, and he is aware that they are women and is lustful. And the women, with an object connected to their bodies, touch the bhikkhu's body, stroke it... take hold of it, touch it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. Two offenses of thullaccaya are incurred...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa kāyapaṭibaddhena kāyaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti thullaccayena dukkaṭassa…pe….

There is a woman and a paṇḍaka, and he is aware of both as women and is lustful. And both, with an object connected to their bodies, touch the bhikkhu's body, stroke it... take hold of it, touch it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. An offense of thullaccaya and an offense of dukkaṭa are incurred...

278. Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dukkaṭassa…pe….

278. There is a woman, and he is aware that she is a woman and is lustful. And the woman, with an object connected to her body, touches an object connected to the bhikkhu's body, strokes it... takes hold of it, touches it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. An offense of dukkaṭa is incurred...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women, and he is aware that they are women and is lustful. And the women, with an object connected to their bodies, touch an object connected to the bhikkhu's body, stroke it... take hold of it, touch it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. Two offenses of dukkaṭa are incurred...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasanti parāmasanti…pe… gaṇhanti chupanti, sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a paṇḍaka, and he is aware of both as women and is lustful. And both, with an object connected to their bodies, touch an object connected to the bhikkhu's body, stroke it... take hold of it, touch it; he, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. Two offenses of dukkaṭa are incurred...

Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa nissaggiyena kāyaṃ āmasati. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dukkaṭassa…pe….

There is a woman, and he is aware that she is a woman and is lustful. And the woman touches the bhikkhu's body with an object to be forfeited. He, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. An offense of dukkaṭa is incurred...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa nissaggiyena kāyaṃ āmasanti. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women, and he is aware that they are women and is lustful. And the women touch the bhikkhu's body with an object to be forfeited. He, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. Two offenses of dukkaṭa are incurred...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa nissaggiyena kāyaṃ āmasanti. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a paṇḍaka, and he is aware of both as women and is lustful. And both touch the bhikkhu's body with an object to be forfeited. He, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. Two offenses of dukkaṭa are incurred...

Itthī [Pg.183] ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa nissaggiyena kāyapaṭibaddhaṃ āmasati. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dukkaṭassa…pe….

There is a woman, and he is aware that she is a woman and is lustful. And the woman touches an object connected to the bhikkhu's body with an object to be forfeited. He, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. An offense of dukkaṭa is incurred...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa nissaggiyena kāyapaṭibaddhaṃ āmasanti. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women, and he is aware that they are women and is lustful. And the women touch an object connected to the bhikkhu's body with an object to be forfeited. He, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. Two offenses of dukkaṭa are incurred...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa nissaggiyena kāyapaṭibaddhaṃ āmasanti. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a paṇḍaka, and he is aware of both as women and is lustful. And both touch an object connected to the bhikkhu's body with an object to be forfeited. He, with the intention of sexual intercourse, makes an effort with his body and consents to the contact. Two offenses of dukkaṭa are incurred...

Itthī ca hoti itthisaññī sāratto ca. Itthī ca naṃ bhikkhussa nissaggiyena nissaggiyaṃ āmasati. Sevanādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, āpatti dukkaṭassa…pe….

There is a woman, and he is aware that she is a woman and is lustful. And the woman, with an object to be forfeited, touches an object to be forfeited belonging to the bhikkhu. He, with the intention of sexual intercourse, makes an effort with his body but does not consent to the contact. An offense of dukkaṭa is incurred...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Itthiyo ca naṃ bhikkhussa nissaggiyena nissaggiyaṃ āmasanti. Sevanādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women, and he is aware that they are women and is lustful. And the women, with an object to be forfeited, touch an object to be forfeited belonging to the bhikkhu. He, with the intention of sexual intercourse, makes an effort with his body but does not consent to the contact. Two offenses of dukkaṭa are incurred...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Ubho ca naṃ bhikkhussa nissaggiyena nissaggiyaṃ āmasanti. Sevanādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a paṇḍaka, and he is aware of both as women and is lustful. And both, with an object to be forfeited, touch an object to be forfeited belonging to the bhikkhu. He, with the intention of sexual intercourse, makes an effort with his body but does not consent to the contact. Two offenses of dukkaṭa are incurred...

279. Sevanādhippāyo kāyena vāyamati phassaṃ paṭivijānāti, āpatti saṅghādisesassa.

279. With the intention of sexual intercourse, he makes an effort with his body and consents to the contact; an offense of saṅghādisesa is incurred.

Sevanādhippāyo kāyena vāyamati, na ca phassaṃ paṭivijānāti, āpatti dukkaṭassa.

With the intention of sexual intercourse, he makes an effort with his body but does not consent to the contact; an offense of dukkaṭa is incurred.

Sevanādhippāyo na ca kāyena vāyamati, phassaṃ paṭivijānāti, anāpatti.

With the intention of sexual intercourse, he does not make an effort with his body but consents to the contact; there is no offense.

Sevanādhippāyo na ca kāyena vāyamati, na ca phassaṃ paṭivijānāti, anāpatti.

Having the intention to associate, if he does not make an effort with the body and does not consent to the contact, there is no offense.

Mokkhādhippāyo kāyena vāyamati, phassaṃ paṭivijānāti, anāpatti.

Having the intention to be free, if he makes an effort with the body and consents to the contact, there is no offense.

Mokkhādhippāyo [Pg.184] kāyena vāyamati, na ca phassaṃ paṭivijānāti, anāpatti.

Having the intention to be free, if he makes an effort with the body but does not consent to the contact, there is no offense.

Mokkhādhippāyo na ca kāyena vāyamati, phassaṃ paṭivijānāti, anāpatti.

Having the intention to be free, if he does not make an effort with the body but consents to the contact, there is no offense.

Mokkhādhippāyo na ca kāyena vāyamati, na ca phassaṃ paṭivijānāti, anāpatti.

Having the intention to be free, if he does not make an effort with the body and does not consent to the contact, there is no offense.

280. Anāpatti asañcicca, asatiyā, ajānantassa, asādiyantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

280. There is no offense for one who is unintentional, for one who is unmindful, for one who does not know, for one who does not consent, for one who is insane, for one with a distracted mind, for one afflicted by pain, and for the first offender.

Vinītavatthuuddānagāthā

Summary Verses on the Decided Cases

Mātā dhītā bhaginī ca, jāyā yakkhī ca paṇḍako;

Suttā matā tiracchānā, dārudhitalikāya ca.

Mother, daughter, and sister; former wife, female yakkha, and paṇḍaka; a sleeping woman, a dead woman, a female animal, and a wooden doll.

Sampīḷe saṅkamo maggo, rukkho nāvā ca rajju ca;

Daṇḍo pattaṃ paṇāmesi, vande vāyami nacchupeti.

Being pressed; a bridge, the path, a tree, a boat, and a rope; a staff, pushing with a bowl; when venerated; striving but not touching.

Vinītavatthu

The Decided Cases

281. Tena kho pana samayena aññataro bhikkhu mātuyā mātupemena āmasi. Tassa kukkuccaṃ ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

281. Now at that time, a certain bhikkhu, with affection for his mother, touched his mother. He felt remorse, thinking: ‘A training rule has been laid down by the Blessed One. Have I perhaps committed a Saṅghādisesa offense?’ He reported this matter to the Blessed One. ‘There is no Saṅghādisesa offense, bhikkhu; there is an offense of wrong-doing.’

Tena kho pana samayena aññataro bhikkhu dhītuyā dhītupemena āmasi…pe… bhaginiyā bhaginipemena āmasi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

Now at that time, a certain bhikkhu, with affection for his daughter, touched his daughter… and with affection for his sister, touched his sister. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is an offense of wrong-doing.’

Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain bhikkhu engaged in bodily contact with his former wife. He felt remorse… ‘You have committed a Saṅghādisesa offense, bhikkhu.’

Tena kho pana samayena aññataro bhikkhu yakkhiniyā kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain bhikkhu engaged in bodily contact with a female yakkha. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is a grave offense.’

Tena [Pg.185] kho pana samayena aññataro bhikkhu paṇḍakassa kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain bhikkhu engaged in bodily contact with a paṇḍaka. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is a grave offense.’

Tena kho pana samayena aññataro bhikkhu suttitthiyā kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain bhikkhu engaged in bodily contact with a sleeping woman. He felt remorse… ‘You have committed a Saṅghādisesa offense, bhikkhu.’

Tena kho pana samayena aññataro bhikkhu matitthiyā kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain bhikkhu engaged in bodily contact with a dead woman. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is a grave offense.’

Tena kho pana samayena aññataro bhikkhu tiracchānagatitthiyā kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

Now at that time, a certain bhikkhu engaged in bodily contact with a female animal. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is an offense of wrong-doing.’

Tena kho pana samayena aññataro bhikkhu dārudhītalikāya kāyasaṃsaggaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

Now at that time, a certain bhikkhu engaged in bodily contact with a wooden doll. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is an offense of wrong-doing.’

282. Tena kho pana samayena sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ. Tassa kukkuccaṃ ahosi…pe… ‘‘sādiyi tvaṃ, bhikkhū’’ti? ‘‘Nāhaṃ, bhagavā, sādiyi’’nti. ‘‘Anāpatti, bhikkhū, asādiyantassā’’ti.

282. Now at that time, many women, having pressed a certain bhikkhu, led him away arm-in-arm. He felt remorse… The Buddha asked: ‘Did you consent to it, bhikkhu?’ ‘I did not consent, Blessed One.’ ‘There is no offense, bhikkhu, for one who does not consent.’

Tena kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṃ saṅkamaṃ sāratto sañcālesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

Now at that time, a certain bhikkhu, being lustful, shook a bridge that a woman had climbed onto. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is an offense of wrong-doing.’

Tena kho pana samayena aññataro bhikkhu itthiṃ paṭipathe passitvā sāratto aṃsakūṭena pahāraṃ adāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain bhikkhu, seeing a woman on the path ahead, being lustful, struck her with his shoulder. He felt remorse… ‘You have committed a Saṅghādisesa offense, bhikkhu.’

Tena kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṃ rukkhaṃ sāratto sañcālesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

Now at that time, a certain bhikkhu, being lustful, shook a tree that a woman had climbed. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is an offense of wrong-doing.’

Tena [Pg.186] kho pana samayena aññataro bhikkhu itthiyā abhirūḷhaṃ nāvaṃ sāratto sañcālesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

Now at that time, a certain bhikkhu, being lustful, shook a boat that a woman had boarded. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is an offense of wrong-doing.’

Tena kho pana samayena aññataro bhikkhu itthiyā gahitaṃ rajjuṃ sāratto āviñchi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain bhikkhu, being lustful, pulled a rope that was being held by a woman. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is a grave offense.’

Tena kho pana samayena aññataro bhikkhu itthiyā gahitaṃ daṇḍaṃ sāratto āviñchi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain bhikkhu, being lustful, pulled a staff that was being held by a woman. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is a grave offense.’

Tena kho pana samayena aññataro bhikkhu sāratto itthiṃ pattena paṇāmesi. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

Now at that time, a certain bhikkhu, being lustful, pushed a woman with his bowl. He felt remorse… ‘There is no Saṅghādisesa offense, bhikkhu; there is a grave offense.’

Tena kho pana samayena aññataro bhikkhu itthiyā vandantiyā sāratto pādaṃ uccāresi. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain bhikkhu, being lustful, raised his foot while a woman was paying homage. He felt remorse… ‘You have committed a Saṅghādisesa offense, bhikkhu.’

Tena kho pana samayena aññataro bhikkhu itthiṃ gahessāmīti vāyamitvā na chupi.

Now at that time, a certain bhikkhu, having made an effort to seize a woman, did not touch her.

Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

He had remorse... 'Monk, there is no offense of Saṅghādisesa; there is an offense of Dukkaṭa.'

Kāyasaṃsaggasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ.

The second training rule on physical contact is concluded.

3. Duṭṭhullavācāsikkhāpadaṃ

3. The Training Rule on Crude Speech

283. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī araññe viharati. Tassāyasmato vihāro abhirūpo hoti dassanīyo pāsādiko. Tena kho pana samayena sambahulā itthiyo ārāmaṃ āgamaṃsu vihārapekkhikāyo. Atha kho tā itthiyo [Pg.187] yenāyasmā udāyī tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavocuṃ – ‘‘icchāma mayaṃ, bhante, ayyassa vihāraṃ pekkhitu’’nti. Atha kho āyasmā udāyī tā itthiyo vihāraṃ pekkhāpetvā tāsaṃ itthīnaṃ vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati yācatipi āyācatipi pucchatipi paṭipucchatipi ācikkhatipi anusāsatipi akkosatipi. Yā tā itthiyo chinnikā dhuttikā ahirikāyo tā āyasmatā udāyinā saddhiṃ uhasantipi ullapantipi ujjagghantipi uppaṇḍentipi. Yā pana tā itthiyo hirimanā tā nikkhamitvā bhikkhū ujjhāpenti – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ. Sāmikenapi mayaṃ evaṃ vuttā na iccheyyāma, kiṃ panāyyena udāyinā’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmaṃ duṭṭhullāhi vācāhi obhāsissatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ udāyiṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmaṃ duṭṭhullāhi vācāhi obhāsasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, mātugāmaṃ duṭṭhullāhi vācāhi obhāsissasi! Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya…pe… kāmapariḷāhānaṃ vūpasamo akkhāto. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

283. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now at that time, the Venerable Udāyī was dwelling in the forest. The dwelling of that venerable one was beautiful, lovely to see, and inspiring. At that time, many women came to the park, wishing to see the dwelling. Then those women approached the Venerable Udāyī; having approached, they said this to the Venerable Udāyī: 'Venerable sir, we wish to see the noble one’s dwelling.' Then the Venerable Udāyī, having shown the dwelling to those women, referring to the passage for excretion and the passage for urination of those women, spoke words of praise and also spoke words of blame; he begged and also entreated; he questioned and also questioned in return; he pointed out and also instructed; he also reviled. Those women who were of broken modesty, deceitful, and shameless, smiled with the Venerable Udāyī, and spoke flatteringly, laughed loudly, and also mocked. But those women who were conscientious, having left, complained to the monks: 'Venerable sirs, this is unseemly, it is not suitable. Even if spoken to in this way by our own husbands, we would not wish it; how then when spoken to by the noble Udāyī?' Those monks who were of few desires… they complained, grumbled, and spread it about: 'How indeed could the Venerable Udāyī address a woman with crude words?' Then those monks, having rebuked the Venerable Udāyī in many ways, reported this matter to the Blessed One. Then the Blessed One, on account of this cause, on account of this matter, having had the Saṅgha of monks assembled, questioned the Venerable Udāyī: 'Is it true, it is said, Udāyī, that you address a woman with crude words?' 'It is true, Blessed One.' The Buddha, the Blessed One, rebuked him: 'Worthless man, this is unseemly, not in accordance, unsuitable, not befitting a recluse, not allowable, not to be done. How indeed, worthless man, could you address a woman with crude words? Worthless man, have I not taught the Dhamma in many ways for the sake of dispassion, not for the sake of passion… the calming of the fever of sensual pleasures has been declared. This, worthless man, is not for the confidence of the unconvinced… And so, monks, you should recite this training rule in this way:'

284. ‘‘Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmaṃ duṭṭhullāhi vācāhi obhāseyya yathā taṃ yuvā yuvatiṃ methunupasaṃhitāhi, saṅghādiseso’’ti.

284. “Whatever monk, overcome by lust, with a perverted mind, should address a woman with crude words, just as a young man addresses a young woman with words connected with sexual union, it is a Saṅghādisesa offense.”

285. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

285. 'Whatever' means: whatever sort... and so on... 'Monk' means... and so on... In this context, this is the monk who is intended.

Otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto.

'Overcome' means: impassioned, longing, with an attached mind.

Vipariṇatanti [Pg.188] rattampi cittaṃ vipariṇataṃ, duṭṭhampi cittaṃ vipariṇataṃ mūḷhampi cittaṃ vipariṇataṃ. Apica, rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇatanti.

'Perverted' means: a lustful mind is 'perverted,' a hateful mind is 'perverted,' and a deluded mind is 'perverted.' However, in this context, a lustful mind is intended by 'perverted.'

Mātugāmo nāma manussitthī, na yakkhī, na petī, na tiracchānagatā. Viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ.

'Woman' means a human female, not a female yakkha, not a female peta, not a female animal. She is discerning, capable of understanding what is well-spoken and ill-spoken, what is crude and not crude.

Duṭṭhullā nāma vācā vaccamaggapassāvamaggamethunadhammappaṭisaṃyuttā vācā.

'Crude speech' means speech connected with the act of sexual union concerning the passage for excretion and the passage for urination.

Obhāseyyāti ajjhācāro vuccati.

By 'should address', a transgression is meant.

Yathā taṃ yuvā yuvatinti daharo dahariṃ, taruṇo taruṇiṃ, kāmabhogī kāmabhoginiṃ.

'Just as a young man to a young woman' means: a young boy to a young girl, a youth to a maiden, one who enjoys sensual pleasures to a woman who enjoys sensual pleasures.

Methunupasaṃhitāhīti methunadhammappaṭisaṃyuttāhi.

By 'connected with sexual union' is meant: connected with the act of sexual union.

Saṅghādisesoti …pe… tenapi vuccati saṅghādisesoti.

'Saṅghādisesa' means... and so on... for that reason also it is called 'Saṅghādisesa'.

Dve magge ādissa vaṇṇampi bhaṇati, avaṇṇampi bhaṇati, yācatipi, āyācatipi, pucchatipi, paṭipucchatipi, ācikkhatipi, anusāsatipi, akkosatipi.

Referring to the two passages, he speaks in praise and speaks in dispraise; he begs and entreats; he questions and questions in return; he points out and instructs; he reviles.

Vaṇṇaṃ bhaṇati nāma dve magge thometi vaṇṇeti pasaṃsati.

'To speak in praise' means: he commends, extols, or praises the two passages.

Avaṇṇaṃ bhaṇati nāma dve magge khuṃseti vambheti garahati.

'To speak in dispraise' means: he insults, belittles, or blames the two passages.

Yācati nāma dehi me, arahasi me dātunti.

'To beg' means: saying, 'Give to me; you ought to give to me.'

Āyācati nāma kadā te mātā pasīdissati, kadā te pitā pasīdissati, kadā te devatāyo pasīdissanti, kadā sukhaṇo sulayo sumuhutto bhavissati, kadā te methunaṃ dhammaṃ labhissāmīti.

'To entreat' means: saying, 'When will your mother be pleased with me? When will your father be pleased with me? When will the deities be pleased with me? When will there be an auspicious occasion, a favorable conjunction, an auspicious moment? When will I obtain the act of sexual union from you?'

Pucchati nāma kathaṃ tvaṃ sāmikassa desi, kathaṃ jārassa desīti?

'To question' means: he asks, 'How do you give to your husband? How do you give to your lover?'

Paṭipucchati nāma evaṃ kira tvaṃ sāmikassa desi, evaṃ jārassa desīti.

'To question in return' means: he asks again, 'Is it so that you give to your husband in this way? Is it so that you give to your lover in this way?'

Ācikkhati nāma puṭṭho bhaṇati – ‘‘evaṃ dehi. Evaṃ dentā sāmikassa piyā bhavissasi manāpā cā’’ti.

'To point out' means: being asked, he says, 'Give in this way. By giving in this way, you will be dear and pleasing to your husband.'

Anusāsati nāma apuṭṭho bhaṇati – ‘‘evaṃ dehi. Evaṃ dentā sāmikassa piyā bhavissati manāpā cā’’ti.

'To instruct' means: without being asked, he says, 'Give in this way. A woman giving in this way will be dear and pleasing to her husband.'

Akkosati [Pg.189] nāma animittāsi, nimittamattāsi, alohitāsi, dhuvalohitāsi, dhuvacoḷāsi, paggharantīsi, sikharaṇīsi, itthipaṇḍakāsi, vepurisikāsi, sambhinnāsi, ubhatobyañjanāsīti.

'To revile' means: he says, 'You are without the female sign; you have only the semblance of a sign; you are bloodless; you are constantly bleeding; you are constantly plugged with a cloth; you are dripping; you have a protuberance; you are a female paṇḍaka; you are a masculine woman; you have merged passages; you have the characteristics of both sexes.'

286. Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati yācatipi āyācatipi pucchatipi paṭipucchatipi ācikkhatipi anusāsatipi akkosatipi, āpatti saṅghādisesassa…pe….

286. She is a woman, and he is percipient of her as a woman, and he is lustful. And the monk, referring to the woman's passage for excretion and passage for urination, speaks in praise and speaks in dispraise; begs and entreats; questions and questions in return; points out and instructs; and reviles. There is the incurring of a Saṅghādisesa offense...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati avaṇṇaṃpi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ saṅghādisesānaṃ…pe….

There are two women; in regard to the two women, he perceives them as women and is lustful. And a bhikkhu, referring to the passage for excrement or the passage for urine of the two women, speaks in praise or speaks in dispraise... or reviles; there is the falling into two Saṅghādisesa offenses...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti saṅghādisesena dukkaṭassa…pe….

There is a woman and a paṇḍaka; in regard to both, he perceives them as women and is lustful. And a bhikkhu, referring to the passage for excrement or the passage for urine of both, speaks in praise or speaks in dispraise... or reviles; there is the falling into a Dukkaṭa offense together with a Saṅghādisesa offense...

Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti thullaccayassa…pe….

There is a woman; he perceives her as a woman and is lustful. And a bhikkhu, setting aside the woman's passage for excrement and passage for urine, referring to the area below the two collarbones and above the two kneecaps, speaks in praise or speaks in dispraise... or reviles; there is the falling into a Thullaccaya offense...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ thullaccayānaṃ…pe….

There are two women; in regard to the two women, he perceives them as women and is lustful. And a bhikkhu, setting aside the passage for excrement and the passage for urine of the two women, referring to the area below the two collarbones and above the two kneecaps, speaks in praise or speaks in dispraise... or reviles; there is the falling into two Thullaccaya offenses...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti thullaccayena dukkaṭassa…pe….

There is a woman and a paṇḍaka; in regard to both, he perceives them as women and is lustful. And a bhikkhu, setting aside the passage for excrement and the passage for urine of both, referring to the area below the two collarbones and above the two kneecaps, speaks in praise or speaks in dispraise... or reviles; there is the falling into a Dukkaṭa offense together with a Thullaccaya offense...

Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dukkaṭassa…pe….

There is a woman; he perceives her as a woman and is lustful. And a bhikkhu, referring to the area of the woman above the two collarbones and below the two kneecaps, speaks in praise or speaks in dispraise... or reviles; there is the falling into a Dukkaṭa offense...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women; in regard to the two women, he perceives them as women and is lustful. And a bhikkhu, referring to the area of the two women above the two collarbones and below the two kneecaps, speaks in praise or speaks in dispraise... or reviles; there is the falling into two Dukkaṭa offenses...

Itthī [Pg.190] ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a paṇḍaka; in regard to both, he perceives them as women and is lustful. And a bhikkhu, referring to the area of both above the two collarbones and below the two kneecaps, speaks in praise or speaks in dispraise... or reviles; there is the falling into two Dukkaṭa offenses...

Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā kāyapaṭibaddhaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dukkaṭassa…pe….

There is a woman; he perceives her as a woman and is lustful. And a bhikkhu, referring to something connected to the woman's body, speaks in praise or speaks in dispraise... or reviles; there is the falling into a Dukkaṭa offense...

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ kāyapaṭibaddhaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There are two women; in regard to the two women, he perceives them as women and is lustful. And a bhikkhu, referring to something connected to the bodies of the two women, speaks in praise or speaks in dispraise... or reviles; there is the falling into two Dukkaṭa offenses...

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ kāyapaṭibaddhaṃ ādissa vaṇṇampi bhaṇati avaṇṇampi bhaṇati…pe… akkosatipi, āpatti dvinnaṃ dukkaṭānaṃ…pe….

There is a woman and a paṇḍaka; in regard to both, he perceives them as women and is lustful. And a bhikkhu, referring to something connected to the bodies of both, speaks in praise or speaks in dispraise... or reviles; there is the falling into two Dukkaṭa offenses...

287. Anāpatti atthapurekkhārassa, dhammapurekkhārassa, anusāsanipurekkhārassa, ummattakassa, ādikammikassāti.

287. There is no offense for one who has meaning as his aim, for one who has the Pāḷi text as his aim, for one who has instruction as his aim, for one who is insane, or for the first offender.

Vinītavatthuuddānagāthā

Summary Verses on the Decided Cases

Lohitaṃ kakkasākiṇṇaṃ, kharaṃ dīghañca vāpitaṃ;

Kacci saṃsīdati maggo, saddhā dānena kammunāti.

Red, coarse, tangled, rough, and long-haired, and sown; 'Does the path sink?' Faith, by giving, by an act.

Vinītavatthu

Decided Cases

288. Tena kho pana samayena aññatarā itthī navarattaṃ kambalaṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘lohitaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, navaratto kambalo’’ti. Tassa kukkuccaṃ ahosi ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

288. At that time, a certain woman was wearing a newly dyed blanket. A certain bhikkhu, being lustful, said to that woman, 'Sister, yours is red indeed.' She did not understand. 'Yes, venerable sir, it is a newly dyed blanket.' Remorse arose in him: 'A training rule has been laid down by the Blessed One. Have I committed a saṅghādisesa offense?' He reported this matter to the Blessed One. 'Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing.'

Tena kho pana samayena aññatarā itthī kharakambalaṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘kakkasalomaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, kharakambalako’’ti. Tassa kukkuccaṃ [Pg.191] ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

At that time, a certain woman was wrapped in a rough blanket. A certain bhikkhu, being lustful, said to that woman, 'Sister, you have coarse hair.' She did not understand. 'Yes, venerable sir, it is a rough blanket.' Remorse arose in him... 'Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing.'

Tena kho pana samayena aññatarā itthī navāvutaṃ kambalaṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘ākiṇṇalomaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, navāvuto kambalo’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

At that time, a certain woman was wearing a newly woven blanket. A certain bhikkhu, being lustful, said to that woman, 'Sister, you have matted hair.' She did not understand. 'Yes, venerable sir, it is a newly woven blanket.' Remorse arose in him... 'Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing.'

Tena kho pana samayena aññatarā itthī kharakambalaṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘kharalomaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, kharakambalako’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

At that time, a certain woman was wearing a rough blanket. A certain bhikkhu, being lustful, said to that woman, 'Sister, you have rough hair.' She did not understand. 'Yes, venerable sir, it is a rough blanket.' Remorse arose in him... 'Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing.'

Tena kho pana samayena aññatarā itthī pāvāraṃ pārutā hoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘dīghalomaṃ kho te, bhaginī’’ti. Sā na paṭivijāni. ‘‘Āmāyya, pāvāro’’ ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

At that time, a certain woman was wearing a cloak. A certain bhikkhu, being lustful, said to that woman, 'Sister, you have long hair.' She did not understand. 'Yes, venerable sir, it is a cloak.' Remorse arose in him... 'Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing.'

289. Tena kho pana samayena aññatarā itthī khettaṃ vapāpetvā āgacchati. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘vāpitaṃ kho te, bhaginī’’ti? Sā na paṭivijāni. ‘‘Āmāyya, no ca kho paṭivutta’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

289. At that time, a certain woman, having had a field sown, was returning. A certain bhikkhu, being lustful, said to that woman, 'Sister, has yours been sown?' She did not understand. 'Yes, venerable sir, but the sowing is not yet complete.' Remorse arose in him... 'Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing.'

Tena kho pana samayena aññataro bhikkhu paribbājikaṃ paṭipathe passitvā sāratto taṃ paribbājikaṃ etadavoca – ‘‘kacci, bhagini, maggo saṃsīdatī’’ti? Sā na paṭivijāni. ‘‘Āma bhikkhu, paṭipajjissasī’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, a certain bhikkhu saw a female wanderer on the road and, being lustful, said to that female wanderer, 'Sister, does the path sink?' She did not understand. 'Yes, bhikkhu, you may proceed.' Remorse arose in him... 'Bhikkhu, there is no saṅghādisesa offense; there is a grave offense.'

Tena kho pana samayena aññataro bhikkhu sāratto aññataraṃ itthiṃ etadavoca – ‘‘saddhāsi tvaṃ, bhagini. Apica, yaṃ sāmikassa desi taṃ nāmhākaṃ desī’’ti[Pg.192]. ‘‘Kiṃ, bhante’’ti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

At that time, a certain bhikkhu, being lustful, said to a certain woman: 'Sister, you are endowed with faith. However, what you give to your husband, you do not give to us.' 'What, venerable sir?' 'The sexual act.' Remorse arose in him... 'Bhikkhu, you have committed a saṅghādisesa offense.'

Tena kho pana samayena aññataro bhikkhu sāratto aññataraṃ itthiṃ etadavoca – ‘‘saddhāsi tvaṃ, bhagini. Apica, yaṃ aggadānaṃ taṃ nāmhākaṃ desī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

At that time, a certain bhikkhu, being lustful, said to a certain woman: 'Sister, you are endowed with faith. However, you do not give the most excellent gift to us.' 'Venerable sir, what is the most excellent gift?' 'The sexual act.' Remorse arose in him... 'Bhikkhu, you have committed a saṅghādisesa offense.'

Tena kho pana samayena aññatarā itthī kammaṃ karoti. Aññataro bhikkhu sāratto taṃ itthiṃ etadavoca – ‘‘tiṭṭha, bhagini, ahaṃ karissāmīti…pe… nisīda, bhagini, ahaṃ karissāmīti…pe… nipajja, bhagini, ahaṃ karissāmī’’ti. Sā na paṭivijāni. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

At that time, a certain woman was working. A certain bhikkhu, being lustful, said to that woman, 'Stand, sister, I will do it'... 'Sit, sister, I will do it'... 'Lie down, sister, I will do it.' She did not understand. Remorse arose in him... 'Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing.'

Duṭṭhullavācāsikkhāpadaṃ niṭṭhitaṃ tatiyaṃ.

The third training rule on coarse speech is concluded.

4. Attakāmapāricariyasikkhāpadaṃ

4. The Training Rule Concerning Service for One's Own Sensual Pleasure

290. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṃ kulūpako hoti, bahukāni kulāni upasaṅkamati. Tena kho pana samayena aññatarā itthī matapatikā abhirūpā hoti dassanīyā pāsādikā. Atha kho āyasmā udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassā itthiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sā itthī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ itthiṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho sā itthī āyasmatā udāyinā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā āyasmantaṃ udāyiṃ etadavoca – ‘‘vadeyyātha, bhante, yena attho. Paṭibalā mayaṃ ayyassa dātuṃ yadidaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāra’’nti.

290. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Now at that time, Venerable Udāyī was a frequenter of families in Sāvatthī, visiting many households. At that time, a certain widow was beautiful, lovely to see, and inspiring. Then, Venerable Udāyī, having dressed in the morning and taken his bowl and robe, went to that woman's residence. Having approached, he sat down on the seat prepared. Then that woman approached Venerable Udāyī, paid homage to him, and sat down to one side. Seated to one side, Venerable Udāyī instructed, encouraged, roused, and gladdened her with a Dhamma talk. Then, having been instructed, encouraged, roused, and gladdened by Venerable Udāyī’s Dhamma talk, that woman said to him: 'Venerable sir, please state what you need. We are able to give the venerable one whatever is needed, that is, robes, almsfood, lodging, and medicinal requisites for the sick.'

‘‘Na [Pg.193] kho te, bhagini, amhākaṃ dullabhā yadidaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Apica, yo amhākaṃ dullabho taṃ dehī’’ti. ‘‘Kiṃ, bhante’’ti? ‘‘Methunadhamma’’nti. ‘‘Attho, bhante’’ti? ‘‘Attho, bhaginī’’ti. ‘‘Ehi, bhante’’ti, ovarakaṃ pavisitvā sāṭakaṃ nikkhipitvā mañcake uttānā nipajji. Atha kho āyasmā udāyī yena sā itthī tenupasaṅkami; upasaṅkamitvā – ‘‘ko imaṃ vasalaṃ duggandhaṃ āmasissatī’’ti, niṭṭhuhitvā pakkāmi. Atha kho sā itthī ujjhāyati khiyyati vipāceti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ natthi imesaṃ brahmaññaṃ, naṭṭhaṃ imesaṃ sāmaññaṃ naṭṭhaṃ imesaṃ brahmaññaṃ, kuto imesaṃ sāmaññaṃ kuto imesaṃ brahmaññaṃ, apagatā ime sāmaññā apagatā ime brahmaññā. Kathañhi nāma samaṇo udāyī maṃ sāmaṃ methunadhammaṃ yācitvā, ‘ko imaṃ vasalaṃ duggandhaṃ āmasissatī’’ti niṭṭhuhitvā pakkamissati! Kiṃ me pāpakaṃ kiṃ me duggandhaṃ, kassāhaṃ kena hāyāmī’’ti? Aññāpi itthiyo ujjhāyanti khiyyanti vipācenti – ‘‘alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino…pe… kathañhi nāma samaṇo udāyī imissā sāmaṃ methunadhammaṃ yācitvā, ‘ko imaṃ vasalaṃ duggandhaṃ āmasissatī’ti niṭṭhuhitvā pakkamissati! Kiṃ imissā pāpakaṃ kiṃ imissā duggandhaṃ, kassāyaṃ kena hāyatī’’ti? Assosuṃ kho bhikkhū tāsaṃ itthīnaṃ ujjhāyantīnaṃ khiyyantīnaṃ vipācentīnaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāsissatī’’ti!

“Sister, those things—that is, robes, almsfood, lodging, and medicinal requisites for the sick—are not difficult for us to obtain. But please give that which is difficult for us to obtain.” “What is that, venerable sir?” “The sexual act.” “Is it needed, venerable sir?” “It is needed, sister.” “Come, venerable sir,” she said, and entering an inner room, she took off her lower garment and lay down on her back on a small bed. Then Venerable Udāyī went up to where the woman was. Having gone up to her, he spat, saying, “Who would touch this vile, foul-smelling thing?” and departed. Then that woman complained, criticized, and spread it about, saying: “These ascetics, these sons of the Sakyan, are shameless, immoral, and liars! They claim to be practitioners of the Dhamma, practitioners of good conduct, practitioners of the holy life, speakers of truth, virtuous, and of excellent qualities. There is no asceticism in them, no holiness in them. Their asceticism is destroyed, their holiness is destroyed. From where would they have asceticism? From where would they have holiness? They have departed from asceticism, they have departed from holiness. How could the ascetic Udāyī, having personally asked me for the sexual act, then spit and depart, saying, ‘Who would touch this vile, foul-smelling thing?’ What is wrong with me? What is foul-smelling about me? To what woman am I inferior, and in what way?” Other women also complained, criticized, and spread it about: “These ascetics, these sons of the Sakyan, are shameless, immoral, and liars! … How could the ascetic Udāyī, having personally asked this woman for the sexual act, then spit and depart, saying, ‘Who would touch this vile, foul-smelling thing?’ What is wrong with her? What is foul-smelling about her? To what woman is she inferior, and in what way?” The bhikkhus heard those women complaining, criticizing, and spreading it about. Those bhikkhus who were of few wants… complained, criticized, and spread it about, saying: “How could Venerable Udāyī praise service for one's own sensual pleasure in the presence of a woman?”

Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ udāyiṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāsasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāsissasi! Nanu mayā[Pg.194], moghapurisa, anekapariyāyena virāgāya dhammo desito no sarāgāya…pe… kāmapariḷāhānaṃ vūpasamo akkhāto? Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then those monks, having rebuked the Venerable Udāyī in many ways, reported this matter to the Blessed One. Then the Blessed One, on that occasion and for that reason, had the Saṅgha of monks convened and questioned the Venerable Udāyī: “Is it true, Udāyī, that you praised service for the sake of one’s own desire in the presence of a woman?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him: “It is unseemly, worthless man, unsuitable, unbecoming, unworthy of an ascetic, improper, and not to be done. How could you, worthless man, praise service for the sake of one’s own desire in the presence of a woman? Have I not, worthless man, taught the Dhamma in many ways for the sake of dispassion, not for the sake of passion… for the calming of the fevers of sensual pleasure? This, worthless man, is not for the inspiration of confidence in the uninspired… And so, monks, you should recite this training rule in this way:

291. ‘‘Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāseyya – ‘etadaggaṃ, bhagini, pāricariyānaṃ yā mādisaṃ sīlavantaṃ kalyāṇadhammaṃ brahmacāriṃ etena dhammena paricareyyāti methunupasaṃhitena’, saṅghādiseso’’ti.

291. “Whatever monk, being overcome and with a perverted mind, should, in the presence of a woman, praise service for the sake of one’s own desire with words connected with sexual intercourse, saying, ‘Sister, this is the foremost of services, that one should serve with this practice a person like me, who is virtuous, of good qualities, and a practitioner of the holy life,’ it is a Saṅghādisesa offense.”

292. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

292. ‘Whatever’ means: whoever, of whatever kind… ‘Monk’ means… in this sense, this is the monk who is intended.

Otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto.

‘Overcome’ means: impassioned, longing, with an attached mind.

Vipariṇatanti rattampi cittaṃ vipariṇattaṃ, duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇataṃ. Apica, rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇatanti.

‘Perverted’ means: a lustful mind is ‘perverted;’ a hateful mind is ‘perverted;’ a deluded mind is ‘perverted.’ However, in this sense, a lustful mind is intended by ‘perverted.’

Mātugāmo nāma manussitthī, na yakkhī, na petī, na tiracchānagatā. Viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhallāduṭṭhullaṃ ājānituṃ.

‘A woman’ means: a human female, not a female yakkha, not a female peta, not a female animal. She is intelligent, capable of understanding what is well-spoken and ill-spoken, what is coarse and not coarse.

Mātugāmassa santiketi mātugāmassa sāmantā, mātugāmassa avidūre.

‘In the presence of a woman’ means: in the vicinity of a woman, not far from a woman.

Attakāmanti attano kāmaṃ attano hetuṃ attano adhippāyaṃ attano pāricariyaṃ.

‘For the sake of one’s own desire’ means: for one’s own desire, for one’s own reason, for one’s own intention, for one’s own service.

Etadagganti etaṃ aggaṃ etaṃ seṭṭhaṃ etaṃ mokkhaṃ etaṃ uttamaṃ etaṃ pavaraṃ.

‘This is the foremost’ means: this is the chief, this is the best, this is the principal, this is the supreme, this is the excellent.

Yāti khattiyī vā brāhmaṇī vā vessī vā suddī vā.

‘That one’ means: a noblewoman, a brahmin woman, a merchant woman, or a woman of the lower class.

Mādisanti khattiyaṃ vā brāhmaṇaṃ vā vessaṃ vā suddaṃ vā.

‘A person like me’ means: a noble, a brahmin, a merchant, or a person of the lower class.

Sīlavantanti pāṇātipātā paṭivirataṃ, adinnādānā paṭivirataṃ, musāvādā paṭivirataṃ.

‘Virtuous’ means: one who abstains from the destruction of life, abstains from taking what is not given, and abstains from false speech.

Brahmacārinti methunadhammā paṭivirataṃ.

‘A practitioner of the holy life’ means: one who abstains from the practice of sexual intercourse.

Kalyāṇadhammo nāma tena ca sīlena tena ca brahmacariyena kalyāṇadhammo hoti.

‘Of good qualities’ means: one is of good qualities through that virtue and that holy life.

Etena [Pg.195] dhammenāti methunadhammena.

‘With this practice’ means: with the practice of sexual intercourse.

Paricareyyāti abhirameyya.

‘Should serve’ means: should cause to delight.

Methunupasaṃhitenāti methunadhammappaṭisaṃyuttena.

‘Connected with sexual intercourse’ means: associated with the practice of sexual intercourse.

Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti.

‘Saṅghādisesa’ means… for that reason also, it is called ‘Saṅghādisesa’.

293. Itthī ca hoti itthisaññī sāratto ca. Bhikkhu ca naṃ itthiyā santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti saṅghādisesassa.

293. If she is a woman, and he perceives her as a woman, and he is lustful, and the monk praises service for the sake of one’s own desire in her presence, there is a Saṅghādisesa offense.

Itthī ca hoti vematiko…pe… paṇḍakasaññī… purisasaññī… tiracchānagatasaññī sāratto ca. Bhikkhu ca naṃ itthiyā santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti thullaccayassa.

If she is a woman and he is uncertain… or perceives her as a eunuch… or perceives her as a man… or perceives her as an animal, and he is lustful, and the monk praises service for the sake of one’s own desire in her presence, there is a thullaccaya offense.

Paṇḍako ca hoti paṇḍakasaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti thullaccayassa.

If he is a eunuch, and he perceives him as a eunuch, and he is lustful, and the monk praises service for the sake of one’s own desire in his presence, there is a thullaccaya offense.

Paṇḍako ca hoti vematiko…pe… purisasaññī… tiracchānagatasaññī… itthisaññī sāratto ca. Bhikkhu ca naṃ paṇḍakassa santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti dukkaṭassa.

If he is a eunuch, and he is uncertain… or perceives him as a man… or perceives him as an animal… or perceives him as a woman, and he is lustful, and the monk praises service for the sake of one’s own desire in his presence, there is a dukkaṭa offense.

Puriso ca hoti…pe… tiracchānagato ca hoti tiracchānagatasaññī…pe… vematiko itthisaññī… paṇḍakasaññī… purisasaññī sāratto ca. Bhikkhu ca naṃ tiracchānagatassa santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti dukkaṭassa.

If he is a man… or if it is an animal, and he perceives it as an animal… or he is uncertain, or perceives it as a woman… or perceives it as a eunuch… or perceives it as a man, and he is lustful, and the monk praises service for the sake of one’s own desire in the presence of that animal, there is a dukkaṭa offense.

Dve itthiyo dvinnaṃ itthīnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ dvinnaṃ itthīnaṃ santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti dvinnaṃ saṅghādisesānaṃ…pe….

If there are two women, and he perceives them as women, and he is lustful, and the monk praises service for the sake of one’s own desire in the presence of those two women, there are two Saṅghādisesa offenses….

Itthī ca paṇḍako ca ubhinnaṃ itthisaññī sāratto ca. Bhikkhu ca naṃ ubhinnaṃ santike attakāmapāricariyāya vaṇṇaṃ bhāsati, āpatti saṅghādisesena dukkaṭassa…pe….

If there is a woman and a eunuch, and he perceives both as women, and he is lustful, and the monk praises service for the sake of one’s own desire in their presence, there is a Saṅghādisesa offense and a dukkaṭa offense….

294. Anāpatti ‘‘cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena upaṭṭhahā’’ti bhaṇati, ummattakassa ādikammikassāti.

294. There is no offense if he says, “Serve me with robes, almsfood, lodging, and medicinal requisites for the sick.” There is no offense for one who is insane, or for the first offender.

Vinītavatthuuddānagāthā

The Summary Verses on the Judged Cases

Kathaṃ [Pg.196] vañjhā labhe puttaṃ, piyā ca subhagā siyaṃ;

Kiṃ dajjaṃ kenupaṭṭheyyaṃ, kathaṃ gaccheyyaṃ suggatinti.

How might a barren woman obtain a son? How might I become beloved and comely? What should I give? With what should I serve? How might I go to a good destination?

Vinītavatthu

The Judged Cases

295. Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ, bhante, vijāyeyya’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

295. Now at that time, a certain barren woman said to a monk who frequented her family: “Venerable sir, how might I give birth?” “In that case, sister, give the foremost gift.” “Venerable sir, what is the foremost gift?” “The practice of sexual intercourse.” Remorse arose in him… “Monk, you have committed a Saṅghādisesa offense.”

Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ, bhante, puttaṃ labheyya’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain woman who had given birth said to a monk who frequented the family: 'Venerable sir, how might I obtain a son?' 'In that case, sister, give the foremost gift.' 'Venerable sir, what is the foremost gift?' 'Sexual intercourse.' Remorse arose in him… 'Monk, you have committed a Saṅghādisesa offense.'

Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ, bhante, sāmikassa piyā assa’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain woman said to a monk who frequented the family: 'Venerable sir, how might I be beloved by my husband?' 'In that case, sister, give the foremost gift.' 'Venerable sir, what is the foremost gift?' 'Sexual intercourse.' Remorse arose in him… 'Monk, you have committed a Saṅghādisesa offense.'

Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ, bhante, subhagā assa’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain woman said to a monk who frequented the family: 'Venerable sir, how might I become comely?' 'In that case, sister, give the foremost gift.' 'Venerable sir, what is the foremost gift?' 'Sexual intercourse.' Remorse arose in him… 'Monk, you have committed a Saṅghādisesa offense.'

Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kyāhaṃ, bhante, ayyassa dajjāmī’’ti? ‘‘Aggadānaṃ, bhaginī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain woman said to a monk who frequented the family: 'Venerable sir, what should I give to the noble one?' 'The foremost gift, sister.' 'Venerable sir, what is the foremost gift?' 'Sexual intercourse.' Remorse arose in him… 'Monk, you have committed a Saṅghādisesa offense.'

Tena kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kenāhaṃ, bhante, ayyaṃ upaṭṭhemī’’ti? ‘‘Aggadānena, bhaginī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

Now at that time, a certain woman said to a monk who frequented the family: 'Venerable sir, with what should I serve the noble one?' 'With the foremost gift, sister.' 'Venerable sir, what is the foremost gift?' 'Sexual intercourse.' Remorse arose in him… 'Monk, you have committed a Saṅghādisesa offense.'

Tena [Pg.197] kho pana samayena aññatarā itthī kulūpakaṃ bhikkhuṃ etadavoca – ‘‘kathāhaṃ,

Now at that time, a certain woman said to a monk who frequented the family: 'How might I,

Bhante, sugatiṃ gaccheyya’’nti? ‘‘Tena hi, bhagini, aggadānaṃ dehī’’ti. ‘‘Kiṃ, bhante, aggadāna’’nti? ‘‘Methunadhamma’’nti. Tassa kukkuccaṃ ahosi…pe… ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno saṅghādisesa’’nti.

venerable sir, go to a good destination?' 'In that case, sister, give the foremost gift.' 'Venerable sir, what is the foremost gift?' 'Sexual intercourse.' Remorse arose in him… 'Monk, you have committed a Saṅghādisesa offense.'

Attakāmapāricariyasikkhāpadaṃ niṭṭhitaṃ catutthaṃ.

The fourth training rule on service for the sake of one's own desire is finished.

5. Sañcarittasikkhāpadaṃ

5. The Training Rule on Acting as a Go-Between

296. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṃ kulūpako hoti. Bahukāni kulāni upasaṅkamati. Yattha passati kumārakaṃ vā apajāpatikaṃ, kumārikaṃ vā apatikaṃ, kumārakassa mātāpitūnaṃ santike kumārikāya vaṇṇaṃ bhaṇati – ‘‘amukassa kulassa kumārikā abhirūpā dassanīyā pāsādikā paṇḍitā byattā medhāvinī dakkhā analasā. Channā sā kumārikā imassa kumārakassā’’ti. Te evaṃ vadanti – ‘‘ete kho, bhante, amhe na jānanti – ‘ke vā ime kassa vā’ti. Sace, bhante, ayyo dāpeyya āneyyāma mayaṃ taṃ kumārikaṃ imassa kumārakassā’’ti. Kumārikāya mātāpitūnaṃ santike kumārakassa vaṇṇaṃ bhaṇati – ‘‘amukassa kulassa kumārako abhirūpo dassanīyo pāsādiko paṇḍito byatto medhāvī dakkho analaso. Channāyaṃ kumārikā tassa kumārakassā’’ti. Te evaṃ vadanti – ‘‘ete kho, bhante, amhe na jānanti – ‘ke vā ime kassa vā’ti, kismiṃ viya kumārikāya vattuṃ. Sace, bhante, ayyo yācāpeyya dajjeyyāma mayaṃ imaṃ kumārikaṃ tassa kumārakassā’’ti. Eteneva upāyena āvāhānipi kārāpeti, vivāhānipi kārāpeti, vāreyyānipi kārāpeti.

296. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in the Jeta Grove, the monastery of Anāthapiṇḍika. Now at that time, the Venerable Udāyī was a frequenter of families in Sāvatthī. He would approach many families. Wherever he saw a young man without a wife or a young woman without a husband, he would speak of the young woman's qualities in the presence of the young man's parents: 'The young woman of such-and-such a family is very beautiful, lovely to see, pleasing, wise, competent, intelligent, skillful, and diligent. That young woman is suitable for this young man.' They would say this: 'Venerable sir, these people do not know us—"Who are they? Or whose are they?" If, venerable sir, the noble one would cause her to be given, we would bring that young woman for this young man.' In the presence of the young woman's parents, he would speak of the young man's qualities: 'The young man of such-and-such a family is very handsome, lovely to see, pleasing, wise, competent, intelligent, skillful, and diligent. This young woman is suitable for that young man.' They would say this: 'Venerable sir, these people do not know us—"Who are they? Or whose are they?" It would be as if shameful to speak on behalf of the young woman. If, venerable sir, the noble one would cause her to be asked for, we would give this young woman for that young man.' By this very means, he caused the taking of wives, the giving of daughters in marriage, and also betrothals to be done.

297. Tena kho pana samayena aññatarissā purāṇagaṇakiyā dhītā abhirūpā hoti dassanīyā pāsādikā. Tirogāmakā ājīvakasāvakā āgantvā taṃ gaṇakiṃ etadavocuṃ – ‘‘dehāyye, imaṃ kumārikaṃ amhākaṃ kumārakassā’’ti. Sā evamāha – ‘‘ahaṃ khvayyo tumhe [Pg.198] na jānāmi – ‘ke vā ime kassa vā’ti. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṃ dassāmī’’ti. Manussā te ājīvakasāvake etadavocuṃ – ‘‘kissa tumhe, ayyo, āgatatthā’’ti? ‘‘Idha mayaṃ, ayyo, amukaṃ nāma gaṇakiṃ dhītaraṃ yācimhā amhākaṃ kumārakassa. Sā evamāha – ‘ahaṃ, khvayyo tumhe na jānāmi – ke vā ime kassa vā’ti. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṃ dassāmī’’ti. ‘‘Kissa tumhe, ayyo, taṃ gaṇakiṃ dhītaraṃ yācittha? Nanu ayyo udāyī vattabbo. Ayyo udāyī dāpessatī’’ti.

297. Now at that time, the daughter of a certain former female astrologer was very beautiful, lovely to see, and pleasing. Disciples of the Ājīvakas from another village came and said to that female astrologer: 'Madam, give this young woman for our young man.' She said this: 'Sirs, I do not know you—"Who are they? Or whose are they?" And this is my only beloved daughter, and she must go to another village. I will not give her.' People said to those disciples of the Ājīvakas: 'Sirs, for what reason have you come?' 'Here, sirs, we asked the female astrologer named so-and-so for her daughter for our young man. She said this: "Sirs, I do not know you—‘Who are they? Or whose are they?’ And this is my only beloved daughter, and she must go to another village. I will not give her.”' 'Sirs, why did you ask that female astrologer for her daughter? Should not the Venerable Udāyī be spoken to? The Venerable Udāyī will cause her to be given.'

Atha kho te ājīvakasāvakā yenāyasmā udāyī tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, amukaṃ nāma gaṇakiṃ dhītaraṃ yācimhā amhākaṃ kumārakassa. Sā evamāha – ‘ahaṃ khvayyo tumhe na jānāmi – ke vā ime kassa vāti. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṃ dassāmī’ti. Sādhu, bhante, ayyo taṃ gaṇakiṃ dhītaraṃ dāpetu amhākaṃ kumārakassā’’ti. Atha kho āyasmā udāyī yena sā gaṇakī tenupasaṅkami; upasaṅkamitvā taṃ gaṇakiṃ etadavoca – ‘‘kissimesaṃ dhītaraṃ na desī’’ti? ‘‘Ahaṃ khvayya, ime na jānāmi – ‘ke vā ime kassa vā’ti. Ayañca me ekadhītikā, tirogāmo ca gantabbo, nāhaṃ dassāmī’’ti. ‘‘Dehimesaṃ. Ahaṃ ime jānāmī’’ti. ‘‘Sace, bhante, ayyo jānāti, dassāmī’’ti. Atha kho sā gaṇakī tesaṃ ājīvakasāvakānaṃ dhītaraṃ adāsi. Atha kho te ājīvakasāvakā taṃ kumārikaṃ netvā māsaṃyeva suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti.

Then those disciples of the Ājīvakas approached the place where the Venerable Udāyī was. Having approached, they said this to the Venerable Udāyī: 'Here, venerable sir, we asked the female astrologer named so-and-so for her daughter for our young man. She said this: “Sirs, I do not know you—who are these men, or whose sons are they? And this is my only beloved daughter, and she must go to another village. I will not give her.” We beseech you, venerable sir, may the noble one have that female astrologer give her daughter to our young man.' Then the Venerable Udāyī approached the place where that female astrologer was. Having approached, he said this to that female astrologer: 'Why do you not give your daughter to these men?' 'Venerable sir, I do not know them—who are these men, or whose sons are they? And this is my only beloved daughter, and she must go to another village. I will not give her.' 'Give her to them. I know them.' 'If, venerable sir, the noble one knows them, I will give her.' Then that female astrologer gave her daughter to those disciples of the Ājīvakas. Then those disciples of the Ājīvakas, having taken that young woman, treated her as a daughter-in-law for only a month. After that, they treat her as a female slave.

Atha kho sā kumārikā mātuyā santike dūtaṃ pāhesi – ‘‘ahamhi duggatā dukkhitā, na sukhaṃ labhāmi. Māsaṃyeva maṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Āgacchatu me mātā, maṃ nessatū’’ti. Atha kho sā gaṇakī yena te ājīvakasāvakā tenupasaṅkami; upasaṅkamitvā te ājīvakasāvake etadavoca – ‘‘māyyo, imaṃ kumārikaṃ dāsibhogena bhuñjittha. Suṇisabhogena imaṃ kumārikaṃ bhuñjathā’’ti. Te evamāhaṃsu – ‘‘natthamhākaṃ tayā saddhiṃ āhārūpahāro, samaṇena saddhiṃ amhākaṃ āhārūpahāro[Pg.199]. Gaccha tvaṃ. Na mayaṃ taṃ jānāmā’’ti. Atha kho sā gaṇakī tehi ājīvakasāvakehi apasāditā punadeva sāvatthiṃ paccāgañchi. Dutiyampi kho sā kumārikā mātuyā santike dūtaṃ pāhesi – ‘‘ahamhi duggatā dukkhitā, na sukhaṃ labhāmi. Māsaṃyeva maṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Āgacchatu me mātā, maṃ nessatū’’ti. Atha kho sā gaṇakī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘sā kira, bhante, kumārikā duggatā dukkhitā, na sukhaṃ labhati. Māsaṃyeva naṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Vadeyyātha, bhante – ‘māyyo, imaṃ kumārikaṃ dāsibhogena bhuñjittha. Suṇisabhogena imaṃ kumārikaṃ bhuñjithā’’’ti.

Then that young woman sent a messenger to her mother, saying: 'I am unfortunate and miserable; I find no happiness. For only a month they treated me as a daughter-in-law. After that, they treat me as a female slave. Let my mother come and take me away.' Then that female astrologer approached the place where those disciples of the Ājīvakas were. Having approached, she said this to those disciples of the Ājīvakas: 'Sirs, do not treat this young woman as a female slave. Treat this young woman as a daughter-in-law.' They said this: 'We have no dealings with you; our dealings are with the monk. Go away. We do not know you.' Then that female astrologer, having been rebuffed by those disciples of the Ājīvakas, returned again to Sāvatthī. For a second time, that young woman sent a messenger to her mother, saying: 'I am unfortunate and miserable; I find no happiness. For only a month they treated me as a daughter-in-law. After that, they treat me as a female slave. Let my mother come and take me away.' Then that female astrologer approached the place where the Venerable Udāyī was. Having approached, she said this to the Venerable Udāyī: 'Venerable sir, it is said that the young woman is unfortunate and miserable; she finds no happiness. For only a month they treated her as a daughter-in-law. After that, they treat her as a female slave. Venerable sir, please tell them: “Sirs, do not treat this young woman as a female slave. Treat this young woman as a daughter-in-law.”'

Atha kho āyasmā udāyī yena te ājīvakasāvakā tenupasaṅkami; upasaṅkamitvā te ājīvakasāvake etadavoca – ‘‘māyyo, imaṃ kumārikaṃ dāsibhogena bhujjittha. Suṇisabhogena imaṃ kumārikaṃ bhuñjathā’’ti. Te evamāhaṃsu – ‘‘natthamhākaṃ tayā saddhiṃ āhārūpahāro, gaṇakiyā saddhiṃ amhākaṃ āhārūpahāro. Samaṇena bhavitabbaṃ abyāvaṭena. Samaṇo assa susamaṇo, gaccha tvaṃ, na mayaṃ taṃ jānāmā’’ti. Atha kho āyasmā udāyī tehi ājīvakasāvakehi apasādito punadeva sāvatthiṃ paccāgañchi. Tatiyampi kho sā kumārikā mātuyā santike dūtaṃ pāhesi – ‘‘ahamhi duggatā dukkhitā, na sukhaṃ labhāmi. Māsaṃyeva maṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Āgacchatu me mātā, maṃ nessatū’’ti. Dutiyampi kho sā gaṇakī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘sā kira, bhante, kumārikā duggatā dukkhitā, na sukhaṃ labhati. Māsaṃyeva naṃ suṇisabhogena bhuñjiṃsu. Tato aparena dāsibhogena bhuñjanti. Vadeyyātha, bhante – ‘māyyo, imaṃ kumārikaṃ dāsibhogena bhuñjittha, suṇisabhogena imaṃ kumārikaṃ bhuñjathā’’’ti. ‘‘Paṭhamaṃpāhaṃ tehi ājīvakasāvakehi apasādito. Gaccha tvaṃ. Nāhaṃ gamissāmī’’ti.

Then the Venerable Udāyī approached the place where those disciples of the Ājīvakas were. Having approached, he said this to those disciples of the Ājīvakas: 'Sirs, do not treat this young woman as a female slave. Treat this young woman as a daughter-in-law.' They replied: 'We have no dealings with you; our dealings are with the female astrologer. A monk should be uninvolved. A monk who is uninvolved is a good monk. Go away, we do not know you.' Then the Venerable Udāyī, having been rebuffed by those disciples of the Ājīvakas, returned again to Sāvatthī. For the third time, that young woman sent a messenger to her mother, saying: 'I am unfortunate and miserable; I find no happiness. For only a month they treated me as a daughter-in-law. After that, they treat me as a female slave. Let my mother come and take me away.' For a second time, that female astrologer approached the place where the Venerable Udāyī was. Having approached, she said this to the Venerable Udāyī: 'Venerable sir, it is said that the young woman is unfortunate and miserable; she finds no happiness. For only a month they treated her as a daughter-in-law. After that, they treat her as a female slave. Venerable sir, please tell them: “Sirs, do not treat this young woman as a female slave. Treat this young woman as a daughter-in-law.”' He replied: 'The first time I went, I was rebuffed by those disciples of the Ājīvakas. You go. I will not go.'

298. Atha kho sā gaṇakī ujjhāyati khiyyati vipāceti – ‘‘evaṃ duggato hotu ayyo udāyī, evaṃ dukkhito hotu ayyo udāyī, evaṃ [Pg.200] mā sukhaṃ labhatu ayyo udāyī, yathā me kumārikā duggatā dukkhitā na sukhaṃ labhati pāpikāya sassuyā pāpakena sasurena pāpakena sāmikenā’’ti. Sāpi kho kumārikā ujjhāyati khiyyati vipāceti – ‘‘evaṃ duggato hotu ayyo udāyī, evaṃ dukkhito hotu ayyo udāyī, evaṃ mā sukhaṃ labhatu ayyo udāyī, yathāhaṃ duggatā dukkhitā na sukhaṃ labhāmi pāpikāya sassuyā pāpakena sasurena pāpakena sāmikenā’’ti. Aññāpi itthiyo asantuṭṭhā sassūhi vā sasurehi vā sāmikehi vā, tā evaṃ oyācanti – ‘‘evaṃ duggato hotu ayyo udāyī, evaṃ dukkhito hotu ayyo udāyī, evaṃ mā sukhaṃ labhatu ayyo udāyī, yathā mayaṃ duggatā dukkhitā na sukhaṃ labhāma pāpikāhi sassūhi pāpakehi sasurehi pāpakehi sāmikehī’’ti. Yā pana tā itthiyo santuṭṭhā sassūhi vā sasurehi vā sāmikehi vā tā evaṃ āyācanti – ‘‘evaṃ sukhito hotu ayyo udāyī, evaṃ sajjito hotu ayyo udāyī, evaṃ sukhamedho hotu ayyo udāyī, yathā mayaṃ sukhitā sajjitā sukhamedhā bhaddikāhi sassūhi bhaddakehi sasurehi bhaddakehi sāmikehī’’ti.

298. Then that female soothsayer complained, disparaged, and criticized: “May the Venerable Udāyī be destitute like this, may the Venerable Udāyī be suffering like this, may the Venerable Udāyī not find happiness, just as my young daughter is destitute, suffering, and finds no happiness because of her wicked mother-in-law, wicked father-in-law, and wicked husband!” And that young girl also complained, disparaged, and criticized: “May the Venerable Udāyī be destitute like this, may the Venerable Udāyī be suffering like this, may the Venerable Udāyī not find happiness, just as I am destitute, suffering, and find no happiness because of my wicked mother-in-law, wicked father-in-law, and wicked husband!” Other women too, dissatisfied with their mothers-in-law, fathers-in-law, or husbands, cursed in this way: “May the Venerable Udāyī be destitute like this, may the Venerable Udāyī be suffering like this, may the Venerable Udāyī not find happiness, just as we are destitute, suffering, and find no happiness because of our wicked mothers-in-law, wicked fathers-in-law, and wicked husbands!” But those women who were satisfied with their mothers-in-law, fathers-in-law, or husbands prayed thus: “May the Venerable Udāyī be happy like this, may the Venerable Udāyī be well-adorned like this, may the Venerable Udāyī’s happiness increase like this, just as we are happy, well-adorned, and our happiness increases because of our good mothers-in-law, good fathers-in-law, and good husbands!”

Assosuṃ kho bhikkhū ekaccānaṃ itthīnaṃ oyācantīnaṃ ekaccānaṃ itthīnaṃ āyācantīnaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī sañcarittaṃ samāpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ udāyiṃ paṭipucchi – ‘‘saccaṃ kira tvaṃ, udāyi, sañcarittaṃ samāpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, sañcarittaṃ samāpajjasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

The monks heard some women cursing and some women offering blessings. Those monks who were of few wishes… and so on… complained, disparaged, and criticized: “How could the Venerable Udāyī engage in matchmaking?” Then those monks, having rebuked the Venerable Udāyī in many ways, reported this matter to the Blessed One. Then the Blessed One, on this occasion and in this matter, had the Sangha of monks assembled and questioned the Venerable Udāyī: “Is it true, Udāyī, that you engage in matchmaking?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “Foolish man, how could you engage in matchmaking? This, foolish man, is not for the confidence of the unconfident… and so on… And so, monks, you should recite this training rule thus:

299. ‘‘Yo pana bhikkhu sañcarittaṃ samāpajjeyya, itthiyā vā purisamatiṃ purisassa vā itthimatiṃ, jāyattane vā jārattane vā, saṅghādiseso’’ti.

299. “Whatever monk should engage in matchmaking, conveying a man's intention to a woman or a woman's intention to a man, for the purpose of her being a wife or for the purpose of her being a paramour, it is an offense entailing initial and subsequent meetings of the Sangha.”

Evañcidaṃ [Pg.201] bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

In this way, this training rule was laid down by the Blessed One for the monks.

300. Tena kho pana samayena sambahulā dhuttā uyyāne paricārentā aññatarissā vesiyā santike dūtaṃ pāhesuṃ – ‘‘āgacchatu uyyāne, paricāressāmā’’ti. Sā evamāha – ‘‘ahaṃ khvayyo tumhe na jānāmi – ‘ke vā ime kassa vā’ti. Ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṃ. Nāhaṃ gamissāmī’’ti. Atha kho so dūto tesaṃ dhuttānaṃ etamatthaṃ ārocesi. Evaṃ vutte, aññataro puriso te dhutte etadavoca – ‘‘kissa tumhe ayyo etaṃ vesiṃ yācittha? Nanu ayyo udāyī vattabbo! Ayyo udāyī uyyojessatī’’ti. Evaṃ vutte, aññataro upāsako taṃ purisaṃ etadavoca – ‘‘māyyo evaṃ avaca. Na kappati samaṇānaṃ sakyaputtiyānaṃ evarūpaṃ kātuṃ. Nāyyo udāyī evaṃ karissatī’’ti. Evaṃ vutte, ‘‘karissati na karissatī’’ti abbhutamakaṃsu. Atha kho te dhuttā yenāyasmā udāyī tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, uyyāne paricārentā asukāya nāma vesiyā santike dūtaṃ pahiṇimhā – ‘āgacchatu uyyāne, paricāressāmā’ti. Sā evamāha – ‘ahaṃ khvayyo tumhe na jānāmi – ke vā ime kassa vāti, ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṃ. Nāhaṃ gamissāmī’ti. Sādhu, bhante, ayyo taṃ vasiṃ uyyojetū’’ti.

300. Now at that time, several debauchees amusing themselves in a park sent a messenger to a certain courtesan, saying: “Come to the park, we will entertain ourselves.” She replied: “Sirs, I do not know you—‘who are these men, or whose sons are they?’ I have many goods and much equipment, and I must go outside the city. I will not go.” Then the messenger reported this matter to those debauchees. When this was said, a certain man said to those debauchees: “Sirs, why did you ask that courtesan? Is not the Venerable Udāyī spoken of? The Venerable Udāyī will persuade her.” When this was said, a certain lay follower said to that man: “Sir, do not say so. It is not proper for ascetics, sons of the Sakyan, to do such a thing. The Venerable Udāyī will not do so.” When this was said, they made a bet: “He will do it; he will not do it.” Then those debauchees approached the Venerable Udāyī; having approached, they said to the Venerable Udāyī: “Venerable sir, today, while we were amusing ourselves in the park, we sent a messenger to a courtesan of such-and-such a name, saying: ‘Come to the park, we will entertain ourselves.’ She replied: ‘Sirs, I do not know you—who are these men, or whose sons are they? I have many goods and much equipment, and I must go outside the city. I will not go.’ It would be good, venerable sir, if the venerable one would persuade that courtesan.”

Atha kho āyasmā udāyī yena sā vesī tenupasaṅkami; upasaṅkamitvā taṃ vesiṃ etadavoca – ‘‘kissimesaṃ na gacchasī’’ti? ‘‘Ahaṃ khvayya ime na jānāmi – ‘ke vā ime kassa vā’ti. Ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṃ. Nāhaṃ gamissāmī’’ti. ‘‘Gacchimesaṃ. Ahaṃ ime jānāmī’’ti. ‘‘Sace, bhante, ayyo jānāti ahaṃ gamissāmī’’ti. Atha kho te dhuttā taṃ vesiṃ ādāya uyyānaṃ agamaṃsu. Atha kho so upāsako ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma ayyo udāyī taṅkhaṇikaṃ sañcarittaṃ samāpajjissatī’’ti. Assosuṃ kho bhikkhū tassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī taṅkhaṇikaṃ sañcarittaṃ samāpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ [Pg.202] udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, taṅkhaṇikaṃ sañcarittaṃ samāpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, taṅkhaṇikaṃ sañcarittaṃ samāpajjissasi? Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then the Venerable Udāyī approached that courtesan; having approached, he said this to that courtesan: “Why do you not go to these men?” “Venerable sir, I do not know these men—‘who are these men, or whose sons are they?’ I have many goods and much equipment, and I must go outside the city. I will not go.” “Go to these men. I know them.” “Venerable sir, if the venerable one knows them, I will go.” Then those debauchees, taking that courtesan, went to the park. Then that lay follower complained, grumbled, and spread it about, saying: “How indeed could the Venerable Udāyī engage in the act of being a go-between for a temporary union?” The monks heard that lay follower complaining, grumbling, and spreading it about. Those monks who were of few wishes... and so on... they complained, grumbled, and spread it about, saying: “How indeed could the Venerable Udāyī engage in the act of being a go-between for a temporary union?” Then those monks, after rebuking the Venerable Udāyī in many ways, reported this matter to the Blessed One... and so on... “Is it true, Udāyī, that you engaged in the act of being a go-between for a temporary union?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him... and so on... “Foolish man, how indeed could you engage in the act of being a go-between for a temporary union? This, foolish man, is not for the pleasing of the unpleased... and so on... And so, monks, you should recite this training rule:

301. ‘‘Yo pana bhikkhu sañcarittaṃ samāpajjeyya, itthiyā vā purisamatiṃ purisassa vā itthimatiṃ, jāyattane vā jārattane vā, antamaso taṅkhaṇikāyapi, saṅghādiseso’’ti.

301. “Whatever monk should engage in the act of being a go-between, conveying a man’s intention to a woman or a woman’s intention to a man, for the purpose of becoming a wife or a paramour, even for a temporary union, it is a Saṅghādisesa offense.”

302. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

302. ‘Whatever’ means: whoever, of whatever kind... and so on... ‘Monk’ means... and so on... this is the monk who is intended in this sense.

Sañcarittaṃ samāpajjeyyāti itthiyā vā pahito purisassa santike gacchati, purisena vā pahito itthiyā santike gacchati.

‘Should engage in the act of being a go-between’ means: being sent by a woman, he goes to a man’s presence; or being sent by a man, he goes to a woman’s presence.

Itthiyā vā purisamatinti purisassa matiṃ itthiyā āroceti.

‘A man’s intention to a woman’ means: he communicates the man’s intention to the woman.

Purisassa vā itthimatinti itthiyā matiṃ purisassa āroceti.

‘Or a woman’s intention to a man’ means: he communicates the woman’s intention to the man.

Jāyattane vāti jāyā bhavissasi.

‘For the purpose of becoming a wife’ means: ‘You will be a wife’.

Jārattane vāti jārī bhavissasi.

‘Or for the purpose of becoming a paramour’ means: ‘You will be a paramour’.

Antamaso taṅkhaṇikāyapīti muhuttikā bhavissasi.

‘Even for a temporary union’ means: ‘You will be a temporary wife’.

Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti.

‘Saṅghādisesa’ means... and so on... for that reason also, it is called ‘Saṅghādisesa’.

303. Dasa itthiyo – māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sārakkhā saparidaṇḍā.

303. There are ten kinds of women: one protected by her mother, one protected by her father, one protected by her mother and father, one protected by her brother, one protected by her sister, one protected by her relatives, one protected by her clan, one protected by her fellow Dhamma practitioners, one who has a guardian, and one for whom there is a penalty.

Dasa bhariyāyo – dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhaṭacumbaṭā dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā muhuttikā.

There are ten kinds of wives: one purchased with wealth, one living together by consent, one living together through provision of property, one living together through provision of cloth, one united by the dipping of hands in a water bowl, one who has had her head-pad removed, one who is both a slave and a wife, one who is both a worker and a wife, one brought as a captive of war, and a temporary wife.

304. Māturakkhitā nāma mātā rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti.

304. ‘One protected by her mother’ means: the mother protects, guards, exercises authority, and keeps her under her control.

Piturakkhitā [Pg.203] nāma pitā rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti.

‘One protected by her father’ means: the father protects, guards, exercises authority, and keeps her under his control.

Mātāpiturakkhitā nāma mātāpitaro rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti.

‘One protected by her mother and father’ means: the mother and father protect, guard, exercise authority, and keep her under their control.

Bhāturakkhitā nāma bhātā rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti.

‘One protected by her brother’ means: the brother protects, guards, exercises authority, and keeps her under his control.

Bhaginirakkhitā nāma bhaginī rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti.

‘One protected by her sister’ means: the sister protects, guards, exercises authority, and keeps her under her control.

Ñātirakkhitā nāma ñātakā rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti.

‘One protected by her relatives’ means: the relatives protect, guard, exercise authority, and keep her under their control.

Gottarakkhitā nāma sagottā rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti.

‘One protected by her clan’ means: those of her clan protect, guard, exercise authority, and keep her under their control.

Dhammarakkhitā nāma sahadhammikā rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti.

‘One protected by her fellow Dhamma practitioners’ means: the fellow Dhamma practitioners protect, guard, exercise authority, and keep her under their control.

Sārakkhā nāma gabbhepi pariggahitā hoti – mayhaṃ esāti. Antamaso mālāguḷaparikkhittāpi.

‘One who has a guardian’ means: she is claimed even while in the womb, thus: ‘She is mine.’ At the very least, it is one who has been encircled with a garland.

Saparidaṇḍā nāma kehici daṇḍo ṭhapito hoti – yo itthannāmaṃ itthiṃ gacchati ettako daṇḍoti.

‘One for whom there is a penalty’ means: a penalty has been established by someone, thus: ‘Whoever approaches the woman named so-and-so, for him there is such-and-such a penalty.’

Dhanakkītā nāma dhanena kiṇitvā vāseti.

‘One purchased with wealth’ means one who is made to live with a man after being purchased with wealth.

Chandavāsinī nāma piyo piyaṃ vāseti.

‘One living together by consent’ means a beloved man makes a beloved woman live with him.

Bhogavāsinī nāma bhogaṃ datvā vāseti.

‘One living together through provision of property’ means one who is made to live with a man by being given property.

Paṭavāsinī nāma paṭaṃ datvā vāseti.

‘One living together through provision of cloth’ means one who is made to live with a man by being given cloth.

Odapattakinī nāma udakapattaṃ āmasitvā vāseti.

‘One united by the dipping of hands in a water bowl’ means one who is made to live with a man by touching a water bowl.

Obhaṭacumbaṭā nāma cumbaṭaṃ oropetvā vāseti.

‘One who has had her head-pad removed’ means one who is made to live with a man after her head-pad is removed.

Dāsī nāma dāsī ceva hoti bhariyā ca.

‘A slave and a wife’ means she is both a slave and a wife.

Kammakārī nāma kammakārī ceva hoti bhariyā ca.

‘A worker and a wife’ means she is both a worker and a wife.

Dhajāhaṭā nāma karamarānītā vuccati.

‘One brought by a banner’ is said to be one brought as a captive.

Muhuttikā nāma taṅkhaṇikā vuccati.

‘A temporary wife’ is said to be one for that moment.

305. Puriso [Pg.204] bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

305. A man sends a monk, saying, ‘Go, venerable sir, tell the woman named so-and-so, who is protected by her mother: “Please become the wife of the man named so-and-so, one purchased with wealth.”’ If he accepts, inquires, and reports back, it is a Saṅghādisesa offense.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitaṃ brūhi…pe… mātāpiturakkhitaṃ brūhi… bhāturakkhitaṃ brūhi… bhaginirakkhitaṃ brūhi… ñātirakkhitaṃ brūhi… gottarakkhitaṃ brūhi… dhammarakkhitaṃ brūhi… sārakkhaṃ brūhi… saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, ‘Go, venerable sir, and tell the woman named so-and-so, who is protected by her father… protected by her mother and father… protected by her brother… protected by her sister… protected by her relatives… protected by her clan… protected by her fellow Dhamma practitioners… who has a guardian… for whom there is a penalty: “Please become the wife of the man named so-and-so, one purchased with wealth.”’ If he accepts, inquires, and reports back, it is a Saṅghādisesa offense.

Nikkhepapadāni.

The summary terms.

306. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

306. A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women, one protected by her mother and one protected by her father: “Be, it is said, the wives of such-and-such a man, bought with wealth.”’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca mātāpituraakhatañca…pe…

A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women, one protected by her mother and one protected by her mother and father…’

Māturakkhitañca bhāturakkhitañca… māturakkhitañca bhaginirakkhitañca… māturakkhitañca ñātirakkhitañca… māturakkhitañca gottarakkhitañca… māturakkhitañca dhammarakkhitañca… māturakkhitañca sārakkhañca… māturakkhitañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

…one protected by her mother and one protected by her brother… one protected by her mother and one protected by her sister… one protected by her mother and one protected by her relatives… one protected by her mother and one protected by her clan… one protected by her mother and one protected by the Dhamma… one protected by her mother and one with a protector… one protected by her mother and one with a penalty—tell them: ‘Be, it is said, the wives of such-and-such a man, bought with wealth.’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Khaṇḍacakkaṃ.

The Fragmented Cycle.

307. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca mātāpiturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

307. A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women, one protected by her father and one protected by her mother and father: “Be, it is said, the wives of such-and-such a man, bought with wealth.”’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca bhāturakkhitañca…pe… piturakkhitañca bhaginirakkhitañca… piturakkhitañca ñātirakkhitañca… piturakkhitañca gottarakkhitañca… piturakkhitañca dhammarakkhitañca… piturakkhitañca sārakkhañca… piturakkhitañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women, one protected by her father and one protected by her brother… one protected by her father and one protected by her sister… one protected by her father and one protected by her relatives… one protected by her father and one protected by her clan… one protected by her father and one protected by the Dhamma… one protected by her father and one with a protector… one protected by her father and one with a penalty: “Be, it is said, the wives of such-and-such a man, bought with wealth.”’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Puriso [Pg.205] bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca māturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women, one protected by her father and one protected by her mother: “Be, it is said, the wives of such-and-such a man, bought with wealth.”’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Baddhacakkaṃ mūlaṃ saṃkhittaṃ.

The Complete Cycle; the root is abbreviated.

308. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍañca māturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

308. A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women, one with a penalty and one protected by her mother: “Be, it is said, the wives of such-and-such a man, bought with wealth.”’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍañca pituraakhatañca…pe…

A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women, one with a penalty and one protected by her father…’

Saparidaṇḍañca mātāpiturakkhitañca… saparidaṇḍañca bhāturakkhitañca… saparidaṇḍañca bhaginirakkhitañca… saparidaṇḍañca ñātirakkhitañca… saparidaṇḍañca gottarakkhitañca… saparidaṇḍañca dhammarakkhitañca… saparidaṇḍañca sārakkhañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

…one with a penalty and one protected by her mother and father… one with a penalty and one protected by her brother… one with a penalty and one protected by her sister… one with a penalty and one protected by her relatives… one with a penalty and one protected by her clan… one with a penalty and one protected by the Dhamma… one with a penalty and one with a protector—tell them: ‘Be, it is said, the wives of such-and-such a man, bought with wealth.’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Ekamūlakaṃ niṭṭhitaṃ.

The one-root section is concluded.

Evaṃ dumūlakampi timūlakampi yāva navamūlakaṃ kātabbaṃ.

Similarly, the two-rooted, three-rooted, up to the nine-rooted cases should be done.

Idaṃ dasamūlakaṃ

This is the ten-rooted case.

309. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

309. A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women—one protected by her mother, one protected by her father, one protected by her mother and father, one protected by her brother, one protected by her sister, one protected by her relatives, one protected by her clan, one protected by the Dhamma, one with a protector, and one with a penalty: “Be, it is said, the wives of such-and-such a man, bought with wealth.”’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Dhanakkītācakkaṃ niṭṭhitaṃ.

The cycle of women bought with wealth is concluded.

310. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

310. A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such a woman protected by her mother: “Be, it is said, the wife of such-and-such a man: one living by consent… one living by means of possessions… one living by means of clothing… one by water-pot declaration… one whose head-pad is removed… one who is both a slave and a wife… one who is both a worker and a wife… one brought by a banner… one for a moment.”’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Puriso [Pg.206] bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitaṃ brūhi…pe… mātāpiturakkhitaṃ brūhi… bhāturakkhitaṃ brūhi… bhaginirakkhitaṃ brūhi… ñātirakkhitaṃ brūhi… gottarakkhitaṃ brūhi… dhammarakkhitaṃ brūhi… sārakkhaṃ brūhi… saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such a woman—protected by her father… protected by her mother and father… protected by her brother… protected by her sister… protected by her relatives… protected by her clan… protected by the Dhamma… with a protector… with a penalty—‘Be, it is said, the temporary wife of such-and-such a man.’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Nikkhepapadāni.

The summary terms.

311. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

311. A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women—one protected by her mother and one protected by her father—‘Be, it is said, the temporary wives of such-and-such a man.’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca mātāpiturakkhitañca…pe… māturakkhitañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, ‘Go, venerable sir, and tell such-and-such women—one protected by her mother and one protected by her mother and father… one protected by her mother and one with a penalty—‘Be, it is said, the temporary wives of such-and-such a man.’ If he accepts, inquires, and reports back, there is an offense entailing suspension.

Khaṇḍacakkaṃ.

The Fragmented Cycle.

312. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca mātāpiturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

312. A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such women—one protected by her father and one protected by her mother and father—‘Be, it is said, the temporary wives of such-and-such a man.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca bhāturakkhitañca…pe… piturakkhitañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such women—one protected by her father and one protected by her brother… one protected by her father and one for whom a penalty is set—‘Be, it is said, the temporary wives of such-and-such a man.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitañca māturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such women—one protected by her father and one protected by her mother—‘Be, it is said, the temporary wives of such-and-such a man.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Baddhacakkaṃ mūlaṃ saṃkhittaṃ.

The Bound Wheel. The root is abbreviated.

313. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍañca māturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti[Pg.207]. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

313. A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such women—one for whom a penalty is set and one protected by her mother—‘Be, it is said, the temporary wives of such-and-such a man.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍañca piturakkhitañca…pe… saparidaṇḍañca sārakkhañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such women—one for whom a penalty is set and one protected by her father… one for whom a penalty is set and one with a guardian—‘Be, it is said, the temporary wives of such-and-such a man.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Ekamūlakaṃ niṭṭhitaṃ.

The one-root section is finished.

Dumūlakādīnipi evameva kātabbāni.

The two-root sections and so forth should also be done in the same way.

Idaṃ dasamūlakaṃ

This is the ten-root section.

314. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

314. A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such women—one protected by her mother, one protected by her father, one protected by her parents, one protected by her brother, one protected by her sister, one protected by her relatives, one protected by her clan, one protected by a fellow Dhamma practitioner, one with a guardian, and one for whom a penalty is set—‘Be, it is said, the temporary wives of such-and-such a man.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Muhuttikācakkaṃ niṭṭhitaṃ.

The Wheel of the Temporary Wife is finished.

315. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

315. A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her mother—‘Be, it is said, the wife of such-and-such a man, one bought with wealth.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her mother—‘Be, it is said, the wife of such-and-such a man: one living by mutual consent… one living by means of wealth… one living by means of clothing… one taken as wife by a ceremony with a water vessel… one who has put down her head-pad… one who is both a female slave and a wife… one who is both a female worker and a wife… one brought as a captive of war… a temporary one.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Nikkhepapadāni.

These are the summary terms.

316. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

316. A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her mother—‘Be, it is said, the wife of such-and-such a man, one who is both bought with wealth and living by mutual consent.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Puriso [Pg.208] bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca…pe… dhanakkītā ca paṭavāsinī ca… dhanakkītā ca odapattakinī ca… dhanakkītā ca obhaṭacumbaṭā ca… dhanakkītā ca dāsī ca bhariyā ca… dhanakkītā ca kammakārī ca bhariyā ca… dhanakkītā ca dhajāhaṭā ca… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her mother—‘Be, it is said, the wife of such-and-such a man: one who is both bought with wealth and living by means of wealth… one who is both bought with wealth and living by means of clothing… one who is both bought with wealth and taken as wife by a ceremony with a water vessel… one who is both bought with wealth and has put down her head-pad… one who is both bought with wealth and is a female slave and a wife… one who is both bought with wealth and is a female worker and a wife… one who is both bought with wealth and brought as a captive of war… one who is both bought with wealth and is temporary.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Khaṇḍacakkaṃ.

The Fragmented Wheel.

317. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca… chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

317. A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her mother—‘Be, it is said, the wife of such-and-such a man: one who is both living by mutual consent and living by means of wealth… one who is both living by mutual consent and is temporary… one who is both living by mutual consent and bought with wealth.’” If he accepts, investigates, or reports back, there is an offense of Saṅghādisesa.

Baddhacakkaṃ mūlaṃ saṃkhittaṃ.

The Bound Wheel. The root is abbreviated.

318. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

318. A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her mother—‘Become, it is said, the wife of such-and-such a man, being both a temporary wife and a wife bought with wealth… both a temporary wife and a wife living by consent… both a temporary wife and a wife brought from the battlefield.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Ekamūlakaṃ niṭṭhitaṃ.

The one-root section is concluded.

Dumūlakādīnipi evameva kātabbāni.

The two-root sections and so forth should also be done in the same way.

Idaṃ dasamūlakaṃ

This is the ten-root section.

319. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

319. A man sends a bhikkhu, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her mother—‘Become, it is said, the wife of such-and-such a man: a wife bought with wealth, a wife living by consent, a wife living on his property, a wife living by means of clothing, a wife taken by the water ceremony, a wife freed from carrying water pots, both a slave and a wife, both a worker and a wife, a wife brought from the battlefield, and a temporary wife.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Māturakkhitācakkaṃ niṭṭhitaṃ.

The cycle of the one protected by her mother is concluded.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ piturakkhitaṃ…pe… mātāpiturakkhitaṃ… bhāturakkhitaṃ… bhaginirakkhitaṃ … ñātirakkhitaṃ… gottarakkhitaṃ… dhammarakkhitaṃ [Pg.209] … sārakkhaṃ… saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her father… protected by her parents… protected by her brother… protected by her sister… protected by her relatives… protected by her clan… protected by a fellow practitioner of the Dhamma… who has a guardian… for whom a penalty is set—‘Become, it is said, the wife of such-and-such a man, a wife bought with wealth.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī, paṭavāsinī, odapattakinī, obhaṭacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhaṭā, muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman—for whom a penalty is set—‘Become, it is said, the wife of such-and-such a man: a wife living by consent… a wife living on his property, a wife living by means of clothing, a wife taken by the water ceremony, a wife who has put down her head-pad, both a slave and a wife, both a worker and a wife, a wife brought from the battlefield, a temporary wife.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Nikkhepapadāni.

The basic terms.

320. Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

320. A man sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman—for whom a penalty is set—‘Become, it is said, the wife of such-and-such a man, being both a wife bought with wealth and a wife living by consent.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca…pe… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman—for whom a penalty is set—‘Become, it is said, the wife of such-and-such a man, being both a wife bought with wealth and a wife living on his property… both a wife bought with wealth and a temporary wife.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Khaṇḍacakkaṃ.

The Fragmented Cycle.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca, chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman—for whom a penalty is set—‘Become, it is said, the wife of such-and-such a man, being both a wife living by consent and a wife living on his property… both a wife living by consent and a temporary wife, and both a wife living by consent and a wife bought with wealth.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Baddhacakkaṃ mūlaṃ saṃkhittaṃ.

The Bound Cycle. The root is abbreviated.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca, muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman—for whom a penalty is set—‘Become, it is said, the wife of such-and-such a man, being both a temporary wife and a wife bought with wealth… both a temporary wife and a wife living by consent, and both a temporary wife and a wife brought from the battlefield.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Ekamūlakaṃ niṭṭhitaṃ.

The one-root section is concluded.

Dumūlakampi timūlakampi yāva navamūlakaṃ evameva kātabbaṃ.

The two-root, the three-root, and so on up to the nine-root sections should be done in the same way.

Idaṃ dasamūlakaṃ.

This is the ten-root section.

321. Puriso [Pg.210] bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ saparidaṇḍaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

321. A man sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman—for whom a penalty is set—‘Become, it is said, the wife of such-and-such a man, being a wife bought with wealth, and a wife living by consent, and a wife living on his property, and a wife living by means of clothing, and a wife taken by the water ceremony, and a wife who has put down her head-pad, and one who is both a slave and a wife, and one who is both a worker and a wife, and a wife brought from the battlefield, and a temporary wife.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Saparidaṇḍācakkaṃ niṭṭhitaṃ.

The cycle concerning one for whom a penalty is set is concluded.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi – ‘hohi kira itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman—who is protected by her mother—‘Become, it is said, the wife of such-and-such a man, a wife bought with wealth.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such women—one protected by her mother and one protected by her father—‘Become, it is said, the wives of such-and-such a man, being both wives bought with wealth and wives living by consent.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca mātāpiturakkhitañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī ca bhogavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such women—one protected by her mother, one protected by her father, and one protected by both parents—‘Become, it is said, the wives of such-and-such a man, being wives bought with wealth, wives living by consent, and wives living on his property.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Evaṃ ubhatovaḍḍhakaṃ kātabbaṃ.

In this way, the section on increasing on both sides should be done.

Puriso bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ māturakkhitañca piturakkhitañca mātāpiturakkhitañca bhāturakkhitañca bhaginirakkhitañca ñātirakkhitañca gottarakkhitañca dhammarakkhitañca sārakkhañca saparidaṇḍañca brūhi – ‘hotha kira itthannāmassa bhariyāyo dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man sends a monk, saying, “Go, venerable sir, and tell such-and-such women—one protected by her mother, and one protected by her father, and one protected by her parents, and one protected by her brother, and one protected by her sister, and one protected by her relatives, and one protected by her clan, and one protected by a fellow practitioner of the Dhamma, and one who has a guardian, and one for whom a penalty is set—‘Become, it is said, the wives of such-and-such a man, being a wife bought with wealth, and a wife living by consent, and a wife living on his property, and a wife living by means of clothing, and a wife taken by the water ceremony, and a wife who has put down her head-pad, and one who is both a slave and a wife, and one who is both a worker and a wife, and a wife brought from the battlefield, and a temporary wife.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Ubhatovaḍḍhakaṃ niṭṭhitaṃ.

The section on increasing on both sides is concluded.

Purisassa mātā bhikkhuṃ pahiṇati…pe… purisassa pitā bhikkhuṃ pahiṇati…pe… purisassa mātāpitaro bhikkhuṃ pahiṇanti…pe… purisassa bhātā bhikkhuṃ pahiṇati…pe… purisassa bhaginī bhikkhuṃ pahiṇati…pe… purisassa ñātakā [Pg.211] bhikkhuṃ pahiṇanti…pe… purisassa gottā bhikkhuṃ pahiṇanti…pe… purisassa sahadhammikā bhikkhuṃ pahiṇanti…pe….

A man's mother sends a monk… and so on… a man's father sends a monk… and so on… a man's parents send a monk… and so on… a man's brother sends a monk… and so on… a man's sister sends a monk… and so on… a man's relatives send a monk… and so on… a man's clan members send a monk… and so on… a man's fellow practitioners of the Dhamma send a monk… and so on.

Purisassa peyyālo vitthāretabbo.

The abbreviated passage concerning the man should be expanded.

Ubhatovaḍḍhakaṃ yathā purimanayo tatheva vitthāretabbaṃ.

The section on increasing on both sides should be expanded in the same way as the previous method.

322. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

322. The mother of a woman protected by her mother sends a monk, saying, “Go, venerable sir, and tell such-and-such a woman, ‘Let her become the wife of such-and-such a man, a wife bought with wealth.’” If he accepts, investigates, or reports back, he incurs an offense of Saṅghādisesa.

Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī, paṭavāsinī, odapattakinī, obhaṭacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhaṭā, muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

The mother of a woman under her mother's protection sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: living together by mutual consent... and so on... living together through the provision of property, living together through the provision of a lower garment, living together after dipping hands together in a bowl of water, living together after she has been made to put down her head-pad, who is both a slave and a wife, who is both a worker and a wife, brought from the battlefield, and cohabiting for a moment."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Nikkhepapadāni.

The Deposition Terms.

323. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca…pe… dhanakkītā ca bhogavāsinī ca, dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

323. The mother of a woman under her mother's protection sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: purchased with wealth and living together by mutual consent... and so on... purchased with wealth and living together through the provision of property... purchased with wealth and cohabiting for a moment."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Khaṇḍacakkaṃ.

The Fragmented Cycle.

324. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca, chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

324. The mother of a woman under her mother's protection sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: living together by mutual consent and living together through the provision of property... and so on... living together by mutual consent and cohabiting for a moment... living together by mutual consent and purchased with wealth."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Baddhacakkaṃ mūlaṃ saṃkhittaṃ.

The Bound Cycle. The root is abbreviated.

325. Māturakkhitāya mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

325. The mother of a woman under her mother's protection sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: cohabiting for a moment and purchased with wealth... and so on... cohabiting for a moment and living together by mutual consent... and so on... cohabiting for a moment and brought from the battlefield."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Ekamūlakaṃ niṭṭhitaṃ.

The section with a single root is concluded.

Dumūlakampi timūlakampi yāva navamūlakaṃ evameva kātabbaṃ.

The sections with two roots, with three roots, and so on up to the section with nine roots should be done in this same way.

Idaṃ dasamūlakaṃ

This is the section with ten roots.

326. Māturakkhitāya [Pg.212] mātā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

326. The mother of a woman under her mother's protection sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: purchased with wealth, living together by mutual consent, living together through the provision of property, living together through the provision of a lower garment, living together after dipping hands together in a bowl of water, living together after she has been made to put down her head-pad, who is both a slave and a wife, who is both a worker and a wife, brought from the battlefield, and cohabiting for a moment."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Mātucakkaṃ niṭṭhitaṃ.

The Mother's Cycle is concluded.

Piturakkhitāya pitā bhikkhuṃ pahiṇati…pe… mātāpiturakkhitāya mātāpitaro bhikkhuṃ pahiṇanti… bhāturakkhitāya bhātā bhikkhuṃ pahiṇati… bhaginirakkhitāya bhaginī bhikkhuṃ pahiṇati… ñātirakkhitāya ñātakā bhikkhuṃ pahiṇanti… gottarakkhitāya gottā bhikkhuṃ pahiṇanti… dhammarakkhitāya sahadhammikā bhikkhuṃ pahiṇanti… sārakkhāya yena pariggahitā hoti so bhikkhuṃ pahiṇati… saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

The father of a woman under her father's protection sends a monk... and so on... The parents of a woman under their parents' protection send a monk... The brother of a woman under her brother's protection sends a monk... The sister of a woman under her sister's protection sends a monk... The relatives of a woman under their relatives' protection send a monk... The clan members of a woman under her clan's protection send a monk... The fellow practitioners of the Dhamma of a woman under the Dhamma's protection send a monk... In the case of a woman who has a guard, the man who has taken possession of her sends a monk... In the case of a woman for whom a penalty is set, the man who has set the penalty sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man, purchased with wealth."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

In the case of a woman for whom a penalty is set, the man who has set the penalty sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: living together by mutual consent... and so on... living together through the provision of property... living together through the provision of a lower garment... living together after dipping hands together in a bowl of water... living together after she has been made to put down her head-pad... who is both a slave and a wife... who is both a worker and a wife... brought from the battlefield... cohabiting for a moment."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Nikkhepapadāni.

The Deposition Terms.

327. Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca…pe… dhanakkītā ca bhogavāsinī ca… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

327. In the case of a woman for whom a penalty is set, the man who has set the penalty sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: purchased with wealth and living together by mutual consent... and so on... purchased with wealth and living together through the provision of property... purchased with wealth and cohabiting for a moment."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Khaṇḍacakkaṃ.

The Fragmented Cycle.

328. Saparidaṇḍāya [Pg.213] yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca… chandavāsinī ca dhanakkītā cā’’’ ti. Paṭiggaṇhāti vīmaṃsati paccāharati āpatti saṅghādisesassa.

328. In the case of a woman for whom a penalty is set, the man who has set the penalty sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: living together by mutual consent and living together through the provision of property... and so on... living together by mutual consent and cohabiting for a moment... living together by mutual consent and purchased with wealth."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Baddhacakkaṃ mūlaṃ saṃkhittaṃ.

The Bound Cycle. The root is abbreviated.

329. Saparidaṇḍāya yena daṇḍo, ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

329. In the case of a woman for whom a penalty is set, the man who has set the penalty sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: cohabiting for a moment and purchased with wealth... and so on... cohabiting for a moment and living together by mutual consent... and so on... cohabiting for a moment and brought from the battlefield."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Ekamūlakaṃ niṭṭhitaṃ.

The section with a single root is concluded.

Dumūlakampi timūlakampi yāva navamūlakaṃ evameva kātabbaṃ.

The sections with two roots, with three roots, and so on up to the section with nine roots should be done in this same way.

Idaṃ dasamūlakaṃ

This is the section with ten roots.

330. Saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘hotu itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

330. In the case of a woman for whom a penalty is set, the man who has set the penalty sends a monk, saying: 'Go, venerable sir, and say to such-and-such a woman, "May you be the wife of such-and-such a man: purchased with wealth, living together by mutual consent, living together through the provision of property, living together through the provision of a lower garment, living together after dipping hands together in a bowl of water, living together after she has been made to put down her head-pad, who is both a slave and a wife, who is both a worker and a wife, brought from the battlefield, and cohabiting for a moment."' If he accepts, investigates, and reports back, there is an offense of Saṅghādisesa.

Daṇḍaṭhapitacakkaṃ niṭṭhitaṃ.

The Cycle of the Placed Penalty is finished.

Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A woman protected by her mother sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, one purchased with wealth."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A woman protected by her mother sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being one who cohabits by consent... one who cohabits through wealth... one who cohabits through clothing... a wife by the water ceremony... one who has put down the head-ring... both a female slave and a wife... both a worker and a wife... one brought from the battlefield... a temporary wife."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Nikkhepapadāni.

The deposition phrases.

331. Māturakkhitā [Pg.214] bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

331. A woman protected by her mother sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being both one purchased with wealth and one who cohabits by consent."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca bhogavāsinī ca…pe… dhanakkītā ca paṭavāsinī ca…pe… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A woman protected by her mother sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being both one purchased with wealth and one who cohabits through wealth... both one purchased with wealth and one who cohabits through clothing... both one purchased with wealth and a temporary wife."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Khaṇḍacakkaṃ.

The Fragmented Cycle.

332. Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca… chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

332. A woman protected by her mother sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being both one who cohabits by consent and one who cohabits through wealth... both one who cohabits by consent and a temporary wife... both one who cohabits by consent and one purchased with wealth."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Baddhacakkaṃ mūlaṃ saṃkhittaṃ.

The root of the Bound Cycle is summarized.

Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A woman protected by her mother sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being both a temporary wife and one purchased with wealth... both a temporary wife and one who cohabits by consent... both a temporary wife and one brought from the battlefield."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Ekamūlakaṃ niṭṭhitaṃ.

The One-Rooted is finished.

Dumūlakādīnipi evameva kātabbāni.

The Two-Rooted and so on should also be treated in this same way.

Idaṃ dasamūlakaṃ

This is the Ten-Rooted.

333. Māturakkhitā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

333. A woman protected by her mother sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being one purchased with wealth, one who cohabits by consent, one who cohabits through wealth, one who cohabits through clothing, a wife by the water ceremony, one who has put down the head-ring, both a female slave and a wife, both a worker and a wife, one brought from the battlefield, and a temporary wife."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Aparaṃ māturakkhitācakkaṃ niṭṭhitaṃ.

Another cycle concerning the woman protected by her mother is finished.

Piturakkhitā bhikkhuṃ pahiṇati…pe… mātāpiturakkhitā bhikkhuṃ pahiṇati… bhāturakkhitā bhikkhuṃ pahiṇati… bhaginirakkhitā bhikkhuṃ pahiṇati… ñātirakkhitā [Pg.215] bhikkhuṃ pahiṇati… gottarakkhitā bhikkhuṃ pahiṇati… dhammarakkhitā bhikkhuṃ pahiṇati… sārakkhā bhikkhuṃ pahiṇati… saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A woman protected by her father sends a bhikkhu... and so on... a woman protected by her mother and father sends a bhikkhu... a woman protected by her brother sends a bhikkhu... a woman protected by her sister sends a bhikkhu... a woman protected by her relatives sends a bhikkhu... a woman protected by her clan sends a bhikkhu... a woman protected by a fellow Dhamma practitioner sends a bhikkhu... a woman who has a guardian sends a bhikkhu... a woman under penalty sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, one purchased with wealth."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā chandavāsinī…pe… bhogavāsinī… paṭavāsinī… odapattakinī… obhaṭacumbaṭā… dāsī ca bhariyā ca… kammakārī ca bhariyā ca… dhajāhaṭā… muhuttikā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A woman under penalty sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being one who cohabits by consent... one who cohabits through wealth... one who cohabits through clothing... a wife by the water ceremony... one who has put down the head-ring... both a female slave and a wife... both a worker and a wife... one brought from the battlefield... a temporary wife."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Nikkhepapadāni.

The deposition phrases.

334. Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca…pe… dhanakkītā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

334. A woman under penalty sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being both one purchased with wealth and one who cohabits by consent... both one purchased with wealth and a temporary wife."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Khaṇḍacakkaṃ.

The Fragmented Cycle.

335. Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā chandavāsinī ca bhogavāsinī ca…pe… chandavāsinī ca muhuttikā ca… chandavāsinī ca dhanakkītā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

335. A woman under penalty sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being both one who cohabits by consent and one who cohabits through wealth... both one who cohabits by consent and a temporary wife... both one who cohabits by consent and one purchased with wealth."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Baddhacakkaṃ mūlaṃ saṃkhittaṃ.

The root of the Bound Cycle is summarized.

336. Saparidaṇḍā bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā muhuttikā ca dhanakkītā ca…pe… muhuttikā ca chandavāsinī ca…pe… muhuttikā ca dhajāhaṭā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

336. A woman under penalty sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being both a temporary wife and one purchased with wealth... both a temporary wife and one who cohabits by consent... both a temporary wife and one brought from the battlefield."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Ekamūlakaṃ niṭṭhitaṃ.

The One-Rooted is finished.

Dumūlakādīnipi evameva kātabbāni.

The Two-Rooted and so on should also be treated in this same way.

Idaṃ dasamūlakaṃ

This is the Ten-Rooted.

337. Saparidaṇḍā [Pg.216] bhikkhuṃ pahiṇati – ‘‘gaccha, bhante, itthannāmaṃ brūhi – ‘homi itthannāmassa bhariyā dhanakkītā ca chandavāsinī ca bhogavāsinī ca paṭavāsinī ca odapattakinī ca obhaṭacumbaṭā ca dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā ca muhuttikā cā’’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

337. A woman under penalty sends a bhikkhu, saying: 'Go, venerable sir, tell such-and-such a man: "I will be the wife of such-and-such a man, being one purchased with wealth, one who cohabits by consent, one who cohabits through wealth, one who cohabits through clothing, a wife by the water ceremony, one who has put down the head-ring, both a female slave and a wife, both a worker and a wife, one brought from the battlefield, and a temporary wife."' If he accepts, investigates, and reports back, there is an offense of saṅghādisesa.

Aparaṃ saparidaṇḍācakkaṃ niṭṭhitaṃ.

Another cycle concerning the woman under penalty is finished.

Sabbaṃ cakkapeyyālaṃ niṭṭhitaṃ.

The entire peyyāla of the cycles is finished.

338. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa. Paṭiggaṇhāti vīmaṃsati na paccāharati, āpatti thullaccayassa. Paṭiggaṇhāti na vīmaṃsati paccāharati, āpatti thullaccayassa. Paṭiggaṇhāti na vīmaṃsati na paccāharati, āpatti dukkaṭassa. Na paṭiggaṇhāti vīmaṃsati paccāharati, āpatti thullaccayassa. Na paṭiggaṇhāti vīmaṃsati na paccāharati, āpatti dukkaṭassa. Na paṭiggaṇhāti na vīmaṃsati paccāharati, āpatti dukkaṭassa. Na paṭiggaṇhāti na vīmaṃsati na paccāharati, anāpatti.

338. If he accepts, investigates, and reports back, an offense of Saṅghādisesa is incurred. If he accepts and investigates, but does not report back, an offense of Thullaccaya is incurred. If he accepts and reports back, but does not investigate, an offense of Thullaccaya is incurred. If he accepts, but does not investigate and does not report back, an offense of Dukkaṭa is incurred. If he investigates and reports back, but does not accept, an offense of Thullaccaya is incurred. If he investigates, but does not accept and does not report back, an offense of Dukkaṭa is incurred. If he reports back, but does not accept and does not investigate, an offense of Dukkaṭa is incurred. If he does not accept, does not investigate, and does not report back, there is no offense.

Puriso sambahule bhikkhū āṇāpeti – ‘‘gacchatha, bhante, itthannāmaṃ itthiṃ vīmaṃsathā’’ti. Sabbe paṭiggaṇhanti sabbe vīmaṃsanti sabbe paccāharanti, āpatti sabbesaṃ saṅghādisesassa.

A man commands many bhikkhus, saying: 'Go, Venerable Sirs, investigate the woman named so-and-so.' If all accept, all investigate, and all report back, an offense of Saṅghādisesa is incurred by all of them.

Puriso sambahule bhikkhū āṇāpeti – ‘‘gacchatha, bhante, itthannāmaṃ itthiṃ vīmaṃsathā’’ti. Sabbe paṭiggaṇhanti sabbe vīmaṃsanti ekaṃ paccāharāpenti, āpatti sabbesaṃ saṅghādisesassa.

A man commands many bhikkhus, saying: 'Go, Venerable Sirs, investigate the woman named so-and-so.' If all accept, all investigate, and they cause one to report back, an offense of Saṅghādisesa is incurred by all of them.

Puriso sambahule bhikkhū āṇāpeti – ‘‘gacchatha, bhante, itthannāmaṃ itthiṃ vīmaṃsathā’’ti. Sabbe paṭiggaṇhanti, ekaṃ vīmaṃsāpetvā sabbe paccāharanti, āpatti sabbesaṃ saṅghādisesassa.

A man commands many bhikkhus, saying: 'Go, Venerable Sirs, investigate the woman named so-and-so.' If all accept, and having caused one to investigate, all report back, an offense of Saṅghādisesa is incurred by all of them.

Puriso sambahule bhikkhū āṇāpeti – ‘‘gacchatha, bhante, itthannāmaṃ itthiṃ vīmaṃsathā’’ti. Sabbe paṭiggaṇhanti, ekaṃ vīmaṃsāpetvā ekaṃ paccāharāpenti, āpatti sabbesaṃ saṅghādisesassa.

A man commands many bhikkhus, saying: 'Go, Venerable Sirs, investigate the woman named so-and-so.' If all accept, and having caused one to investigate, they cause one to report back, an offense of Saṅghādisesa is incurred by all of them.

Puriso [Pg.217] bhikkhuṃ āṇāpeti – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. Paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṅghādisesassa.

A man commands a bhikkhu, saying: 'Go, Venerable Sir, investigate the woman named so-and-so.' If he accepts, investigates, and reports back, an offense of Saṅghādisesa is incurred.

Puriso bhikkhuṃ āṇāpeti – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. Paṭiggaṇhāti vīmaṃsati antevāsiṃ paccāharāpeti, āpatti saṅghādisesassa.

A man commands a bhikkhu, saying: 'Go, Venerable Sir, investigate the woman named so-and-so.' If he accepts, investigates, and causes his resident pupil to report back, an offense of Saṅghādisesa is incurred.

Puriso bhikkhuṃ āṇāpeti – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. Paṭiggaṇhāti antevāsiṃ vīmaṃsāpetvā attanā paccāharati āpatti saṅghādisesassa.

A man commands a bhikkhu, saying: 'Go, Venerable Sir, investigate the woman named so-and-so.' If he accepts, and having caused his resident pupil to investigate, he himself reports back, an offense of Saṅghādisesa is incurred.

Puriso bhikkhuṃ āṇāpeti – ‘‘gaccha, bhante, itthannāmaṃ itthi vimaṃsā’’ti. Paṭiggaṇhāti antevāsiṃ vīmaṃsāpeti antevāsī vīmaṃsitvā bahiddhā paccāharati, āpatti ubhinnaṃ thullaccayassa.

A man commands a bhikkhu, saying: 'Go, Venerable Sir, investigate the woman named so-and-so.' If he accepts and causes his resident pupil to investigate, and the resident pupil, having investigated, reports back to the man, an offense of Thullaccaya is incurred by both of them.

339. Gacchanto sampādeti, āgacchanto visaṃvādeti, āpatti thullaccayassa.

339. While going he accomplishes it, but while returning he fails; an offense of Thullaccaya is incurred.

Gacchanto visaṃvādeti, āgacchanto sampādeti, āpatti thullaccayassa.

While going he fails, but while returning he accomplishes it; an offense of Thullaccaya is incurred.

Gacchanto sampādeti, āgacchanto sampādeti, āpatti saṅghādisesassa.

While going he accomplishes it, and while returning he accomplishes it; an offense of Saṅghādisesa is incurred.

Gacchanto visaṃvādeti, āgacchanto visaṃvādeti, anāpatti.

While going he fails, and while returning he fails; there is no offense.

340. Anāpatti saṅghassa vā cetiyassa vā gilānassa vā karaṇīyena gacchati, ummattakassa, ādikammikassāti.

340. There is no offense if he goes for a duty concerning the Saṅgha, or a cetiya, or a sick person; there is no offense for one who is insane, or for the first offender.

Vinītavatthuuddānagāthā

The Summary Verses on the Decided Cases

Suttā matā ca nikkhantā, anitthī itthipaṇḍakā;

Kalahaṃ katvāna sammodi, sañcarittañca paṇḍaketi.

Asleep, dead, and departed; not a woman, a female paṇḍaka; having quarreled, one spoke cordially; and acting as a go-between for a paṇḍaka.

Vinītavatthu

Decided Cases

341. Tena kho pana samayena aññataro puriso aññataraṃ bhikkhuṃ āṇāpesi – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. So gantvā manusse pucchi – ‘‘kahaṃ itthannāmā’’ti? ‘‘Suttā, bhante’’ti. Tassa kukkuccaṃ [Pg.218] ahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ saṅghādisesaṃ āpattiṃ āpanno’’ti? Bhagavato etamatthaṃ ārocesi. ‘‘Anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

341. At that time, a certain man instructed a certain bhikkhu: "Go, venerable sir, and investigate such-and-such a woman." He went and asked people: "Where is such-and-such a woman?" They replied: "She is asleep, venerable sir." He became remorseful: "The Blessed One has laid down a training rule—could I have committed a saṅghādisesa offense?" He reported this matter to the Blessed One. "Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing."

Tena kho pana samayena aññataro puriso aññataraṃ bhikkhuṃ āṇāpesi – ‘‘gaccha, bhante, itthannāmaṃ itthiṃ vīmaṃsā’’ti. So gantvā manusse pucchi – ‘‘kahaṃ itthannāmā’’ti? ‘‘Matā, bhante’’ti…pe… ‘‘nikkhantā, bhante’’ti… ‘‘anitthī, bhante’’ti… ‘‘itthipaṇḍakā, bhante’’ti. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti dukkaṭassā’’ti.

At that time, a certain man instructed a certain bhikkhu: "Go, venerable sir, and investigate such-and-such a woman." He went and asked people: "Where is such-and-such a woman?" They replied: "She is dead, venerable sir." ... "She has left, venerable sir." ... "She is not a woman, venerable sir." ... "She is a female paṇḍaka, venerable sir." He became remorseful ... "Bhikkhu, there is no saṅghādisesa offense; there is an offense of wrong-doing."

Tena kho pana samayena aññatarā itthī sāmikena saha bhaṇḍitvā mātugharaṃ agamāsi. Kulūpako bhikkhu sammodanīyaṃ akāsi. Tassa kukkuccaṃ ahosi…pe… ‘‘alaṃvacanīyā, bhikkhū’’ti? ‘‘Nālaṃvacanīyā, bhagavā’’ti. ‘‘Anāpatti, bhikkhu, nālaṃvacanīyāyā’’ti.

At that time, a certain woman, having quarreled with her husband, went to her mother's house. A bhikkhu who was a family-frequenter spoke cordially with her. He became remorseful... The Buddha asked, "Bhikkhu, was she a suitable person to be spoken for?" "She was not a suitable person to be spoken for, Blessed One." "Bhikkhu, there is no offense in the case of one who is not a suitable person to be spoken for."

Tena kho pana samayena aññataro bhikkhu paṇḍake sañcarittaṃ samāpajji. Tassa kukkuccaṃ ahosi…pe… ‘‘anāpatti, bhikkhu, saṅghādisesassa; āpatti thullaccayassā’’ti.

At that time, a certain bhikkhu acted as a go-between for a paṇḍaka. He became remorseful... "Bhikkhu, there is no saṅghādisesa offense; there is a thullaccaya offense."

Sañcarittasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ.

The fifth training rule, on acting as a go-between, is concluded.

6. Kuṭikārasikkhāpadaṃ

6. The Training Rule on Building a Hut

342. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āḷavakā bhikkhū saññācikāyo kuṭiyo kārāpenti assāmikāyo attuddesikāyo appamāṇikāyo. Tāyo na niṭṭhānaṃ gacchanti. Te yācanabahulā viññattibahulā viharanti – ‘‘purisaṃ detha, purisatthakaraṃ detha, goṇaṃ detha, sakaṭaṃ detha, vāsiṃ detha, parasuṃ detha, kuṭhāriṃ detha, kudālaṃ detha, nikhādanaṃ detha, valliṃ detha, veḷuṃ detha, muñjaṃ detha, pabbajaṃ detha, tiṇaṃ detha, mattikaṃ dethā’’ti. Manussā upaddutā yācanāya upaddutā viññattiyā bhikkhū disvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṃ karonti dvārampi thakenti, gāvimpi disvā palāyanti bhikkhūti maññamānā.

342. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. Now at that time the monks from Āḷavī were having huts built by their own solicitation, without a donor, for their own sake, and without a specified size. These huts did not reach completion. They lived being persistent in asking and requesting: “Give a man, give a man’s work, give an ox, give a cart, give an adze, give an axe, give a hatchet, give a spade, give a chisel, give a creeper, give bamboo, give muñja grass, give pabbaja grass, give grass, give clay.” People were harassed by the asking, harassed by the requesting. Seeing the monks, they became agitated, terrified, and ran away. They went another way, turned their faces another way, or even shut their doors. Even seeing a cow, they ran away, thinking it was a monk.

Atha [Pg.219] kho āyasmā mahākassapo rājagahe vassaṃvuṭṭho yena āḷavī tena pakkāmi. Anupubbena yena āḷavī tadavasari. Tatra sudaṃ āyasmā mahākassapo āḷaviyaṃ viharati aggāḷave cetiye. Atha kho āyasmā mahākassapo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āḷaviṃ piṇḍāya pāvisi. Manussā āyasmantaṃ mahākassapaṃ passitvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṃ karonti dvārampi thakenti. Atha kho āyasmā mahākassapo āḷaviyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto bhikkhū āmantesi – ‘‘pubbāyaṃ, āvuso, āḷavī subhikkhā ahosi sulabhapiṇḍā sukarā uñchena paggahena yāpetuṃ; etarahi panāyaṃ āḷavī dubbhikkhā dullabhapiṇḍā, na sukarā uñchena paggahena yāpetuṃ. Ko nu kho, āvuso, hetu ko paccayo, yenāyaṃ āḷavī dubbhikkhā dullabhapiṇḍā, na sukarā uñchena paggahena yāpetu’’nti? Atha kho te bhikkhū āyasmato mahākassapassa etamatthaṃ ārocesuṃ.

Then the Venerable Mahākassapa, having spent the rains-retreat in Rājagaha, set out for Āḷavī. Traveling in stages, he arrived at Āḷavī. There the Venerable Mahākassapa stayed at the Aggāḷava Shrine. Then the Venerable Mahākassapa, having dressed in the morning, taking his bowl and robe, entered Āḷavī for alms. The people, seeing the Venerable Mahākassapa, became agitated, terrified, and ran away; they went another way, turned their faces another way, or even shut their doors. Then the Venerable Mahākassapa, having walked for alms in Āḷavī and returned from his alms-round after the meal, addressed the monks: “Formerly, friends, this Āḷavī was prosperous, alms were easy to obtain, and it was easy to maintain oneself by gleaning with bowl in hand. But now, this Āḷavī is suffering from famine, alms are hard to obtain, and it is not easy to maintain oneself by gleaning with bowl in hand. What, friends, is the cause, what is the reason, that this Āḷavī is now suffering from famine, that alms are hard to obtain, and that it is not easy to maintain oneself by gleaning with bowl in hand?” Then those monks informed the Venerable Mahākassapa of this matter.

343. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena āḷavī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena āḷavī tadavasari. Tatra sudaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākassapo bhagavato etamatthaṃ ārocesi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āḷavake bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, saññācikāyo kuṭiyo kārāpetha assāmikāyo attuddesikāyo appamāṇikāyo. Tāyo na niṭṭhānaṃ gacchanti. Te tumhe yācanabahulā viññattibahulā viharatha – ‘purisaṃ detha purisatthakaraṃ detha…pe… tiṇaṃ detha mattikaṃ dethā’ti. Manussā upaddutā yācanāya upaddutā viññattiyā bhikkhū disvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṃ karonti dvārampi thakenti, gāvimpi disvā palāyanti bhikkhūti maññamānā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tumhe, moghapurisā, saṃyācikāyo kuṭiyo kārāpessatha assāmikāyo attuddesikāyo appamāṇikāyo! Tāyo na [Pg.220] niṭṭhānaṃ gacchanti. Te tumhe yācanabahulā viññattibahulā viharissatha – ‘purisaṃ detha purisatthakaraṃ detha…pe… tiṇaṃ detha mattikaṃ dethā’ti! Netaṃ moghapurisā, appasannānaṃ vā pasādāya…pe…’’ vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi –

343. Then the Blessed One, having stayed at Rājagaha as long as he pleased, set out on a journey toward Āḷavī. Traveling stage by stage, he arrived at Āḷavī. There the Blessed One stayed at the Aggāḷava Shrine in Āḷavī. Then the Venerable Mahākassapa approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Mahākassapa informed the Blessed One about this matter. Then the Blessed One, on this occasion and in this connection, had the community of monks assembled and questioned the Āḷavī bhikkhus: “Is it true, bhikkhus, that you have huts built by your own solicitation—ownerless, intended for yourselves, without set limits—that do not reach completion? And that you live being persistent in asking and requesting: ‘Give a man, give a man’s work… give grass, give clay’? People are harassed by the asking, harassed by the requesting; seeing bhikkhus, they become agitated, terrified, and ran away. They go another way, turn their faces another way, and shut their doors. Even seeing a cow, they run away, thinking it is a bhikkhu!” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, foolish men, have huts built by your own solicitation—ownerless, intended for yourselves, without set limits! They do not reach completion. And you live being persistent in asking and requesting: ‘Give a man, give a man’s work… give grass, give clay’?! This will not, foolish men, inspire confidence in those without it…” Having rebuked them and given a talk on the Dhamma, he addressed the bhikkhus:

344. ‘‘Bhūtapubbaṃ, bhikkhave, dve bhātaro isayo gaṅgaṃ nadiṃ upanissāya vihariṃsu. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttaritvā yena kaniṭṭho isi tenupasaṅkami; upasaṅkamitvā kaniṭṭhaṃ isiṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsi. Atha kho, bhikkhave, kaniṭṭho isi tassa nāgassa bhayā kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Addasa kho, bhikkhave, jeṭṭho isi kaniṭṭhaṃ isiṃ kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ. Disvāna kaniṭṭhaṃ isiṃ etadavoca – ‘‘kissa tvaṃ, bho, kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti? ‘‘Idha, bho, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttaritvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsi. Tassāhaṃ, bho, nāgassa bhayā kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti. ‘‘Icchasi pana tvaṃ, bho, tassa nāgassa anāgamana’’nti? ‘‘Icchāmahaṃ, bho, tassa nāgassa anāgamana’’nti. ‘‘Api pana tvaṃ, bho, tassa nāgassa kiñci passasī’’ti? ‘‘Passāmahaṃ, bho, maṇimassa kaṇṭhe pilandhana’’nti. ‘‘Tena hi tvaṃ, bho, taṃ nāgaṃ maṇiṃ yāca – ‘maṇiṃ me, bho, dehi; maṇinā me attho’’’ti.

344. Once upon a time, monks, two brother ascetics lived near the Ganges River. Then, monks, the Nāga king named Maṇikaṇṭha crossed the Ganges River and approached the younger ascetic. Having approached, he coiled around the younger ascetic seven times with his body, spread a large hood over his head, and stood there. Then, monks, the younger ascetic, out of fear of that Nāga, became emaciated, rough, unsightly, pale and wan, and with veins standing out all over his body. The elder ascetic saw the younger ascetic emaciated, rough, unsightly, pale and wan, and with veins standing out all over his body. Seeing him, he said to the younger ascetic: 'Why, friend, are you emaciated, rough, unsightly, pale and wan, and with veins standing out all over your body?' 'Here, friend, the Nāga king Maṇikaṇṭha crossed the Ganges River and approached me. Having approached, he coiled around me seven times with his body, spread a large hood over my head, and stood there. Out of fear of that Nāga, friend, I have become emaciated, rough, unsightly, pale and wan, and with veins standing out all over my body.' 'But do you wish, friend, for that Nāga not to come again?' 'I do wish, friend, for that Nāga not to come again.' 'And do you see anything of that Nāga, friend?' 'I see, friend, a jewel worn on his neck.' 'Well then, friend, ask that Nāga for the jewel—"Give me the jewel, good sir; I have need of the jewel."'"

Atha kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttaritvā yena kaniṭṭho isi tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho, bhikkhave, maṇikaṇṭhaṃ nāgarājānaṃ kaniṭṭho isi etadavoca – ‘‘maṇiṃ me, bho, dehi; maṇinā me attho’’ti. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā – ‘bhikkhu maṇiṃ yācati, bhikkhussa maṇinā attho’ti khippaññeva agamāsi. Dutiyampi kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttaritvā yena kaniṭṭho isi tenupasaṅkami. Addasa [Pg.221] kho, bhikkhave, kaniṭṭho isi maṇikaṇṭhaṃ nāgarājānaṃ dūratova āgacchantaṃ. Disvāna maṇikaṇṭhaṃ nāgarājānaṃ etadavoca – ‘‘maṇiṃ me, bho, dehi; maṇinā me attho’’ti. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā – ‘‘bhikkhu maṇiṃ yācati, bhikkhussa maṇinā attho’’ti tatova paṭinivatti. Tatiyampi kho, bhikkhave, maṇikaṇṭho nāgarājā gaṅgaṃ nadiṃ uttarati. Addasa kho, bhikkhave, kaniṭṭho isi maṇikaṇṭhaṃ nāgarājānaṃ gaṅgaṃ nadiṃ uttarantaṃ. Disvāna maṇikaṇṭhaṃ nāgarājānaṃ etadavoca – ‘‘maṇiṃ me, bho, dehi; maṇinā me attho’’ti. Atha kho, bhikkhave, maṇikaṇṭho nāgarājā kaniṭṭhaṃ isiṃ gāthāhi ajjhabhāsi –

Then, monks, the Nāga king Maṇikaṇṭha, having crossed the Ganges River, approached the younger ascetic. Having approached, he stood to one side. While he was standing to one side, monks, the younger ascetic said to the Nāga king Maṇikaṇṭha: “Give me the jewel, good sir; I have need of the jewel.” Then, monks, the Nāga king Maṇikaṇṭha, thinking: ‘This monk asks for the jewel; the monk has need of the jewel,’ quickly departed. A second time, monks, the Nāga king Maṇikaṇṭha, having crossed the Ganges River, approached the younger ascetic. The younger ascetic, monks, saw the Nāga king Maṇikaṇṭha coming from afar. Having seen him, he said to the Nāga king Maṇikaṇṭha: “Give me the jewel, good sir; I have need of the jewel.” Then, monks, the Nāga king Maṇikaṇṭha, thinking: ‘This monk asks for the jewel; the monk has need of the jewel,’ turned back from that very place. A third time, monks, the Nāga king Maṇikaṇṭha crossed the Ganges River. The younger ascetic, monks, saw the Nāga king Maṇikaṇṭha crossing the Ganges River. Having seen the Nāga king Maṇikaṇṭha, he said: “Give me the jewel, good sir; I have need of the jewel.” Then, monks, the Nāga king Maṇikaṇṭha addressed the younger ascetic with verses:

‘‘Mamannapānaṃ vipulaṃ uḷāraṃ,Uppajjatīmassa maṇissa hetu;

Taṃ te na dassaṃ atiyācakosi;

Na cāpi te assamamāgamissaṃ.

“My food and drink, ample and exquisite, arise because of this jewel. I will not give it to you, for you are one who asks excessively; nor will I come to your hermitage again.”

‘‘Susū yathā sakkharadhotapāṇī;

Tāsesi maṃ selamāyācamāno;

Taṃ te na dassaṃ atiyācakosi;

Na cāpi te assamamāgamissa’’nti.

“Like a youth with a sword sharpened on stone in hand, you threaten me, asking for the jewel. I will not give it to you, for you are one who asks excessively; nor will I come to your hermitage again.”

Atha kho, bhikkhave, maṇikaṇṭho nāgarājā – ‘‘bhikkhu maṇiṃ yācati, bhikkhussa maṇinā attho’’ti pakkāmi. Tathā pakkantova ahosi, na puna paccāgañchi. Atha kho, bhikkhave, kaniṭṭho isi tassa nāgassa dassanīyassa adassanena bhiyyosomattāya kiso ahosi lūkho dubbaṇṇo, uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Addasa kho, bhikkhave, jeṭṭho isi kaniṭṭhaṃ isiṃ bhiyyosomattāya kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ. Disvāna kaniṭṭhaṃ isiṃ etadavoca – ‘‘kissa tvaṃ, bho, bhiyyosomattāya kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti? ‘‘Tassāhaṃ, bho, nāgassa dassanīyassa adassanena bhiyyosomattāya kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto’’ti. Atha kho, bhikkhave, jeṭṭho isi kaniṭṭhaṃ isiṃ gāthāya ajjhabhāsi –

Then, monks, the Nāga king Maṇikaṇṭha, thinking: ‘This monk asks for the jewel; the monk has need of the jewel,’ departed. He departed just so and did not return again. Then, monks, the younger ascetic, from not seeing that lovely Nāga, became exceedingly emaciated, rough, unsightly, pale and wan, with veins standing out on his body. The elder ascetic, monks, saw the younger ascetic exceedingly emaciated, rough, unsightly, pale and wan, with veins standing out on his body. Having seen him, he said this to the younger ascetic: “Why, good sir, are you exceedingly emaciated, rough, unsightly, pale and wan, with veins standing out on your body?” “Good sir, from not seeing that lovely Nāga, I am exceedingly emaciated, rough, unsightly, pale and wan, with veins standing out on my body.” Then, monks, the elder ascetic addressed the younger ascetic with a verse:

‘‘Na [Pg.222] taṃ yāce yassa piyaṃ jigīse,Videsso hoti atiyācanāya;

Nāgo maṇiṃ yācito brāhmaṇena;

Adassanaññeva tadajjhagamā’’ti.

“One should not ask for that which is dear from one whose affection is sought; through excessive asking, aversion arises. The ascetic asked the Nāga for the jewel, and attained only his disappearance.”

Tesañhi nāma, bhikkhave, tiracchānagatānaṃ pāṇānaṃ amanāpā bhavissati yācanā amanāpā viññatti. Kimaṅgaṃ pana manussabhūtānaṃ!

Indeed, monks, for those beings who are animals, asking is displeasing and making one's need known is displeasing. How much more so for human beings!

345. ‘‘Bhūtapubbaṃ, bhikkhave, aññataro bhikkhu himavantapasse viharati aññatarasmiṃ vanasaṇḍe. Tassa kho, bhikkhave, vanasaṇḍassa avidūre mahantaṃ ninnaṃ pallalaṃ. Atha kho,

345. Once upon a time, monks, a certain monk was dwelling on a slope of the Himālaya in a certain forest grove. Not far from that forest grove, monks, there was a large, low-lying swamp.

Vāsāya upagacchati. Atha kho, bhikkhave, so bhikkhu tassa sakuṇasaṅghassa saddena ubbāḷho yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhikkhave, taṃ bhikkhuṃ etadavoca – ‘kacci, bhikkhu, khamanīyaṃ kacci yāpanīyaṃ kaccisi appakilamathena addhānaṃ āgato? Kuto ca tvaṃ, bhikkhu, āgacchasī’ti? ‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Appakilamathena cāhaṃ, bhante, addhānaṃ āgato. Atthi, bhante, himavantapasse mahāvanasaṇḍo. Tassa kho pana, bhante, vanasaṇḍassa avidūre mahantaṃ ninnaṃ pallalaṃ. Atha kho, bhante, mahāsakuṇasaṅgho tasmiṃ pallale divasaṃ gocaraṃ caritvā sāyaṃ taṃ vanasaṇḍaṃ vāsāya upagacchati. Tato ahaṃ, bhagavā, āgacchāmi – tassa sakuṇasaṅghassa saddena ubbāḷho’ti. ‘Icchasi pana tvaṃ, bhikkhu, tassa sakuṇasaṅghassa anāgamana’nti? ‘Icchāmahaṃ, bhagavā, tassa sakuṇasaṅghassa anāgamana’nti. ‘Tena hi tvaṃ, bhikkhu, tattha gantvā taṃ vanasaṇḍaṃ ajjhogāhetvā rattiyā paṭhamaṃ yāmaṃ tikkhattuṃ saddamanussāvehi – suṇantu me, bhonto sakuṇā, yāvatikā imasmiṃ vanasaṇḍe vāsaṃ upagatā, pattena me attho. Ekekaṃ me, bhonto, pattaṃ dadantū’ti. Rattiyā majjhimaṃ yāmaṃ… rattiyā pacchimaṃ yāmaṃ tikkhattuṃ saddamanussāvehi – ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṃ vanasaṇḍe vāsaṃ upagatā, pattena me attho. Ekekaṃ me, bhonto, pattaṃ dadantū’ti.

A great flock of birds would approach that forest grove to lodge for the night. Then, monks, that monk, being greatly disturbed by the noise of that flock of birds, approached where I was. Having approached, he paid homage to me and sat down to one side. As he was sitting to one side, monks, I said this to that monk: ‘I hope, monk, that you are keeping well, that you are comfortable. I hope you have come this long way without fatigue. And from where, monk, do you come?’ ‘I am keeping well, Blessed One; I am comfortable, Blessed One. And I have come this long way, venerable sir, without fatigue. There is, venerable sir, a great forest grove on a slope of the Himālaya. Not far from that forest grove, venerable sir, is a large, low-lying swamp. Then, venerable sir, a great flock of birds, after foraging for food in that swamp all day, approaches that forest grove in the evening to lodge for the night. I have come from there, Blessed One, being greatly disturbed by the noise of that flock of birds.’ ‘Do you wish, monk, for that flock of birds not to return?’ ‘I wish, Blessed One, for that flock of birds not to return.’ ‘In that case, monk, go there, enter that forest grove, and in the first watch of the night, make this announcement three times: “Good sirs, birds, listen to my words! All of you who have come to lodge in this forest grove, I have need of a feather. Good sirs, let each of you give me one feather.” In the middle watch of the night… in the last watch of the night, make this announcement three times: “Good sirs, birds, listen to my words! All of you who have come to lodge in this forest grove, I have need of a feather. Good sirs, let each of you give me one feather.”’

‘‘Atha [Pg.223] kho, bhikkhave, so bhikkhu tattha gantvā taṃ vanasaṇḍaṃ ajjhogāhetvā rattiyā paṭhamaṃ yāmaṃ tikkhattuṃ saddamanussāvesi – ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṃ vanasaṇḍe vāsaṃ upagatā, pattena me attho. Ekekaṃ me, bhonto, pattaṃ dadantū’ti. Rattiyā majjhima yāmaṃ… rattiyā pacchimaṃ yāmaṃ tikkhattuṃ saddamanussāvesi – ‘suṇantu me, bhonto sakuṇā, yāvatikā imasmiṃ vanasaṇḍe vāsaṃ upagatā, pattena me attho. Ekekaṃ me, bhonto, pattaṃ dadantū’ti. Atha kho, bhikkhave, so sakuṇasaṅgho – ‘bhikkhu pattaṃ yācati bhikkhussa pattena attho’ti tamhā vanasaṇḍā pakkāmi. Tathā pakkantova ahosi na puna paccāgañchi. Tesañhi nāma, bhikkhave, tiracchānagatānaṃ pāṇānaṃ amanāpā bhavissati yācanā amanāpā viññatti. Kimaṅgaṃ pana manussabhūtānaṃ’’!

Then, monks, that monk went there, entered that forest grove, and during the first watch of the night, he made the announcement three times: ‘Good sirs, birds, listen to my words! All of you who have come to lodge in this forest grove, I have need of a feather. Good sirs, let each of you give me one feather.’ During the middle watch of the night… during the last watch of the night, he made the announcement three times: ‘Good sirs, birds, listen to my words! All of you who have come to lodge in this forest grove, I have need of a feather. Good sirs, let each of you give me one feather.’ Then, monks, that flock of birds, thinking, ‘The monk is asking for a feather; the monk has need of a feather,’ departed from that forest grove. They departed just so and did not return again. Indeed, monks, for those beings who are animals, asking will be displeasing, and making one's need known will be displeasing. How much more so for human beings!

346. ‘‘Bhūtapubbaṃ, bhikkhave, raṭṭhapālassa kulaputtassa pitā raṭṭhapālaṃ kulaputtaṃ gāthāya ajjhabhāsi –

346. Once upon a time, monks, the father of the clansman Raṭṭhapāla addressed the clansman Raṭṭhapāla with a verse:

‘Apāhaṃ te na jānāmi, raṭṭhapāla bahū janā;

Te maṃ saṅgamma yācanti, kasmā maṃ tvaṃ na yācasī’ti.

‘These many people, Raṭṭhapāla, I do not even know; yet they approach and ask of me. Why do you not ask of me?’

‘Yācako appiyo hoti, yācaṃ adadamappiyo;

Tasmāhaṃ taṃ na yācāmi, mā me videssanā ahū’ti.

‘One who asks is not dear, and one who, being asked, does not give is not dear. Therefore I do not ask of you, lest there be aversion towards me.’

‘‘So hi nāma, bhikkhave, raṭṭhapālo kulaputto sakaṃ pitaraṃ evaṃ vakkhati. Kimaṅgaṃ pana jano janaṃ!

Indeed, monks, the clansman Raṭṭhapāla would speak thus even to his own father. How much more so one stranger to another!

347. ‘‘Gihīnaṃ, bhikkhave, dussaṃharāni bhogāni sambhatānipi durakkhiyāni. Tattha nāma tumhe, moghapurisā, evaṃ dussaṃharesu bhogesu sambhatesupi durakkhiyesu yācanabahulā viññattibahulā viharissatha – ‘purisaṃ detha, purisatthakaraṃ detha, goṇaṃ detha, sakaṭaṃ detha, vāsiṃ detha, parasuṃ detha, kuṭhāriṃ detha, kudālaṃ detha, nikhādanaṃ detha, valliṃ detha, veḷuṃ detha, muñjaṃ detha, pabbajaṃ detha, tiṇaṃ detha, mattikaṃ dethā’’ti! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

347. “For householders, monks, wealth is difficult to accumulate, and even when accumulated, difficult to protect. How then can you, foolish men, being frequent in asking and frequent in requesting, live amidst such wealth that is difficult to accumulate and, when accumulated, difficult to protect, saying: ‘Give a man, give a man’s labor, give an ox, give a cart, give an adze, give an axe, give a hatchet, give a spade, give a chisel, give a creeper, give bamboo, give muñja grass, give pabbaja grass, give other grass, give clay!’ This, foolish men, is not for the confidence of the unconvinced… And so, monks, you should recite this training rule thus:

348. ‘‘Saññācikāya pana bhikkhunā kuṭiṃ kārayamānena assāmikaṃ attuddesaṃ pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso dvādasa [Pg.224] vidatthiyo, sugatavidatthiyā; tiriyaṃ sattantarā. Bhikkhū abhinetabbā vatthudesanāya. Tehi bhikkhūhi vatthu desetabbaṃ – anārambhaṃ saparikkamanaṃ. Sārambhe ce bhikkhu vatthusmiṃ aparikkamane saññācikāya kuṭiṃ kāreyya, bhikkhū vā anabhineyya vatthudesanāya, pamāṇaṃ vā atikkāmeyya, saṅghādiseso’’ti.

348. “But a monk having a hut built by means of solicitation, which is ownerless and for his own use, should have it made to measure. Herein, this is the measure: twelve spans in length by the Sugata’s span; seven spans in width on the inside. Monks are to be brought for the designation of the site. A site should be designated by those monks that is without hazards and has a clear surrounding area. If a monk should have a hut built by means of solicitation on a site with hazards or without a clear surrounding area, or should not bring monks for the designation of the site, or should exceed the measure, it is a Saṅghādisesa offense.”

349. Saññācikā nāma sayaṃ yācitvā purisampi purisatthakarampi goṇampi sakaṭampi vāsimpi parasumpi kuṭhārimpi kudālampi nikhādanampi vallimpi veḷumpi muñjampi pabbajampi tiṇampi mattikampi.

349. By means of solicitation means having asked for them himself: a man, a man’s labor, an ox, a cart, an adze, an axe, a hatchet, a spade, a chisel, a creeper, bamboo, muñja grass, pabbaja grass, other grass, or clay.

Kuṭi nāma ullittā vā hoti avalittā vā ullittāvalittā vā.

A hut means one that is plastered on the inside, or plastered on the outside, or plastered on the inside and outside.

Kārayamānenāti karonto vā kārāpento vā.

‘Having it built’ means doing it oneself or causing it to be done.

Assāmikanti na añño koci sāmiko hoti, itthī vā puriso vā gahaṭṭho vā pabbajito vā.

‘Ownerless’ means there is no other owner, whether a woman, a man, a householder, or one who has gone forth.

Attuddesanti attano atthāya.

‘For his own use’ means for his own benefit.

Pamāṇikā kāretabbā. Tatridaṃ pamāṇaṃ – dīghaso dvādasa vidatthiyo, sugatavidatthiyāti bāhirimena mānena.

‘Should have it made to measure. Herein, this is the measure: twelve spans in length by the Sugata’s span’ means by the outer measurement.

Tiriyaṃ sattantarāti abbhantarimena mānena.

‘Seven spans in width on the inside’ means by the inner measurement.

Bhikkhū abhinetabbā vatthudesanāyāti tena kuṭikārakena bhikkhunā kuṭivatthuṃ sodhetvā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. Sohaṃ, bhante, saṅghaṃ kuṭivatthuolokanaṃ yācāmī’’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Sace sabbo saṅgho ussahati kuṭivatthuṃ oloketuṃ, sabbena saṅghena oloketabbaṃ. No ce sabbo saṅgho ussahati kuṭivatthuṃ oloketuṃ, ye tattha honti bhikkhū byattā paṭibalā sārambhaṃ anārambhaṃ saparikkamanaṃ aparikkamanaṃ jānituṃ te yācitvā sammannitabbā. Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘Monks are to be brought for the designation of the site’ means that the monk who is the hut-maker, having cleared the hut site, should approach the Saṅgha, arrange his upper robe over one shoulder, pay homage at the feet of the senior monks, sit squatting, raise his joined palms, and should speak thus: “Venerable sirs, I desire to build a hut by means of solicitation, which is ownerless and for my own use. I, venerable sirs, request the Saṅgha for an inspection of the hut site.” He should request a second time. He should request a third time. If the entire Saṅgha is able to inspect the hut site, it should be inspected by the entire Saṅgha. If the entire Saṅgha is not able to inspect the hut site, those monks who are skilled and capable of knowing what is with hazards and without hazards, what is with a surrounding area and without a surrounding area, should be requested and appointed. And, monks, they should be appointed thus. A skilled and capable monk should inform the Saṅgha:

350. ‘‘Suṇātu [Pg.225] me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. So saṅghaṃ kuṭivatthuolokanaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmañca itthannāmañca bhikkhū sammanneyya itthannāmassa bhikkhuno kuṭivatthuṃ oloketuṃ. Esā ñatti.

350. “Venerable sirs, may the Saṅgha hear me. This monk, so-and-so by name, desires to build a hut by means of solicitation, which is ownerless and for his own use. He requests the Saṅgha for an inspection of the hut site. If the time is right for the Saṅgha, the Saṅgha should appoint the monks so-and-so and so-and-so to inspect the hut site for the monk so-and-so by name. This is the motion.”

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. So saṅghaṃ kuṭivatthuolokanaṃ yācati. Saṅgho itthannāmañca itthannāmañca bhikkhū sammannati itthannāmassa bhikkhuno kuṭivatthuṃ oloketuṃ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṃ sammuti itthannāmassa bhikkhuno kuṭivatthuṃ oloketuṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Saṅgha hear me. This monk, so-and-so by name, desires to build a hut by means of solicitation, which is ownerless and for his own use. He requests the Saṅgha for an inspection of the hut site. The Saṅgha appoints the monks so-and-so and so-and-so to inspect the hut site for the monk so-and-so by name. Whichever venerable one approves of the appointment of the monks so-and-so and so-and-so to inspect the hut site for the monk so-and-so by name, he should be silent; whichever one does not approve, he should speak.”

‘‘Sammatā saṅghena itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno kuṭivatthuṃ oloketuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The monks so-and-so and so-and-so have been appointed by the Saṅgha to inspect the hut site for the monk so-and-so by name. The Saṅgha approves, therefore it is silent. Thus do I take this.”

351. Tehi sammatehi bhikkhūhi tattha gantvā kuṭivatthu oloketabbaṃ, sārambhaṃ anārambhaṃ saparikkamanaṃ aparikkamanaṃ jānitabbaṃ. Sace sārambhaṃ hoti aparikkamanaṃ, ‘mā idha karī’ti vattabbo. Sace anārambhaṃ hoti saparikkamanaṃ, saṅghassa ārocetabbaṃ – ‘anārambhaṃ saparikkamana’nti. Tena kuṭikārakena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. Sohaṃ, bhante, saṅghaṃ kuṭivatthudesanaṃ yācāmī’’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

351. Those appointed monks, having gone there, should inspect the hut site; they should know what is with hazards and without hazards, what is with a surrounding area and without a surrounding area. If it is with hazards and without a surrounding area, he should be told, “Do not build here.” If it is without hazards and with a surrounding area, the Saṅgha should be informed, “It is without hazards and with a surrounding area.” That monk who is the hut-maker should approach the Saṅgha, arrange his upper robe over one shoulder, pay homage at the feet of the senior monks, sit squatting, raise his joined palms, and should speak thus: “Venerable sirs, I desire to build a hut by means of solicitation, which is ownerless and for my own use. I, venerable sirs, request the Saṅgha for the designation of the hut site.” He should request a second time. He should request a third time. A skilled and capable monk should inform the Saṅgha:

352. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. So saṅghaṃ kuṭivatthudesanaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno kuṭivatthuṃ deseyya. Esā ñatti.

352. “Venerable sirs, may the Saṅgha hear me. This monk, so-and-so by name, desires to build a hut by means of solicitation, which is ownerless and for his own use. He requests the Saṅgha for the designation of the hut site. If the time is right for the Saṅgha, the Saṅgha should designate the hut site for the monk so-and-so by name. This is the motion.”

‘‘Suṇātu [Pg.226] me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saññācikāya kuṭiṃ kattukāmo assāmikaṃ attuddesaṃ. So saṅghaṃ kuṭivatthudesanaṃ yācati. Saṅgho itthannāmassa bhikkhuno kuṭivatthuṃ deseti. Yassāyasmato khamati itthannāmassa bhikkhuno kuṭivatthussa desanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Saṅgha hear me. This monk, so-and-so by name, desires to build a hut by means of solicitation, which is ownerless and for his own use. He requests the Saṅgha for the designation of the hut site. The Saṅgha designates the hut site for the monk so-and-so by name. Whichever venerable one approves of the designation of the hut site for the monk so-and-so by name, he should be silent; whichever one does not approve, he should speak.”

‘‘Desitaṃ saṅghena itthannāmassa bhikkhuno kuṭivatthu. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The hut site for the monk so-and-so by name has been designated by the Saṅgha. The Saṅgha approves, therefore it is silent. Thus do I take this.”

353. Sārambhaṃ nāma kipillikānaṃ vā āsayo hoti, upacikānaṃ vā āsayo hoti, undurānaṃ vā āsayo hoti, ahīnaṃ vā āsayo hoti, vicchikānaṃ vā āsayo hoti, satapadīnaṃ vā āsayo hoti, hatthīnaṃ vā āsayo hoti, assānaṃ vā āsayo hoti, sīhānaṃ vā āsayo hoti, byagghānaṃ vā āsayo hoti, dīpīnaṃ vā āsayo hoti, acchānaṃ vā āsayo hoti, taracchānaṃ vā āsayo hoti, yesaṃ kesañci tiracchānagatānaṃ pāṇānaṃ āsayo hoti, pubbaṇṇanissitaṃ vā hoti, aparaṇṇanissitaṃ vā hoti, abbhāghātanissitaṃ vā hoti, āghātananissitaṃ vā hoti, susānanissitaṃ vā hoti, uyyānanissitaṃ vā hoti, rājavatthunissitaṃ vā hoti, hatthisālānissitaṃ vā hoti, assasālānissitaṃ vā hoti, bandhanāgāranissitaṃ vā hoti, pānāgāranissitaṃ vā hoti, sūnanissitaṃ vā hoti, racchānissitaṃ vā hoti, caccaranissitaṃ vā hoti, sabhānissitaṃ vā hoti, saṃsaraṇanissitaṃ vā hoti. Etaṃ sārambhaṃ nāma.

353. What is called 'with hazards' means it is a dwelling for ants, or a dwelling for termites, or a dwelling for rats, or a dwelling for snakes, or a dwelling for scorpions, or a dwelling for centipedes, or a dwelling for elephants, or a dwelling for horses, or a dwelling for lions, or a dwelling for tigers, or a dwelling for leopards, or a dwelling for bears, or a dwelling for hyenas, or a dwelling for any kind of animal. Or it is near a grain crop, or near a pulse crop, or near a place of execution for thieves, or near a place of execution, or near a charnel ground, or near a park, or near a royal residence, or near an elephant stable, or near a horse stable, or near a prison, or near a tavern, or near a slaughterhouse, or near a road, or near a crossroads, or near an assembly hall, or near a thoroughfare. This is what is called 'with hazards'.

Aparikkamanaṃ nāma na sakkā hoti yathāyuttena sakaṭena anuparigantuṃ samantā nisseṇiyā anuparigantuṃ. Etaṃ aparikkamanaṃ nāma.

What is called 'without a surrounding area' means it is not possible to go around with a properly yoked cart, or to go around on all sides with a ladder. This is what is called 'without a surrounding area'.

Anārambhaṃ nāma na kipillikānaṃ vā āsayo hoti, na upacikānaṃ vā āsayo hoti, na undurānaṃ vā āsayo hoti, na ahīnaṃ vā āsayo hoti, na vicchikānaṃ vā āsayo hoti, na satapadīnaṃ vā āsayo hoti…pe… na saṃsaraṇanissitaṃ vā hoti. Etaṃ anārambhaṃ nāma.

What is called 'without dangers' is a place that is not a dwelling for ants, nor a dwelling for termites, nor a dwelling for rats, nor a dwelling for snakes, nor a dwelling for scorpions, nor a dwelling for centipedes... nor is it dependent on a thoroughfare. This is what is called 'without dangers'.

Saparikkamanaṃ [Pg.227] nāma sakkā hoti yathāyuttena sakaṭena anuparigantuṃ, samantā nisseṇiyā anuparigantuṃ. Etaṃ saparikkamanaṃ nāma.

What is called 'with surrounding space' is where it is possible to go around with a properly yoked cart, or to go around on all sides with a ladder. This is what is called 'with surrounding space'.

Saññācikā nāma sayaṃ yācitvā purisampi purisatthakarampi…pe… mattikampi.

What is called 'obtained by request' is having requested for oneself a man, or work done by a man... or clay.

Kuṭi nāma ullittā vā hoti vā avalittā vā ullittāvalittā vā.

What is called a hut is one that is plastered on the inside, or plastered on the outside, or plastered on both the inside and the outside.

Kāreyyāti karoti vā kārāpeti vā.

‘Should make’ means: one makes it oneself, or one has it made by another.

Bhikkhū vā anabhineyya, vatthudesanāya pamāṇaṃ vā atikkāmeyyāti ñattidutiyena kammena kuṭivatthuṃ na desāpetvā, āyāmato vā vitthārato vā antamaso kesaggamattampi atikkāmetvā karoti vā kārāpeti vā, payoge payoge dukkaṭaṃ. Ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa. Tasmiṃ piṇḍe āgate āpatti saṅghādisesassa.

Regarding the phrase, ‘Or if he should not bring the bhikkhus for the indication of the site, or should exceed the measure’: If, without having the hut site indicated by a formal act with a motion as the second part, or having exceeded the measure in length or in width by as little as a hair's tip, one makes it or has it made, for every effort there is an offense of wrong-doing. Before one lump of material has arrived, there is a grave offense. When that lump has arrived, there is a saṅghādisesa offense.

Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti.

A saṅghādisesa offense... for that reason also, it is called a saṅghādisesa offense.

354. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

354. If a bhikkhu makes a hut on an unindicated site, with dangers, and without surrounding space, there is a saṅghādisesa offense and two offenses of wrong-doing. If a bhikkhu makes a hut on an unindicated site, with dangers, and with surrounding space, there is a saṅghādisesa offense and an offense of wrong-doing. If a bhikkhu makes a hut on an unindicated site, without dangers, and without surrounding space, there is a saṅghādisesa offense and an offense of wrong-doing. If a bhikkhu makes a hut on an unindicated site, without dangers, and with surrounding space, there is a saṅghādisesa offense.

355. Bhikkhu kuṭiṃ karoti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti desitavatthukaṃ sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti desitavatthukaṃ anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti desitavatthukaṃ anārambhaṃ saparikkamanaṃ, anāpatti.

355. If a bhikkhu makes a hut on an indicated site, with dangers, and without surrounding space, there are two offenses of wrong-doing. If a bhikkhu makes a hut on an indicated site, with dangers, and with surrounding space, there is an offense of wrong-doing. If a bhikkhu makes a hut on an indicated site, without dangers, and without surrounding space, there is an offense of wrong-doing. If a bhikkhu makes a hut on an indicated site, without dangers, and with surrounding space, there is no offense.

Bhikkhu kuṭiṃ karoti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti pamāṇātikkantaṃ sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti pamāṇātikkantaṃ anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti pamāṇātikkantaṃ anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

If a bhikkhu makes a hut exceeding the measure, with dangers, and without surrounding space, there is a saṅghādisesa offense and two offenses of wrong-doing. If a bhikkhu makes a hut exceeding the measure, with dangers, and with surrounding space, there is a saṅghādisesa offense and an offense of wrong-doing. If a bhikkhu makes a hut exceeding the measure, without dangers, and without surrounding space, there is a saṅghādisesa offense and an offense of wrong-doing. If a bhikkhu makes a hut exceeding the measure, without dangers, and with surrounding space, there is a saṅghādisesa offense.

Bhikkhu [Pg.228] kuṭiṃ karoti pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti pamāṇikaṃ sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti pamāṇikaṃ anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti pamāṇikaṃ anārambhaṃ saparikkamanaṃ, anāpatti.

If a bhikkhu makes a hut of the proper measure, with dangers, and without surrounding space, there are two offenses of wrong-doing. If a bhikkhu makes a hut of the proper measure, with dangers, and with surrounding space, there is an offense of wrong-doing. If a bhikkhu makes a hut of the proper measure, without dangers, and without surrounding space, there is an offense of wrong-doing. If a bhikkhu makes a hut of the proper measure, without dangers, and with surrounding space, there is no offense.

Bhikkhu kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ anārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa. Bhikkhu kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ anārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesānaṃ.

If a bhikkhu makes a hut on an unindicated site, exceeding the measure, with dangers, and without surrounding space, there are two saṅghādisesa offenses and two offenses of wrong-doing. If a bhikkhu makes a hut on an unindicated site, exceeding the measure, with dangers, and with surrounding space, there are two saṅghādisesa offenses and an offense of wrong-doing. If a bhikkhu makes a hut on an unindicated site, exceeding the measure, without dangers, and without surrounding space, there are two saṅghādisesa offenses and an offense of wrong-doing. If a bhikkhu makes a hut on an unindicated site, exceeding the measure, without dangers, and with surrounding space, there are two saṅghādisesa offenses.

Bhikkhu kuṭiṃ karoti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ. Bhikkhu kuṭiṃ karoti desitavatthukaṃ pamāṇikaṃ sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti desitavatthukaṃ pamāṇikaṃ anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu kuṭiṃ karoti desitavatthukaṃ pamāṇikaṃ anārambhaṃ saparikkamanaṃ, anāpatti.

If a bhikkhu makes a hut on an indicated site, of the proper measure, with dangers, and without surrounding space, there are two offenses of wrong-doing. If a bhikkhu makes a hut on an indicated site, of the proper measure, with dangers, and with surrounding space, there is an offense of wrong-doing. If a bhikkhu makes a hut on an indicated site, of the proper measure, without dangers, and without surrounding space, there is an offense of wrong-doing. If a bhikkhu makes a hut on an indicated site, of the proper measure, without dangers, and with surrounding space, there is no offense.

356. Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

356. A bhikkhu instructs, ‘Make a hut for me.’ They make a hut for him on an unindicated site, with dangers, and without surrounding space; there is a saṅghādisesa offense and two offenses of wrong-doing... and so on... with dangers and with surrounding space; there is a saṅghādisesa offense and an offense of wrong-doing... and so on... without dangers and without surrounding space; there is a saṅghādisesa offense and an offense of wrong-doing... and so on... without dangers and with surrounding space; there is a saṅghādisesa offense.

Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu instructs, ‘Make a hut for me.’ They make a hut for him on an indicated site, with dangers, and without surrounding space; there are two offenses of wrong-doing... and so on... with dangers and with surrounding space; there is an offense of wrong-doing... and so on... without dangers and without surrounding space; there is an offense of wrong-doing... and so on... without dangers and with surrounding space; there is no offense.

Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ [Pg.229] aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

A bhikkhu instructs, 'Build a hut for me.' They build a hut for him that exceeds the standard measurement, is in a dangerous location, and lacks a surrounding area; an offense of Saṅghādisesa along with two Dukkaṭa offenses is incurred... and so on... in a dangerous location and with a surrounding area; an offense of Saṅghādisesa along with a Dukkaṭa offense is incurred... and so on... not in a dangerous location and without a surrounding area; an offense of Saṅghādisesa along with a Dukkaṭa offense is incurred... and so on... not in a dangerous location and with a surrounding area; an offense of Saṅghādisesa is incurred.

Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu instructs, 'Build a hut for me.' They build a hut for him that is of the standard measurement, is in a dangerous location, and lacks a surrounding area; two Dukkaṭa offenses are incurred... and so on... in a dangerous location and with a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and without a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and with a surrounding area; there is no offense.

Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesānaṃ.

A bhikkhu instructs, 'Build a hut for me.' They build a hut for him on an unindicated site that exceeds the standard measurement, is in a dangerous location, and lacks a surrounding area; two Saṅghādisesa offenses along with two Dukkaṭa offenses are incurred... and so on... in a dangerous location and with a surrounding area; two Saṅghādisesa offenses along with a Dukkaṭa offense are incurred... and so on... not in a dangerous location and without a surrounding area; two Saṅghādisesa offenses along with a Dukkaṭa offense are incurred... and so on... not in a dangerous location and with a surrounding area; two Saṅghādisesa offenses are incurred.

Bhikkhu samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu instructs, 'Build a hut for me.' They build a hut for him on an indicated site that is of the standard measurement, is in a dangerous location, and lacks a surrounding area; two Dukkaṭa offenses are incurred... and so on... in a dangerous location and with a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and without a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and with a surrounding area; there is no offense.

357. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

357. A bhikkhu, having instructed, 'Build a hut for me,' departs. He does not, however, instruct, 'Let it be on an indicated site, not in a dangerous location, and with a surrounding area.' They build a hut for him on an unindicated site that is in a dangerous location and lacks a surrounding area; an offense of Saṅghādisesa along with two Dukkaṭa offenses is incurred... and so on... in a dangerous location and with a surrounding area; an offense of Saṅghādisesa along with a Dukkaṭa offense is incurred... and so on... not in a dangerous location and without a surrounding area; an offense of Saṅghādisesa along with a Dukkaṭa offense is incurred... and so on... not in a dangerous location and with a surrounding area; an offense of Saṅghādisesa is incurred.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having instructed, 'Build a hut for me,' departs. He does not, however, instruct, 'Let it be on an indicated site, not in a dangerous location, and with a surrounding area.' They build a hut for him on an indicated site that is in a dangerous location and lacks a surrounding area; two Dukkaṭa offenses are incurred... and so on... in a dangerous location and with a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and without a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and with a surrounding area; there is no offense.

Bhikkhu [Pg.230] samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

A bhikkhu, having instructed, 'Build a hut for me,' departs. He does not, however, instruct, 'Let it be of the standard measurement, not in a dangerous location, and with a surrounding area.' They build a hut for him that exceeds the standard measurement, is in a dangerous location, and lacks a surrounding area; an offense of Saṅghādisesa along with two Dukkaṭa offenses is incurred... and so on... in a dangerous location and with a surrounding area; an offense of Saṅghādisesa along with a Dukkaṭa offense is incurred... and so on... not in a dangerous location and without a surrounding area; an offense of Saṅghādisesa along with a Dukkaṭa offense is incurred... and so on... not in a dangerous location and with a surrounding area; an offense of Saṅghādisesa is incurred.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having instructed, 'Build a hut for me,' departs. He does not, however, instruct, 'Let it be of the standard measurement, not in a dangerous location, and with a surrounding area.' They build a hut for him that is of the standard measurement, is in a dangerous location, and lacks a surrounding area; two Dukkaṭa offenses are incurred... and so on... in a dangerous location and with a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and without a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and with a surrounding area; there is no offense.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa …pe… anārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesānaṃ.

A bhikkhu, having instructed, 'Build a hut for me,' departs. He does not, however, instruct, 'Let it be on an indicated site, of the standard measurement, not in a dangerous location, and with a surrounding area.' They build a hut for him on an unindicated site that exceeds the standard measurement, is in a dangerous location, and lacks a surrounding area; two Saṅghādisesa offenses along with two Dukkaṭa offenses are incurred... and so on... in a dangerous location and with a surrounding area; two Saṅghādisesa offenses along with a Dukkaṭa offense are incurred... and so on... not in a dangerous location and without a surrounding area; two Saṅghādisesa offenses along with a Dukkaṭa offense are incurred... and so on... not in a dangerous location and with a surrounding area; two Saṅghādisesa offenses are incurred.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having instructed, 'Build a hut for me,' departs. He does not, however, instruct, 'Let it be on an indicated site, of the standard measurement, not in a dangerous location, and with a surrounding area.' They build a hut for him on an indicated site that is of the standard measurement, is in a dangerous location, and lacks a surrounding area; two Dukkaṭa offenses are incurred... and so on... in a dangerous location and with a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and without a surrounding area; a Dukkaṭa offense is incurred... and so on... not in a dangerous location and with a surrounding area; there is no offense.

358. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

358. A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be on a designated site, harmless, and with a surrounding area.' They build for him a hut on an undesignated site, harmful, and without a surrounding area. He hears, 'It is said a hut is being built for me on an undesignated site, harmful, and without a surrounding area.' That bhikkhu should either go himself or send a messenger to say, 'Let it be on a designated site, harmless, and with a surrounding area.' If he neither goes himself nor sends a messenger, he commits an offense of wrong-doing.

Bhikkhu [Pg.231] samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ saparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā sārambhā saparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā ca hotu anārambhā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be on a designated site, harmless, and with a surrounding area.' They build for him a hut on an undesignated site, harmful, and with a surrounding area. He hears, 'It is said a hut is being built for me on an undesignated site, harmful, and with a surrounding area.' That bhikkhu should either go himself or send a messenger to say, 'Let it be on a designated site and harmless.' If he neither goes himself nor sends a messenger, he commits an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ anārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā anārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā ca hotu saparikkamanā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be on a designated site, harmless, and with a surrounding area.' They build for him a hut on an undesignated site, harmless, and without a surrounding area. He hears, 'It is said a hut is being built for me on an undesignated site, harmless, and without a surrounding area.' That bhikkhu should either go himself or send a messenger to say, 'Let it be on a designated site and with a surrounding area.' If he neither goes himself nor sends a messenger, he commits an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ anārambhaṃ saparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā anārambhā saparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be on a designated site, harmless, and with a surrounding area.' They build for him a hut on an undesignated site, harmless, and with a surrounding area. He hears, 'It is said a hut is being built for me on an undesignated site, harmless, and with a surrounding area.' That bhikkhu should either go himself or send a messenger to say, 'Let it be on a designated site.' If he neither goes himself nor sends a messenger, he commits an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati desitavatthukā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambhā ca hotu saparikkamanā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be on a designated site, harmless, and with a surrounding area.' They build for him a hut on a designated site, harmful, and without a surrounding area. He hears, 'It is said a hut is being built for me on a designated site, harmful, and without a surrounding area.' That bhikkhu should either go himself or send a messenger to say, 'Let it be harmless and with a surrounding area.' If he neither goes himself nor sends a messenger, he commits an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ saparikkamanaṃ. So suṇāti – ‘‘kuṭi [Pg.232] kira me kayirati desitavatthukā sārambhā saparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambhā hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be on a designated site, harmless, and with a surrounding area.' They build for him a hut on a designated site, harmful, and with a surrounding area. He hears, 'It is said a hut is being built for me on a designated site, harmful, and with a surrounding area.' That bhikkhu should either go himself or send a messenger to say, 'Let it be harmless.' If he neither goes himself nor sends a messenger, he commits an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ anārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati desitavatthukā anārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘saparikkamanā hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be on a designated site, harmless, and with a surrounding area.' They build for him a hut on a designated site, harmless, and without a surrounding area. He hears, 'It is said a hut is being built for me on a designated site, harmless, and without a surrounding area.' That bhikkhu should either go himself or send a messenger, saying, 'Let it have a surrounding area.' If he neither goes himself nor sends a messenger, he commits an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be on a designated site, harmless, and with a surrounding area.' They build for him a hut on a designated site, harmless, and with a surrounding area; there is no offense.

359. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati pamāṇātikkantā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti…pe… ‘‘pamāṇikā ca hotu anārambhā cā’’ti…pe… ‘‘pamāṇikā ca hotu saparikkamanā cā’’ti…pe… ‘‘pamāṇikā hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

359. A bhikkhu, having given instructions, departs, saying, 'Build a hut for me.' And he instructs, 'Let it be of the proper size, harmless, and with a surrounding area.' They build a hut for him that exceeds the proper size, is harmful, and is without a surrounding area. He hears, 'A hut, it is said, is being built for me that exceeds the proper size, is harmful, and is without a surrounding area.' That bhikkhu should go himself or send a messenger, saying: 'Let it be of the proper size, harmless, and with a surrounding area.' … 'Let it be of the proper size and harmless.' … 'Let it be of the proper size and with a surrounding area.' … 'Let it be of the proper size.' If he neither goes himself nor sends a messenger, he commits an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati pamāṇikā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambhā ca hotu saparikkamanā cā’’ti…pe… ‘‘anārambhā hotū’’ti…pe… ‘‘saparikkamanā hotū’’ti…pe… anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be of the proper measure, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” They build a hut for him that is of the proper measure, involves dangers from living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn. He hears, “A hut, they say, is being built for me that is of the proper measure, involves dangers from living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn.” That bhikkhu should go himself or send a messenger, saying: “Let it be safe from living beings and with a surrounding space sufficient for a cart drawn by two oxen to turn.” … “Let it be safe from living beings.” … “Let it be with a surrounding space sufficient for a cart drawn by two oxen to turn.” … There is no offense.

360. Bhikkhu [Pg.233] samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati adesitavatthukā pamāṇātikkantā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti…pe… ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā cā’’ti…pe… ‘‘desitavatthukā ca hotu pamāṇikā ca saparikkamanā cā’’ti…pe… ‘‘desitavatthukā ca hotu pamāṇikā cā’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

360. A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be on a designated site, of the proper measure, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” They build a hut for him that is not on a designated site, exceeds the proper measure, involves dangers from living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn. He hears, “A hut, they say, is being built for me that is not on a designated site, exceeds the proper measure, involves dangers from living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn.” That bhikkhu should go himself or send a messenger, saying: “Let it be on a designated site, of the proper measure, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” … “Let it be on a designated site, of the proper measure, and safe from living beings.” … “Let it be on a designated site, of the proper measure, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” … “Let it be on a designated site and of the proper measure.” If he neither goes himself nor sends a messenger, he incurs an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘kuṭi kira me kayirati desitavatthukā pamāṇikā sārambhā aparikkamanā’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambhā ca hotu saparikkamanā cā’’ti…pe… ‘‘anārambhā hotū’’ti…pe… ‘‘saparikkamanā hotū’’ti…pe… anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be on a designated site, of the proper measure, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” They build a hut for him that is on a designated site, of the proper measure, involves dangers from living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn. He hears, “A hut, they say, is being built for me that is on a designated site, of the proper measure, involves dangers from living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn.” That bhikkhu should go himself or send a messenger, saying: “Let it be safe from living beings and with a surrounding space sufficient for a cart drawn by two oxen to turn.” … “Let it be safe from living beings.” … “Let it be with a surrounding space sufficient for a cart drawn by two oxen to turn.” … There is no offense.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be on a designated site, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” They build a hut for him that is not on a designated site, involves dangers from living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur three offenses of wrong-doing… if it involves dangers from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur two offenses of wrong-doing… if it is safe from living beings but is without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur two offenses of wrong-doing… if it is safe from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkāṭanaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be on a designated site, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” They build a hut for him on a designated site that involves dangers from living beings and is without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur two offenses of wrong-doing… if it involves dangers from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur an offense of wrong-doing… if it is safe from living beings but is without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur an offense of wrong-doing… if it is safe from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—there is no offense.

Bhikkhu [Pg.234] samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ saparikkamanaṃ āpatti kārukānaṃ dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be of the proper measure, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” They build a hut for him exceeding the proper measure, involving dangers from living beings, and without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur three offenses of wrong-doing… if it involves dangers from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur two offenses of wrong-doing… if it is safe from living beings but is without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur two offenses of wrong-doing… if it is safe from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘pamāṇikā ca hotu anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be of the proper measure, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” They build a hut for him that is of the proper measure, involves dangers from living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur two offenses of wrong-doing… if it involves dangers from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur an offense of wrong-doing… if it is safe from living beings but is without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur an offense of wrong-doing… if it is safe from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—there is no offense.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ catunnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… anārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be on a designated site, of the proper measure, safe from living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn.” They build a hut for him on an undesignated site, exceeding the proper measure, involving dangers from living beings, and without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur four offenses of wrong-doing… if it involves dangers from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur three offenses of wrong-doing… if it is safe from living beings but is without a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur three offenses of wrong-doing… if it is safe from living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn—the builders incur two offenses of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthukā ca hotu pamāṇikā ca anārambhā ca saparikkamanā cā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” He also instructs, “Let it be on a designated site, of the proper measure, not involving injury to living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn around.” They build a hut for him on a designated site, of the proper measure, involving injury to living beings, and without a surrounding space sufficient for a cart drawn by two oxen to turn around; for the builders, there is an offense of two wrong-doings... if it involves injury to living beings and has a surrounding space, for the builders, there is an offense of wrong-doing... if it does not involve injury to living beings but is without a surrounding space, for the builders, there is an offense of wrong-doing... if it does not involve injury to living beings and has a surrounding space, there is no offense.

361. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ.

361. A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” They build a hut for him on an undesignated site, involving injury to living beings, and without a surrounding space sufficient for a cart drawn by two oxen to turn around. If he returns while it is unfinished, that bhikkhu should either give the hut to another or, having dismantled it, rebuild it. If he should neither give it to another nor, having dismantled it, rebuild it, he incurs a Saṅghādisesa offense and two offenses of wrong-doing.

Bhikkhu [Pg.235] samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ sārambhaṃ saparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ…pe… āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ…pe… āpatti saṅghādisesassa.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” They build a hut for him on an undesignated site that involves injury to living beings and has a surrounding space sufficient for a cart drawn by two oxen to turn around. If he returns while it is unfinished, that bhikkhu should either give the hut to another or, having dismantled it, rebuild it. If he should neither give it to another nor, having dismantled it, rebuild it, he incurs a Saṅghādisesa offense and an offense of wrong-doing... If it does not involve injury to living beings but is without a surrounding space... he incurs a Saṅghādisesa offense and an offense of wrong-doing... If it does not involve injury to living beings and has a surrounding space... he incurs a Saṅghādisesa offense.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” They build a hut for him on a designated site that involves injury to living beings and is without a surrounding space sufficient for a cart drawn by two oxen to turn around. If he returns while it is unfinished, that bhikkhu should either give the hut to another or, having dismantled it, rebuild it. If he should neither give it to another nor, having dismantled it, rebuild it, he incurs two offenses of wrong-doing... If it involves injury to living beings and has a surrounding space, he incurs an offense of wrong-doing... If it does not involve injury to living beings but is without a surrounding space, he incurs an offense of wrong-doing... If it does not involve injury to living beings and has a surrounding space, there is no offense.

362. Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

362. A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” They build a hut for him that exceeds the proper measure, involves injury to living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn around. If he returns while it is unfinished, that bhikkhu should either give the hut to another or, having dismantled it, rebuild it. If he should neither give it to another nor, having dismantled it, rebuild it, he incurs a Saṅghādisesa offense and two offenses of wrong-doing... If it involves injury to living beings and has a surrounding space, he incurs a Saṅghādisesa offense and an offense of wrong-doing... If it does not involve injury to living beings but is without a surrounding space, he incurs a Saṅghādisesa offense and an offense of wrong-doing... If it does not involve injury to living beings and has a surrounding space, he incurs a Saṅghādisesa offense.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti pamāṇikaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” They build a hut for him that is of the proper measure, involving injury to living beings, and is without a surrounding space sufficient for a cart drawn by two oxen to turn around. If he returns while it is unfinished, that bhikkhu should either give the hut to another or, having dismantled it, rebuild it. If he should neither give it to another nor, having dismantled it, rebuild it, he incurs two offenses of wrong-doing... If it involves injury to living beings and has a surrounding space, he incurs an offense of wrong-doing... If it does not involve injury to living beings but is without a surrounding space, he incurs an offense of wrong-doing... If it does not involve injury to living beings and has a surrounding space, there is no offense.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. So ce [Pg.236] vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti dvinnaṃ saṅghādisesānaṃ.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” They build a hut for him on an undesignated site, exceeding the proper measure, involving injury to living beings, and without a surrounding space sufficient for a cart drawn by two oxen to turn around. If he returns while it is unfinished, that bhikkhu should either give that hut to another or, having dismantled it, rebuild it. If he should neither give it to another nor, having dismantled it, rebuild it, he incurs two Saṅghādisesa offenses and two offenses of wrong-doing... If it involves injury to living beings and has a surrounding space, he incurs two Saṅghādisesa offenses and an offense of wrong-doing... If it does not involve injury to living beings but is without a surrounding space, he incurs two Saṅghādisesa offenses and an offense of wrong-doing... If it does not involve injury to living beings and has a surrounding space, he incurs two Saṅghādisesa offenses.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā sā kuṭi aññassa vā dātabbā bhinditvā vā puna kātabbā. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ dukkāṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” They build a hut for him on a designated site, of the proper measure, involving injury to living beings, and without a surrounding space sufficient for a cart drawn by two oxen to turn around. If he returns while it is unfinished, that bhikkhu should either give the hut to another or, having dismantled it, rebuild it. If he should neither give it to another nor, having dismantled it, rebuild it, he incurs an offense of two wrong-doings... If it involves injury to living beings and has a surrounding space, he incurs an offense of wrong-doing... If it does not involve injury to living beings and is without a surrounding space, he incurs an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti desitavatthukaṃ pamāṇikaṃ anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a hut for me.” They build a hut for him on a designated site, of the proper measure, not involving injury to living beings, and with a surrounding space sufficient for a cart drawn by two oxen to turn around; there is no offense.

363. Attanā vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa.

363. If one finishes by oneself what was left unfinished by oneself, there is an offense of Saṅghādisesa.

Attanā vippakataṃ parehi pariyosāpeti, āpatti saṅghādisesassa.

If one has others finish what was left unfinished by oneself, there is an offense of Saṅghādisesa.

Parehi vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa.

If one finishes by oneself what was left unfinished by others, there is an offense of Saṅghādisesa.

Parehi vippakataṃ parehi pariyosāpeti, āpatti saṅghādisesassa.

If one has others finish what was left unfinished by others, there is an offense of Saṅghādisesa.

364. Anāpatti leṇe guhāya tiṇakuṭikāya aññassatthāya vāsāgāraṃ ṭhapetvā sabbattha, anāpatti ummattakassa ādikammikassāti.

364. There is no offense in the case of a rock-shelter, a cave, or a grass hut; for one having something built for the benefit of another; in all cases, excepting a dwelling place. There is no offense for one who is insane or for the first offender.

Kuṭikārasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ.

The sixth training rule concerning the building of a hut is finished.

7. Vihārakārasikkhāpadaṃ

7. The Training Rule on the Building of a Dwelling

365. Tena [Pg.237] samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmato channassa upaṭṭhāko gahapati āyasmantaṃ channaṃ etadavoca – ‘‘vihāravatthuṃ, bhante, jānāhi ayyassa vihāraṃ kārāpessāmī’’ti. Atha kho āyasmā channo vihāravatthuṃ sodhento aññataraṃ cetiyarukkhaṃ chedāpesi gāmapūjitaṃ nigamapūjitaṃ nagarapūjitaṃ janapadapūjitaṃ raṭṭhapūjitaṃ. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā cetiyarukkhaṃ chedāpessanti gāmapūjitaṃ nigamapūjitaṃ nagarapūjitaṃ janapadapūjitaṃ raṭṭhapūjitaṃ! Ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’’ ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo cetiyarukkhaṃ chedāpessati gāmapūjitaṃ…pe… raṭṭhapūjita’’nti! Atha kho te bhikkhū āyasmantaṃ channaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, channa, cetiyarukkhaṃ chedāpesi gāmapūjitaṃ…pe… raṭṭhapūjita’’nti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, cetiyarukkhaṃ chedāpessasi gāmapūjitaṃ nigamapūjitaṃ nagarapūjitaṃ janapadapūjitaṃ raṭṭhapūjitaṃ! Jīvasaññino hi, moghapurisa, manussā rukkhasmiṃ. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

365. At that time the Buddha, the Blessed One, was dwelling in Kosambī at Ghosita’s Park. Now at that time, the householder who was the attendant of the Venerable Channa said this to the Venerable Channa: “Venerable sir, please identify a site for a dwelling. I will have a dwelling built for the venerable one’s benefit.” Then, while clearing the site for the dwelling, the Venerable Channa had a certain revered tree cut down—a tree honored by the village, honored by the market town, honored by the city, honored by the country, and honored by the state. People complained, criticized, and spread it about: “How can the Sakyan ascetics have a revered tree cut down—a tree honored by the village, the market town, the city, the country, and the state? The Sakyan ascetics are harming a living being with one faculty!” The bhikkhus heard the words of those people who were complaining, criticizing, and spreading it about. Those bhikkhus who were of few wishes... they complained, criticized, and spread it about, saying: “How could the Venerable Channa have a revered tree cut down—a tree honored by the village... honored by the state?” Then those bhikkhus, having rebuked the Venerable Channa in many ways, reported this matter to the Blessed One... “Channa, is it true that you had a revered tree cut down—a tree honored by the village... honored by the state?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him... “Foolish man, how could you have a revered tree cut down—a tree honored by the village, the market town, the city, the country, and the state? For, foolish man, people perceive a tree as having life. This, foolish man, is not for the confidence of the unconvinced... And so, bhikkhus, you should recite this training rule thus:

366. ‘‘Mahallakaṃ pana bhikkhunā vihāraṃ kārayamānena sassāmikaṃ attuddesaṃ bhikkhū abhinetabbā vatthudesanāya. Tehi bhikkhūhi vatthu desetabbaṃ anārambhaṃ saparikkamanaṃ. Sārambhe ce bhikkhu vatthusmiṃ aparikkamane mahallakaṃ vihāraṃ kāreyya bhikkhū vā anabhineyya vatthudesanāya, saṅghādiseso’’ti.

366. “Furthermore, a bhikkhu having a large dwelling built, which has a donor and is for his own use, should bring bhikkhus for the designation of the site. By those bhikkhus, a site that is without dangers and has a surrounding area should be designated. If a bhikkhu should have a large dwelling built on a site with dangers and without a surrounding area, or should not bring bhikkhus for the designation of the site, it is a saṅghādisesa offense.”

367. Mahallako nāma vihāro sassāmiko vuccati.

367. A large dwelling is said to be one that has a donor.

Vihāro nāma ullitto vā hoti avalitto vā ullittāvalitto vā.

A dwelling is one that is plastered on the inside, or plastered on the outside, or plastered on both the inside and outside.

Kārayamānenāti [Pg.238] karonto vā kārāpento vā.

‘Having it built’ means either building it oneself or causing it to be built.

Sassāmikanti añño koci sāmiko hoti itthī vā puriso vā gahaṭṭho vā pabbajito vā.

‘Having a donor’ means that there is some other owner, whether a woman or a man, a layperson or one who has gone forth.

Attuddesanti attano atthāya.

‘For his own use’ means for his own benefit.

Bhikkhū abhinetabbā vatthudesanāyāti tena vihārakārakena bhikkhunā vihāravatthuṃ sodhetvā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. Sohaṃ, bhante, saṅghaṃ vihāravatthuolokanaṃ yācāmī’’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Sace sabbo saṅgho ussahati vihāravatthuṃ oloketuṃ sabbena saṅghena oloketabbaṃ. No ce sabbo saṅgho ussahati vihāravatthuṃ oloketuṃ, ye tattha honti bhikkhū byattā paṭibalā sārambhaṃ anārambhaṃ saparikkamanaṃ aparikkamanaṃ jānituṃ te yācitvā sammannitabbā. Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘Bhikkhus should be brought for the designation of the site.’ That bhikkhu who is the builder of the dwelling, having cleared the dwelling site, should approach the Saṅgha, arrange his upper robe over one shoulder, pay homage at the feet of the senior bhikkhus, sit in a squatting position, raise his joined palms, and should speak thus: ‘Venerable sirs, I wish to build a large dwelling, which has a donor and is for my own use. Venerable sirs, I request the Saṅgha to inspect the dwelling site.’ He should request a second time. He should request a third time. If the entire Saṅgha is able to inspect the dwelling site, it should be inspected by the entire Saṅgha. If the entire Saṅgha is not able to inspect the dwelling site, then those bhikkhus present who are clever and capable of knowing what is with dangers and what is without dangers, what is with a surrounding area and what is without a surrounding area, should be requested and appointed. And so, bhikkhus, they should be appointed thus. The Saṅgha should be informed by a clever and capable bhikkhu:

368. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. So saṅghaṃ vihāravatthuolokanaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmañca itthannāmañca bhikkhu sammanneyya itthannāmassa bhikkhuno vihāravatthuṃ oloketuṃ. Esā ñatti.

368. “Venerable sirs, may the Saṅgha hear me. This bhikkhu, named so-and-so, wishes to build a large dwelling, which has a donor and is for his own use. He requests the Saṅgha to inspect the dwelling site. If it is the proper time for the Saṅgha, the Saṅgha should appoint the bhikkhus named so-and-so and so-and-so to inspect the dwelling site for the bhikkhu named so-and-so. This is the motion.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. So saṅghaṃ vihāravatthuolokanaṃ yācati. Saṅgho itthannāmañca itthannāmañca bhikkhū sammannati itthannāmassa bhikkhuno vihāravatthuṃ oloketuṃ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṃ sammuti itthannāmassa bhikkhuno vihāravatthuṃ oloketuṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Saṅgha hear me. This bhikkhu, named so-and-so, wishes to build a large dwelling, which has a donor and is for his own use. He requests the Saṅgha to inspect the dwelling site. The Saṅgha appoints the bhikkhus named so-and-so and so-and-so to inspect the dwelling site for the bhikkhu named so-and-so. To whichever venerable one the appointment of the bhikkhus named so-and-so and so-and-so to inspect the dwelling site for the bhikkhu named so-and-so is agreeable, he should remain silent; to whomever it is not agreeable, he should speak.

‘‘Sammatā saṅghena itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno vihāravatthuṃ oloketuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The bhikkhus named so-and-so and so-and-so have been appointed by the Saṅgha to inspect the dwelling site for the bhikkhu named so-and-so. It is agreeable to the Saṅgha, therefore it is silent. Thus I hold it.”

369. Tehi [Pg.239] sammatehi bhikkhūhi tattha gantvā vihāravatthu oloketabbaṃ; sārambhaṃ anārambhaṃ saparikkamanaṃ aparikkamanaṃ jānitabbaṃ. Sace sārambhaṃ hoti aparikkamanaṃ, ‘māyidha karī’ti vattabbo. Sace anārambhaṃ hoti saparikkamanaṃ, saṅghassa ārocetabbaṃ – ‘anārambhaṃ saparikkamana’nti. Tena vihārakārakena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. Sohaṃ, bhante, saṅghaṃ vihāravatthudesanaṃ yācāmī’’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

369. Those appointed bhikkhus should go there and inspect the dwelling site; it should be ascertained whether it is a site with dangers or without dangers, with a surrounding space or without a surrounding space. If it is a site with dangers and without a surrounding space, they should say, “Do not build here.” If it is a site without dangers and with a surrounding space, the Sangha should be informed: “It is without dangers and with a surrounding space.” That bhikkhu who is the builder of the dwelling should approach the Sangha, arrange his upper robe over one shoulder, pay homage at the feet of the senior bhikkhus, sit in a squatting position, raise his joined palms, and should speak thus: “Venerable sirs, I wish to build a large dwelling, with an owner, for my own use. Venerable sirs, I request the Sangha to designate the dwelling site.” He should make this request a second time. He should make this request a third time. A competent and capable bhikkhu should inform the Sangha:

370. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. So saṅghaṃ vihāravatthudesanaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno vihāravatthuṃ deseyya. Esā ñatti.

370. “Venerable sirs, may the Sangha hear me. This bhikkhu, named so-and-so, wishes to build a large dwelling, with an owner, for his own use. He requests the Sangha to designate the dwelling site. If it is the proper time for the Sangha, the Sangha should designate the dwelling site for the bhikkhu named so-and-so. This is the motion.”

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu mahallakaṃ vihāraṃ kattukāmo sassāmikaṃ attuddesaṃ. So saṅghaṃ vihāravatthudesanaṃ yācati. Saṅgho itthannāmassa bhikkhuno vihāravatthuṃ deseti. Yassāyasmato khamati itthannāmassa bhikkhuno vihāravatthussa desanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Sangha hear me. This bhikkhu, named so-and-so, wishes to build a large dwelling, with an owner, for his own use. He requests the Sangha to designate the dwelling site. The Sangha designates the dwelling site for the bhikkhu named so-and-so. To whichever venerable one the designation of the dwelling site for the bhikkhu named so-and-so is agreeable, he should remain silent; to whomever it is not agreeable, he should speak.”

‘‘Desitaṃ saṅghena itthannāmassa bhikkhuno vihāravatthuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The dwelling site for the bhikkhu named so-and-so has been designated by the Sangha. It is agreeable to the Sangha, therefore it is silent. Thus I hold it.”

371. Sārambhaṃ nāma kipillikānaṃ vā āsayo hoti, upacikānaṃ vā āsayo hoti, undūrānaṃ vā…pe… ahīnaṃ vā vicchikānaṃ vā satapadīnaṃ vā hatthīnaṃ vā assānaṃ vā sīhānaṃ vā byagghānaṃ vā dīpīnaṃ vā acchānaṃ vā taracchānaṃ vā āsayo hoti, yesaṃ kesañci tiracchānagatānaṃ pāṇānaṃ āsayo hoti, pubbaṇṇanissitaṃ vā hoti, aparaṇṇanissitaṃ vā hoti, abbhāghātanissitaṃ vā hoti, āghātananissitaṃ vā hoti, susānanissitaṃ vā hoti, uyyānanissitaṃ vā hoti, rājavatthunissitaṃ vā hoti, hatthisālānissitaṃ vā hoti, assasālānissitaṃ vā hoti, bandhanāgāranissitaṃ vā hoti, pānāgāranissitaṃ [Pg.240] vā hoti, sūnanissitaṃ vā hoti, racchānissitaṃ vā hoti, caccaranissitaṃ vā hoti, sabhānissitaṃ vā hoti, saṃsaraṇanissitaṃ vā hoti. Etaṃ sārambhaṃ nāma.

371. A site with dangers, it is said, is a permanent dwelling for ants, or a permanent dwelling for termites, or for rats... or for snakes, or for scorpions, or for centipedes, or for elephants, or for horses, or for lions, or for tigers, or for leopards, or for bears, or for hyenas, or it is a permanent dwelling for any kind of animal; or it is adjacent to a field of early-ripening grain, or adjacent to a field of late-ripening grain, or adjacent to a prison where thieves are executed, or adjacent to an execution ground, or adjacent to a charnel ground, or adjacent to a park, or adjacent to royal grounds, or adjacent to an elephant stable, or adjacent to a horse stable, or adjacent to a prison, or adjacent to a tavern, or adjacent to a slaughterhouse, or adjacent to a road, or adjacent to a crossroads, or adjacent to an assembly hall, or adjacent to a thoroughfare. This is called a site with dangers.

Aparikkamanaṃ nāma na sakkā hoti yathāyuttena sakaṭena anuparigantuṃ, samantā nisseṇiyā anuparigantuṃ. Etaṃ aparikkamanaṃ nāma.

A site without a surrounding space, it is said, is one that it is not possible to go around with a yoked cart, nor to go around on all sides with a ladder. This is called a site without a surrounding space.

Anārambhaṃ nāma na kipillikānaṃ vā āsayo hoti…pe… na saṃsaraṇanissitaṃ vā hoti. Etaṃ anārambhaṃ nāma.

A site without dangers, it is said, is one that is not a permanent dwelling for ants... nor is it adjacent to a thoroughfare. This is called a site without dangers.

Saparikkamanaṃ nāma sakkā hoti yathāyuttena sakaṭena anuparigantuṃ, samantā nisseṇiyā anuparigantuṃ. Etaṃ saparikkamanaṃ nāma.

A site with a surrounding space, it is said, is one that it is possible to go around with a yoked cart, and to go around on all sides with a ladder. This is called a site with a surrounding space.

Mahallako nāma vihāro sassāmiko vuccati.

A large dwelling is said to be one with an owner.

Vihāro nāma ullitto vā hoti avalitto vā ullittāvalitto vā.

A dwelling, it is said, is one that is plastered on the inside, or plastered on the outside, or plastered on both the inside and outside.

Kāreyyāti karoti vā kārāpeti vā.

‘Should build’ means: one builds or one has it built.

Bhikkhū vā anabhineyya vatthudesanāyāti ñattidutiyena kammena vihāravatthuṃ na desāpetvā karoti vā kārāpeti vā, payoge dukkaṭaṃ. Ekaṃ piṇḍaṃ anāgate, āpatti thullaccayassa. Tasmiṃ piṇḍe āgate, āpatti saṅghādisesassa.

‘Not having led the bhikkhus to the designation of the site’ means: if, without having the dwelling site designated by a formal act with a motion and one announcement, one builds or has it built, there is an offense of wrong-doing for every effort. Before one clod of earth has been brought, there is a grave offense. When that clod of earth has been brought, there is an offense entailing a formal meeting of the Sangha.

Saṅghādisesoti…pe… tenapi vuccati – ‘saṅghādiseso’ti.

‘An offense entailing a formal meeting of the Sangha’ means... for that reason also it is called ‘an offense entailing a formal meeting of the Sangha’.

372. Bhikkhu vihāraṃ karoti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ. Bhikkhu vihāraṃ karoti adesitavatthukaṃ sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu vihāraṃ karoti adesitavatthukaṃ anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa. Bhikkhu vihāraṃ karoti adesitavatthukaṃ anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

372. If a bhikkhu builds a dwelling on an undesignated site that has dangers and is without a surrounding space, he commits an offense entailing a formal meeting of the Sangha and two offenses of wrong-doing. If a bhikkhu builds a dwelling on an undesignated site that has dangers and has a surrounding space, he commits an offense entailing a formal meeting of the Sangha and an offense of wrong-doing. If a bhikkhu builds a dwelling on an undesignated site that is without dangers and is without a surrounding space, he commits an offense entailing a formal meeting of the Sangha and an offense of wrong-doing. If a bhikkhu builds a dwelling on an undesignated site that is without dangers and has a surrounding space, he commits an offense entailing a formal meeting of the Sangha.

Bhikkhu vihāraṃ karoti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ. Bhikkhu vihāraṃ karoti desitavatthukaṃ sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu vihāraṃ karoti desitavatthukaṃ anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa. Bhikkhu vihāraṃ karoti desitavatthukaṃ anārambhaṃ saparikkamanaṃ, anāpatti.

If a bhikkhu builds a dwelling on a designated site that has dangers and is without a surrounding space, he commits two offenses of wrong-doing. If a bhikkhu builds a dwelling on a designated site that has dangers and has a surrounding space, he commits an offense of wrong-doing. If a bhikkhu builds a dwelling on a designated site that is without dangers and is without a surrounding space, he commits an offense of wrong-doing. If a bhikkhu builds a dwelling on a designated site that is without dangers and has a surrounding space, there is no offense.

373. Bhikkhu [Pg.241] samādisati – ‘‘vihāraṃ me karothā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

373. If a bhikkhu gives instructions, saying, “Build a dwelling for me,” and they build a dwelling for him on an undesignated site that has dangers and is without a surrounding space, he commits an offense entailing a formal meeting of the Sangha and two offenses of wrong-doing. …that has dangers and has a surrounding space, he commits an offense entailing a formal meeting of the Sangha and an offense of wrong-doing. …that is without dangers and is without a surrounding space, he commits an offense entailing a formal meeting of the Sangha and an offense of wrong-doing. …that is without dangers and has a surrounding space, he commits an offense entailing a formal meeting of the Sangha.

Bhikkhu samādisati – ‘‘vihāraṃ me karothā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu gives instructions, saying, “Build a dwelling for me.” If they build a dwelling for him on a designated site, with disturbance and without a surrounding space, he incurs two offenses of wrong-doing... with disturbance and with a surrounding space, he incurs an offense of wrong-doing... without disturbance and without a surrounding space, he incurs an offense of wrong-doing... without disturbance and with a surrounding space, there is no offense.

374. Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

374. A bhikkhu, having given instructions, departs, saying, “Build a dwelling for me.” But he does not instruct, “Let it be on a designated site, without disturbance, and with a surrounding space.” If they build a dwelling for him on an undesignated site, with disturbance and without a surrounding space, he incurs an offense of Saṅghādisesa and two offenses of wrong-doing... with disturbance and with a surrounding space, he incurs an offense of Saṅghādisesa and an offense of wrong-doing... without disturbance and without a surrounding space, he incurs an offense of Saṅghādisesa and an offense of wrong-doing... without disturbance and with a surrounding space, he incurs an offense of Saṅghādisesa.

Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Na ca samādisati – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a dwelling for me.” But he does not instruct, “Let it be on a designated site, without disturbance, and with a surrounding space.” If they build a dwelling for him on a designated site, with disturbance and without a surrounding space, he incurs two offenses of wrong-doing... with disturbance and with a surrounding space, he incurs an offense of wrong-doing... without disturbance and without a surrounding space, he incurs an offense of wrong-doing... without disturbance and with a surrounding space, there is no offense.

375. Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘vihāro kira me kayirati adesitavatthuko sārambho aparikkamano’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti …pe… ‘‘desitavatthuko ca hotu anārambho cā’’ti…pe… ‘‘desitavatthuko ca hotu saparikkamano cā’’ti [Pg.242] …pe… ‘‘desitavatthuko hotū’’ti. No ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa.

375. A bhikkhu, having given instructions, departs saying, “Build a dwelling for me.” He also instructs, “Let it be on a designated site, without disturbance, and with a surrounding space.” They build a dwelling for him on an undesignated site, with disturbance and without a surrounding space. He hears, “It is said a dwelling is being built for me on an undesignated site, with disturbance and without a surrounding space.” That bhikkhu should go himself or send a messenger with the instruction: “Let it be on a designated site, without disturbance, and with a surrounding space.” … “Let it be on a designated site and without disturbance.” … “Let it be on a designated site and with a surrounding space.” … “Let it be on a designated site.” If he neither goes himself nor sends a messenger, he incurs an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ. So suṇāti – ‘‘vihāro kira me kayirati desitavatthuko sārambho aparikkamano’’ti. Tena bhikkhunā sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘anārambho ca hotu saparikkamano cā’’ti…pe… ‘‘anārambho hotū’’ti ‘‘saparikkamano hotū’’ti, anāpatti.

A bhikkhu, having given instructions, departs saying, “Build a dwelling for me.” He also instructs, “Let it be on a designated site, without disturbance, and with a surrounding space.” They build a dwelling for him on a designated site, with disturbance and without a surrounding space. He hears, “It is said a dwelling is being built for me on a designated site, with disturbance and without a surrounding space.” That bhikkhu should go himself or send a messenger with the instruction: “Let it be without disturbance and with a surrounding space.” … “Let it be without disturbance.” … “Let it be with a surrounding space.” There is no offense.

376. Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ tiṇṇaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… anārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa.

376. A bhikkhu, having given instructions, departs saying, “Build a dwelling for me.” He also instructs, “Let it be on a designated site, without disturbance, and with a surrounding space.” If they build a dwelling for him on an undesignated site, with disturbance and without a surrounding space, the builders incur three offenses of wrong-doing... with disturbance and with a surrounding space, the builders incur two offenses of wrong-doing... without disturbance and without a surrounding space, the builders incur two offenses of wrong-doing... without disturbance and with a surrounding space, the builders incur an offense of wrong-doing.

Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Samādisati ca – ‘‘desitavatthuko ca hotu anārambho ca saparikkamano cā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti kārukānaṃ dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a dwelling for me.” He also instructs, “Let it be on a designated site, without disturbance, and with a surrounding space.” If they build a dwelling for him on a designated site, with disturbance, and without a surrounding space, the builders incur two offenses of wrong-doing... with disturbance and with a surrounding space, the builders incur an offense of wrong-doing... without disturbance and without a surrounding space, the builders incur an offense of wrong-doing... without disturbance and with a surrounding space, there is no offense.

377. Bhikkhu samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Tassa vihāraṃ karonti adesitavatthukaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā so vihāro aññassa vā dātabbo bhinditvā vā puna kātabbo. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti saṅghādisesena dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti saṅghādisesena dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, āpatti saṅghādisesassa.

377. A bhikkhu, having given instructions, departs, saying, “Build a dwelling for me.” They build a dwelling for him on an undesignated site, with disturbance, and without a surrounding space. If he returns while it is unfinished, that bhikkhu should either give that dwelling to another or, having demolished it, have it rebuilt. If he neither gives it to another nor, having demolished it, has it rebuilt, he incurs an offense of Saṅghādisesa and two offenses of wrong-doing... with disturbance and with a surrounding space, he incurs an offense of Saṅghādisesa and an offense of wrong-doing... without disturbance and without a surrounding space, he incurs an offense of Saṅghādisesa and an offense of wrong-doing... without disturbance and with a surrounding space, he incurs an offense of Saṅghādisesa.

Bhikkhu [Pg.243] samādisitvā pakkamati – ‘‘vihāraṃ me karothā’’ti. Tassa vihāraṃ karonti desitavatthukaṃ sārambhaṃ aparikkamanaṃ. So ce vippakate āgacchati, tena bhikkhunā so vihāro aññassa vā dātabbo bhinditvā vā puna kātabbo. No ce aññassa vā dadeyya bhinditvā vā puna kāreyya, āpatti dvinnaṃ dukkaṭānaṃ…pe… sārambhaṃ saparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ aparikkamanaṃ, āpatti dukkaṭassa…pe… anārambhaṃ saparikkamanaṃ, anāpatti.

A bhikkhu, having given instructions, departs, saying, “Build a dwelling for me.” They build a dwelling for him on a designated site, with disturbance, and without a surrounding space. If he returns while it is unfinished, that bhikkhu should either give that dwelling to another or, having demolished it, have it rebuilt. If he neither gives it to another nor, having demolished it, has it rebuilt, he incurs two offenses of wrong-doing... with disturbance and with a surrounding space, he incurs an offense of wrong-doing... without disturbance and without a surrounding space, he incurs an offense of wrong-doing... without disturbance and with a surrounding space, there is no offense.

378. Attanā vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa.

378. If one completes by oneself what was left unfinished by oneself, one incurs an offense of Saṅghādisesa.

Attanā vippakataṃ parehi pariyosāpeti, āpatti saṅghādisesassa.

If one has others complete what was left unfinished by oneself, one incurs an offense of Saṅghādisesa.

Parehi vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa.

If one completes by oneself what was left unfinished by others, one incurs an offense of Saṅghādisesa.

Parehi vippakataṃ parehi pariyosāpeti, āpatti saṅghādisesassa.

If one has others complete what was left unfinished by others, there is an offense of Saṅghādisesa.

379. Anāpatti leṇe guhāya tiṇakuṭikāya aññassatthāya vāsāgāraṃ ṭhapetvā sabbattha. Anāpatti ummattakassa, ādikammikassāti.

379. There is no offense in the case of a rock-shelter, a cave, or a grass hut. There is no offense for one who causes a dwelling to be built for the sake of another. Excepting a dwelling place, there is no offense in all other cases. There is no offense for one who is insane, or for the first-doer.

Vihārakārasikkhāpadaṃ niṭṭhitaṃ sattamaṃ.

The seventh training rule, concerning the building of a dwelling, is finished.

8. Duṭṭhadosasikkhāpadaṃ

8. The Training Rule on Malicious Ill-will

380. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṃ sacchikataṃ hoti. Yaṃ kiñci sāvakena pattabbaṃ sabbaṃ tena anuppattaṃ hoti. Natthi cassa kiñci uttari karaṇīyaṃ, katassa vā paticayo. Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ. Yaṃ kiñci sāvakena pattabbaṃ sabbaṃ mayā anuppattaṃ. Natthi ca me kiñci uttari karaṇīyaṃ, katassa vā paticayo. Kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti?

380. At that time, the Buddha, the Blessed One, was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. Now at that time, the Venerable Dabba, son of the Malla, had realized Arahantship at seven years of age by birth. Whatever is to be attained by a disciple, all that had been attained by him. There was nothing further for him to do, nor was there an accumulation of what had been done. Then, to the Venerable Dabba, son of the Malla, who had gone to a secluded place and was in solitude, this reflection arose in his mind: 'By me, at seven years of age by birth, Arahantship has been realized. Whatever is to be attained by a disciple, all that has been attained by me. There is nothing further for me to do, nor is there an accumulation of what has been done. What service, I wonder, should I perform for the Saṅgha?'

Atha kho āyasmato dabbassa mallaputtassa etadahosi – ‘‘yaṃnūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya’’nti. Atha kho āyasmā [Pg.244] dabbo mallaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā dabbo mallaputto bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ, yaṃ kiñci sāvakena pattabbaṃ, sabbaṃ mayā anupattaṃ, natthi ca me kiñci uttari karaṇīyaṃ, katassa vā paticayo, kiṃ nu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti. Tassa mayhaṃ bhante, etadahosi yaṃnūnāhaṃ ‘‘saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyyanti. Icchāmahaṃ, bhante, saṅghassa senāsanañca paññapetuṃ bhattāni ca uddisitu’’nti. ‘‘Sādhu sādhu, dabba. Tena hi tvaṃ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā dabbo mallaputto bhagavato paccassosi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, saṅgho dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannatu. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ dabbo mallaputto yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

Then this occurred to the Venerable Dabba, son of the Malla: 'What if I were to prepare the lodgings and assign the meals for the Saṅgha?' Then, the Venerable Dabba, son of the Malla, having arisen from solitude in the evening, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the Venerable Dabba, son of the Malla, said this to the Blessed One: 'Venerable Sir, here, while I was in a secluded place and in solitude, this reflection arose in my mind: “By me, at seven years of age by birth, Arahantship has been realized. Whatever is to be attained by a disciple, all that has been attained by me. There is nothing further for me to do, nor is there an accumulation of what has been done. What service, I wonder, should I perform for the Saṅgha?” To me, Venerable Sir, this occurred: “What if I were to prepare the lodgings and assign the meals for the Saṅgha?” I wish, Venerable Sir, to prepare the lodgings and assign the meals for the Saṅgha.' 'Good, good, Dabba. In that case, Dabba, you should prepare the lodgings and assign the meals for the Saṅgha.' 'So be it, Venerable Sir,' the Venerable Dabba, son of the Malla, replied in assent to the Blessed One. Then the Blessed One, on this occasion and in this context, having given a talk on the Dhamma, addressed the monks: 'In that case, monks, let the Saṅgha appoint Dabba, son of the Malla, as the preparer of lodgings and the assigner of meals. And, monks, he should be appointed in this way. First, Dabba, son of the Malla, should be requested. Having requested him, the Saṅgha should be informed by a competent and capable monk:'

381. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ saṅgho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammanneyya. Esā ñatti.

381. 'Venerable Sirs, may the Saṅgha hear me. If the time is right for the Saṅgha, the Saṅgha should appoint the Venerable Dabba, son of the Malla, as the preparer of lodgings and the assigner of meals. This is the motion.'

‘‘Suṇātu me, bhante, saṅgho. Saṅgho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannati. Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

'Venerable Sirs, may the Saṅgha hear me. The Saṅgha appoints the Venerable Dabba, son of the Malla, as the preparer of lodgings and the assigner of meals. To whichever venerable one the appointment of the Venerable Dabba, son of the Malla, as preparer of lodgings and assigner of meals is agreeable, he should remain silent; whoever does not agree should speak.'

‘‘Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

'The Venerable Dabba, son of the Malla, has been appointed by the Saṅgha as the preparer of lodgings and the assigner of meals. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.'

382. Sammato ca panāyasmā dabbo mallaputto sabhāgānaṃ bhikkhūnaṃ ekajjhaṃ senāsanaṃ paññapeti. Ye te bhikkhū suttantikā tesaṃ ekajjhaṃ senāsanaṃ [Pg.245] paññapeti – ‘‘te aññamaññaṃ suttantaṃ saṅgāyissantī’’ti. Ye te bhikkhū vinayadharā tesaṃ ekajjhaṃ senāsanaṃ paññapeti – ‘‘te aññamaññaṃ vinayaṃ vinicchinissantī’’ti. Ye te bhikkhū dhammakathikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti – ‘‘te aññamaññaṃ dhammaṃ sākacchissantī’’ti. Ye te bhikkhū jhāyino tesaṃ ekajjhaṃ senāsanaṃ paññapeti – ‘‘te aññamaññaṃ na byābādhissantī’’ti. Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṃ senāsanaṃ paññapeti – ‘‘imāyapime āyasmanto ratiyā acchissantī’’ti. Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṃ samāpajjitvā teneva ālokena senāsanaṃ paññapeti. Apisu bhikkhū sañcicca vikāle āgacchanti – ‘‘mayaṃ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṃ passissāmā’’ti.

382. Now, the Venerable Dabba, son of the Malla, having been appointed, prepared lodgings together for monks of similar dispositions. For those monks who were masters of the Suttanta, he prepared lodgings together, thinking, 'They will recite the Suttanta to one another.' For those monks who were upholders of the Vinaya, he prepared lodgings together, thinking, 'They will investigate the Vinaya with one another.' For those monks who were speakers of the Dhamma, he prepared lodgings together, thinking, 'They will discuss the Dhamma with one another.' For those monks who were meditators, he prepared lodgings together, thinking, 'They will not disturb one another.' For those monks who dwelt engaging in worldly talk and were much given to bodily sturdiness, he also prepared lodgings together, thinking, 'These venerable ones will also dwell with this enjoyment.' And for those monks who arrived at an improper time, he would attain the fire element and, by that very light, prepare their lodgings. Indeed, some monks would intentionally arrive at an improper time, thinking, 'We will see the miracle of psychic power of the Venerable Dabba, son of the Malla.'

Te āyasmantaṃ dabbaṃ mallaputtaṃ upasaṅkamitvā evaṃ vadanti – ‘‘amhākaṃ, āvuso dabba, senāsanaṃ paññapehī’’ti. Te āyasmā dabbo mallaputto evaṃ vadeti – ‘‘katthāyasmantā icchanti, kattha paññapemī’’ti? Te sañcicca dūre apadisanti – ‘‘amhākaṃ, āvuso dabba, gijjhakūṭe pabbate senāsanaṃ paññapehi. Amhākaṃ, āvuso, corapapāte senāsanaṃ paññapehi. Amhākaṃ, āvuso, isigilipasse kāḷasilāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, vebhārapasse sattapaṇṇiguhāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṃ paññapehi. Amhākaṃ, āvuso, gotamakakandarāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, tindukakandarāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, tapodakandarāyaṃ senāsanaṃ paññapehi. Amhākaṃ, āvuso, tapodārāme senāsanaṃ paññapehi. Amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññapehi. Amhākaṃ, āvuso, maddakucchismiṃ migadāye senāsanaṃ paññapehī’’ti.

They approached the Venerable Dabba the Mallian and said, “Friend Dabba, prepare lodgings for us.” The Venerable Dabba the Mallian replied, “Where do the venerable ones wish for them? Where shall I prepare them?” They intentionally pointed to distant places, saying, “Friend Dabba, prepare lodgings for us on Vulture Peak mountain. Friend, prepare lodgings for us at Robbers’ Precipice. Friend, prepare lodgings for us on the Black Rock on the slope of Isigili. Friend, prepare lodgings for us in the Sattapaṇṇi Cave on the slope of Vebhāra. Friend, prepare lodgings for us in the Cool Wood, in the Snake’s Hood Grotto. Friend, prepare lodgings for us in the Gotamaka Ravine. Friend, prepare lodgings for us in the Tinduka Ravine. Friend, prepare lodgings for us in the Tapoda Ravine. Friend, prepare lodgings for us in the Tapodā Park. Friend, prepare lodgings for us in Jīvaka’s Mango Grove. Friend, prepare lodgings for us in the Deer Sanctuary at Maddakucchi.”

Tesaṃ āyasmā dabbo mallaputto tejodhātuṃ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati. Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. Tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapeti – ‘‘ayaṃ mañco, idaṃ pīṭhaṃ, ayaṃ bhisi, idaṃ bimbohanaṃ, idaṃ vaccaṭṭhānaṃ, idaṃ passāvaṭṭhānaṃ[Pg.246], idaṃ pānīyaṃ, idaṃ paribhojanīyaṃ, ayaṃ kattaradaṇḍo, idaṃ saṅghassa katikasaṇṭhānaṃ, imaṃ kālaṃ pavisitabbaṃ, imaṃ kālaṃ nikkhamitabba’’nti. Tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapetvā punadeva veḷuvanaṃ paccāgacchati.

For them, the Venerable Dabba the Mallian, having attained the fire element, went on ahead with a blazing finger. They too, by that very light, followed behind the Venerable Dabba the Mallian. The Venerable Dabba the Mallian prepared their lodgings thus: “This is a bedstead, this is a stool, this is a mattress, this is a pillow, this is the place for defecation, this is the place for urination, this is drinking water, this is water for use, this is a walking stick, this is the Sangha’s established agreement: at this time one should enter, at this time one should leave.” Having thus prepared their lodgings, the Venerable Dabba the Mallian returned once again to the Bamboo Grove.

383. Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. Yāni saṅghassa lāmakāni senāsanāni tāni tesaṃ pāpuṇanti lāmakāni ca bhattāni. Tena kho pana samayena rājagahe manussā icchanti therānaṃ bhikkhūnaṃ abhisaṅkhārikaṃ piṇḍapātaṃ dātuṃ sappimpi telampi uttaribhaṅgampi. Mettiyabhūmajakānaṃ pana bhikkhūnaṃ pākatikaṃ denti yathārandhaṃ kaṇājakaṃ bilaṅgadutiyaṃ. Te pacchābhattaṃ piṇḍapātappaṭikkantā there bhikkhū pucchanti – ‘‘tumhākaṃ, āvuso, bhattagge kiṃ ahosi? Tumhākaṃ, āvuso, bhattagge kiṃ ahosī’’ti? Ekacce therā evaṃ vadanti – ‘‘amhākaṃ, āvuso, sappi ahosi telaṃ ahosi uttaribhaṅgaṃ ahosī’’ti. Mettiyabhūmajakā pana bhikkhū evaṃ vadanti – ‘‘amhākaṃ, āvuso, na kiñci ahosi, pākatikaṃ yathārandhaṃ kaṇājakaṃ bilaṅgadutiya’’nti.

383. Now at that time, the Mettiyabhūmajaka monks were junior and of little merit. Whatever lodgings of the Sangha were inferior, those they received, and inferior almsfood as well. At that time in Rājagaha, people wished to give specially prepared almsfood to the elder monks—ghee, oil, and side dishes. But to the Mettiyabhūmajaka monks, they gave ordinary, as-cooked broken rice with sour gruel as the second dish. After the meal, having returned from their almsround, they would ask the elder monks, “Friends, what did you have in the refectory? Friends, what did you have in the refectory?” Some elders would reply, “Friends, we had ghee, we had oil, we had side dishes.” But the Mettiyabhūmajaka monks would reply, “Friends, we had nothing of the sort; just ordinary, as-cooked broken rice with sour gruel as the second dish.”

Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṃ deti niccabhattaṃ. So bhattagge saputtadāro upatiṭṭhitvā parivisati. Aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti. Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṃ svātanāya mettiyabhūmajakānaṃ bhikkhūnaṃ uddiṭṭhaṃ hoti. Atha kho kalyāṇabhattiko gahapati ārāmaṃ agamāsi kenacideva karaṇīyena. So yenāyasmā dabbo mallaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ dabbaṃ mallaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kalyāṇabhattikaṃ gahapatiṃ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘kassa, bhante, amhākaṃ ghare svātanāya bhattaṃ uddiṭṭha’’nti? ‘‘Mettiyabhūmajakānaṃ kho, gahapati, bhikkhūnaṃ tumhākaṃ [Pg.247] ghare svātanāya bhattaṃ uddiṭṭha’’nti. Atha kho kalyāṇabhattiko gahapati anattamano ahosi – ‘‘kathañhi nāma pāpabhikkhū amhākaṃ ghare bhuñjissantī’’ti! Gharaṃ gantvā dāsiṃ āṇāpesi – ‘‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’’ti. ‘‘Evaṃ ayyā’’ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.

At that time, the householder Kalyāṇabhattika was giving a fourfold meal and a perpetual meal to the Sangha. In the dining hall, he, with his son and wife, would attend and serve. They would ask some about rice, others about curry, others about oil, and others about a side dish. Now at that time, the meal for the next day at the householder Kalyāṇabhattika’s house had been designated for the Mettiyabhūmajaka monks. Then the householder Kalyāṇabhattika went to the monastery on some business. He approached the Venerable Dabba the Mallian; having approached, he paid homage to him and sat down to one side. While the householder Kalyāṇabhattika was sitting to one side, the Venerable Dabba the Mallian instructed, encouraged, roused, and gladdened him with a talk on the Dhamma. Then the householder Kalyāṇabhattika, having been instructed, encouraged, roused, and gladdened by the Venerable Dabba the Mallian with a talk on the Dhamma, said this to the Venerable Dabba the Mallian: “Venerable sir, to whom has the meal at our house for tomorrow been designated?” “Householder, the meal at your house for tomorrow has been designated for the Mettiyabhūmajaka monks.” Then the householder Kalyāṇabhattika became displeased, thinking, “How indeed can those wicked monks eat at our house?” Having gone home, he ordered his female servant: “My dear, for those who come for the meal tomorrow, prepare seats in the gatehouse and serve them broken rice with sour gruel as the second dish.” “Yes, master,” that female servant replied in assent to the householder Kalyāṇabhattika.

Atha kho mettiyabhūmajakā bhikkhū – ‘‘hiyyo kho, āvuso, amhākaṃ kalyāṇabhattikassa gahapatino ghare bhattaṃ uddiṭṭhaṃ, sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī’’ti. Te teneva somanassena na cittarūpaṃ rattiyā supiṃsu. Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yena kalyāṇabhattikassa gahapatino nivesanaṃ tenupasaṅkamiṃsu. Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante. Disvāna koṭṭhake āsanaṃ paññapetvā mettiyabhūmajake bhikkhū etadavoca – ‘‘nisīdatha, bhante’’ti. Atha kho mettiyabhūmajakānaṃ bhikkhūnaṃ etadahosi – ‘‘nissaṃsayaṃ kho na tāva bhattaṃ siddhaṃ bhavissati! Yathā mayaṃ koṭṭhake nisīdeyyāmā’’ti. Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagacchi – ‘‘bhuñjatha, bhante’’ti. ‘‘Mayaṃ kho, bhagini, niccabhattikā’’ti. ‘‘Jānāmi ayyā niccabhattikāttha. Apicāhaṃ hiyyova gahapatinā āṇattā – ‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti. Bhuñjatha, bhante’’ti. Atha kho mettiyabhūmajakā bhikkhū – ‘‘hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṃ agamāsi dabbassa mallaputtassa santike. Nissaṃsayaṃ kho mayaṃ dabbena mallaputtena gahapatino antare paribhinnā’’ti. Te teneva domanassena na cittarūpaṃ bhuñjiṃsu. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṃ piṇḍapātappaṭikkantā ārāmaṃ gantvā pattacīvaraṃ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṃsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.

Then the Mettiyabhūmajaka monks thought: “Friends, yesterday a meal was designated for us at the house of the householder Kalyāṇabhattika. Tomorrow, the householder Kalyāṇabhattika, with his son and wife, will attend to and serve us. They will ask some about rice, others about curry, others about oil, and others about a side dish.” Due to this very joy, they did not sleep as they wished that night. Then, in the morning, the Mettiyabhūmajaka monks dressed, took their bowls and robes, and went to the residence of the householder Kalyāṇabhattika. That female servant saw the Mettiyabhūmajaka monks coming from afar. Seeing them, she prepared seats in the gatehouse and said to the Mettiyabhūmajaka monks: “Please sit down, venerable sirs.” Then this thought occurred to the Mettiyabhūmajaka monks: “Without a doubt, the meal is not yet ready! That is why we are sitting in the gatehouse.” Then that female servant approached with broken rice and sour gruel as the second dish, saying: “Please eat, venerable sirs.” They said: “Sister, we are recipients of a perpetual meal.” She replied: “I know, venerable sirs, that you are recipients of a perpetual meal. Moreover, yesterday I was instructed by the householder: ‘My lady, for those who come for the meal tomorrow, prepare seats for them in the gatehouse and serve them broken rice with sour gruel as the second dish.’ Please eat, venerable sirs.” Then the Mettiyabhūmajaka monks thought: “Friends, yesterday the householder Kalyāṇabhattika went to the monastery, to the presence of Dabba the Mallian. Without a doubt, we have been alienated from the householder by Dabba the Mallian.” Due to this very distress, they did not eat to their satisfaction. Then the Mettiyabhūmajaka monks, after the meal, having returned from their alms round, went to the monastery, put away their bowls and robes, and sat down in the outer gatehouse of the monastery, sitting with their knees bound by their outer robe, silent, dismayed, with drooping shoulders and downcast faces, brooding, and at a loss for words.

Atha [Pg.248] kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami; upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca – ‘‘vandāmi, ayyā’’ti. Evaṃ vutte mettiyabhūmajakā bhikkhū nālapiṃsu. Dutiyampi kho…pe… tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca – ‘‘vandāmi, ayyā’’ti. Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṃsu. ‘‘Kyāhaṃ ayyānaṃ aparajjhāmi? Kissa maṃ ayyā nālapantī’’ti? ‘‘Tathā hi pana tvaṃ, bhagini, amhe dabbena mallaputtena viheṭhīyamāne ajjhupekkhasī’’ti? ‘‘Kyāhaṃ, ayyā, karomī’’ti? ‘‘Sace kho tvaṃ, bhagini, iccheyyāsi ajjeva bhagavā dabbaṃ mallaputtaṃ nāsāpeyyā’’ti. ‘‘Kyāhaṃ, ayyā, karomi, kiṃ mayā sakkā kātu’’nti? ‘‘Ehi tvaṃ, bhagini, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavantaṃ evaṃ vadehi – ‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ. Yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā. Yato nivātaṃ tato savātaṃ. Udakaṃ maññe ādittaṃ. Ayyenamhi dabbena mallaputtena dūsitā’’’ti. ‘‘Evaṃ, ayyā’’ti kho mettiyā bhikkhunī mettiyabhūmajakānaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mettiyā bhikkhunī bhagavantaṃ etadavoca – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ. Yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā. Yato nivātaṃ tato savātaṃ. Udakaṃ maññe ādittaṃ! Ayyenamhi dabbena mallaputtena dūsitā’’ti.

Then the bhikkhunī Mettiyā went to where the Mettiyabhūmajaka monks were. Having approached, she said this to the Mettiyabhūmajaka monks: “Venerable sirs, I pay homage.” When this was said, the Mettiyabhūmajaka monks did not speak. For a second time… For a third time, the bhikkhunī Mettiyā said this to the Mettiyabhūmajaka monks: “Venerable sirs, I pay homage.” For a third time, the Mettiyabhūmajaka monks did not speak. “In what way have I offended you, venerable sirs? Why do you not speak to me?” “It is because you, sister, look on with indifference while we are being harassed by Dabba the Mallian.” “What am I to do, venerable sirs?” “Sister, if you should wish, even today the Blessed One would have Dabba the Mallian expelled.” “What am I to do, venerable sirs? What is it possible for me to do?” “Come, sister, go to where the Blessed One is. Having approached, say this to the Blessed One: ‘Venerable sir, this is not seemly, not proper. Venerable sir, that direction which was without fear, without peril, without calamity, that very direction is now with fear, with peril, with calamity. Where there was no wind, there it is now windy. The water, I think, is ablaze. I have been violated by the venerable Dabba the Mallian.’” “So be it, venerable sirs,” said the bhikkhunī Mettiyā, having consented to the Mettiyabhūmajaka monks. She then went to where the Blessed One was. Having approached and paid homage to the Blessed One, she stood to one side. Standing to one side, the bhikkhunī Mettiyā said this to the Blessed One: “Venerable sir, this is not seemly, not proper. Venerable sir, that direction which was without fear, without peril, without calamity, that very direction is now with fear, with peril, with calamity. Where there was no wind, there it is now windy. The water, I think, is ablaze! I have been violated by the venerable Dabba the Mallian.”

384. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ dabbaṃ mallaputtaṃ paṭipucchi – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. ‘‘Na kho, dabba, dabbā evaṃ nibbeṭhenti. Sace tayā kataṃ katanti vadehi, sace tayā akataṃ akatanti vadehī’’ti. ‘‘Yato ahaṃ, bhante, jāto nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitā, pageva jāgaro’’ti! Atha [Pg.249] kho bhagavā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsetha. Ime ca bhikkhū anuyuñjathā’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

384. Then the Blessed One, on this occasion, in this matter, having convened the community of monks, questioned the Venerable Dabba the Mallian: “Dabba, do you remember having done such a thing as this bhikkhunī says?” “Venerable sir, it is as the Blessed One knows me.” For a second time, the Blessed One… For a third time, the Blessed One said this to the Venerable Dabba the Mallian: “Dabba, do you remember having done such a thing as this bhikkhunī says?” “Venerable sir, it is as the Blessed One knows me.” “Dabba, the skillful do not extricate themselves in this way. If it was done by you, say, ‘It was done.’ If it was not done by you, say, ‘It was not done.’” “Venerable sir, from the time I was born as a noble one, I am not aware of having engaged in the sexual act even in a dream, let alone when awake.” Then the Blessed One addressed the monks: “In that case, monks, expel the bhikkhunī Mettiyā. And investigate these monks.” Having said this, the Blessed One rose from his seat and entered the monastery.

Atha kho te bhikkhū mettiyaṃ bhikkhuniṃ nāsesuṃ. Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṃ – ‘‘māvuso, mettiyaṃ bhikkhuniṃ nāsetha. Na sā kiñci aparajjhati. Amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī’’ti. ‘‘Kiṃ pana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsethā’’ti? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsessantī’’ti! Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tumhe, moghapurisā, dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then those bhikkhus ruined the bhikkhunī Mettiyā. Then the Mettiyabhūmajaka bhikkhus said this to those bhikkhus: “Friends, do not ruin the bhikkhunī Mettiyā. She has not offended in any way. She was instigated by us, who were angry, displeased, and intent on causing him to fall away.” “But friends, did you accuse the Venerable Dabba, son of the Malla, with a groundless Pārājika offense?” “Yes, friends.” Those bhikkhus who were of few wishes… they complained, criticized, and spread it about, saying: “How indeed could the Mettiyabhūmajaka bhikkhus accuse the Venerable Dabba, son of the Malla, with a groundless Pārājika offense!” Then those bhikkhus, having rebuked the Mettiyabhūmajaka bhikkhus in many ways, reported this matter to the Blessed One… “Is it true, bhikkhus, that you accused Dabba, son of the Malla, with a groundless Pārājika offense?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “Worthless men, how indeed could you accuse Dabba, son of the Malla, with a groundless Pārājika offense! This, worthless men, does not lead to inspiring faith in the faithless… And thus, bhikkhus, you should recite this training rule:

385. Yo pana bhikkhu bhikkhuṃ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṃseyya – ‘appeva nāma naṃ imamhā brahmacariyā cāveyya’nti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṃ adhikaraṇaṃ hoti bhikkhu ca dosaṃ patiṭṭhāti, saṅghādiseso’’ti.

385. Whatever bhikkhu, being corrupt, malicious, and displeased, should accuse another bhikkhu of a groundless Pārājika offense with the thought, ‘Perhaps I might make him fall away from this holy life,’ and then at a later time, whether he is being investigated or not, the issue is indeed groundless and the bhikkhu admits his malice, it is a Saṅghādisesa offense.

386. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

386. Whatever: whoever, of whatever kind… Bhikkhu: … in this context, this is what is meant by ‘bhikkhu’.

Bhikkhunti aññaṃ bhikkhuṃ.

A bhikkhu: another bhikkhu.

Duṭṭho dosoti kupito anattamano anabhiraddho āhatacitto khilajāto.

Corrupt, malicious: is angry, displeased, not delighting, with an afflicted mind, having become obstinate.

Appatītoti tena ca kopena tena ca dosena tāya ca anattamanatāya tāya ca anabhiraddhiyā appatīto hoti.

Displeased: he is displeased because of that anger, because of that malice, because of that displeasure, and because of that lack of delight.

Amūlakaṃ [Pg.250] nāma adiṭṭhaṃ asutaṃ aparisaṅkitaṃ.

Groundless: means not seen, not heard, not suspected.

Pārājikena dhammenāti catunnaṃ aññatarena.

By a Pārājika offense: by any one of the four.

Anuddhaṃseyyāti codeti vā codāpeti vā.

Should accuse: he accuses or causes another to accuse.

Appeva nāma naṃ imamhā brahmacariyā cāveyyanti bhikkhubhāvā cāveyyaṃ, samaṇadhammā cāveyyaṃ, sīlakkhandhā cāveyyaṃ, tapoguṇā cāveyyaṃ.

‘Perhaps I might make him fall away from this holy life’ means: I would cause him to fall away from the state of a bhikkhu; I would cause him to fall away from the dhamma of a recluse; I would cause him to fall away from the aggregate of virtue; I would cause him to fall away from the quality of ascetic practice.

Tato aparena samayenāti yasmiṃ khaṇe anuddhaṃsito hoti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatte.

‘Then, at a later time’ means: when that moment, that instant, that short while in which he was accused has passed.

Samanuggāhīyamānoti yena vatthunā anuddhaṃsito hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno.

‘Being questioned’ means: being questioned regarding that matter about which he was accused.

Asamanuggāhīyamānoti na kenaci vuccamāno.

‘Not being questioned’ means: not being spoken to by anyone.

Adhikaraṇaṃ nāma cattāri adhikaraṇāni – vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ.

What is called an ‘adhikaraṇa’ (legal issue): there are four legal issues—a legal issue of dispute, a legal issue of accusation, a legal issue of an offense, and a legal issue of duties.

Bhikkhu ca dosaṃ patiṭṭhātīti tucchakaṃ mayā bhaṇitaṃ, musā mayā bhaṇitaṃ, abhūtaṃ mayā bhaṇitaṃ, ajānantena mayā bhaṇitaṃ.

‘And the bhikkhu admits his malice’ means: ‘What was spoken by me was empty; what was spoken by me was false; what was spoken by me was untrue; what was spoken by me was said without knowing.’

Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti.

‘Saṅghādisesa’… and so on… For that reason also, it is called ‘Saṅghādisesa’.

387. Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa.

387. For him, it is unseen that one is committing a Pārājika offense. If he accuses that person, saying: ‘You were seen by me having committed a Pārājika offense; you are not a recluse; you are not a son of the Sakyan; with you there is no Uposatha, Pavāraṇā, or formal act of the Sangha,’ for every utterance, there is the falling into a Saṅghādisesa offense.

Asutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘suto mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unheard that one has committed a Pārājika offense. If he accuses that person, saying: ‘You were heard of by me as having committed a Pārājika offense; you are not a recluse; you are not a son of the Sakyan; with you there is no Uposatha, Pavāraṇā, or formal act of the Sangha,’ for every utterance, there is the falling into a Saṅghādisesa offense.

Aparisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘parisaṅkito mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unsuspected that one has committed a Pārājika offense. If he accuses that person, saying: ‘You were suspected by me of having committed a Pārājika offense; you are not a recluse; you are not a son of the Sakyan; with you there is no Uposatha, Pavāraṇā, or formal act of the Sangha,’ for every utterance, there is the falling into a Saṅghādisesa offense.

Adiṭṭhassa [Pg.251] hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘diṭṭho mayā suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unseen that one is committing a Pārājika offense. If he accuses that person, saying: ‘You were seen and heard of by me as having committed a Pārājika offense; you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘diṭṭho mayā parisaṅkito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unseen that one is committing a Pārājika offense. If he accuses that person, saying: ‘You were seen and suspected by me of having committed a Pārājika offense; you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘diṭṭho mayā suto ca parisaṅkito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unseen that one is committing a Pārājika offense. If he accuses that person, saying: ‘You were seen, heard of, and suspected by me of having committed a Pārājika offense; you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Asutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘suto mayā parisaṅkito ca…pe… suto mayā diṭṭho ca…pe… suto mayā parisaṅkito ca diṭṭho ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unheard that one has committed a Pārājika offense. If he accuses that person, saying: ‘You were heard of and suspected by me…’; or ‘You were heard of and seen by me…’; or ‘You were heard of, suspected, and seen by me as having committed a Pārājika offense; you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Aparisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘parisaṅkito mayā diṭṭho ca…pe… parisaṅkito mayā suto ca…pe… parisaṅkito mayā diṭṭho ca suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unsuspected that one has committed a Pārājika offense. If he accuses that person, saying: ‘You were suspected and seen by me…’; or ‘You were suspected and heard by me…’; or ‘You were suspected, seen, and heard by me as having committed a Pārājika offense; you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘suto mayā pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is seen that one is committing a Pārājika offense. If he accuses that person, saying: ‘You were heard by me as having committed a Pārājika offense; you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codeti – ‘‘parisaṅkito mayā, pārājikaṃ dhammaṃ ajjhāpannosi’’…pe… ‘‘suto mayā parisaṅkito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is seen that one is committing a Pārājika offense. If he accuses that person, saying: ‘You were suspected by me as having committed a Pārājika offense…’ and so on… ‘You were heard and suspected by me as having committed a Pārājika offense; you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Sutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘parisaṅkito mayā, pārājikaṃ dhammaṃ ajjhāpannosi…pe… diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi…pe… parisaṅkito mayā diṭṭho ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is heard that one has committed a Pārājika offense. If he accuses that person, saying: ‘You were suspected by me as having committed a Pārājika offense…’ and so on… ‘You were seen by me as having committed a Pārājika offense…’ and so on… ‘You were suspected and seen by me as having committed a Pārājika offense; you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Parisaṅkitassa [Pg.252] hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codeti – ‘‘diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi…pe… suto mayā, pārājikaṃ dhammaṃ ajjhāpannosi…pe… diṭṭho mayā suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is suspected that one has committed a Pārājika offense. If he accuses that person, saying: ‘You were seen by me as having committed a Pārājika offense…’ and so on… ‘You were heard by me as having committed a Pārājika offense…’ and so on… ‘You were seen and heard by me as having committed a Pārājika offense; you are not a recluse; you are not a son of the Sakyan…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Diṭṭhe vematiko diṭṭhaṃ no kappeti diṭṭhaṃ nassarati diṭṭhaṃ pamuṭṭho hoti…pe… sute vematiko sutaṃ no kappeti sutaṃ nassarati sutaṃ pamuṭṭho hoti…pe… parisaṅkite vematiko parisaṅkitaṃ no kappeti parisaṅkitaṃ nassarati parisaṅkitaṃ pamuṭṭho hoti. Tañce codeti – ‘‘parisaṅkito mayā diṭṭho ca…pe… parisaṅkito mayā suto ca…pe… parisaṅkito mayā diṭṭho ca suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa.

For him, it is seen that one is committing a Pārājika offense. But regarding what was seen, he is doubtful; he does not trust what was seen; he does not remember what was seen; he is forgetful of what was seen… and so on. Regarding what was heard, he is doubtful; he does not trust what was heard; he does not remember what was heard; he is forgetful of what was heard… and so on. Regarding what was suspected, he is doubtful; he does not trust what was suspected; he does not remember what was suspected; he is forgetful of what was suspected. If he accuses that person, saying: ‘You were suspected and seen by me…’ and so on… ‘You were suspected and heard by me…’ and so on… ‘You were suspected, seen, and heard by me as having committed a Pārājika offense; you are not a recluse; you are not a son of the Sakyan; with you there is no Uposatha, Pavāraṇā, or formal act of the Sangha,’ for every utterance, there is the falling into a Saṅghādisesa offense.

388. Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codāpeti – ‘‘diṭṭhosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa.

388. For him, it is unseen that one is committing a Pārājika offense. If he causes that person to be accused, saying: ‘You have been seen; you have committed a Pārājika offense; you are not a recluse; you are not a son of the Sakyan; there is no Uposatha, nor Pavāraṇā, nor a formal act of the Saṅgha with you,’ for every utterance, there is the falling into a Saṅghādisesa offense.

Asutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti…pe… aparisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codāpeti – ‘‘parisaṅkitosi, pārājikaṃ dhammaṃ ajjhāpannosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unheard that ‘one has committed a Pārājika offense.’… and so on… For him, it is unsuspected that ‘one has committed a Pārājika offense.’ If he causes that person to be accused, saying: ‘You are suspected as having committed a Pārājika offense…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codāpeti – ‘‘diṭṭhosi sutosi…pe… diṭṭhosi parisaṅkitosi…pe… diṭṭhosi sutosi parisaṅkitosi, pārājikaṃ dhammaṃ ajjhāpannosi’’…pe… asutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti…pe… aparisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce codāpeti – ‘‘parisaṅkitosi, diṭṭhosi…pe… parisaṅkitosi, sutosi…pe… parisaṅkitosi, diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is unseen that one is committing a Pārājika offense. If he causes that person to be accused, saying: ‘You have been seen, you have been heard…’ and so on… ‘You have been seen, you are suspected…’ and so on… ‘You have been seen, you have been heard, you are suspected; you have committed a Pārājika offense…’ and so on… For him, it is unheard that ‘one has committed a Pārājika offense.’… and so on… For him, it is unsuspected that ‘one has committed a Pārājika offense.’ If he causes that person to be accused, saying: ‘You are suspected, you have been seen…’ and so on… ‘You are suspected, you have been heard…’ and so on… ‘You are suspected, you have been seen, you have been heard; you have committed a Pārājika offense, you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Diṭṭhassa [Pg.253] hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Tañce codāpeti – ‘‘sutosi’’…pe… tañce codāpeti – ‘‘parisaṅkitosi’’…pe… tañce codāpeti – ‘‘sutosi, parisaṅkitosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is seen that one is committing a Pārājika offense. If he causes that person to be accused, saying: ‘You have been heard…’ and so on… if he causes that person to be accused, saying: ‘You are suspected…’ and so on… if he causes that person to be accused, saying: ‘You have been heard, you are suspected; you have committed a Pārājika offense, you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Sutassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti…pe… parisaṅkitassa hoti – ‘‘pārājikaṃ dhammaṃ ajjhāpanno’’ti. Tañce ‘‘diṭṭhosi’’…pe… tañce codāpeti – ‘‘sutosi’’…pe… tañce codāpeti – ‘‘diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

For him, it is heard that ‘one has committed a Pārājika offense.’… and so on… For him, it is suspected that ‘one has committed a Pārājika offense.’ If he causes that person to be accused, saying: ‘You have been seen…’ and so on… if he causes that person to be accused, saying: ‘You have been heard…’ and so on… if he causes that person to be accused, saying: ‘You have been seen, you have been heard; you have committed a Pārājika offense, you are not a recluse…’ and so on, for every utterance, there is the falling into a Saṅghādisesa offense.

Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Diṭṭhe vematiko diṭṭhaṃ no kappeti diṭṭhaṃ nassarati diṭṭhaṃ pamuṭṭho hoti…pe… sute vematiko sutaṃ no kappeti sutaṃ nassarati sutaṃ pamuṭṭho hoti…pe… parisaṅkite vematiko parisaṅkitaṃ no kappeti parisaṅkitaṃ nassarati parisaṅkitaṃ pamuṭṭho hoti. Tañce codāpeti – ‘‘parisaṅkitosi, diṭṭhosi’’…pe… parisaṅkitaṃ pamuṭṭho hoti, tañce codāpeti – ‘‘parisaṅkitosi sutosi’’…pe… parisaṅkitaṃ pamuṭṭho hoti, tañce codāpeti – ‘‘parisaṅkitosi, diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa.

For him, it is seen that one is committing a Pārājika offense. He is doubtful about what was seen, he does not trust what was seen, he does not remember what was seen, he is forgetful of what was seen… and so on. He is doubtful about what was heard, he does not trust what was heard, he does not remember what was heard, he is forgetful of what was heard… and so on. He is doubtful about what was suspected, he does not trust what was suspected, he does not remember what was suspected, he is forgetful of what was suspected. If he causes that person to be accused, saying: ‘You are suspected, you have been seen…’ and so on… He is forgetful of what was suspected; if he causes that person to be accused, saying: ‘You are suspected, you have been heard…’ and so on… He is forgetful of what was suspected; if he causes that person to be accused, saying: ‘You are suspected, you have been seen, you have been heard; you have committed a Pārājika offense; you are not a recluse; you are not a son of the Sakyan; there is no Uposatha, nor Pavāraṇā, nor a formal act of the Saṅgha with you,’ for every utterance, there is the falling into a Saṅghādisesa offense.

389. Asuddhe suddhadiṭṭhi, suddhe asuddhadiṭṭhi, asuddhe asuddhadiṭṭhi, suddhe suddhadiṭṭhi.

389. The view that an impure person is pure; the view that a pure person is impure; the view that an impure person is impure; the view that a pure person is pure.

Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa.

A person is impure, having committed some pārājika offense. If one, while holding the view that he is pure, having caused there to be no opportunity, speaks with the intention of dislodging him, there is the falling into a dukkaṭa offense together with a Saṅghādisesa.

Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa.

A person is impure, having committed some pārājika offense. If one, while holding the view that he is pure, having caused there to be an opportunity, speaks with the intention of dislodging him, there is the falling into a Saṅghādisesa offense.

Asuddho [Pg.254] hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

A person is impure, having committed some pārājika offense. If one, while holding the view that he is pure, having caused there to be no opportunity, speaks with the intention of reviling, there is the falling into a dukkaṭa offense together with the pācittiya for contemptuous speech.

Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

A person is impure, having committed some pārājika offense. If one, while holding the view that he is pure, having caused there to be an opportunity, speaks with the intention of reviling, there is the falling into an offense of contemptuous speech.

Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.

A person is pure, not having committed any pārājika offense. If one, while holding the view that he is impure, having caused there to be no opportunity, speaks with the intention of dislodging him, there is the falling into a dukkaṭa offense.

Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, anāpatti.

A person is pure, not having committed any pārājika offense. If one, while holding the view that he is impure, having caused there to be an opportunity, speaks with the intention of dislodging him, there is no offense.

Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

A person is pure, not having committed any pārājika offense. If one, while holding the view that he is impure, having caused there to be no opportunity, speaks with the intention of reviling, there is the falling into a dukkaṭa offense together with the pācittiya for contemptuous speech.

Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

A person is pure, not having committed any pārājika offense. If one, while holding the view that he is impure, having caused there to be an opportunity, speaks with the intention of reviling, there is the falling into an offense of contemptuous speech.

Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.

A person is impure, having committed some pārājika offense. If one, while holding the view that he is impure, having caused there to be no opportunity, speaks with the intention of dislodging him, there is the falling into a dukkaṭa offense.

Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, anāpatti.

A person is impure, having committed some pārājika offense. If one, while holding the view that he is impure, having caused there to be an opportunity, speaks with the intention of dislodging him, there is no offense.

Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

A person is impure, having committed some pārājika offense. If one, while holding the view that he is impure, having caused there to be no opportunity, speaks with the intention of reviling, there is the falling into a dukkaṭa offense together with the pācittiya for contemptuous speech.

Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

A person is impure, having committed some pārājika offense. If one, while holding the view that he is impure, having caused there to be an opportunity, speaks with the intention of reviling, there is the falling into an offense of contemptuous speech.

Suddho [Pg.255] hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa.

A person is pure, not having committed any pārājika offense. If one, while holding the view that he is pure, having caused there to be no opportunity, speaks with the intention of dislodging him, there is the falling into a dukkaṭa offense together with a Saṅghādisesa.

Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa.

A person is pure, not having committed any pārājika offense. If one, while holding the view that he is pure, having caused there to be an opportunity, speaks with the intention of dislodging him, there is the falling into a Saṅghādisesa offense.

Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

A person is pure, not having committed any pārājika offense. If one, while holding the view that he is pure, having caused there to be no opportunity, speaks with the intention of reviling, there is the falling into a dukkaṭa offense together with the pācittiya for contemptuous speech.

Suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

A person is pure, not having committed any pārājika offense. If one, while holding the view that he is pure, having caused there to be an opportunity, speaks with the intention of reviling, there is the falling into an offense of contemptuous speech.

390. Anāpatti suddhe asuddhadiṭṭhissa, asuddhe asuddhadiṭṭhissa, ummattakassa, ādikammikassāti.

390. There is no offense for one who has the view that a pure person is impure, for one who has the view that an impure person is impure, for one who is insane, or for the first offender.

Duṭṭhadosasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ.

The eighth training rule concerning malicious ill will is concluded.

9. Dutiyaduṭṭhadosasikkhāpadaṃ

9. The Second Training Rule on Malicious Ill Will

391. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena mettiyabhūmajakā bhikkhū gijjhakūṭā pabbatā orohantā addasaṃsu chagalakaṃ ajikāya vippaṭipajjantaṃ. Disvāna evamāhaṃsu – ‘‘handa mayaṃ, āvuso, imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karoma. Imaṃ ajikaṃ mettiyaṃ nāma bhikkhuniṃ karoma. Evaṃ mayaṃ voharissāma. Pubbe mayaṃ, āvuso, dabbaṃ mallaputtaṃ sutena avocumhā. Idāni pana amhehi sāmaṃ diṭṭho mettiyāya bhikkhuniyā vippaṭipajjanto’’ti. Te taṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma akaṃsu. Taṃ ajikaṃ mettiyaṃ nāma bhikkhuniṃ akaṃsu. Te bhikkhūnaṃ ārocesuṃ – ‘‘pubbe mayaṃ, āvuso, dabbaṃ mallaputtaṃ sutena avocumhā. Idāni pana amhehi sāmaṃ diṭṭho mettiyāya bhikkhuniyā vippaṭipajjanto’’ti. Bhikkhū evamāhaṃsu – ‘‘māvuso, evaṃ avacuttha. Nāyasmā dabbo mallaputto evaṃ karissatī’’ti.

391. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. Now at that time, the Mettiyabhūmajaka monks, while descending from Vulture Peak mountain, saw a male goat misbehaving with a female goat. Having seen it, they said this: 'Come, friends, let us make this male goat to be Dabba Mallaputta, and let us make this female goat to be the bhikkhunī named Mettiyā. Thus we shall speak. Previously, friends, we spoke of Dabba Mallaputta from hearsay, but now we ourselves have seen him misbehaving with the bhikkhunī Mettiyā.' So they made that male goat to be Dabba Mallaputta, and they made that female goat to be the bhikkhunī named Mettiyā. They announced to the monks: 'Previously, friends, we spoke of Dabba Mallaputta from hearsay, but now we ourselves have seen him misbehaving with the bhikkhunī Mettiyā.' The monks said this: 'Friends, do not speak thus. The Venerable Dabba Mallaputta would not do such a thing.'

Atha [Pg.256] kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ dabbaṃ mallaputtaṃ paṭipucchi – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathayime bhikkhū āhaṃsū’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca – ‘‘sarasi tvaṃ, dabba, evarūpaṃ kattā yathayime bhikkhū āhaṃsū’’ti? ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. ‘‘Na kho, dabba, dabbā evaṃ nibbeṭhenti. Sace tayā kataṃ katanti vadehi, sace tayā akataṃ akatanti vadehī’’ti. ‘‘Yato ahaṃ, bhante, jāto nābhijānāmi supinantenapi methunadhammaṃ paṭisevitā, pageva jāgaro’’ti! Atha kho bhagavā bhikkhū āmantesi – ‘‘tena hi, bhikkhuve, ime bhikkhū anuyuñjathā’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

Then those monks reported this matter to the Blessed One. Then the Blessed One, on this occasion and for this reason, having convened the Saṅgha of monks, questioned the Venerable Dabba Mallaputta: 'Dabba, do you remember having done such a thing as these monks have said?' 'Venerable sir, it is as the Blessed One knows me.' For a second time… for a third time the Blessed One said this to the Venerable Dabba Mallaputta: 'Dabba, do you remember having done such a thing as these monks have said?' 'Venerable sir, it is as the Blessed One knows me.' 'Dabba, the wise do not answer in this way. If you have done it, say "I have done it." If you have not done it, say "I have not done it."' 'Venerable sir, from when I was born, I am not aware of having engaged in the sexual act even in a dream, let alone while awake!' Then the Blessed One addressed the monks: 'In that case, monks, you should investigate these monks.' Having said this, the Blessed One rose from his seat and entered the monastery.

Atha kho te bhikkhū mettiyabhūmajake bhikkhū anuyuñjiṃsu. Te bhikkhūhi anuyuñjīyamānā bhikkhūnaṃ etamatthaṃ ārocesuṃ – ‘‘kiṃ pana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsethā’’ti? ‘‘Evamāvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassa kiñci desaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsessantī’’ti! Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassa kiñci desaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tumhe, moghapurisā, dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassa kiñci desaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then those monks investigated the Mettiyabhūmajaka monks. Being investigated by the monks, they reported this matter to them: 'But friends, did you accuse the Venerable Dabba Mallaputta of a pārājika offense, based on a mere hint, some small part of a different matter?' 'Yes, friends.' Those monks who were of few wishes… censured, condemned, and disparaged them: 'How indeed could the Mettiyabhūmajaka monks accuse the Venerable Dabba Mallaputta of a pārājika offense, based on a mere hint, some small part of a different matter!' Then those monks, having rebuked the Mettiyabhūmajaka monks in many ways, reported this matter to the Blessed One… 'Is it true, monks, that you accused Dabba Mallaputta of a pārājika offense, based on a mere hint, some small part of a different matter?' 'It is true, Blessed One.' The Buddha, the Blessed One, rebuked them… 'Worthless men, how could you accuse Dabba Mallaputta of a pārājika offense, based on a mere hint, some small part of a different matter! This, worthless men, is not for the inspiring of confidence in the uninspired… And so, monks, you should recite this training rule in this way—'

392. ‘‘Yo pana bhikkhu bhikkhuṃ duṭṭho doso appatīto aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃseyya – ‘appeva nāma naṃ imamhā brahmacariyā cāveyya’nti. Tato [Pg.257] aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā aññabhāgiyañceva taṃ adhikaraṇaṃ hoti kocideso lesamatto upādinno, bhikkhu ca dosaṃ patiṭṭhāti, saṅghādiseso’’ti.

392. “Whatever monk, being malicious, malevolent, and discontented, should charge another monk with a Pārājika offense by taking up a mere hint of some point concerning a legal matter of a different category, with the thought, ‘If only I could make him fall away from this holy life’; and if at a later time, whether being questioned or not, that legal matter is indeed of a different category, and a mere hint of some point has been taken up, and the monk admits his malevolence, it is a Saṅghādisesa offense.”

393. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

393. ‘Whoever’ means: whoever, of whatever kind… and so on… ‘Monk’ means… and so on… In this context, this is the one intended by ‘monk’.

Bhikkhunti aññaṃ bhikkhuṃ.

‘A monk’ means: another monk.

Duṭṭho dosoti kupito anattamano anabhiraddho āhatacitto khilajāto.

‘Malicious, malevolent’ means: being angry, displeased, discontented, with an afflicted mind, and with a mind that has become barren.

Appatītoti tena ca kopena, tena ca dosena, tāya ca anattamanatāya, tāya ca anabhiraddhiyā appatīto hoti.

‘Discontented’ means: one is discontented due to that anger, due to that malevolence, due to that displeasure, and due to that lack of delight.

Aññabhāgiyassa adhikaraṇassāti āpattaññabhāgiyaṃ vā hoti adhikaraṇaññabhāgiyaṃ vā. Kathaṃ adhikaraṇaṃ adhikaraṇassa aññabhāgiyaṃ? Vivādādhikaraṇaṃ anuvādādhikaraṇassa āpattādhikaraṇassa kiccādhikaraṇassa aññabhāgiyaṃ. Anuvādādhikaraṇaṃ āpattādhikaraṇassa kiccādhikaraṇassa vivādādhikaraṇassa aññabhāgiyaṃ. Āpattādhikaraṇaṃ kiccādhikaraṇassa vivādādhikaraṇassa anuvādādhikaraṇassa aññabhāgiyaṃ. Kiccādhikaraṇaṃ vivādādhikaraṇassa anuvādādhikaraṇassa āpattādhikaraṇassa aññabhāgiyaṃ. Evaṃ adhikaraṇaṃ adhikaraṇassa aññabhāgiyaṃ.

‘Of a legal matter of a different category’ means: it may be an offense of a different category or a legal matter of a different category. How is a legal matter of a different category from another legal matter? A legal matter of disputes is of a different category from a legal matter of accusations, a legal matter of offenses, or a legal matter of duties. A legal matter of accusations is of a different category from a legal matter of offenses, a legal matter of duties, or a legal matter of disputes. A legal matter of offenses is of a different category from a legal matter of duties, a legal matter of disputes, or a legal matter of accusations. A legal matter of duties is of a different category from a legal matter of disputes, a legal matter of accusations, or a legal matter of offenses. In this way, a legal matter is of a different category from another legal matter.

Kathaṃ adhikaraṇaṃ adhikaraṇassa tabbhāgiyaṃ? Vivādādhikaraṇaṃ vivādādhikaraṇassa tabbhāgiyaṃ. Anuvādādhikaraṇaṃ anuvādādhikaraṇassa tabbhāgiyaṃ. Āpattādhikaraṇaṃ āpattādhikaraṇassa siyā tabbhāgiyaṃ siyā aññabhāgiyaṃ.

How is a legal matter of the same category as another legal matter? A legal matter of disputes is of the same category as a legal matter of disputes. A legal matter of accusations is of the same category as a legal matter of accusations. A legal matter of offenses may be of the same category or of a different category as a legal matter of offenses.

Kathaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa aññabhāgiyaṃ? Methunadhammapārājikāpatti adinnādānapārājikāpattiyā manussaviggahapārājikāpattiyā uttarimanussadhammapārājikāpattiyā aññabhāgiyā. Adinnādānapārājikāpatti manussaviggahapārājikāpattiyā uttarimanussadhammapārājikāpattiyā methunadhammapārājikāpattiyā aññabhāgiyā. Manussaviggahapārājikāpatti uttarimanussadhammapārājikāpattiyā methunadhammapārājikāpattiyā adinnādānapārājikāpattiyā [Pg.258] aññabhāgiyā. Uttarimanussadhammapārājikāpatti methunadhammapārājikāpattiyā adinnādānapārājikāpattiyā manussaviggahapārājikāpattiyā aññabhāgiyā. Evaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa aññabhāgiyaṃ.

How is a legal matter of offenses of a different category from another legal matter of offenses? The Pārājika offense of sexual intercourse is of a different category from the Pārājika offense of taking what is not given, from the Pārājika offense of killing a human being, and from the Pārājika offense of falsely claiming a superior human state. The Pārājika offense of taking what is not given is of a different category from the Pārājika offense of killing a human being, from the Pārājika offense of falsely claiming a superior human state, and from the Pārājika offense of sexual intercourse. The Pārājika offense of killing a human being is of a different category from the Pārājika offense of falsely claiming a superior human state, from the Pārājika offense of sexual intercourse, and from the Pārājika offense of taking what is not given. The Pārājika offense of falsely claiming a superior human state is of a different category from the Pārājika offense of sexual intercourse, from the Pārājika offense of taking what is not given, and from the Pārājika offense of killing a human being. In this way, a legal matter of offenses is of a different category from another legal matter of offenses.

Kathaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa tabbhāgiyaṃ? Methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā. Adinnādānapārājikāpatti adinnādānapārājikāpattiyā tabbhāgiyā. Manussaviggahapārājikāpatti manussaviggahapārājikāpattiyā tabbhāgiyā. Uttarimanussadhammapārājikāpatti uttarimanussadhammapārājikāpattiyā tabbhāgiyā. Evaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa tabbhāgiyaṃ.

How is a legal matter concerning offenses of the same kind as a legal matter concerning offenses? The Pārājika offense of sexual intercourse is of the same kind as the Pārājika offense of sexual intercourse. The Pārājika offense of taking what is not given is of the same kind as the Pārājika offense of taking what is not given. The Pārājika offense of killing a human being is of the same kind as the Pārājika offense of killing a human being. The Pārājika offense of falsely claiming a superior human quality is of the same kind as the Pārājika offense of falsely claiming a superior human quality. In this way, a legal matter concerning offenses is of the same kind as a legal matter concerning offenses.

Kiccādhikaraṇaṃ kiccādhikaraṇassa tabbhāgiyaṃ. Evaṃ adhikaraṇaṃ adhikaraṇassa tabbhāgiyaṃ.

A legal matter concerning duties is of the same kind as a legal matter concerning duties. In this way, a legal matter is of the same kind as a legal matter.

394. Kiñci desaṃ lesamattaṃ upādāyāti leso nāma dasa lesā – jātileso, nāmaleso, gottaleso, liṅgaleso, āpattileso, pattaleso, cīvaraleso, upajjhāyaleso, ācariyaleso, senāsanaleso.

394. ‘Taking up some point, a mere hint’: What is called a ‘hint’? There are ten hints: a hint by birth, a hint by name, a hint by clan, a hint by physical characteristic, a hint by offense, a hint by bowl, a hint by robe, a hint by preceptor, a hint by teacher, and a hint by lodging.

395. Jātileso nāma khattiyo diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ khattiyaṃ passitvā codeti – ‘‘khattiyo mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa.

395. What is called a hint by birth? A noble is seen committing an offense entailing defeat. Seeing another noble, one charges him: ‘A noble was seen by me. You have committed an offense entailing defeat; you are not a recluse; you are not a son of the Sakyan; there is no Uposatha, Pavāraṇā, or Saṅghakamma with you.’ For every utterance, an offense of Saṅghādisesa is incurred.

Brāhmaṇo diṭṭho hoti…pe… vesso diṭṭho hoti…pe… suddo diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ suddaṃ passitvā codeti – ‘‘suddo mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

A brahmin is seen… a merchant is seen… a commoner is seen committing an offense entailing defeat. Seeing another commoner, one charges him: ‘A commoner was seen by me. You have committed an offense entailing defeat; you are not a recluse; you are not a son of the Sakyan.’… For every utterance, an offense of Saṅghādisesa is incurred.

396. Nāmaleso nāma buddharakkhito diṭṭho hoti…pe… dhammarakkhito diṭṭho hoti…pe… saṅgharakkhito diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto[Pg.259]. Aññaṃ saṅgharakkhitaṃ passitvā codeti – ‘‘saṅgharakkhito mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

396. What is called a hint by name? One named Buddharakkhita is seen… Dhammarakkhita is seen… Saṅgharakkhita is seen committing an offense entailing defeat. Seeing another Saṅgharakkhita, one charges him: ‘Saṅgharakkhita was seen by me. You have committed an offense entailing defeat; you are not a recluse; you are not a son of the Sakyan.’… For every utterance, an offense of Saṅghādisesa is incurred.

397. Gottaleso nāma gotamo diṭṭho hoti…pe… moggallāno diṭṭho hoti…pe… kaccāyano diṭṭho hoti…pe… vāsiṭṭho diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ vāsiṭṭhaṃ passitvā codeti – ‘‘vāsiṭṭho mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

397. What is called a hint by clan? One of the Gotama clan is seen… Moggallāna is seen… Kaccāyana is seen… Vāsiṭṭha is seen committing an offense entailing defeat. Seeing another Vāsiṭṭha, one charges him: ‘Vāsiṭṭha was seen by me. You have committed an offense entailing defeat; you are not a recluse; you are not a son of the Sakyan.’… For every utterance, an offense of Saṅghādisesa is incurred.

398. Liṅgaleso nāma dīgho diṭṭho hoti…pe… rasso diṭṭho hoti…pe… kaṇho diṭṭho hoti…pe… odāto diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ odātaṃ passitvā codeti – ‘‘odāto mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

398. What is called a hint by characteristic? A tall person is seen... a short person is seen... a dark person is seen... a fair person is seen committing an offense entailing defeat. Seeing another fair person, he accuses him: “A fair person was seen by me. You have committed an offense entailing defeat; you are not a monk; you are not a son of the Sakyan.”... For every utterance, an offense of Saṅghādisesa is incurred.

399. Āpattileso nāma lahukaṃ āpattiṃ āpajjanto diṭṭho hoti. Tañce pārājikena codeti – ‘‘assamaṇosi, asakyaputtiyosi…pe… āpatti vācāya, vācāya saṅghādisesassa.

399. What is called a hint by offense? A person is seen committing a minor offense. If he accuses that person of an offense entailing defeat, saying: “You are not a monk; you are not a son of the Sakyan.”... For every utterance, an offense of Saṅghādisesa is incurred.

400. Pattaleso nāma lohapattadharo diṭṭho hoti…pe… sāṭakapattadharo diṭṭho hoti…pe… sumbhakapattadharo diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ sumbhakapattadharaṃ passitvā codeti – ‘‘sumbhakapattadharo mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

400. What is called a hint by bowl? A person carrying an iron bowl is seen... a person carrying an earthen bowl similar to an iron bowl is seen... a person carrying an ordinary earthen bowl is seen committing an offense entailing defeat. Seeing another person carrying an ordinary earthen bowl, he accuses him: “A person carrying an ordinary earthen bowl was seen by me. You have committed an offense entailing defeat; you are not a monk; you are not a son of the Sakyan.”... For every utterance, an offense of Saṅghādisesa is incurred.

401. Cīvaraleso nāma paṃsukūliko diṭṭho hoti…pe… gahapaticīvaradharo diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ gahapaticīvaradharaṃ passitvā codeti – ‘‘gahapaticīvaradharo mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

401. What is called a hint by robe? A person who wears rag-robes is seen... a person who wears a robe donated by householders is seen committing an offense entailing defeat. Seeing another person who wears a robe donated by householders, he accuses him: “A person who wears a robe donated by householders was seen by me. You have committed an offense entailing defeat; you are not a monk; you are not a son of the Sakyan.”... For every utterance, an offense of Saṅghādisesa is incurred.

402. Upajjhāyaleso [Pg.260] nāma itthannāmassa saddhivihāriko diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ itthannāmassa saddhivihārikaṃ passitvā codeti – ‘‘itthannāmassa saddhivihāriko mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

402. What is called a hint by preceptor? A co-resident pupil of one with such-and-such a name is seen committing an offense entailing defeat. Seeing another co-resident pupil of one with such-and-such a name, he accuses him: “A co-resident pupil of one with such-and-such a name was seen by me. You have committed an offense entailing defeat; you are not a monk; you are not a son of the Sakyan.”... For every utterance, an offense of Saṅghādisesa is incurred.

403. Ācariyaleso nāma itthannāmassa antevāsiko diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ itthannāmassa antevāsikaṃ passitvā codeti – ‘‘itthannāmassa antevāsiko mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi’’…pe… āpatti vācāya, vācāya saṅghādisesassa.

403. What is called a hint by teacher? A resident pupil of one with such-and-such a name is seen committing an offense entailing defeat. Seeing another resident pupil of one with such-and-such a name, he accuses him: “A resident pupil of one with such-and-such a name was seen by me. You have committed an offense entailing defeat; you are not a monk; you are not a son of the Sakyan.”... For every utterance, an offense of Saṅghādisesa is incurred.

404. Senāsanaleso nāma itthannāmasenāsanavāsiko diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto. Aññaṃ itthannāmasenāsanavāsikaṃ passitvā codeti – ‘‘itthannāmasenāsanavāsiko mayā diṭṭho. Pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya, vācāya saṅghādisesassa.

404. What is called a hint by lodging? A resident of the lodging with such-and-such a name is seen committing an offense entailing defeat. Seeing another resident of the lodging with such-and-such a name, he accuses him: “A resident of the lodging with such-and-such a name was seen by me. You have committed an offense entailing defeat; you are not a monk; you are not a son of the Sakyan; there is no Uposatha, Pavāraṇā, or Saṅgha act with you.” For every utterance, an offense of Saṅghādisesa is incurred.

405. Pārājikena dhammenāti catunnaṃ aññatarena.

405. “By an offense entailing defeat” means: by any one of the four.

Anuddhaṃseyyāti codeti vā codāpeti vā.

“Should harass” means: one accuses or causes another to accuse.

Appeva nāma naṃ imamhā brahmacariyācāveyyanti bhikkhubhāvā cāveyyaṃ, samaṇadhammā cāveyyaṃ, sīlakkhandhā cāveyyaṃ, tapoguṇā cāveyyaṃ.

“Perhaps I might make him fall from this holy life” means: I might make him fall from the state of a monk; I might make him fall from the qualities of a monk; I might make him fall from the aggregate of virtue; I might make him fall from the quality of asceticism.

Tato aparena samayenāti yasmiṃ khaṇe anuddhaṃsito hoti, taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatte.

“At a later time” means: when that moment, that instant, that short time in which he was accused has passed.

Samanuggāhīyamānoti yena vatthunā anuddhaṃsito hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno.

“Being questioned” means: being questioned about that matter for which he was accused.

Asamanuggāhīyamānoti na kenaci vuccamāno.

“Not being questioned” means: not being spoken to by anyone.

Adhikaraṇaṃ nāma cattāri adhikaraṇāni – vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ.

What is called a legal question: There are four legal questions: a legal question arising from dispute, a legal question arising from accusation, a legal question arising from an offense, and a legal question arising from procedure.

Koci [Pg.261] deso lesamatto upādinnoti tesaṃ dasannaṃ lesānaṃ aññataro leso upādinno hoti.

“Some part, a mere hint, has been taken up” means: any one of those ten hints has been taken up.

Bhikkhu ca dosaṃ patiṭṭhātīti tucchakaṃ mayā bhaṇitaṃ, musā mayā bhaṇitaṃ, abhūtaṃ mayā bhaṇitaṃ, ajānantena mayā bhaṇitaṃ.

“And the monk admits his fault” means: [he says,] “It was spoken by me in vain; it was spoken by me falsely; it was spoken by me untruthfully; it was spoken by me without knowing.”

Saṅghādisesoti …pe… tenapi vuccati saṅghādisesoti.

“Saṅghādisesa” means: ... for that reason also, it is called “Saṅghādisesa”.

406. Bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti, saṅghādisese saṅghādisesadiṭṭhi hoti. Tañce pārājikena codeti – ‘‘assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

406. A monk is seen committing a Saṅghādisesa offense, and regarding that Saṅghādisesa offense, he has the perception that it is a Saṅghādisesa offense. If he accuses that person of a Pārājika offense, saying: “You are not a monk; you are not a son of the Sakyan; there is no Uposatha, or Pavāraṇā, or Saṅgha act with you,” even so, it is a matter pertaining to another offense, and a hint is taken up. For every utterance, there is the incurring of a Saṅghādisesa offense.

Bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti, saṅghādisese thullaccayadiṭṭhi hoti…pe… pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti… dubbhāsitadiṭṭhi hoti. Tañce pārājikena codeti – ‘‘assamaṇosi’’…pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

A monk is seen committing a Saṅghādisesa offense, and regarding that Saṅghādisesa offense, he has the perception that it is a Thullaccaya offense... that it is a Pācittiya offense... that it is a Pāṭidesanīya offense... that it is a Dukkaṭa offense... that it is a Dubbhāsita offense. If he accuses that person of a Pārājika offense, saying: “You are not a monk...”... even so, it is a matter pertaining to another offense, and a hint is taken up. For every utterance, there is the incurring of a Saṅghādisesa offense.

Bhikkhu thullaccayaṃ ajjhāpajjanto diṭṭho hoti thullaccaye thullaccayadiṭṭhi hoti…pe… thullaccaye pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti… dubbhāsitadiṭṭhi hoti… saṅghādisesadiṭṭhi hoti. Tañce pārājikena codeti – ‘‘assamaṇosi’’ …pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

A monk is seen committing a Thullaccaya offense, and regarding that Thullaccaya offense, he has the perception that it is a Thullaccaya offense... that it is a Pācittiya offense... that it is a Pāṭidesanīya offense... that it is a Dukkaṭa offense... that it is a Dubbhāsita offense... that it is a Saṅghādisesa offense. If he accuses that person of a Pārājika offense, saying: “You are not a monk...”... even so, it is a matter pertaining to another offense, and a hint is taken up. For every utterance, there is the incurring of a Saṅghādisesa offense.

Bhikkhu pācittiyaṃ…pe… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpajjanto diṭṭho hoti, dubbhāsite dubbhāsitadiṭṭhi hoti…pe… dubbhāsite saṅghādisesadiṭṭhi hoti… thullaccayadiṭṭhi hoti… pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti. Tañce pārājikena codeti – ‘‘assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

A monk is seen committing a Pācittiya offense... a Pāṭidesanīya offense... a Dukkaṭa offense... a Dubbhāsita offense. Regarding the Dubbhāsita offense, he has the perception that it is a Dubbhāsita offense... regarding the Dubbhāsita offense, he has the perception that it is a Saṅghādisesa offense... a Thullaccaya offense... a Pācittiya offense... a Pāṭidesanīya offense... a Dukkaṭa offense. If he accuses that person of a Pārājika offense, saying: ‘You are not a monk, you are not a son of the Sakyan, there is no Uposatha, Pavāraṇā, or Saṅgha act with you,’ even so, it is a matter pertaining to another offense, and a hint is taken up. For every utterance, there is the incurring of a Saṅghādisesa offense.

Ekekaṃ mūlaṃ kātuna cakkaṃ bandhitabbaṃ.

Taking each one as the basis, a wheel should be constructed.

407. Bhikkhu [Pg.262] saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti saṅghādisese saṅghādisesadiṭṭhi hoti. Tañce pārājikena codāpeti – ‘‘assamaṇosi’’…pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

407. A monk is seen committing a Saṅghādisesa offense, and regarding that Saṅghādisesa offense, he has the perception that it is a Saṅghādisesa offense. If he causes that person to be accused of a Pārājika offense, saying: ‘You are not a monk’... even so, it is a matter pertaining to another offense, and a hint is taken up. For every utterance, there is the incurring of a Saṅghādisesa offense.

Bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hoti, saṅghādisese thullaccayadiṭṭhi hoti…pe… pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti… dubbhāsitadiṭṭhi hoti. Tañce pārājikena codāpeti – ‘‘assamaṇosi’’…pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

A monk is seen committing a Saṅghādisesa offense, and regarding that Saṅghādisesa offense, he has the perception that it is a Thullaccaya offense... a Pācittiya offense... a Pāṭidesanīya offense... a Dukkaṭa offense... a Dubbhāsita offense. If he causes that person to be accused of a Pārājika offense, saying: ‘You are not a monk’... even so, it is a matter pertaining to another offense, and a hint is taken up. For every utterance, there is the incurring of a Saṅghādisesa offense.

Bhikkhu thullaccayaṃ ajjhāpajjanto diṭṭho hoti thullaccaye thullaccayadiṭṭhi hoti…pe… thullaccaye pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti… dubbhāsitadiṭṭhi hoti… saṅghādisesadiṭṭhi hoti. Tañce pārājikena codāpeti – ‘‘assamaṇosi’’…pe… evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

A monk is seen committing a Thullaccaya offense, and regarding that Thullaccaya offense, he has the perception that it is a Thullaccaya offense... regarding the Thullaccaya offense, he has the perception that it is a Pācittiya offense... a Pāṭidesanīya offense... a Dukkaṭa offense... a Dubbhāsita offense... a Saṅghādisesa offense. If he causes that person to be accused of a Pārājika offense, saying: ‘You are not a monk’... even so, it is a matter pertaining to another offense, and a hint is taken up. For every utterance, there is the incurring of a Saṅghādisesa offense.

Bhikkhu pācittiyaṃ…pe… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpajjanto diṭṭho hoti dubbhāsite dubbhāsitadiṭṭhi hoti…pe… dubbhāsite saṅghādisesadiṭṭhi hoti… thullaccayadiṭṭhi hoti… pācittiyadiṭṭhi hoti… pāṭidesanīyadiṭṭhi hoti… dukkaṭadiṭṭhi hoti. Tañce pārājikena codāpeti – ‘‘assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, evampi āpattaññabhāgiyaṃ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

A monk is seen committing a Pācittiya offense... a Pāṭidesanīya offense... a Dukkaṭa offense... a Dubbhāsita offense. Regarding the Dubbhāsita offense, he has the perception that it is a Dubbhāsita offense... regarding the Dubbhāsita offense, he has the perception that it is a Saṅghādisesa offense... a Thullaccaya offense... a Pācittiya offense... a Pāṭidesanīya offense... a Dukkaṭa offense. If he causes that person to be accused of a Pārājika offense, saying: ‘You are not a monk, you are not a son of the Sakyan, there is no Uposatha, Pavāraṇā, or Saṅgha act with you,’ even so, it is a matter pertaining to another offense, and a hint is taken up. For every utterance, there is the incurring of a Saṅghādisesa offense.

408. Anāpatti tathāsaññī codeti vā codāpeti vā, ummattakassa, ādikammikassāti.

408. There is no offense for one who, perceiving it as such, accuses or causes another to accuse; for one who is insane; for the first offender.

Dutiyaduṭṭhadosasikkhāpadaṃ niṭṭhitaṃ navamaṃ.

The ninth, the Second Training Rule on Maliciousness, is concluded.

10. Saṅghabhedasikkhāpadaṃ

10. The Training Rule on Schism in the Saṅgha.

409. Tena [Pg.263] samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho devadatto yena kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto tenupasaṅkami; upasaṅkamitvā kokālikaṃ kaṭamodakatissakaṃ khaṇḍadeviyā puttaṃ samuddadattaṃ etadavoca – ‘‘etha mayaṃ, āvuso, samaṇassa gotamassa saṅghabhedaṃ karissāma cakkabheda’’nti. Evaṃ vutte kokāliko devadattaṃ etadavoca – ‘‘samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. Kathaṃ mayaṃ samaṇassa gotamassa saṅghabhedaṃ karissāma cakkabheda’’nti? ‘‘Etha mayaṃ, āvuso, samaṇaṃ gotamaṃ upasaṅkamitvā pañca vatthūni yācissāma – ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṃvattanti. Sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. Imāni samaṇo gotamo nānujānissati. Te mayaṃ imehi pañcahi vatthūhi janaṃ saññāpessāmāti. Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṃ cakkabhedo. Lūkhapasannā hi, āvuso, manussā’’ti.

409. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Ground. Then Devadatta approached Kokālika, Kaṭamodakatissaka the son of Khaṇḍadevī, and Samuddadatta. Having approached, he said this to Kokālika, Kaṭamodakatissaka the son of Khaṇḍadevī, and Samuddadatta: “Come, friends, let us cause a schism in the Saṅgha of the ascetic Gotama, a breaking of the wheel of authority.” When this was said, Kokālika said this to Devadatta: “Friend, the ascetic Gotama is of great psychic power and great majesty. How shall we cause a schism in the Saṅgha of the ascetic Gotama, a breaking of the wheel of authority?” “Come, friends, let us approach the ascetic Gotama and request five points: ‘Venerable sir, the Blessed One in many ways speaks in praise of fewness of wishes, contentment, effacement, shaking off defilements, inspiring confidence, non-accumulation, and arousing energy. Venerable sir, these five points in many ways conduce to fewness of wishes, contentment, effacement, shaking off defilements, inspiring confidence, non-accumulation, and arousing energy. It would be good, venerable sir, if the monks were to be forest-dwellers for life; may an offense befall any monk who should enter the vicinity of a village. May they be eaters of alms-food only for life; may an offense befall any monk who should consent to an invitation. May they be wearers of rag-robes for life; may an offense befall any monk who should consent to a robe from a householder. May they be dwellers at the foot of a tree for life; may an offense befall any monk who should go under a roof. May they not eat fish and meat for life; may an offense befall any monk who should eat fish or meat.’ The ascetic Gotama will not permit these points. Then, with these five points, we shall persuade the people. It is indeed possible, friends, with these five points to cause a schism in the Saṅgha of the ascetic Gotama, a breaking of the wheel of authority. For people, friends, are pleased by austerity.”

Atha kho devadatto sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho devadatto bhagavantaṃ etadavoca – ‘‘bhagavā, bhante, anekapariyāyena appicchassa…pe… vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya…pe… vīriyārambhāya saṃvattanti. Sādhu, bhante, bhikkhū [Pg.264] yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya vajjaṃ naṃ phuseyya…pe… yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ, yo macchamaṃsaṃ khādeyya vajjaṃ naṃ phuseyyā’’ti. ‘‘Alaṃ, devadatta, yo icchati āraññiko hotu, yo icchati gāmante viharatu; yo icchati piṇḍapātiko hotu, yo icchati nimantanaṃ sādiyatu; yo icchati paṃsukūliko hotu, yo icchati gahapaticīvaraṃ sādiyatu. Aṭṭhamāse kho mayā, devadatta, rukkhamūlasenāsanaṃ anuññātaṃ, tikoṭiparisuddhaṃ macchamaṃsaṃ – adiṭṭhaṃ asutaṃ aparisaṅkita’’nti. Atha kho devadatto – ‘‘na bhagavā imāni pañca vatthūni anujānātī’’ti haṭṭho udaggo sapariso uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Then Devadatta, together with his followers, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Devadatta said this to the Blessed One: “Venerable sir, the Blessed One in many ways speaks in praise of fewness of wishes... and... arousing energy. Venerable sir, these five points in many ways conduce to fewness of wishes... and... arousing energy. It would be good, venerable sir, if the monks were to be forest-dwellers for life; may an offense befall any monk who should enter the vicinity of a village... and... may they not eat fish and meat for life; may an offense befall any monk who should eat fish or meat.” “Enough, Devadatta. Let whoever wishes be a forest-dweller; let whoever wishes dwell in the vicinity of a village. Let whoever wishes be an eater of alms-food only; let whoever wishes consent to an invitation. Let whoever wishes be a wearer of rag-robes; let whoever wishes consent to a robe from a householder. Devadatta, I have permitted the dwelling at the foot of a tree for eight months. I have permitted fish and meat that is pure in three aspects: not seen, not heard, and not suspected.” Then Devadatta, thinking, “The Blessed One does not permit these five points,” joyful and elated, rose from his seat with his followers, paid homage to the Blessed One, circumambulated him respectfully, and departed.

410. Atha kho devadatto sapariso rājagahaṃ pavisitvā pañcahi vatthūhi janaṃ saññāpesi – ‘‘mayaṃ, āvuso, samaṇaṃ gotamaṃ upasaṅkamitvā pañca vatthūni yācimhā – ‘bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Imāni, bhante, pañca vatthūni anekapariyāyena appicchatāya santuṭṭhiyā sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṃvattanti. Sādhu, bhante, bhikkhū yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. Yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti. Imāni samaṇo gotamo nānujānāti. Te mayaṃ imehi pañcahi vatthūhi samādāya vattāmā’’ti. Tattha ye te manussā assaddhā appasannā dubbuddhino te evamāhaṃsu – ‘‘ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino, samaṇo pana gotamo bāhulliko bāhullāya cetetī’’ti. Ye pana te manussā saddhā pasannā paṇḍitā byattā buddhimanto te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma devadatto bhagavato saṅghabhedāya parakkamissati cakkabhedāyā’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti [Pg.265] – ‘‘kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā’’ti! Atha kho te bhikkhū devadattaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, devadatta, saṅghabhedāya parakkamasi cakkabhedāyā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, saṅghabhedāya parakkamissasi cakkabhedāya! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

410. Then Devadatta entered Rājagaha and informed the people with five points: 'Friends, we approached the ascetic Gotama and requested five points: “Venerable sir, the Blessed One in many ways is a speaker of praise for fewness of wishes, for contentment, for effacement, for shaking off defilements, for inspiring confidence, for non-accumulation, and for the exertion of energy. Venerable sir, these five points in many ways conduce to fewness of wishes, to contentment, to effacement, to shaking off defilements, to inspiring confidence, to non-accumulation, and to the exertion of energy. It would be good, venerable sir, if the monks were to be forest-dwellers for life; whoever should go to the vicinity of a village, may an offense touch him. May they be alms-food-eaters for life; whoever should consent to an invitation, may an offense touch him. May they be rag-robe-wearers for life; whoever should consent to a householder’s robe, may an offense touch him. May they be tree-root-dwellers for life; whoever should go under a roof, may an offense touch him. May they not eat fish and meat for life; whoever should eat fish and meat, may an offense touch him.” The ascetic Gotama does not permit these points. We, having undertaken these five points, will now live accordingly.' There, those people who were without faith, without confidence, and of little wisdom said this: 'These ascetics, sons of the Sakyan, are austere and of effacing practice, but the ascetic Gotama is given to abundance and strives for abundance.' But those people who were faithful, confident, wise, competent, and intelligent complained, criticized, and disparaged, saying: 'How indeed can Devadatta strive for a schism in the Saṅgha of the Blessed One and for the breaking of the wheel!' The monks heard those people complaining, criticizing, and disparaging. Those monks who were of few wishes... they complained, criticized, and disparaged, saying: 'How indeed can Devadatta strive for a schism in the Saṅgha and for the breaking of the wheel!' Then those monks, having rebuked Devadatta in many ways, reported this matter to the Blessed One... 'Is it true, Devadatta, that you are striving for a schism in the Saṅgha and for the breaking of the wheel?' 'It is true, Blessed One.' The Buddha, the Blessed One, rebuked him... 'How indeed, worthless man, can you strive for a schism in the Saṅgha and for the breaking of the wheel! This, worthless man, does not conduce to the confidence of the unconfident... And so, monks, you should recite this training rule thus:

411. ‘‘Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evamassa vacanīyo – ‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya , so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ; no ce paṭinissajjeyya, saṅghādiseso’’ti.

411. Whatever monk should strive for a schism in a united Saṅgha, or, having taken up an issue conducive to schism, should uphold it and persist in it, that monk should be spoken to by the monks thus: 'Venerable one, do not strive for a schism in the united Saṅgha, nor, having taken up an issue conducive to schism, uphold it and persist in it. Venerable one, be reconciled with the Saṅgha. For a united Saṅgha, rejoicing together, not disputing, with a single recitation, dwells in comfort.' And if that monk, being spoken to by the monks, should uphold it just so, that monk should be formally admonished by the monks up to the third time for the abandoning of that. If, being formally admonished up to the third time, he should abandon it, that is good. If he should not abandon it, it is a Saṅghādisesa offense.

412. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

412. 'Whatever monk' means: whoever, of whatever sort... 'Monk' means... in this context, this is the monk who is intended.

Samaggo nāma saṅgho samānasaṃvāsako samānasīmāyaṃ ṭhito.

A united Saṅgha, it is said, is one of common communion, established within a common boundary.

Bhedāya parakkameyyāti – ‘‘kathaṃ ime nānā assu, vinā assu, vaggā assū’’ti pakkhaṃ pariyesati, gaṇaṃ bandhati.

'Should strive for a schism' means: he seeks a following, he forms a group, thinking, 'How might these monks become different, become separate, become a faction?'

Bhedanasaṃvattanikaṃ vā adhikaraṇanti aṭṭhārasabhedakaravatthūni.

'Or an issue conducive to schism' means the eighteen grounds that cause schism.

Samādāyāti ādāya.

'Having taken up' means: having taken.

Paggayhāti dīpeyya.

'Having upheld' means: he would explain it.

Tiṭṭheyyāti na paṭinissajjeyya.

'Should persist' means: he would not abandon it.

So bhikkhūti yo so saṅghabhedako bhikkhu.

'That monk' means: that monk who is a schismatic.

Bhikkhūhīti aññehi bhikkhūhi.

'By the monks' means: by other monks.

Ye [Pg.266] passanti, ye suṇanti, tehi vattabbo – ‘‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo – ‘‘māyasmā samaggassa saṅghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi. Sametāyasmā saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo – ‘‘evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

Those who see, those who hear, by them he should be spoken to: 'Venerable one, do not strive for a schism in the united Saṅgha, nor, having taken up an issue conducive to schism, uphold it and persist in it. Venerable one, be reconciled with the Saṅgha. For a united Saṅgha, rejoicing together, not disputing, with a single recitation, dwells in comfort.' He should be spoken to a second time. He should be spoken to a third time. If he abandons it, that is good. If he does not abandon it, he commits an offense of wrong conduct. If they, having heard, do not speak, they commit an offense of wrong conduct. That monk, having been brought into the midst of the Saṅgha, should also be spoken to: 'Venerable one, do not strive for a schism in the united Saṅgha, nor, having taken up an issue conducive to schism, uphold it and persist in it. Venerable one, be reconciled with the Saṅgha. For a united Saṅgha, rejoicing together, not disputing, with a single recitation, dwells in comfort.' He should be spoken to a second time. He should be spoken to a third time. If he abandons it, that is good. If he does not abandon it, he commits an offense of wrong conduct. That monk should be formally admonished. And so, monks, he should be formally admonished thus. The Saṅgha should be informed by a competent, able monk:

413. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṃ vatthuṃ na paṭinissajjati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.

413. Venerable sirs, may the Saṅgha hear me. This bhikkhu, named so-and-so, strives for the division of the united Saṅgha. He does not relinquish that view. If the time is right for the Saṅgha, the Saṅgha should admonish the bhikkhu named so-and-so for the relinquishment of that view. This is the motion.

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Venerable sirs, may the Saṅgha hear me. This bhikkhu, named so-and-so, strives for the division of the united Saṅgha. He does not relinquish that view. The Saṅgha admonishes the bhikkhu named so-and-so for the relinquishment of that view. To whichever venerable the admonishment of the bhikkhu named so-and-so for the relinquishment of that view is agreeable, he should be silent; to whomever it is not agreeable, he should speak.

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

For the second time I speak on this matter… For the third time I speak on this matter. Venerable sirs, may the Saṅgha hear me. This bhikkhu, named so-and-so, strives for the division of the united Saṅgha. He does not relinquish that view. The Saṅgha admonishes the bhikkhu named so-and-so for the relinquishment of that view. To whichever venerable the admonishment of the bhikkhu named so-and-so for the relinquishment of that view is agreeable, he should be silent; to whomever it is not agreeable, he should speak.

‘‘Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

The bhikkhu named so-and-so has been admonished by the Saṅgha for the relinquishment of that view. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.

414. Ñattiyā [Pg.267] dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṃ ajjhāpajjantassa ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti.

414. By the motion, there is an offence of wrong-doing; by the two formal announcements, there are grave offences; at the conclusion of the formal announcements, there is the incurring of a saṅghādisesa offence. For one who incurs the saṅghādisesa offence, the offence of wrong-doing from the motion and the grave offences from the two formal announcements are calmed.

Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti.

Saṅghādisesa... for that reason also it is called 'saṅghādisesa'.

415. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

415. In a lawful formal act, being one who perceives it as a lawful formal act, if he does not relinquish it, there is the incurring of a saṅghādisesa offence.

Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa.

In a lawful formal act, being doubtful, if he does not relinquish it, there is the incurring of a saṅghādisesa offence.

Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

In a lawful formal act, being one who perceives it as an unlawful formal act, if he does not relinquish it, there is the incurring of a saṅghādisesa offence.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.

In an unlawful formal act, being one who perceives it as a lawful formal act, if he does not relinquish it, there is the incurring of a dukkaṭa offence.

Adhammakamme vematiko, āpatti dukkaṭassa.

In an unlawful formal act, being doubtful, if he does not relinquish it, there is the incurring of a dukkaṭa offence.

Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

In an unlawful formal act, being one who perceives it as an unlawful formal act, if he does not relinquish it, there is the incurring of a dukkaṭa offence.

416. Anāpatti asamanubhāsantassa, paṭinissajjantassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

416. There is no offence for one who is not being admonished, for one who relinquishes, for one who is insane, for one with a distracted mind, for one afflicted by pain, or for the originator of the act.

Saṅghabhedasikkhāpadaṃ niṭṭhitaṃ dasamaṃ.

The tenth training rule on schism in the Saṅgha is concluded.

11. Bhedānuvattakasikkhāpadaṃ

11. The Training Rule on Following a Schismatic

417. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena devadatto saṅghabhedāya parakkamati cakkabhedāya. Bhikkhū evamāhaṃsu – ‘‘adhammavādī devadatto, avinayavādī devadatto. Kathañhi nāma devadatto saṅghabhedāya parakkamissati cakkabhedāyā’’ti! Evaṃ vutte kokāliko kaṭamodakatissako khaṇḍadeviyā putto samuddadatto te bhikkhū etadavocuṃ – ‘‘māyasmanto evaṃ avacuttha. Dhammavādī devadatto, vinayavādī devadatto. Amhākañca devadatto chandañca ruciñca ādāya voharati jānāti no bhāsati amhākaṃpetaṃ khamatī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū devadattassa [Pg.268] saṅghabhedāya parakkamantassa anuvattakā bhavissanti vaggavādakā’’ti! Atha kho te bhikkhū te anuvattake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū devadattassa saṅghabhedāya parakkamantassa anuvattakā honti vaggavādakā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma te, bhikkhave, moghapurisā devadattassa saṅghabhedāya parakkamantassa anuvattakā bhavissanti vaggavādakā! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

417. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. Now at that time, Devadatta was striving for a schism in the Saṅgha, for the breaking of the wheel of authority. The monks said thus: 'Devadatta is a speaker of non-Dhamma; Devadatta is a speaker of non-Vinaya. How indeed will Devadatta strive for a schism in the Saṅgha, for the breaking of the wheel of authority?' When this was said, Kokālika, Kaṭamodakatissaka the son of Khaṇḍadevī, and Samuddadatta said this to those monks: 'Venerable sirs, do not speak thus. Devadatta is a speaker of Dhamma; Devadatta is a speaker of Vinaya. Devadatta speaks having taken our wish and preference; he knows our wish and preference and speaks with us. This is also agreeable to us.' Those monks who were of few wishes… they complained, criticized, and spread it about, saying: 'How indeed will monks become followers of Devadatta, who is striving for a schism in the Saṅgha, and become partisan speakers?' Then those monks, having rebuked those follower monks in many ways, reported this matter to the Blessed One… 'Is it true, monks, that there are monks who are followers of Devadatta, who is striving for a schism in the Saṅgha, and are partisan speakers?' 'It is true, Blessed One.' The Buddha, the Blessed One, rebuked them… 'How indeed, monks, will those foolish men become followers of Devadatta, who is striving for a schism in the Saṅgha, and become partisan speakers? This, monks, is not for the confidence of the unconvinced… And so, monks, you should recite this training rule thus:'

418. ‘‘Tasseva kho pana bhikkhussa bhikkhū honti anuvattakā vaggavādakā eko vā dve vā tayo vā. Te evaṃ vadeyyuṃ – ‘māyasmanto etaṃ bhikkhuṃ kiñci avacuttha. Dhammavādī ceso bhikkhu, vinayavādī ceso bhikkhu. Amhākañceso bhikkhu chandañca ruciñca ādāya voharati jānāti no bhāsati amhākampetaṃ khamatī’ti, te bhikkhū bhikkhūhi evamassu vacanīyā – ‘māyasmanto evaṃ avacuttha, na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī, māyasmantānampi saṅghabhedo ruccittha, sametāyasmantānaṃ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’ti. Evañca te bhikkhū bhikkhūhi vuccamānā tatheva paggaṇheyyuṃ, te bhikkhū bhikkhūhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyyuṃ, iccetaṃ kusalaṃ, no ce paṭinissajjeyyuṃ, saṅghādiseso’’ti.

418. “Of that very monk, there are monks who are followers and partisan speakers—one, or two, or three. They might speak thus: ‘Venerable sirs, do not say anything to this monk. This monk is a speaker of Dhamma, and this monk is a speaker of Vinaya. This monk speaks having taken our wish and preference; he knows our wish and preference and speaks with us. This is also agreeable to us.’ Those monks should be addressed by the monks thus: ‘Venerable sirs, do not speak thus. This monk is not a speaker of Dhamma, and this monk is not a speaker of Vinaya. Let not a schism in the Saṅgha be pleasing to you, venerable sirs. Let the venerable sirs be united with the Saṅgha. For a united Saṅgha, rejoicing together, without dispute, with a single recitation, dwells in comfort.’ And if those monks, being spoken to thus by the monks, should persist in the same way, those monks should be formally admonished by the monks up to the third time for the abandoning of that. If, being formally admonished up to the third time, they should abandon it, this is good. If they should not abandon it, it is a Saṅghādisesa.”

419. Tasseva kho panāti tassa saṅghabhedakassa bhikkhuno.

419. “Of that very monk”: this means of that schismatic monk.

Bhikkhū hontīti aññe bhikkhū honti.

“There are monks”: this means there are other monks.

Anuvattakāti yaṃdiṭṭhiko so hoti yaṃkhantiko yaṃruciko tepi taṃdiṭṭhikā honti taṃkhantikā taṃrucikā.

“Followers: Whatever view, inclination, or preference he has, they also have that view, inclination, and preference.”

Vaggavādakāti tassa vaṇṇāya pakkhāya ṭhitā honti.

“Partisan speakers: They stand for his praise and his side.”

Eko vā dve vā tayo vāti eko vā hoti dve vā tayo vā. Te evaṃ vadeyyuṃ – ‘‘māyasmanto etaṃ bhikkhuṃ kiñci avacuttha, dhammavādī ceso [Pg.269] bhikkhu, vinayavādī ceso bhikkhu, amhākañceso bhikkhu chandañca ruciñca ādāya voharati jānāti no bhāsati amhākaṃpetaṃ khamatī’ti.

“One or two or three: This means there is one, or two, or three. They might speak thus: ‘Venerable sirs, do not say anything to this monk. This monk is a speaker of Dhamma, and this monk is a speaker of Vinaya. This monk speaks having taken our wish and preference; he knows our wish and preference and speaks for us. This is also agreeable to us.’”

Te bhikkhūti ye te anuvattakā bhikkhū.

“Those monks: This refers to those monks who are followers.”

Bhikkhūhīti aññehi bhikkhūhi.

“By the monks: This means by other monks.”

Ye passanti ye suṇanti tehi vattabbā – ‘‘māyasmanto evaṃ avacuttha. Na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī. Māyasmantānampi saṅghabhedo ruccittha. Sametāyasmantānaṃ saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’’ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjanti, iccetaṃ kusalaṃ; no ce paṭinissajjanti, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. Te bhikkhū saṅghamajjhampi ākaḍḍhitvā vattabbā – ‘‘māyasmanto evaṃ avacuttha. Na ceso bhikkhu dhammavādī, na ceso bhikkhu vinayavādī. Māyasmantānampi saṅghabhedo ruccittha. Sametāyasmantānaṃ saṅghena. Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī’’ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjanti, iccetaṃ kusalaṃ; no ce paṭinissajjanti, āpatti dukkaṭassa. Te bhikkhū samanubhāsitabbā. Evañca pana, bhikkhave, samanubhāsitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

“Those who see or hear should tell them: ‘Venerable sirs, do not speak thus. This monk is not a speaker of Dhamma, and this monk is not a speaker of Vinaya. Let not a schism in the Saṅgha be pleasing to you, venerable sirs. Let the venerable sirs be united with the Saṅgha. For a united Saṅgha, rejoicing together, without dispute, with a single recitation, dwells in comfort.’ A second time they should be told. A third time they should be told. If they abandon it, this is good; if they do not abandon it, it is an offense of wrong-doing. Having heard, if they do not speak, it is an offense of wrong-doing. Those monks should be brought into the midst of the Saṅgha and told: ‘Venerable sirs, do not speak thus. This monk is not a speaker of Dhamma, and this monk is not a speaker of Vinaya. Let not a schism in the Saṅgha be pleasing to you, venerable sirs. Let the venerable sirs be united with the Saṅgha. For a united Saṅgha, rejoicing together, without dispute, with a single recitation, dwells in comfort.’ A second time they should be told. A third time they should be told. If they abandon it, this is good; if they do not abandon it, it is an offense of wrong-doing. Those monks should be formally admonished. And thus, monks, should they be formally admonished. The Saṅgha should be informed by a competent and capable monk:”

420. ‘‘Suṇātu me, bhante, saṅgho. Itthannāmo ca itthanāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṃ vatthuṃ na paṭinissajjanti. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.

420. “‘Venerable sirs, may the Saṅgha hear me. The monks named so-and-so and so-and-so are followers and partisan speakers of the monk named so-and-so, who is striving for a schism in the Saṅgha. They do not relinquish that view. If the time is right for the Saṅgha, the Saṅgha should formally admonish the monks named so-and-so and so-and-so for the relinquishment of that view. This is the motion.’”

‘‘Suṇātu me, bhante, saṅgho. Itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṃ vatthuṃ na paṭinissajjanti. Saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṃ samanubhāsanā tassa vatthussa [Pg.270] paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Saṅgha hear me. The monks named so-and-so and so-and-so are followers and partisan speakers for the monk named so-and-so, who is striving for a schism in the Saṅgha. They do not relinquish that view. The Saṅgha admonishes the monks named so-and-so and so-and-so for the relinquishment of that view. To whichever venerable one the admonishment of the monks named so-and-so and so-and-so for the relinquishment of that view is agreeable, he should be silent; to whomever it is not agreeable, he should speak.”

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. Itthannāmo ca itthannāmo ca bhikkhū itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṃ vatthuṃ na paṭinissajjanti. Saṅgho itthannāmañca itthannāmañca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhūnaṃ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“A second time I speak on this matter… and a third time I speak on this matter. Venerable sirs, may the Saṅgha hear me. The monks named so-and-so and so-and-so are followers and partisan speakers for the monk named so-and-so, who is striving for a schism in the Saṅgha. They do not relinquish that view. The Saṅgha admonishes the monks named so-and-so and so-and-so for the relinquishment of that view. To whichever venerable one the admonishment of the monks named so-and-so and so-and-so for the relinquishment of that view is agreeable, he should be silent; to whomever it is not agreeable, he should speak.”

‘‘Samanubhaṭṭhā saṅghena itthannāmo ca itthannāmo ca bhikkhū tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The monks named so-and-so and so-and-so have been admonished by the Saṅgha for the relinquishment of that view. It is agreeable to the Saṅgha, therefore it is silent. Thus I hold it.”

421. Ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṃ ajjhāpajjantānaṃ ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti. Dve tayo ekato samanubhāsitabbā, taduttari na samanubhāsitabbā.

421. At the motion, there is an offense of wrong-doing; at the two formal acts, there are grave offenses; at the conclusion of the formal acts, there is an offense of saṅghādisesa. For those who incur the saṅghādisesa, the offense of wrong-doing from the motion and the grave offenses from the two formal acts are resolved. Two or three should be admonished together; more than that should not be admonished.

Saṅghādisesoti…pe… tenapi vuccati ‘‘saṅghādiseso’’ti.

Saṅghādisesa: …and for that reason also, it is called ‘saṅghādisesa’.

422. Dhammakamme dhammakammasaññī na paṭinissajjanti, āpatti saṅghādisesassa.

422. In a lawful act, if they perceive it as a lawful act and do not relinquish it, there is an offense of saṅghādisesa.

Dhammakamme vematikā na paṭinissajjanti, āpatti saṅghādisesassa.

In a lawful act, if they are doubtful and do not relinquish it, there is an offense of saṅghādisesa.

Dhammakamme adhammakammasaññī na paṭinissajjanti, āpatti saṅghādisesassa.

In a lawful act, if they perceive it as an unlawful act and do not relinquish it, there is an offense of saṅghādisesa.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.

In an unlawful act, perceiving it as a lawful act, there is an offense of wrong-doing.

Adhammakamme vematikā, āpatti dukkaṭassa.

In an unlawful act, being doubtful, there is an offense of wrong-doing.

Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

In an unlawful act, perceiving it as an unlawful act, there is an offense of wrong-doing.

423. Anāpatti asamanubhāsantānaṃ, paṭinissajjantānaṃ, ummattakānaṃ, khittacittānaṃ, vedanāṭṭānaṃ, ādikammikānanti.

423. There is no offense for those who are not being admonished, for those who relinquish, for the insane, for those with distracted minds, for those overcome by pain, and for the originators of the offense.

Bhedānuvattakasikkhāpadaṃ niṭṭhitaṃ ekādasamaṃ.

The eleventh training rule concerning followers of a schismatic is concluded.

12. Dubbacasikkhāpadaṃ

12. The Training Rule on Being Difficult to Admonish

424. Tena [Pg.271] samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā channo anācaraṃ ācarati. Bhikkhū evamāhaṃsu – ‘‘māvuso, channa, evarūpaṃ akāsi. Netaṃ kappatī’’ti. So evaṃ vadeti – ‘‘kiṃ nu kho nāma tumhe, āvuso, maṃ vattabbaṃ maññatha? Ahaṃ kho nāma tumhe vadeyyaṃ. Amhākaṃ buddho amhākaṃ dhammo amhākaṃ ayyaputtena dhammo abhisamito. Seyyathāpi nāma mahāvāto vāyanto tiṇakaṭṭhapaṇṇasaṭaṃ ekato ussāreyya, seyyathā vā pana nadī pabbateyyā saṅkhasevālapaṇakaṃ ekato ussāreyya, evameva tumhe nānānāmā nānāgottā nānājaccā nānākulā pabbajitā ekato ussaritā. Kiṃ nu kho nāma tumhe, āvuso, maṃ vattabbaṃ maññatha? Ahaṃ kho nāma tumhe vadeyyaṃ! Amhākaṃ buddho amhākaṃ dhammo amhākaṃ ayyaputtena dhammo abhisamito’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā channo bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karissatī’’ti! Atha kho te bhikkhū āyasmantaṃ channaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, channa, bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karosī’’ti? ‘‘Saccaṃ bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma tvaṃ, moghapurisa, bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

424. At that time the Buddha, the Blessed One, was dwelling at Kosambī in Ghosita’s monastery. Now at that time, the venerable Channa was practicing improper conduct. The monks said this: “Friend Channa, do not do such a thing. This is not allowable.” He said this: “Friends, why indeed do you think I should be admonished by you? It is I who should instruct you. Our Buddha, our Dhamma, the Dhamma has been realized by our master's son. Just as a great wind, while blowing, might sweep up grass, sticks, and leaves together; or just as a mountain river might sweep up shell-moss, water-moss, and pond-moss together; even so, you of various names, various clans, various castes, from various families, having gone forth, are swept up together. Friends, why indeed do you think I should be admonished by you? It is I who should instruct you! Our Buddha, our Dhamma, the Dhamma has been realized by our master's son.” Those monks who were of few wishes… they complained, criticized, and spread it about, saying: “How indeed can the venerable Channa, when being admonished by the monks in accordance with the Dhamma, make himself unadmonishable?” Then those monks, having rebuked the venerable Channa in many ways, reported this matter to the Blessed One… “Is it true, Channa, that when being admonished by the monks in accordance with the Dhamma, you make yourself unadmonishable?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “Foolish man, how indeed can you, when being admonished by the monks in accordance with the Dhamma, make yourself unadmonishable! This, foolish man, is not for inspiring confidence in the unconfident… And so, monks, you should recite this training rule in this way:

425. ‘‘Bhikkhu paneva dubbacajātiko hoti uddesapariyāpannesu sikkhāpadesu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti – ‘mā maṃ āyasmanto kiñci avacuttha kalyāṇaṃ vā pāpakaṃ vā, ahaṃpāyasmante na kiñci vakkhāmi kalyāṇaṃ vā pāpakaṃ vā, viramathāyasmanto mama vacanāyā’ti, so bhikkhu bhikkhūhi evamassa vacanīyo – ‘māyasmā attānaṃ avacanīyaṃ akāsi, vacanīyamevāyasmā attānaṃ karotu, āyasmāpi bhikkhū vadetu sahadhammena, bhikkhūpi āyasmantaṃ vakkhanti sahadhammena. Evaṃ saṃvaddhā hi tassa bhagavato parisā yadidaṃ aññamaññavacanena [Pg.272] aññamaññavuṭṭhāpanenāti. Evañca so bhikkhuṃ bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsīyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ; no ce paṭinissajjeyya, saṅghādiseso’’ti.

425. “If a monk is of a nature difficult to admonish regarding the training rules included in the recitation, and when being admonished by the monks in accordance with the Dhamma, he makes himself unadmonishable, saying: ‘Venerable sirs, do not say anything to me, whether good or bad, and I too will not say anything to the venerable sirs, whether good or bad. Venerable sirs, refrain from speaking to me.’ That monk should be spoken to by the monks thus: ‘Venerable sir, do not make yourself unadmonishable; let the venerable sir make himself admonishable. Let the venerable sir also speak to the monks in accordance with the Dhamma, and the monks too will speak to the venerable sir in accordance with the Dhamma. For in this way the assembly of that Blessed One grows, that is, by mutual admonition and by mutual rehabilitation.’ And if that monk, being spoken to by the monks, should persist in that very way, that monk should be formally admonished by the monks up to the third time for the relinquishment of that matter. If, while being formally admonished up to the third time, he should relinquish it, that is good. If he should not relinquish it, it is an offense of Saṅghādisesa.”

426. Bhikkhū paneva dubbacajātiko hotīti dubbaco hoti dovacassakaraṇehi dhammehi samannāgato akkhamo appadakkhiṇaggāhī anusāsaniṃ.

426. ‘A monk is of a nature difficult to admonish’ means: he is difficult to admonish, endowed with qualities that make one difficult to admonish, is intolerant, and does not accept instruction respectfully.

Uddesapariyāpannesu sikkhāpadesūti pātimokkhapariyāpannesu sikkhāpadesu.

‘Concerning the training rules included in the recitation’ means: in the training rules included in the Pātimokkha.

Bhikkhūhīti aññehi bhikkhūhi.

‘By monks’ means: by other monks.

Sahadhammikaṃ nāma yaṃ bhagavatā paññattaṃ sikkhāpadaṃ, etaṃ sahadhammikaṃ nāma.

‘In accordance with the Dhamma’ refers to the training rule laid down by the Blessed One. This is what is meant by ‘in accordance with the Dhamma’.

Tena vuccamāno attānaṃ avacanīyaṃ karoti – ‘‘mā maṃ āyasmanto kiñci avacuttha kalyāṇaṃ vā pāpakaṃ vā, ahaṃpāyasmante na kiñci vakkhāmi kalyāṇaṃ vā pāpakaṃ vā. Viramathāyasmanto mama vacanāyā’’ti.

Being admonished in accordance with that, he makes himself unadmonishable, saying: ‘Venerable sirs, do not say anything to me, whether good or bad, and I too will not say anything to the venerable sirs, whether good or bad. Venerable sirs, refrain from speaking to me.’

So bhikkhūti yo so dubbacajātiko bhikkhu.

‘That monk’ means: whichever monk is of a nature difficult to admonish.

Bhikkhūhīti aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo – ‘‘māyasmā attānaṃ avacanīyaṃ akāsi. Vacanīyameva āyasmā attānaṃ karotu. Āyasmāpi bhikkhū vadetu sahadhammena, bhikkhūpi āyasmantaṃ vakkhanti sahadhammena. Evaṃ saṃvaddhā hi tassa bhagavato parisā yadidaṃ aññamaññavacanena aññamaññavuṭṭhāpanenā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo – ‘‘māyasmā attānaṃ avacanīyaṃ akāsi…pe… aññamaññavuṭṭhāpanenā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘By monks’ means: by other monks. He should be spoken to by those who see, by those who hear: ‘Venerable sir, do not make yourself unadmonishable. Let the venerable sir make himself admonishable. Let the venerable sir also speak to the monks in accordance with the Dhamma, and the monks too will speak to the venerable sir in accordance with the Dhamma. For in this way the assembly of that Blessed One grows, that is, by mutual admonition and by mutual rehabilitation.’ He should be spoken to a second time. He should be spoken to a third time. If he relinquishes it, this is good; if he does not relinquish it, it is an offense of wrong-doing. For those who, having heard, do not speak, it is an offense of wrong-doing. That monk, having been brought into the midst of the Saṅgha, should also be spoken to: ‘Venerable sir, do not make yourself unadmonishable… by mutual rehabilitation.’ He should be spoken to a second time. He should be spoken to a third time. If he relinquishes it, this is good; if he does not relinquish it, it is an offense of wrong-doing. That monk is to be formally admonished. And, monks, he is to be formally admonished in this way. The Saṅgha is to be informed by a competent and capable monk:

427. ‘‘Suṇātu [Pg.273] me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti. So taṃ vatthuṃ na paṭinissajjati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.

427. “Venerable sirs, let the Saṅgha hear me. This monk named so-and-so, when being admonished by the monks in accordance with the Dhamma, makes himself unadmonishable. He does not relinquish that matter. If it is the proper time for the Saṅgha, the Saṅgha should formally admonish the monk named so-and-so for the relinquishment of that matter. This is the motion.”

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Saṅgha hear me. This monk, named so-and-so, when being spoken to by monks in accordance with the Dhamma, makes himself unamenable to correction. He does not relinquish that view. The Saṅgha formally admonishes the monk, named so-and-so, for the relinquishment of that view. Whichever venerable one approves of the formal admonishment of the monk, named so-and-so, for the relinquishment of that view, let him be silent. Whichever one does not approve, let him speak.”

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – ‘‘suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu bhikkhūhi sahadhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“A second time I speak on this matter… and a third time I speak on this matter: ‘Venerable sirs, may the Saṅgha hear me. This monk, named so-and-so, when being spoken to by monks in accordance with the Dhamma, makes himself unamenable to correction. He does not relinquish that view. The Saṅgha formally admonishes the monk, named so-and-so, for the relinquishment of that view. Whichever venerable one approves of the formal admonishment of the monk, named so-and-so, for the relinquishment of that view, let him be silent; whichever one does not approve, let him speak.’”

‘‘Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The monk named so-and-so has been formally admonished by the Saṅgha for the relinquishment of that view. It is approved of by the Saṅgha, therefore it is silent. Thus do I record this.”

428. Ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṃ ajjhāpajjantassa ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti.

428. For the motion, there is an offense of wrong-doing; for the two formal announcements, there are grave offenses; at the conclusion of the formal announcements, there is an offense of Saṅghādisesa. For one who incurs the Saṅghādisesa offense, the offense of wrong-doing from the motion and the grave offenses from the two formal announcements are settled.

Saṅghādisesoti…pe… tenapi vuccati saṅghādisesoti.

Saṅghādisesa… for that reason also, it is called ‘Saṅghādisesa’.

429. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

429. If, during a lawful formal act, one perceives it as a lawful formal act and does not relinquish the view, there is an offense of Saṅghādisesa.

Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa.

If, during a lawful formal act, one is uncertain and does not relinquish the view, there is an offense of Saṅghādisesa.

Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

If, during a lawful formal act, one perceives it as an unlawful formal act and does not relinquish the view, there is an offense of Saṅghādisesa.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.

If, during an unlawful formal act, one perceives it as a lawful formal act, there is an offense of wrong-doing.

Adhammakamme vematiko, āpatti dukkaṭassa.

If, during an unlawful formal act, one is uncertain, there is an offense of wrong-doing.

Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

If, during an unlawful formal act, one perceives it as an unlawful formal act, there is an offense of wrong-doing.

430. Anāpatti [Pg.274] asamanubhāsantassa, paṭinissajjantassa, ummattakassa, ādikammikassāti.

430. There is no offense for one who is not being formally admonished, for one who relinquishes his view, for one who is insane, or for the first offender.

Dubbacasikkhāpadaṃ niṭṭhitaṃ dvādasamaṃ.

The twelfth training rule, on being difficult to admonish, is concluded.

13. Kuladūsakasikkhāpadaṃ

13. The Training Rule on Corrupting Families

431. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena assajipunabbasukā nāma kīṭāgirismiṃ āvāsikā honti alajjino pāpabhikkhū. Te evarūpaṃ anācāraṃ ācaranti – mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṃ karontipi kārāpentipi, ubhatovaṇṭikamālaṃ karontipi kārāpentipi, mañjarikaṃ karontipi kārāpentipi, vidhūtikaṃ karontipi kārāpentipi, vaṭaṃsakaṃ karontipi kārāpentipi, āveḷaṃ karontipi kārāpentipi, uracchadaṃ karontipi kārāpentipi. Te kulitthīnaṃ kuladhītānaṃ kulakumārīnaṃ kulasuṇhānaṃ kuladāsīnaṃ ekatovaṇṭikamālaṃ harantipi harāpentipi, ubhatovaṇṭikamālaṃ harantipi harāpentipi, mañjarikaṃ harantipi harāpentipi, vidhūtikaṃ harantipi harāpentipi, vaṭaṃsakaṃ harantipi harāpentipi, āveḷaṃ harantipi harāpentipi, uracchadaṃ harantipi harāpentipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṃ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi gāyantipi vādentipi lāsentipi, naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti, gāyantiyāpi naccanti, gāyantiyāpi gāyanti, gāyantiyāpi vādenti, gāyantiyāpi lāsenti, vādentiyāpi naccanti, vādentiyāpi gāyanti, vādentiyāpi vādenti, vādentiyāpi lāsenti, lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi [Pg.275] lāsenti. Aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti. Hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti, tharusmimpi sikkhanti, hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi, usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti, raṅgamajjhepi saṅghāṭiṃ pattharitvā naccakiṃ evaṃ vadanti – idha, bhagini, naccassūti, nalāṭikampi denti, vividhampi anācāraṃ ācaranti.

431. At that time the Blessed One, the Buddha, was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the monks named Assaji and Punabbasu, who were residents in Kīṭāgiri, were shameless, evil monks. They engaged in such improper conduct as this: they themselves planted small flowering plants and had them planted by others; they watered them and had them watered; they picked them and had them picked; they strung them and had them strung. They made single-stalk garlands and had them made; they made double-stalk garlands and had them made; they made flower clusters and had them made; they made flower bracelets and had them made; they made head-ornament flowers and had them made; they made ear-pendant flowers and had them made; they made chest-covering flowers and had them made. For the benefit of respectable married women, respectable unmarried women, respectable young maidens, respectable daughters-in-law, and respectable female servants, they carried these single-stalk garlands and had them carried; they carried double-stalk garlands and had them carried; they carried flower clusters and had them carried; they carried flower bracelets and had them carried; they carried head-ornament flowers and had them carried; they carried ear-pendant flowers and had them carried; they carried chest-covering flowers and had them carried. They ate from the same vessel with respectable married women, respectable unmarried women, respectable young maidens, respectable daughters-in-law, and respectable female servants; they drank from the same cup; they sat on the same seat; they slept on the same couch; they slept on the same matting; they slept under the same cover; and they slept on the same matting and under the same cover. They ate at the wrong time; they drank intoxicants; they wore garlands, perfumes, and ointments. They also danced, sang, played musical instruments, and acted playfully. Along with a dancing woman, they also danced, sang, played music, and acted playfully. Along with a singing woman, they also danced, sang, played music, and acted playfully. Along with a woman playing music, they also danced, sang, played music, and acted playfully. Along with a woman acting playfully, they also danced, sang, played music, and acted playfully. They played on boards with eight squares and with ten squares; they played a board game in the air; they played a game of following a path; they played with jacks; they played with dice on a board; they played tip-cat; they played by hitting with a bamboo-slip hand; they played with marbles; they played by blowing a folded palm leaf; they played with toy plows; they did somersaults; they played with palm-leaf pinwheels; they played with leaf-measures; they played with toy chariots; they played with toy bows; they played a game of guessing letters; they played a mind-reading game; and they played at mimicking the disabled. They learned the art of elephants, the art of horses, the art of chariots, the art of the bow, and the art of the sword. They ran in front of elephants, horses, and chariots, and they also ran towards them. They shouted challenges, clapped their arms, wrestled, and fought with their fists. In the middle of an arena, they spread out their outer robe and said to a dancing girl, 'Sister, dance here,' and they gave a snap of the fingers. They engaged in various kinds of improper conduct.

432. Tena kho pana samayena aññataro bhikkhu kāsīsu vassaṃvuṭṭho sāvatthiṃ gacchanto bhagavantaṃ dassanāya, yena kīṭāgiri tadavasari. Atha kho so bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kīṭāgiriṃ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno. Manussā taṃ bhikkhuṃ passitvā evamāhaṃsu – ‘‘kvāyaṃ abalabalo viya mandamando viya bhākuṭikabhākuṭiko viya? Ko imassa upagatassa piṇḍakaṃ dassati? Amhākaṃ pana ayyā assajipunabbasukā saṇhā sakhilā sukhasambhāsā mihitapubbaṅgamā ehisvāgatavādino abbhākuṭikā uttānamukhā pubbabhāsino. Tesaṃ kho nāma piṇḍo dātabbo’’ti.

432. Now at that time, a certain monk who had spent the rains retreat in the Kāsī country, while traveling to Sāvatthī to see the Blessed One, arrived at Kīṭāgiri. Then that monk, having dressed in the morning, took his bowl and robe and entered Kīṭāgiri for alms—inspiring in his advancing and returning, in his looking forward and looking around, in his bending and stretching, with downcast eyes, possessed of graceful deportment. The people, seeing that monk, said this: 'Who is this, so like one utterly feeble, like one utterly slow, like one utterly frowning? Who will give alms to this one who has approached? But our venerable ones, Assaji and Punabbasu, are gentle, courteous, easy to converse with, smiling before speaking, welcoming, free from frowning, with open faces, and accustomed to speaking first. To them, indeed, alms should be given.'

Addasā kho aññataro upāsako taṃ bhikkhuṃ kīṭāgirismiṃ piṇḍāya carantaṃ. Disvāna yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā etadavoca – ‘‘api, bhante, piṇḍo labbhatī’’ti? ‘‘Na kho, āvuso, piṇḍo labbhatī’’ti. ‘‘Ehi, bhante, gharaṃ gamissāmā’’ti. Atha kho so upāsako taṃ bhikkhuṃ gharaṃ netvā bhojetvā etadavoca – ‘‘kahaṃ, bhante, ayyo gamissatī’’ti? ‘‘Sāvatthiṃ kho ahaṃ, āvuso, gamissāmi bhagavantaṃ dassanāyā’’ti. ‘‘Tena hi, bhante, mama vacanena bhagavato [Pg.276] pāde sirasā vanda, evañca vadehi – ‘duṭṭho, bhante, kīṭāgirismiṃ āvāso. Assajipunabbasukā nāma kīṭāgirismiṃ āvāsikā alajjino pāpabhikkhū. Te evarūpaṃ anācāraṃ ācaranti – mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi…pe… vividhampi anācāraṃ ācaranti. Yepi te, bhante, manussā pubbe saddhā ahesuṃ pasannā tepi etarahi assaddhā appasannā. Yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni. Riñcanti pesalā bhikkhū, nivasanti pāpabhikkhū. Sādhu, bhante, bhagavā kīṭāgiriṃ bhikkhū pahiṇeyya yathāyaṃ kīṭāgirismiṃ āvāso saṇṭhaheyyā’’’ti.

A certain lay follower saw that monk wandering for alms in Kīṭāgiri. Having seen him, he approached the monk, paid homage to him, and said: "Venerable sir, have you received any alms?" "No, friend, I have not received any alms." "Come, venerable sir, let us go to the house." Then that lay follower led the monk to his house, fed him, and said: "Where, venerable sir, will the noble one go?" "I am going to Sāvatthī, friend, to see the Blessed One." "Then, venerable sir, in my name, pay homage with your head at the feet of the Blessed One and say this: 'The monastery at Kīṭāgiri is corrupt, venerable sir. The monks named Assaji and Punabbasu, residents of Kīṭāgiri, are shameless and wicked monks. They engage in such improper conduct as this: they plant flowering plants and have them planted, they water them and have them watered… they engage in various kinds of improper conduct. Those people, venerable sir, who were formerly faithful and devoted have now become faithless and undevoted. The former avenues of giving to the Saṅgha have now been cut off. Virtuous monks depart, while wicked monks remain. It would be good, venerable sir, if the Blessed One would send monks to Kīṭāgiri so that this monastery at Kīṭāgiri may be properly established.'"

Evamāvusoti kho so bhikkhu tassa upāsakassa paṭissutvā yena sāvatthi tena pakkāmi. Anupubbena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kacci, bhikkhu, khamanīyaṃ kacci yāpanīyaṃ, kaccisi appakilamathena addhānaṃ āgato, kuto ca tvaṃ bhikkhu āgacchasī’’ti? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Appakilamathena cāhaṃ, bhante, addhānaṃ āgato. Idhāhaṃ, bhante, kāsīsu vassaṃvuṭṭho sāvatthiṃ āgacchanto bhagavantaṃ dassanāya yena kīṭāgiri tadavasariṃ. Atha khvāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kīṭāgiriṃ piṇḍāya pāvisiṃ. Addasā kho maṃ, bhante, aññataro upāsako kīṭāgirismiṃ piṇḍāya carantaṃ. Disvāna yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā etadavoca – ‘api, bhante, piṇḍo labbhatī’ti? ‘Na kho, āvuso, piṇḍo labbhatī’ti. ‘Ehi, bhante, gharaṃ gamissāmā’ti. Atha kho, bhante, so upāsako maṃ gharaṃ netvā bhojetvā etadavoca – ‘kahaṃ, bhante, ayyo gamissasī’ti? ‘Sāvatthiṃ kho ahaṃ, āvuso, gamissāmi bhagavantaṃ dassanāyā’ti. Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi – ‘duṭṭho, bhante, kīṭāgirismiṃ āvāso, assajipunabbasukā nāma kīṭāgirismiṃ āvāsikā alajjino pāpabhikkhū. Te evarūpaṃ anācāraṃ ācaranti – mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi…pe… vividhampi anācāraṃ ācaranti. Yepi te, bhante, manussā pubbe saddhā ahesuṃ [Pg.277] pasannā tepi etarahi assaddhā appasannā, yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni, riñcanti pesalā bhikkhū nivasanti pāpabhikkhū. Sādhu, bhante, bhagavā kīṭāgiriṃ bhikkhū pahiṇeyya yathāyaṃ kīṭāgirismiṃ āvāso saṇṭhaheyyā’ti. Tato ahaṃ, bhagavā, āgacchāmī’’ti.

"So be it, friend," that monk replied to the lay follower, and set out for Sāvatthī. In due course, he arrived at Sāvatthī, at Jeta's Grove, Anāthapiṇḍika's monastery, and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Now, it is the custom for the Blessed Buddhas to exchange friendly greetings with visiting monks. Then the Blessed One said to that monk: "I hope, monk, you are keeping well; I hope you are managing; I hope you have come on your long journey with little fatigue. And from where, monk, do you come?" "I am keeping well, Blessed One; I am managing, Blessed One. I have come on my long journey with little fatigue, venerable sir. Venerable sir, having spent the rains residence in the Kāsī country, while coming to Sāvatthī to see the Blessed One, I arrived at Kīṭāgiri. Then, venerable sir, in the morning, having dressed and taken my bowl and robe, I entered Kīṭāgiri for alms. A certain lay follower saw me wandering for alms in Kīṭāgiri. Having seen me, he approached; having approached, he paid homage to me and said this: 'Venerable sir, have any alms been received?' 'No, friend, alms have not been received.' 'Come, venerable sir, let us go to the house.' Then, venerable sir, that lay follower, having led me to his house and fed me, said this: 'Where are you going, venerable sir?' 'I am going to Sāvatthī, friend, to see the Blessed One.' 'Then, venerable sir, in my name, pay homage with your head at the feet of the Blessed One and say this: “The monastery at Kīṭāgiri is corrupt, venerable sir. The monks named Assaji and Punabbasu, residents of Kīṭāgiri, are shameless and wicked monks. They engage in such improper conduct as this: they plant flowering plants and have them planted, they water them and have them watered… they engage in various kinds of improper conduct. Those people, venerable sir, who were formerly faithful and devoted have now become faithless and undevoted. The former avenues of giving to the Saṅgha have now been cut off. Virtuous monks depart, while wicked monks remain. It would be good, venerable sir, if the Blessed One would send monks to Kīṭāgiri so that this monastery at Kīṭāgiri may be properly established.”' From there, Blessed One, I come."

433. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, assajipunabbasukā nāma kīṭāgirismiṃ āvāsikā alajjino pāpabhikkhū te evarūpaṃ anācāraṃ ācaranti – mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi …pe… vividhampi anācāraṃ ācaranti, yepi te, bhikkhave, manussā pubbe saddhā ahesuṃ pasannā tepi etarahi assaddhā appasannā; yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni; riñcanti pesalā bhikkhū nivasanti pāpabhikkhū’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… ‘‘kathañhi nāma te, bhikkhave, moghapurisā evarūpaṃ anācāraṃ ācarissanti – mālāvacchaṃ ropessantipi ropāpessantipi, sañcissantipi siñcāpessantipi, ocinissantipi ocināpessantipi, ganthissantipi ganthāpessantipi, ekatovaṇṭikamālaṃ karissantipi kārāpessantipi, ubhatovaṇṭikamālaṃ karissantipi kārāpessantipi, mañjarikaṃ karissantipi kārāpessantipi, vidhūtikaṃ karissantipi kārāpessantipi, vaṭaṃsakaṃ karissantipi kārāpessantipi, āveḷaṃ karissantipi kārāpessantipi, uracchadaṃ karissantipi kārāpessantipi. Te kulitthīnaṃ kuladhītānaṃ kulakumārīnaṃ kulasuṇhānaṃ kuladāsīnaṃ ekatovaṇṭikamālaṃ harissantipi hārāpessantipi, ubhatovaṇṭikamālaṃ harissantipi hārāpessantipi, mañjarikaṃ harissantipi hārāpessantipi, vidhūtikaṃ harissantipi hārāpessantipi, vaṭaṃsakaṃ harissantipi hārāpessantipi, āveḷaṃ harissantipi hārāpessantipi, uracchadaṃ harissantipi hārāpessantipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṃ ekabhājanepi bhuñjissanti, ekathālakepi pivissanti, ekāsanepi nisīdissanti, ekamañcepi tuvaṭṭissanti, ekattharaṇāpi tuvaṭṭissanti, ekapāvuraṇāpi tuvaṭṭissanti, ekattharaṇapāvuraṇāpi tuvaṭṭissanti, vikālepi bhuñjissanti, majjampi pivissanti, mālāgandhavilepanampi dhārissanti, naccissantipi gāyissantipi [Pg.278] vādessantipi lāsessantipi, naccantiyāpi naccissanti naccantiyāpi gāyissanti naccantiyāpi vādessanti naccantiyāpi lāsessanti, gāyantiyāpi naccissanti gāyantiyāpi gāyissanti gāyantiyāpi vādessanti gāyantiyāpi lāsessanti, vādentiyāpi naccissanti vādentiyāpi gāyissanti vādentiyāpi vādessanti vādentiyāpi lāsessanti, lāsentiyāpi naccissanti lāsentiyāpi gāyissanti lāsentiyāpi vādessanti lāsentiyāpi lāsessanti, aṭṭhapadepi kīḷissanti dasapadepi kīḷissanti, akāsepi kīḷissanti, parihārapathepi kīḷissanti, santikāyapi kīḷissanti, khalikāyapi kīḷissanti, ghaṭikāyapi kīḷissanti, salākahatthenapi kīḷissanti, akkhenapi kīḷissanti, paṅgacīrenapi kīḷissanti, vaṅkakenapi kīḷissanti, mokkhacikāyapi kīḷissanti, ciṅgulakenapi kīḷissanti, pattāḷhakenapi kīḷissanti, rathakenapi kīḷissanti, dhanukenapi kīḷissanti, akkharikāyapi kīḷissanti, manesikāyapi kīḷissanti, yathāvajjenapi kīḷissanti, hatthismimpi sikkhissanti, assasmimpi sikkhissanti, rathasmimpi sikkhissanti, dhanusmimpi sikkhissanti, tharusmimpi sikkhissanti, hatthissapi purato dhāvissanti, assassapi purato dhāvissanti, rathassapi purato dhāvissantipi ādhāvissantipi, usseḷessantipi, apphoṭessantipi, nibbujjhissantipi, muṭṭhīhipi yujjhissanti, raṅgamajjhepi saṅghāṭiṃ pattharitvā naccakiṃ evaṃ vakkhanti ‘‘idha bhagini naccassū’’ti nalāṭikampi dassanti, vividhampi anācāraṃ ācarissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… vigarahitvā dhammiṃ kathaṃ katvā sāriputtamoggallāne āmantesi – ‘‘gacchatha tumhe, sāriputtā, kīṭāgiriṃ gantvā assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ karotha. Tumhākaṃ ete saddhivihārikā’’ti.

433. Then, at that time, the Blessed One, on this occasion, in this matter, having caused the community of monks to assemble, questioned the monks: 'Is it true, as is said, Bhikkhus, that the monks named Assaji and Punabbasuka, residing in Kīṭāgiri, are shameless, evil monks, and that they practice such misconduct—they plant flowering plants and have them planted; they water them and have them watered... and they practice various kinds of misconduct? And that those people who were formerly faithful and confident have now become faithless and not confident? And that whatever paths of giving there were for the Sangha before, those are now cut off? The virtuous monks leave, while the evil monks reside?' 'It is true, Blessed One.' The Buddha, the Blessed One, rebuked them... 'How indeed, Bhikkhus, could those worthless men practice such misconduct? They would plant flowering plants and have them planted; water them and have them watered; pick them and have them picked; string them and have them strung; make garlands with stems on one side and have them made; make garlands with stems on both sides and have them made; make bouquets and have them made; make flower bracelets and have them made; make head-ornaments and have them made; make ear-ornaments and have them made; make chest-coverings and have them made. They would carry, for women of good family, daughters of good family, young women of good family, daughters-in-law of good family, and female slaves of good family, garlands with stems on one side, and have them carried; garlands with stems on both sides, and have them carried; bouquets, and have them carried; flower bracelets, and have them carried; head-ornaments, and have them carried; ear-ornaments, and have them carried; chest-coverings, and have them carried. They would eat from the same vessel with women of good family, daughters of good family, young women of good family, daughters-in-law of good family, and female slaves of good family; drink from the same cup; sit on the same seat; lie on the same couch; lie on the same mattress; lie under the same coverlet; lie on the same mattress and under the same coverlet. They would eat at the wrong time; drink intoxicants; wear garlands, scents, and cosmetics; dance, sing, play music, and mime. With a dancing woman, they would dance, sing, play music, and mime. With a singing woman, they would dance, sing, play music, and mime. With a woman playing music, they would dance, sing, play music, and mime. With a miming woman, they would dance, sing, play music, and mime. They would play on an eight-row board; play on a ten-row board; play a game in the air; play hopscotch; play tossing pebbles; play with dice on a board; play by hitting a short stick with a long one; play by drawing figures with the hand; play with marbles; play by blowing through a leaf-pipe; play with a toy plough; turn somersaults; play with a palm-leaf pinwheel; play with toy leaf-measures; play with a toy cart; play with a toy bow; play a game of guessing letters; play a game of guessing thoughts; play by mimicking the deformed. They would train in elephantry, horsemanship, charioteering, archery, and swordsmanship. They would run in front of an elephant, run in front of a horse, run in front of a chariot; they would run back and forth, shout challenges, clap their arms, wrestle, and fight with their fists. In the middle of an arena, they would spread out their outer robe and say to a dancing girl, 'Sister, dance here,' and they would give a snap on the forehead. They would practice various kinds of misconduct! This, Bhikkhus, is not for the confidence of the unconfident... Having rebuked them and given a talk on the Dhamma, he addressed Sāriputta and Moggallāna: 'Go, Sāriputta and Moggallāna, go to Kīṭāgiri and carry out the act of banishment against the monks Assaji and Punabbasuka from Kīṭāgiri. They are your pupils.'

‘‘Kathaṃ mayaṃ, bhante, assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ karoma? Caṇḍā te bhikkhū pharusā’’ti. ‘‘Tena hi tumhe, sāriputtā, bahukehi bhikkhūhi saddhiṃ gacchathā’’ti. ‘‘Evaṃ, bhante’’ti kho sāriputtamoggallānā bhagavato paccassosuṃ. ‘‘Evañca pana, bhikkhave, kātabbaṃ. Paṭhamaṃ assajipunabbasukā bhikkhū codetabbā. Codetvā sāretabbā. Sāretvā āpattiṃ ropetabbā. Āpattiṃ ropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

'Venerable sir, how shall we carry out the act of banishment against the monks Assaji and Punabbasuka from Kīṭāgiri? Those monks are fierce and harsh.' 'In that case, Sāriputta and Moggallāna, you should go together with many monks.' 'Even so, venerable sir,' Sāriputta and Moggallāna replied to the Blessed One. 'And, Bhikkhus, it should be done in this way. First, the monks Assaji and Punabbasuka are to be accused. Having accused them, they are to be reminded. Having reminded them, they are to be charged with an offense. Having charged them with an offense, the Sangha is to be informed by a competent, capable monk:'

434. ‘‘Suṇātu [Pg.279] me, bhante, saṅgho. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṃ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. Yadi saṅghassa pattakallaṃ, saṅgho assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ kareyya – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti. Esā ñatti.

434. “Venerable sirs, may the Saṅgha hear me. These bhikkhus, Assaji and Punabbasuka, are corrupters of families and of evil conduct. Their evil conduct is both seen and heard. And the families corrupted by them are both seen and heard. If it is the proper time for the Saṅgha, the Saṅgha should perform the act of banishment against the bhikkhus Assaji and Punabbasuka from Kīṭāgiri, thus: ‘The bhikkhus Assaji and Punabbasuka should not dwell in Kīṭāgiri.’ This is the motion.”

‘‘Suṇātu me, bhante, saṅgho. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṃ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. Saṅgho assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ karoti – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti. Yassāyasmato khamati assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammassa karaṇaṃ – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Saṅgha hear me. These bhikkhus, Assaji and Punabbasuka, are corrupters of families and of evil conduct. Their evil conduct is both seen and heard, and the families corrupted by them are both seen and heard. The Saṅgha performs the act of banishment against the bhikkhus Assaji and Punabbasuka from Kīṭāgiri, thus: ‘The bhikkhus Assaji and Punabbasuka should not dwell in Kīṭāgiri.’ If any venerable one approves of the performance of the act of banishment against the bhikkhus Assaji and Punabbasuka from Kīṭāgiri, thus: ‘The bhikkhus Assaji and Punabbasuka should not dwell in Kīṭāgiri,’ he should be silent. He who does not approve should speak.”

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho…pe… so bhāseyya.

“For a second time I speak on this matter… For a third time I speak on this matter: Venerable sirs, may the Saṅgha hear me… he who does not approve should speak.”

‘‘Kataṃ saṅghena assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The act of banishment against the bhikkhus Assaji and Punabbasuka from Kīṭāgiri has been performed by the Saṅgha, thus: ‘The bhikkhus Assaji and Punabbasuka should not dwell in Kīṭāgiri.’ The Saṅgha approves; therefore, it is silent. Thus I hold it.”

435. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho kīṭāgiriṃ gantvā assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ akāsi – ‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’nti. Te saṅghena pabbājanīyakammakatā na sammā vattanti, na lomaṃ pātenti, na netthāraṃ vattanti, na bhikkhū khamāpenti, akkosanti paribhāsanti chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpenti, pakkamantipi, vibbhamantipi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattissanti, na lomaṃ pātessanti, na netthāraṃ vattissanti, na bhikkhū khamāpessanti, akkosissanti paribhāsissanti, chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpessanti pakkamissantipi vibbhamissantipī’’ti[Pg.280]! Atha kho te bhikkhū assajipunabbasuke bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattanti…pe… vibbhamantipī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

435. Then the community of bhikkhus, headed by the Venerable Sāriputta and the Venerable Moggallāna, went to Kīṭāgiri and performed the act of banishment against the bhikkhus Assaji and Punabbasuka from Kīṭāgiri, thus: ‘The bhikkhus Assaji and Punabbasuka should not dwell in Kīṭāgiri.’ Those who had been subjected to the act of banishment by the Saṅgha did not conduct themselves properly, did not shed their pride, did not practice for rehabilitation, and did not ask the bhikkhus for forgiveness. They abused and reviled them, and accused them of being led by desire, by hatred, by delusion, and by fear. They also departed, and they also disrobed. Those bhikkhus who were of few wishes… complained, criticized, and spread it about, saying: “How is it that the bhikkhus Assaji and Punabbasuka, having been subjected to the act of banishment by the Saṅgha, do not conduct themselves properly, do not shed their pride, do not practice for rehabilitation, do not ask the bhikkhus for forgiveness, abuse and revile them, accuse them of being led by desire, by hatred, by delusion, and by fear, and also depart and also disrobe?” Then those bhikkhus, having reproached the bhikkhus Assaji and Punabbasuka in many ways, reported this matter to the Blessed One… “Is it true, bhikkhus, that the bhikkhus Assaji and Punabbasuka, having been subjected to the act of banishment by the Saṅgha, do not conduct themselves properly… and also disrobe?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “And so, bhikkhus, you should recite this training rule thus:”

436. ‘‘Bhikkhu paneva aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati kuladūsako pāpasamācāro. Tassa kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tena duṭṭhāni dissanti ceva suyyanti ca. So bhikkhu bhikkhūhi evamassa vacanīyo – ‘āyasmā kho kuladūsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’ti. Evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṃ vadeyya – ‘chandagāmino ca bhikkhū dosagāmino ca bhikkhū mohagāmino ca bhikkhū bhayagāmino ca bhikkhū tādisikāya āpattiyā ekaccaṃ pabbājenti ekaccaṃ na pabbājentī’ti, so bhikkhu bhikkhūhi evamassa vacanīyo – ‘māyasmā evaṃ avaca. Na ca bhikkhū chandagāmino. Na ca bhikkhū dosagāmino. Na ca bhikkhū mohagāmino. Na ca bhikkhū bhayagāmino. Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’ti. Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāvatatiyañce samanubhāsīyamāno taṃ paṭinissajjeyya, iccetaṃ kusalaṃ; no ce paṭinissajjeyya, saṅghādiseso’’ti.

436. “If a bhikkhu dwells in dependence on some village or town, being a corrupter of families and of evil conduct; and his evil conduct is both seen and heard, and the families corrupted by him are both seen and heard, that bhikkhu should be spoken to by the bhikkhus thus: ‘Venerable one, you are a corrupter of families and of evil conduct. Your evil conduct is both seen and heard, and the families corrupted by you are both seen and heard. Depart, venerable one, from this residence. Enough of your dwelling here.’ And if that bhikkhu, being spoken to by the bhikkhus, should say to those bhikkhus: ‘The bhikkhus are led by desire, the bhikkhus are led by hatred, the bhikkhus are led by delusion, and the bhikkhus are led by fear. For such an offense, they banish one but do not banish another,’ that bhikkhu should be spoken to by the bhikkhus thus: ‘Venerable one, do not speak thus. The bhikkhus are not led by desire, nor are the bhikkhus led by hatred, nor are the bhikkhus led by delusion, nor are the bhikkhus led by fear. You, venerable one, are a corrupter of families and of evil conduct. Your evil conduct is both seen and heard, and the families corrupted by you are both seen and heard. Depart, venerable one, from this residence. Enough of your dwelling here.’ And if that bhikkhu, being spoken to by the bhikkhus, should persist in that very same way, that bhikkhu should be admonished by the bhikkhus up to the third time for the abandoning of that. If, being admonished up to the third time, he should abandon it, that is good. If he should not abandon it, it is an offense entailing an initial and subsequent formal meeting of the Saṅgha.”

437. Bhikkhu paneva aññataraṃ gāmaṃ vā nigamaṃ vāti gāmopi nigamopi nagarampi gāmo ceva nigamo ca.

437. Regarding ‘some village or town’: a village, a town, or a city is meant by ‘a village and a town’.

Upanissāya viharatīti tattha paṭibaddhā honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā.

Regarding ‘dwells in dependence on’: it means that robes, almsfood, lodging, and medicinal requisites for the sick are connected with that place.

Kulaṃ [Pg.281] nāma cattāri kulāni – khattiyakulaṃ, brāhmaṇakulaṃ, vessakulaṃ, suddakulaṃ.

What is called ‘family’? There are four families: the warrior family, the brahmin family, the merchant family, and the commoner family.

Kuladūsakoti kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vā vejjikāya vā jaṅghapesanikena vā.

Regarding ‘a corrupter of families’: one corrupts families by giving flowers, or by giving fruit, or by giving powder, or by giving clay, or by giving a tooth-stick, or by giving bamboo, or by practicing medicine, or by acting as a messenger.

Pāpasamācāroti mālāvacchaṃ ropetipi ropāpetipi, siñcatipi siñcāpetipi, ocinātipi ocināpetipi, ganthetipi ganthāpetipi.

‘Evil conduct’ means that he plants flower saplings or has them planted, waters them or has them watered, gathers them or has them gathered, strings them or has them strung.

Dissanti ceva suyyanti cāti ye saṃmukhā te passanti, ye tirokkhā te suṇanti.

‘Are both seen and heard’ means that those who are present see, and those who are absent hear.

Kulāni ca tena duṭṭhānīti pubbe saddhā hutvā taṃ āgamma assaddhā honti, pasannā hutvā appasannā honti.

‘And families corrupted by him’ means that having previously been faithful, they become faithless because of him; having been devoted, they become undevoted.

Dissanti ceva suyyanti cāti ye saṃmukhā te passanti, ye tirokkhā te suṇanti.

‘Are both seen and heard’ means that those who are present see, and those who are absent hear.

So bhikkhūti yo so kuladūsako bhikkhu.

‘That monk’ means that monk who is a corrupter of families.

Bhikkhūhīti aññehi bhikkhūhi. Ye passanti ye suṇanti. Tehi vattabbo – ‘‘āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’’ti.

‘By the monks’ means by other monks. Those who see and those who hear, by them he should be told: ‘Venerable sir, you are a corrupter of families, of evil conduct. Your evil conduct is both seen and heard, and families corrupted by you are both seen and heard. Depart, venerable sir, from this dwelling. Enough of your dwelling here.’

Evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṃ vadeyya – ‘‘chandagāmino ca bhikkhū, dosagāmino ca bhikkhū, mohagāmino ca bhikkhū, bhayagāmino ca bhikkhū. Tādisikāya āpattiyā ekaccaṃ pabbājenti ekaccaṃ na pabbājentī’’ti.

And if that monk, being told by the monks, should say to those monks: ‘The monks are led by desire, by hatred, by delusion, and by fear. For such an offense, they expel some and do not expel others.’

So bhikkhūti yo so kammakato bhikkhu.

‘That monk’ means that monk who has been subjected to the act.

Bhikkhūhīti aññehi bhikkhūhi. Ye passanti ye suṇanti tehi vattabbo – ‘‘māyasmā evaṃ avaca. Na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino. Āyasmā [Pg.282] kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo.

‘By the monks’ means by other monks. Those who see and those who hear, by them he should be told: ‘Venerable sir, do not speak thus. The monks are not led by desire, nor are they led by hatred, nor are they led by delusion, nor are they led by fear. You, venerable sir, are a corrupter of families, of evil conduct. Your evil conduct is both seen and heard, and families corrupted by you are both seen and heard. Depart, venerable sir, from this dwelling. Enough of your dwelling here.’ A second time he should be told. A third time he should be told.

Sace paṭinissajjati, iccetaṃ kusalaṃ. No ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo – ‘‘māyasmā evaṃ avaca. Na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino. Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṃ te idha vāsenā’’ti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace paṭinissajjati, iccetaṃ kusalaṃ. No ce paṭinissajjati, āpatti dukkaṭassa. So bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

If he relinquishes it, that is good. If he does not relinquish it, there is an offense of wrong-doing. If, having heard, they do not speak, there is an offense of wrong-doing. That monk should be drawn into the midst of the Saṅgha and told: ‘Venerable sir, do not speak thus. The monks are not led by desire, nor are they led by hatred, nor are they led by delusion, nor are they led by fear. You, venerable sir, are a corrupter of families, of evil conduct. Your evil conduct is both seen and heard, and families corrupted by you are both seen and heard. Depart, venerable sir, from this dwelling. Enough of your dwelling here.’ A second time he should be told. A third time he should be told. If he relinquishes it, that is good. If he does not relinquish it, there is an offense of wrong-doing. That monk should be formally admonished. And, monks, he should be formally admonished in this way. A competent, able monk should inform the Saṅgha:

438. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saṅghena pabbājanīyakammakato bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpeti. So taṃ vatthuṃ na paṭinissajjati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.

438. ‘Venerable sirs, may the Saṅgha hear me. This monk named so-and-so, having been subjected to an act of expulsion by the Saṅgha, accuses the monks of being led by desire, by hatred, by delusion, and by fear. He does not relinquish that point. If it is ready for the Saṅgha, the Saṅgha should formally admonish the monk named so-and-so for the relinquishing of that point. This is the motion.’

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu saṅghena pabbājanīyakammakato bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpeti. So taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.

‘Venerable sirs, may the Saṅgha hear me. This monk named so-and-so, having been subjected to an act of expulsion by the Saṅgha, accuses the monks of being led by desire, by hatred, by delusion, and by fear. He does not relinquish that point. The Saṅgha formally admonishes the monk named so-and-so for the relinquishing of that point. Whichever venerable one approves of the formal admonition of the monk named so-and-so for the relinquishing of that point, let him be silent; whoever does not approve, let him speak.’

‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….

‘For the second time I state this matter… For the third time I state this matter…’

‘‘Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

‘The monk named so-and-so has been formally admonished by the Saṅgha for the relinquishing of that point. The Saṅgha approves, therefore it is silent. Thus do I hold it.’

439. Ñattiyā [Pg.283] dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācāpariyosāne āpatti saṅghādisesassa. Saṅghādisesaṃ ajjhāpajjantassa ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhanti.

439. An offense of wrong-doing for the motion, grave offenses for the two declarations of the act, and at the conclusion of the declarations of the act, there is a Saṅghādisesa offense. For one who incurs a Saṅghādisesa, the offense of wrong-doing for the motion and the grave offenses for the two declarations of the act subside.

Saṅghādisesoti saṅghova tassā āpattiyā parivāsaṃ deti, mūlāya paṭikassati, mānattaṃ deti, abbheti; na sambahulā, na ekapuggalo. Tena vuccati – ‘saṅghādiseso’ti, tasseva āpattinikāyassa nāmakammaṃ adhivacanaṃ. Tenapi vuccati saṅghādisesoti.

‘Saṅghādisesa’ means that the Saṅgha itself gives probation for that offense, recalls to the origin, imposes penance, and reinstates; not by many, not by a single individual. Therefore it is called ‘Saṅghādisesa,’ a designation, a name for that category of offense. Therefore it is also called Saṅghādisesa.

440. Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

440. In a lawful act, perceiving it as a lawful act, if he does not relinquish it, there is a Saṅghādisesa offense.

Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa.

In a lawful act, being doubtful, if he does not relinquish it, there is a Saṅghādisesa offense.

Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.

In a lawful act, perceiving it as an unlawful act, if he does not relinquish it, there is a Saṅghādisesa offense.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.

In an unlawful act, perceiving it as a lawful act, if he does not relinquish it, there is an offense of wrong-doing.

Adhammakamme vematiko, āpatti dukkaṭassa.

In an unlawful act, being doubtful, if he does not relinquish it, there is an offense of wrong-doing.

Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.

In an unlawful act, perceiving it as an unlawful act, if he does not relinquish it, there is an offense of wrong-doing.

441. Anāpatti asamanubhāsantassa, paṭinissajjantassa, ummattakassa, ādikammikassāti.

441. There is no offense for one who is not formally admonished, for one who relinquishes, for one who is insane, or for the first offender.

Kuladūsakasikkhāpadaṃ niṭṭhitaṃ terasamaṃ.

The thirteenth training rule on the corrupter of families is concluded.

442. Uddiṭṭhā kho, āyasmanto, terasa saṅghādisesā dhammā, nava paṭhamāpattikā, cattāro yāvatatiyakā. Yesaṃ bhikkhu aññataraṃ vā aññataraṃ vā āpajjitvā yāvatīhaṃ jānaṃ paṭicchādeti tāvatīhaṃ tena bhikkhunā akāmā parivatthabbaṃ. Parivutthaparivāsena bhikkhunā uttari chārattaṃ bhikkhumānattāya paṭipajjitabbaṃ. Ciṇṇamānatto bhikkhu yattha siyā vīsatigaṇo bhikkhusaṅgho tattha so bhikkhu abbhetabbo. Ekenapi ce ūno vīsatigaṇo bhikkhusaṅgho taṃ bhikkhuṃ abbheyya, so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṃ tattha sāmīci. Tatthāyasmante pucchāmi – ‘kaccittha parisuddhā’? Dutiyampi pucchāmi – ‘kaccittha parisuddhā’? Tatiyampi pucchāmi – ‘kaccittha parisuddhā’? Parisuddhetthāyasmanto. Tasmā tuṇhī, evametaṃ dhārayāmīti.

442. Venerable sirs, the thirteen Saṅghādisesa rules have been recited. Nine are offenses on the first transgression, and four are offenses at the end of the third announcement. If a bhikkhu, having committed any one of these, knowingly conceals it for a certain number of days, for that same number of days that bhikkhu must unwillingly live on probation. A bhikkhu who has completed probation must undertake a further six nights of penance for the bhikkhus. When the penance is completed, that bhikkhu should be rehabilitated where there is a Saṅgha of bhikkhus numbering twenty. If a Saṅgha of bhikkhus numbering twenty less even by one should rehabilitate that bhikkhu, he is not rehabilitated, and those bhikkhus are blameworthy. This is the proper procedure in that case. Regarding these, I ask the venerable sirs: ‘Are you pure in this matter?’ A second time I ask: ‘Are you pure in this matter?’ A third time I ask: ‘Are you pure in this matter?’ The venerable sirs are pure in this matter. Therefore, you are silent. Thus I take this to be so.

Terasakaṃ niṭṭhitaṃ.

The chapter of thirteen is concluded.

Tassuddānaṃ –

The summary of that is:

Vissaṭṭhi [Pg.284] kāyasaṃsaggaṃ, duṭṭhullaṃ attakāmañca;

Sañcarittaṃ kuṭī ceva, vihāro ca amūlakaṃ.

Emission of semen, bodily contact, coarse speech, and self-service; acting as a go-between, a hut, a dwelling, and a groundless charge.

Kiñcilesañca bhedo ca, tasseva anuvattakā;

Dubbacaṃ kuladūsañca, saṅghādisesā terasāti.

Accusation on a mere pretext, and schism, and following a schismatic; being difficult to admonish, and corrupting families—these are the thirteen Saṅghādisesas.

Saṅghādisesakaṇḍaṃ niṭṭhitaṃ.

The Chapter on the Saṅghādisesas is concluded.

3. Aniyatakaṇḍaṃ

3. The Chapter on the Indefinite Rules

1. Paṭhamaaniyatasikkhāpadaṃ

1. The First Indefinite Training Rule

Ime kho panāyasmanto dve aniyatā dhammā

Venerable sirs, these are the two indefinite rules.

Uddesaṃ āgacchanti.

They come up for recitation.

443. Tena [Pg.285] samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī sāvatthiyaṃ kulūpako hoti, bahukāni kulāni upasaṅkamati. Tena kho pana samayena āyasmato udāyissa upaṭṭhākakulassa kumārikā aññatarassa kulassa kumārakassa dinnā hoti. Atha kho āyasmā udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena taṃ kulaṃ tenupasaṅkami; upasaṅkamitvā manusse pucchi – ‘‘kahaṃ itthannāmā’’ti? Te evamāhaṃsu – ‘‘dinnā, bhante, amukassa kulassa kumārakassā’’ti. Tampi kho kulaṃ āyasmato udāyissa upaṭṭhākaṃ hoti. Atha kho āyasmā udāyī yena taṃ kulaṃ tenupasaṅkami; upasaṅkamitvā manusse pucchi – ‘‘kahaṃ itthannāmā’’ti? Te evamāhaṃsu – ‘‘esāyya, ovarake nisinnā’’ti. Atha kho āyasmā udāyī yena sā kumārikā tenupasaṅkami; upasaṅkamitvā tassā kumārikāya saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappesi kālayuttaṃ samullapanto kālayuttaṃ dhammaṃ bhaṇanto.

443. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the Venerable Udāyī was a frequenter of families in Sāvatthī; he would visit many families. At that time, a young woman from a family that supported the Venerable Udāyī had been given to a young man of another family. Then, the Venerable Udāyī, having dressed in the morning and taking his bowl and robe, went to that family. Having gone, he asked the people, “Where is so-and-so?” They said, “She has been given, venerable sir, to the young man of such-and-such family.” That family also supported the Venerable Udāyī. Then the Venerable Udāyī went to that family. Having gone, he asked the people, “Where is so-and-so?” They said, “There she is, venerable sir, sitting in the inner chamber.” Then the Venerable Udāyī went to where that young woman was. Having gone, he sat down with that young woman, one on one, in a secluded, concealed seat suitable for sexual intercourse, conversing on what was suitable for the time and speaking on the Dhamma that was suitable for the time.

Tena kho pana samayena visākhā migāramātā bahuputtā hoti bahunattā arogaputtā aroganattā abhimaṅgalasammatā. Manussā yaññesu chaṇesu ussavesu visākhaṃ migāramātaraṃ paṭhamaṃ bhojenti. Atha kho visākhā migāramātā nimantitā taṃ kulaṃ agamāsi. Addasā kho visākhā migāramātā āyasmantaṃ udāyiṃ tassā kumārikāya saddhiṃ ekaṃ ekāya raho paṭicchanne āsane alaṃkammaniye nisinnaṃ. Disvāna āyasmantaṃ udāyiṃ etadavoca – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ yaṃ ayyo mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane [Pg.286] alaṃkammaniye nisajjaṃ kappeti. Kiñcāpi, bhante, ayyo anatthiko tena dhammena, apica dussaddhāpayā appasannā manussā’’ti. Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappessatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

At that time, Visākhā, Migāra's Mother, had many children and many grandchildren; her children were healthy, and her grandchildren were healthy. She was considered supremely auspicious. People would invite Visākhā, Migāra's Mother, to be the first to eat at sacrifices, festivals, and celebrations. Then, Visākhā, Migāra's Mother, having been invited, went to that household. Visākhā, Migāra's Mother, saw the Venerable Udāyī sitting with the young woman, one on one, in a secluded, concealed seat suitable for sexual intercourse. Having seen him, she said this to the Venerable Udāyī: “This, venerable sir, is unseemly and unsuitable, that the venerable one should sit with a woman, one on one, in a secluded, concealed seat suitable for sexual intercourse. Although, venerable sir, the venerable one may have no desire for that act, still, the unfaithful are difficult to convince.” Even when spoken to in this way by Visākhā, Migāra's Mother, the Venerable Udāyī paid no attention. Then, Visākhā, Migāra's Mother, left and reported this matter to the bhikkhus. Those bhikkhus who were of few wishes... criticized, scorned, and spread it about, saying: “How could the Venerable Udāyī sit with a woman, one on one, in a secluded, concealed seat suitable for sexual intercourse?” Then, those bhikkhus, having rebuked the Venerable Udāyī in many ways, reported this matter to the Blessed One... “Is it true, Udāyī, that you sat with a woman, one on one, in a secluded, concealed seat suitable for sexual intercourse?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him... “Foolish man, how could you sit with a woman, one on one, in a secluded, concealed seat suitable for sexual intercourse! This, foolish man, is not for the confidence of the unconfident... And so, bhikkhus, this training rule should be recited in this way—

444. ‘‘Yo pana bhikkhu mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappeyya, tamenaṃ saddheyyavacasā upāsikā disvā tiṇṇaṃ dhammānaṃ aññatarena vadeyya – pārājikena vā saṅghādisesena vā pācittiyena vā, nisajjaṃ bhikkhu paṭijānamāno tiṇṇaṃ dhammānaṃ aññatarena kāretabbo – pārājikena vā saṅghādisesena vā pācittiyena vā yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo. Ayaṃ dhammo aniyato’’ti.

444. “Whatever bhikkhu should sit with a woman, one on one, in a secluded, concealed seat suitable for sexual intercourse, and a female lay disciple of trustworthy speech, having seen him, should speak of one of three offenses—either a Pārājika, a Saṅghādisesa, or a Pācittiya—the bhikkhu, while admitting to the sitting, should be dealt with according to one of the three offenses—either a Pārājika, a Saṅghādisesa, or a Pācittiya. Or, according to whatever that female lay disciple of trustworthy speech should say, so that bhikkhu should be dealt with. This rule is indefinite.”

445. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

445. ‘Whatever’: whichever, of whatever sort... ‘bhikkhu’: ...in this context, this is the bhikkhu who is meant.

Mātugāmo nāma manussitthī, na yakkhī na petī na tiracchānagatā. Antamaso tadahujātāpi dārikā, pageva mahattarī.

A ‘woman’ means a human female, not a female yakkha, not a female peta, not a female animal. At the very least, even a girl born on that very day is a ‘woman’; what then to say of an older woman?

Saddhinti ekato.

‘With’ means together.

Eko ekāyāti bhikkhu ceva hoti mātugāmo ca.

‘One with one’ means there is a monk and a woman.

Raho [Pg.287] nāma cakkhussa raho, sotassa raho. Cakkhussa rahonāma na sakkā hoti akkhiṃ vā nikhaṇīyamāne bhamukaṃ vā ukkhipīyamāne sīsaṃ vā ukkhipīyamāne passituṃ. Sotassa rahonāma na sakkā hoti pakatikathā sotuṃ.

‘Secluded’ means secluded from the eye and secluded from the ear. ‘Secluded from the eye’ means it is not possible to see when an eye is being winked, or an eyebrow is being raised, or a head is being raised. ‘Secluded from the ear’ means it is not possible to hear ordinary speech.

Paṭicchannaṃ nāma āsanaṃ kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci paṭicchannaṃ hoti.

A ‘concealed’ seat means it is concealed by a wall, or by a door-leaf, or by a mat, or by a curtain-wall, or by a tree, or by a pillar, or by a storeroom, or by anything whatsoever.

Alaṃkammaniyeti sakkā hoti methunaṃ dhammaṃ paṭisevituṃ.

‘Suitable for the act’ means it is possible to engage in the sexual act.

Nisajjaṃ kappeyyāti mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā. Ubho vā nisinnā honti ubho vā nipannā.

‘To engage in sitting’ means: when a woman is seated, a monk is either seated near or is lying down near; when a monk is seated, a woman is either seated near or is lying down near; or both are seated, or both are lying down.

Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā.

‘One of trustworthy speech’ means one who has attained a fruit, who has understood the Truths, and who has understood the Teaching.

Upāsikā nāma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā.

An ‘Upāsikā’ is one who has gone to the Buddha for refuge, has gone to the Dhamma for refuge, and has gone to the Saṅgha for refuge.

Disvāti passitvā.

‘Having seen’ means having seen.

Tiṇṇaṃ dhammānaṃ aññatarena vadeyya – pārājikena vā saṅghādisesena vā pācittiyena vā. Nisajjaṃ bhikkhu paṭijānamāno tiṇṇaṃ dhammānaṃ aññatarena kāretabbo – pārājikena vā saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo.

She might speak of one of three offenses: Pārājika, Saṅghādisesa, or Pācittiya. A monk, while admitting to the sitting, should be dealt with for one of the three offenses: Pārājika, Saṅghādisesa, or Pācittiya. By whichever offense that trustworthy female lay follower might speak, by that should that monk be dealt with.

446. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘saccāhaṃ nisinno, no ca kho methunaṃ dhammaṃ paṭisevi’’nti, nisajjāya kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno [Pg.288] mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘nāhaṃ nisinno, apica kho nipanno’’ti, nipajjāya kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘nāhaṃ nisinno apica kho ṭhito’’ti, na kāretabbo.

446. If she should say thus: ‘Venerable sir, I saw you sitting, engaging in the sexual act with a woman,’ and he admits to it, he should be dealt with for the offense. If she should say thus: ‘Venerable sir, I saw you sitting, engaging in the sexual act with a woman,’ and he should say thus: ‘It is true I was sitting, but I did not engage in the sexual act,’ he should be dealt with for the sitting. If she should say thus: ‘Venerable sir, I saw you sitting, engaging in the sexual act with a woman,’ and he should say thus: ‘I was not sitting, but rather I was lying down,’ he should be dealt with for the lying down. If she should say thus: ‘Venerable sir, I saw you sitting, engaging in the sexual act with a woman,’ and he should say thus: ‘I was not sitting, but rather I was standing,’ he should not be dealt with.

447. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘saccāhaṃ nipanno, no ca kho methunaṃ dhammaṃ paṭisevi’’nti, nipajjāya kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘nāhaṃ nipanno, apica kho nisinno’’ti, nisajjāya kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmassa methunaṃ dhammaṃ paṭisevanto’’ti, so ce evaṃ vadeyya – ‘‘nāhaṃ nipanno apica kho ṭhito’’ti, na kāretabbo.

447. If she should say thus: ‘Venerable sir, I saw you lying down, engaging in the sexual act with a woman,’ and he admits to it, he should be dealt with for the offense. If she should say thus: ‘Venerable sir, I saw you lying down, engaging in the sexual act with a woman,’ and he should say thus: ‘It is true I was lying down, but I did not engage in the sexual act,’ he should be dealt with for the lying down. If she should say thus: ‘Venerable sir, I saw you lying down, engaging in the sexual act with a woman,’ and he should say thus: ‘I was not lying down, but rather I was sitting,’ he should be dealt with for the sitting. If she should say thus: ‘Venerable sir, I saw you lying down, engaging in the sexual act with a woman,’ and he should say thus: ‘I was not lying down, but rather I was standing,’ he should not be dealt with.

448. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… saccāhaṃ nisinno no ca kho kāyasaṃsaggaṃ samāpajjinti, nisajjāya kāretabbo…pe… nāhaṃ nisinno apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno apica kho ṭhitoti, na kāretabbo.

448. If she should say thus: ‘Venerable sir, I saw you sitting, engaging in bodily contact with a woman,’ and he admits to it, he should be dealt with for the offense… If he should say thus: ‘It is true I was sitting, but I did not engage in bodily contact,’ he should be dealt with for the sitting… If he should say thus: ‘I was not sitting, but rather I was lying down,’ he should be dealt with for the lying down… If he should say thus: ‘I was not sitting, but rather I was standing,’ he should not be dealt with.

Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… saccāhaṃ nipanno, no ca kho kāyasaṃsaggaṃ samāpajjinti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo.

If she should say thus: ‘Venerable sir, I saw you lying down, engaging in bodily contact with a woman,’ and he admits to it, he should be dealt with for the offense… If he should say thus: ‘It is true I was lying down, but I did not engage in bodily contact,’ he should be dealt with for the lying down… If he should say thus: ‘I was not lying down, but rather I was sitting,’ he should be dealt with for the sitting… If he should say thus: ‘I was not lying down, but rather I was standing,’ he should not be dealt with.

449. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisinno’’ti[Pg.289], so ca taṃ paṭijānāti, nisajjāya kāretabbo…pe… nāhaṃ nisinno apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho ṭhitoti, na kāretabbo.

449. If she should say thus: ‘Venerable sir, I saw you sitting with a woman, one on one, in a secluded, concealed seat suitable for the act,’ and he admits to it, he should be dealt with for the sitting… If he should say thus: ‘I was not sitting, but rather I was lying down,’ he should be dealt with for the lying down… If he should say thus: ‘I was not sitting, but rather I was standing,’ he should not be dealt with.

450. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nipanno’’ti, so ca taṃ paṭijānāti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo.

450. If she should say thus: ‘Venerable sir, I saw you lying down with a woman, one on one, in a secluded, concealed seat suitable for the act,’ and he admits to it, he should be dealt with for the lying down… If he should say thus: ‘I was not lying down, but rather I was sitting,’ he should be dealt with for the sitting… If he should say thus: ‘I was not lying down, but rather I was standing,’ he should not be dealt with.

Aniyatoti na niyato, pārājikaṃ vā saṅghādiseso vā pācittiyaṃ vā.

‘Indeterminate’ means not fixed; it is either a Pārājika, a Saṅghādisesa, or a Pācittiya.

451. Gamanaṃ paṭijānāti, nisajjaṃ paṭijānāti, āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ paṭijānāti, nisajjaṃ na paṭijānāti, āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ paṭijānāti, nisajjaṃ paṭijānāti, āpattiṃ na paṭijānāti, nisajjāya kāretabbo. Gamanaṃ paṭijānāti, nisajjaṃ na paṭijānāti, āpattiṃ na paṭijānāti, na kāretabbo.

451. He admits to going, admits to sitting, admits to the offense; he should be dealt with for the offense. He admits to going, does not admit to sitting, admits to the offense; he should be dealt with for the offense. He admits to going, admits to sitting, does not admit to the offense; he should be dealt with for sitting. He admits to going, does not admit to sitting, does not admit to the offense; he should not be dealt with.

Gamanaṃ na paṭijānāti, nisajjaṃ paṭijānāti, āpattiṃ paṭijānāti, āpattiyā

He does not admit to going, admits to sitting, admits to the offense; for the offense

Kāretabbo. Gamanaṃ na paṭijānāti, nisajjaṃ na paṭijānāti, āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ na paṭijānāti, nisajjaṃ paṭijānāti, āpattiṃ na paṭijānāti, nisajjāya kāretabbo. Gamanaṃ na paṭijānāti, nisajjaṃ na paṭijānāti, āpattiṃ na paṭijānāti, na kāretabboti.

he should be dealt with. He does not admit to going, does not admit to sitting, admits to the offense; he should be dealt with for the offense. He does not admit to going, admits to sitting, does not admit to the offense; he should be dealt with for sitting. He does not admit to going, does not admit to sitting, does not admit to the offense; he should not be dealt with.

Paṭhamo aniyato niṭṭhito.

The first Aniyata is concluded.

2. Dutiyaaniyatasikkhāpadaṃ

2. The Second Undetermined Training Rule

452. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī – ‘‘bhagavatā paṭikkhittaṃ mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappetu’’nti tassāyeva kumārikāya [Pg.290] saddhiṃ eko ekāya raho nisajjaṃ kappesi kālayuttaṃ samullapanto kālayuttaṃ dhammaṃ bhaṇanto. Dutiyampi kho visākhā migāramātā nimantitā taṃ kulaṃ agamāsi. Addasā kho visākhā migāramātā āyasmantaṃ udāyiṃ tassāyeva kumārikāya saddhiṃ ekaṃ ekāya raho nisinnaṃ. Disvāna āyasmantaṃ udāyiṃ etadavoca – ‘‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ yaṃ ayyo mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeti. Kiñcāpi, bhante, ayyo anatthiko tena dhammena, apica dussaddhāpayā appasannā manussā’’ti. Evampi kho āyasmā udāyī visākhāya migāramātuyā vuccamāno nādiyi. Atha kho visākhā migāramātā nikkhamitvā bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappessatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ …pe… ‘‘saccaṃ kira tvaṃ, udāyi, mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappesī’’ti? ‘‘Saccaṃ bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

452. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Monastery. Now at that time, the Venerable Udāyī, thinking, “The Blessed One has prohibited sitting alone with a woman in a private, concealed, and sexually suitable seat,” sat alone in a private place with that very young woman, engaging in timely conversation and speaking timely Dhamma. A second time, Visākhā Migāramātā, having been invited, went to that household. Visākhā Migāramātā saw the Venerable Udāyī sitting alone in a private place with that very young woman. Having seen him, she said this to the Venerable Udāyī: “This, venerable sir, is not proper, not suitable, that the venerable one should sit alone in a private place with a woman. Although, venerable sir, the venerable one has no need for that practice, yet for people who are not confident, it is difficult to inspire confidence.” Even when spoken to thus by Visākhā Migāramātā, the Venerable Udāyī paid no attention. Then Visākhā Migāramātā departed and reported this matter to the bhikkhus. Those bhikkhus who were of few wishes… they criticized, complained, and spread it about, saying: “How indeed could the Venerable Udāyī sit alone in a private place with a woman?” Then those bhikkhus, having rebuked the Venerable Udāyī in many ways, reported this matter to the Blessed One… “Is it true, Udāyī, that you sat alone in a private place with a woman?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “How indeed, foolish man, could you sit alone in a private place with a woman? This, foolish man, is not for inspiring confidence in those who are not confident… And so, bhikkhus, you should recite this training rule thus:

453. ‘‘Na heva kho pana paṭicchannaṃ āsanaṃ hoti nālaṃ kammaniyaṃ, alañca kho hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsituṃ. Yo pana bhikkhu tathārūpe āsane mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeyya, tamenaṃ saddheyyavacasā upāsikā disvā dvinnaṃ dhammānaṃ aññatarena vadeyya – saṅghādisesena vā pācittiyena vā. Nisajjaṃ bhikkhu paṭijānamāno dvinnaṃ dhammānaṃ aññatarena kāretabbo – saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabbo. Ayampi dhammo aniyato’’ti.

453. “However, the seat is not concealed and not suitable for the act, but it is suitable for addressing a woman with coarse words. Whatever bhikkhu should engage in sitting alone with a woman in a private place on such a seat, a female lay follower of trustworthy speech, having seen him, might charge him with one of two offenses: either a Saṅghādisesa or a Pācittiya. The bhikkhu, admitting to the sitting, should be dealt with for one of the two offenses: either a Saṅghādisesa or a Pācittiya. That bhikkhu should be dealt with according to the charge that the female lay follower of trustworthy speech makes. This rule, too, is undetermined.”

454. Na heva kho pana paṭicchannaṃ āsanaṃ hotīti appaṭicchannaṃ hoti kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci appaṭicchannaṃ hoti.

454. ‘However, the seat is not concealed’ means it is unconcealed by a wall, or a door, or a mat, or a curtain enclosure, or a tree, or a pillar, or a storeroom; by anything whatsoever it is unconcealed.

Nālaṃ [Pg.291] kammaniyanti na sakkā hoti methunaṃ dhammaṃ paṭisevituṃ.

‘Not suitable for the act’ means it is not possible to engage in the practice of sexual intercourse.

Alañca kho hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsitunti sakkā hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsituṃ.

‘But it is suitable for addressing a woman with coarse words’ means it is possible to address a woman with coarse words.

Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

‘Whatever’ means: whoever, of whatever sort… ‘Bhikkhu’ means… in this context, this bhikkhu is intended as ‘bhikkhu’.

Tathārūpe āsaneti evarūpe āsane.

‘On such a seat’ means on a seat of this sort.

Mātugāmo nāma manussitthī, na yakkhī na petī na tiracchānagatā, viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ.

‘A woman’ means a human female, not a female yakkha, not a female peta, not a female animal; one who is intelligent and capable of knowing well-spoken and ill-spoken words, and coarse and non-coarse speech.

Saddhinti ekato.

‘With’ means together.

Eko ekāyāti bhikkhu ceva hoti mātugāmo ca.

‘Alone with a woman’ means there is a bhikkhu and a woman.

Raho nāma cakkhussa raho, sotassa raho. Cakkhussa raho nāma na sakkā hoti akkhiṃ vā nikhaṇīyamāne bhamukaṃ vā ukkhipīyamāne sīsaṃ vā ukkhipīyamāne passituṃ. Sotassa raho nāma na sakkā hoti pakatikathā sotuṃ.

‘Private’ means private to the eye and private to the ear. ‘Private to the eye’ means it is not possible to see by winking an eye, or by raising an eyebrow, or by lifting the head. ‘Private to the ear’ means it is not possible to hear ordinary conversation.

Nisajjaṃ kappeyyāti mātugāme nisinne bhikkhu upanisinno vā hoti upanipanno vā. Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā. Ubho vā nisinnā honti ubho vā nipannā.

‘Should engage in sitting’ means: when the woman is seated, the bhikkhu is seated nearby or lying down nearby. When the bhikkhu is seated, the woman is seated nearby or lying down nearby. Or both are seated, or both are lying down.

Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā.

‘Of trustworthy speech’ means one who has attained a fruit, has comprehended the truths, and has understood the teaching.

Upāsikā nāma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā.

‘A female lay follower’ means one who has gone for refuge to the Buddha, has gone for refuge to the Dhamma, and has gone for refuge to the Saṅgha.

Disvāti passitvā.

‘Having seen’ means having seen.

Dvinnaṃ dhammānaṃ aññatarena vadeyya saṅghādisesena vā pācittiyena vā. Nisajjaṃ bhikkhu paṭijānamāno dvinnaṃ dhammānaṃ aññatarena kāretabbo – saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabbo.

She may charge him with one of two offenses: either a Saṅghādisesa or a Pācittiya. A bhikkhu, admitting to the sitting, should be dealt with for one of two offenses: either a Saṅghādisesa or a Pācittiya. That bhikkhu should be dealt with according to whatever that trustworthy female lay follower should say.

455. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nisinno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyo mayā [Pg.292] diṭṭho nisinno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ce evaṃ vadeyya – ‘‘saccāhaṃ nisinno, no ca kho kāyasaṃsaggaṃ samāpajji’’nti, nisajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho ṭhitoti, na kāretabbo.

455. If she should say thus: ‘Venerable sir, you were seen by me sitting and engaging in bodily contact with a woman,’ and he admits to that, he should be dealt with for the offense. If she should say thus: ‘Venerable sir, you were seen by me sitting and engaging in bodily contact with a woman,’ and he should say thus: ‘It is true I was sitting, but I did not engage in bodily contact,’ he should be dealt with for the sitting… and so on… ‘I was not sitting, but in fact I was lying down,’ he should be dealt with for the lying down… and so on… ‘I was not sitting, but in fact I was standing,’ he should not be dealt with.

Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho nipanno mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjanto’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… saccāhaṃ nipanno, no ca kho kāyasaṃsaggaṃ samāpajjinti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo …pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo.

If she should say thus: ‘Venerable sir, you were seen by me lying down and engaging in bodily contact with a woman,’ and he admits to that, he should be dealt with for the offense… and so on… ‘It is true I was lying down, but I did not engage in bodily contact,’ he should be dealt with for the lying down… and so on… ‘I was not lying down, but in fact I was sitting,’ he should be dealt with for the sitting … and so on… ‘I was not lying down, but in fact I was standing,’ he should not be dealt with.

Sā ce evaṃ vadeyya – ‘‘ayyassa mayā sutaṃ nisinnassa mātugāmaṃ duṭṭhullāhi vācāhi obhāsantassā’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo. Sā ce evaṃ vadeyya – ‘‘ayyassa mayā sutaṃ nisinnassa mātugāmaṃ duṭṭhullāhi vācāhi obhāsantassā’’ti, so ce evaṃ vadeyya – ‘‘saccāhaṃ nisinno, no ca kho duṭṭhullāhi vācāhi obhāsi’’nti, nisajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho ṭhitoti, na kāretabbo.

If she should say thus: ‘The words of the venerable sir were heard by me as he was, while sitting, addressing a woman with coarse words,’ and he admits to that, he should be dealt with for the offense. If she should say thus: ‘The words of the venerable sir were heard by me as he was, while sitting, addressing a woman with coarse words,’ and he should say thus: ‘It is true I was sitting, but I did not address her with coarse words,’ he should be dealt with for the sitting… and so on… ‘I was not sitting, but in fact I was lying down,’ he should be dealt with for the lying down… and so on… ‘I was not sitting, but in fact I was standing,’ he should not be dealt with.

Sā ce evaṃ vadeyya – ‘‘ayyassa mayā sutaṃ nipannassa mātugāmaṃ duṭṭhullāhi vācāhi obhāsantassā’’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… saccāhaṃ nipanno no ca kho duṭṭhullāhi vācāhi obhāsinti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo.

If she should say thus: ‘The words of the venerable sir were heard by me as he was, while lying down, addressing a woman with coarse words,’ and he admits to that, he should be dealt with for the offense… and so on… ‘It is true I was lying down, but I did not address her with coarse words,’ he should be dealt with for the lying down… and so on… ‘I was not lying down, but in fact I was sitting,’ he should be dealt with for the sitting… and so on… ‘I was not lying down, but in fact I was standing,’ he should not be dealt with.

456. Sā ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho mātugāmena saddhiṃ eko ekāya raho nisinno’’ti, so ca taṃ paṭijānāti, nisajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho nipannoti, nipajjāya kāretabbo…pe… nāhaṃ nisinno, apica kho ṭhitoti, na kāretabbo.

456. If she should say thus: ‘Venerable sir, you were seen by me sitting alone with a woman in a secluded place,’ and he admits to that, he should be dealt with for the sitting… and so on… ‘I was not sitting, but in fact I was lying down,’ he should be dealt with for the lying down… and so on… ‘I was not sitting, but in fact I was standing,’ he should not be dealt with.

Sā [Pg.293] ce evaṃ vadeyya – ‘‘ayyo mayā diṭṭho mātugāmena saddhiṃ eko ekāya raho nipanno’’ti, so ca taṃ paṭijānāti, nipajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho nisinnoti, nisajjāya kāretabbo…pe… nāhaṃ nipanno, apica kho ṭhitoti, na kāretabbo.

If she should say thus: ‘Venerable sir, you were seen by me lying down alone with a woman in a secluded place,’ and he admits to that, he should be dealt with for the lying down… and so on… ‘I was not lying down, but in fact I was sitting,’ he should be dealt with for the sitting… and so on… ‘I was not lying down, but in fact I was standing,’ he should not be dealt with.

Ayampīti purimaṃ upādāya vuccati.

‘This too’ is said with reference to the preceding rule.

Aniyatoti na niyato, saṅghādiseso vā pācittiyaṃ vā.

‘Undetermined’ means it is not fixed as either a Saṅghādisesa or a Pācittiya.

457. Gamanaṃ paṭijānāti nisajjaṃ paṭijānāti āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ paṭijānāti nisajjaṃ na paṭijānāti āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ paṭijānāti nisajjaṃ paṭijānāti āpattiṃ na paṭijānāti, nisajjāya kāretabbo. Gamanaṃ paṭijānāti nisajjaṃ na paṭijānāti āpattiṃ na paṭijānāti, na kāretabbo.

457. He admits to the going, admits to the sitting, and admits to the offense: he should be dealt with for the offense. He admits to the going, does not admit to the sitting, but admits to the offense: he should be dealt with for the offense. He admits to the going, admits to the sitting, but does not admit to the offense: he should be dealt with for the sitting. He admits to the going, but does not admit to the sitting and does not admit to the offense: he should not be dealt with.

Gamanaṃ na paṭijānāti nisajjaṃ paṭijānāti āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ na paṭijānāti nisajjaṃ na paṭijānāti āpattiṃ paṭijānāti, āpattiyā kāretabbo. Gamanaṃ na paṭijānāti nisajjaṃ paṭijānāti āpattiṃ na paṭijānāti, nisajjāya kāretabbo. Gamanaṃ na paṭijānāti nisajjaṃ na paṭijānāti āpattiṃ na paṭijānāti, na kāretabboti.

He does not admit to the going, but admits to the sitting and admits to the offense: he should be dealt with for the offense. He does not admit to the going, does not admit to the sitting, but admits to the offense: he should be dealt with for the offense. He does not admit to the going, but admits to the sitting and does not admit to the offense: he should be dealt with for the sitting. He does not admit to the going, does not admit to the sitting, and does not admit to the offense: he should not be dealt with.

Dutiyo aniyato niṭṭhito.

The second Aniyata rule is concluded.

458. Uddiṭṭhā kho āyasmanto dve aniyatā dhammā. Tatthāyasmante pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyasmanto; tasmā tuṇhī, evametaṃ dhārayāmīti.

458. Venerable sirs, the two Aniyata rules have been recited. In this matter, I ask the venerable sirs: ‘Are you pure in this?’ For a second time, I ask: ‘Are you pure in this?’ For a third time, I ask: ‘Are you pure in this?’ The venerable sirs are pure in this matter; therefore, they are silent. Thus do I understand this.

Tassuddānaṃ –

The summary thereof:

Alaṃ kammaniyañceva, tatheva ca naheva kho;

Aniyatā supaññattā, buddhaseṭṭhena tādināti.

The rule concerning a place suitable for the act, and likewise that which is not; these two Aniyata rules were well-proclaimed by the foremost Buddha, the Steadfast One.

Aniyatakaṇḍaṃ niṭṭhitaṃ.

The Aniyata Section is concluded.

4. Nissaggiyakaṇḍaṃ

4. The Section on Forfeiture

1. Cīvaravaggo

1. The Chapter on Robes

1. Paṭhamakathinasikkhāpadaṃ

1. The First Training Rule on the Kathina

Ime kho panāyasmanto tiṃsa nissaggiyā pācittiyā

Venerable sirs, these thirty Pācittiya offenses that entail forfeiture

Dhammā uddesaṃ āgacchanti.

are the rules that come up for recitation.

459. Tene [Pg.294] samayena buddho bhagavā vesāliyaṃ viharati gotamake cetiye. Tena kho pana samayena bhagavatā bhikkhūnaṃ ticīvaraṃ anuññātaṃ hoti. Chabbaggiyā bhikkhū – ‘‘bhagavatā ticīvaraṃ anuññāta’’nti aññeneva ticīvarena gāmaṃ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṃ otaranti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṃ dhāressantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, atirekacīvaraṃ dhārethā’’ti? ‘‘Saccaṃ bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, atirekacīvaraṃ dhāressatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

459. At one time the Buddha, the Blessed One, was dwelling at Vesālī, in the Gotamaka Shrine. Now at that time the Blessed One had allowed the three robes for the bhikkhus. The bhikkhus of the group of six, thinking, “The Blessed One has allowed the three robes,” entered the village with one set of three robes, stayed in the monastery with another set, and went down to the bathing place with yet another set. Those bhikkhus who were of few wishes…pe… they criticized, condemned, and spread it about, saying: “How can the bhikkhus of the group of six possess an extra robe?” Then those bhikkhus, having reproached the bhikkhus of the group of six in many ways, reported the matter to the Blessed One…pe… “Is it true, as has been said, bhikkhus, that you possess an extra robe?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them…pe… “How can you, worthless men, possess an extra robe? This, worthless men, is not for the inspiring of confidence in the unconfident…pe… And thus, bhikkhus, you should recite this training rule:

460. ‘‘Yo pana bhikkhu atirekacīvaraṃ dhāreyya, nissaggiyaṃ pācittiya’’nti.

460. “Whatever bhikkhu should possess an extra robe, it is a Pācittiya offense entailing forfeiture.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

In this way, this training rule was laid down for the bhikkhus by the Blessed One.

461. Tena kho pana samayena āyasmato ānandassa atirekacīvaraṃ uppannaṃ hoti. Āyasmā ca ānando taṃ cīvaraṃ āyasmato sāriputtassa dātukāmo hoti. Āyasmā ca sāriputto sākete viharati. Atha kho āyasmato ānandassa etadahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ – ‘na atirekacīvaraṃ dhāretabba’nti. Idañca me atirekacīvaraṃ uppannaṃ. Ahañcimaṃ cīvaraṃ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. Kathaṃ nu kho mayā paṭipajjitabba’’nti? Atha kho āyasmā ānando bhagavato etamatthaṃ [Pg.295] ārocesi. ‘‘Kīvaciraṃ panānanda, sāriputto āgacchissatī’’ti? ‘‘Navamaṃ vā, bhagavā, divasaṃ dasamaṃ vā’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, dasāhaparamaṃ atirekacīvaraṃ dhāretuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

461. Now at that time, an extra robe had arisen for the Venerable Ānanda. And the Venerable Ānanda wished to give that robe to the Venerable Sāriputta. And the Venerable Sāriputta was dwelling at Sāketa. Then this thought occurred to the Venerable Ānanda: “A training rule has been laid down by the Blessed One: ‘An extra robe is not to be kept.’ And this extra robe has arisen for me. And I wish to give this robe to the Venerable Sāriputta. And the Venerable Sāriputta is dwelling at Sāketa. How should I proceed?” Then the Venerable Ānanda reported this matter to the Blessed One. “Ānanda, how long will it be before Sāriputta comes?” “On the ninth or tenth day, Blessed One.” Then the Blessed One, on this occasion, in this connection, having given a talk on the Dhamma, addressed the bhikkhus: “Bhikkhus, I allow an extra robe to be kept for a maximum of ten days. And thus, bhikkhus, you should recite this training rule:

462. ‘‘Niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ. Taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti.

462. “When a bhikkhu’s robe is finished and the Kathina has been uplifted, an extra robe may be kept for a maximum of ten days. For one who exceeds that, it is a Pācittiya offense entailing forfeiture.”

463. Niṭṭhitacīvarasminti bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā.

463. ‘When the robe is finished’ means: a bhikkhu’s robe has been made, or lost, or destroyed, or burned, or the hope for a robe has been cut off.

Ubbhatasmiṃ kathineti aṭṭhannaṃ mātikānaṃ aññatarāya mātikāya ubbhataṃ hoti, saṅghena vā antarā ubbhataṃ hoti.

‘When the Kathina has been uplifted’ means: it has been uplifted by one of the eight headings, or it has been uplifted by the Saṅgha in the interim.

Dasāhaparamanti dasāhaparamatā dhāretabbaṃ.

‘For a maximum of ten days’ means: it should be kept for a maximum of ten days.

Atirekacīvaraṃ nāma anadhiṭṭhitaṃ avikappitaṃ.

‘An extra robe’ means: one that has not been determined nor placed under shared ownership.

Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ, vikappanupagaṃ pacchimaṃ.

‘A robe’ means: any one of the six kinds of robes, with the minimum being one that is eligible for shared ownership.

Taṃ atikkāmayato nissaggiyaṃ hotī ti ekādase aruṇuggamane nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ. Tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘idaṃ me, bhante, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṃ dātabbaṃ.

‘For one who exceeds that, it is an offense entailing forfeiture’ means: at the dawn of the eleventh day, it becomes subject to forfeiture. It must be forfeited to the Saṅgha, or to a group, or to an individual. And thus, bhikkhus, it should be forfeited. That bhikkhu should approach the Saṅgha, arrange his upper robe over one shoulder, pay homage at the feet of the senior bhikkhus, sit squatting, raise his joined hands, and say this: “Venerable sirs, this robe of mine, having been kept beyond ten days, is to be forfeited. I forfeit it to the Saṅgha.” Having forfeited it, the offense must be confessed. A competent and capable bhikkhu should receive the confession of the offense. The forfeited robe should be given.

464. ‘‘Suṇātu me, bhante, saṅgho. Idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā’’ti.

464. “Venerable sirs, may the Saṅgha hear me. This robe of the bhikkhu named so-and-so, which is to be forfeited, has been relinquished to the Saṅgha. If it is timely for the Saṅgha, the Saṅgha should give this robe to the bhikkhu named so-and-so.”

465. Tena [Pg.296] bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – ‘‘idaṃ me, bhante, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmantānaṃ nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṃ dātabbaṃ.

465. That bhikkhu should approach several bhikkhus, arrange his upper robe over one shoulder, pay homage at the feet of the senior bhikkhus, sit squatting, raise his joined hands, and say this: “Venerable sirs, this robe of mine, having been kept beyond ten days, is to be forfeited. I forfeit it to the venerable ones.” Having forfeited it, the offense must be confessed. A competent and capable bhikkhu should receive the confession of the offense. The forfeited robe should be given.

466. ‘‘Suṇantu me āyasmantā. Idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ āyasmantānaṃ nissaṭṭhaṃ. Yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu’’nti.

466. “Venerable sirs, may the venerable ones hear me. This robe of the bhikkhu named so-and-so, which is to be forfeited, has been relinquished to the venerable ones. If it is timely for the venerable ones, the venerable ones should give this robe to the bhikkhu named so-and-so.”

467. Tena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘idaṃ me, āvuso, cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Tena bhikkhunā āpatti paṭiggahetabbā. Nissaṭṭhacīvaraṃ dātabbaṃ – ‘‘imaṃ cīvaraṃ āyasmato dammī’’ti.

467. That bhikkhu should approach a single bhikkhu, arrange his upper robe over one shoulder, sit squatting, raise his joined hands, and say this: “Friend, this robe of mine, having been kept beyond ten days, is to be forfeited. I forfeit it to the venerable one.” Having forfeited it, the offense must be confessed. That bhikkhu should receive the confession of the offense. The forfeited robe should be given back with the words: “I give this robe to the venerable one.”

468. Dasāhātikkante atikkantasaññī, nissaggiyaṃ pācittiyaṃ. Dasāhātikkante vematiko, nissaggiyaṃ pācittiyaṃ. Dasāhātikkante anatikkantasaññī, nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṃ pācittiyaṃ. Avikappite vikappitasaññī, nissaggiyaṃ pācittiyaṃ. Avissajjite vissajjitasaññī, nissaggiyaṃ pācittiyaṃ. Anaṭṭhe naṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Adaḍḍhe daḍḍhasaññī, nissaggiyaṃ pācittiyaṃ. Avilutte viluttasaññī, nissaggiyaṃ pācittiyaṃ.

468. When it has passed the ten-day limit and one perceives it as having passed, it is an offense of pācittiya with forfeiture. When it has passed the ten-day limit and one is uncertain, it is an offense of pācittiya with forfeiture. When it has passed the ten-day limit and one perceives it as not having passed, it is an offense of pācittiya with forfeiture. When it is undetermined and one perceives it as determined, it is an offense of pācittiya with forfeiture. When it is not shared and one perceives it as shared, it is an offense of pācittiya with forfeiture. When it is not relinquished and one perceives it as relinquished, it is an offense of pācittiya with forfeiture. When it is not lost and one perceives it as lost, it is an offense of pācittiya with forfeiture. When it is not destroyed and one perceives it as destroyed, it is an offense of pācittiya with forfeiture. When it is not burnt and one perceives it as burnt, it is an offense of pācittiya with forfeiture. When it is not stolen and one perceives it as stolen, it is an offense of pācittiya with forfeiture.

Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Dasāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Dasāhānatikkante vematiko, āpatti dukkaṭassa. Dasāhānatikkante anatikkantasaññī, anāpatti.

If one uses a robe that is to be forfeited without having forfeited it, it is an offense of wrong-doing. If, when the ten days have not passed, one perceives that they have passed, it is an offense of wrong-doing. If, when the ten days have not passed, one is in doubt, it is an offense of wrong-doing. If, when the ten days have not passed, one perceives that they have not passed, there is no offense.

469. Anāpatti antodasāhaṃ adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, ummattakassa, ādikammikassāti.

469. There is no offense if within ten days one determines it, shares it, or relinquishes it; if it is lost, destroyed, or burnt; if it is taken by force; if it is taken on trust; for one who is insane; or for the first offender.

470. Tena [Pg.297] kho pana samayena chabbaggiyā bhikkhū nissaṭṭhacīvaraṃ na denti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Na, bhikkhave, nissaṭṭhacīvaraṃ na dātabbaṃ. Yo na dadeyya, āpatti dukkaṭassā’’ti.

470. At that time, the monks of the group of six did not give back a forfeited robe. They reported this matter to the Blessed One. “Monks, a forfeited robe must be given back. Whoever does not give it back commits an offense of wrong-doing.”

Kathinasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ.

The first training rule concerning the Kathina is concluded.

2. Udositasikkhāpadaṃ

2. The Udosita Training Rule

471. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamanti. Tāni cīvarāni ciraṃ nikkhittāni kaṇṇakitāni honti. Tāni bhikkhū otāpenti. Addasā kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto te bhikkhū tāni cīvarāni otāpente. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kassimāni, āvuso, cīvarāni kaṇṇakitānī’’ti? Atha kho te bhikkhū āyasmato ānandassa etamatthaṃ ārocesuṃ. Āyasmā ānando ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamissantī’’ti! Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesi…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamantī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā bhikkhūnaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

471. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time, monks, having placed a robe in the hands of other monks, were setting out on tour in the countryside with only an under-robe and an upper-robe. Those robes, having been put aside for a long time, became mildewed. The monks were airing them in the sun. The venerable Ānanda, while touring the lodgings, saw those monks airing those robes in the sun. Having seen them, he went to where those monks were. Having gone there, he said this to those monks: “Friends, whose are these mildewed robes?” Then those monks told the matter to the venerable Ānanda. The venerable Ānanda complained, criticized, and spoke disparagingly: “How indeed can monks, having placed a robe in the hands of other monks, set out on tour in the countryside with only an under-robe and an upper-robe?” Then the venerable Ānanda, having rebuked those monks in many ways, reported this matter to the Blessed One… and so on… “Is it true, monks, that monks, having placed a robe in the hands of other monks, set out on tour in the countryside with only an under-robe and an upper-robe?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… and so on… “How indeed, monks, can those worthless men, having placed a robe in the hands of other monks, set out on tour in the countryside with only an under-robe and an upper-robe? This, monks, is not for the confidence of the unconfident… and so on… And so, monks, you should recite this training rule thus:

472. ‘‘Niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, nissaggiyaṃ pācittiya’’nti.

472. “When a monk’s robe-making is finished and the Kathina has been withdrawn, if that monk should be separated from his three robes even for a single night, it is an offense of pācittiya with forfeiture.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

Thus this training rule was laid down by the Blessed One for the monks.

473. Tena kho pana samayena aññataro bhikkhu kosambiyaṃ gilāno hoti. Ñātakā tassa bhikkhuno santike dūtaṃ pāhesuṃ – ‘‘āgacchatu bhadanto, mayaṃ, upaṭṭhahissāmā’’ti. Bhikkhūpi evamāhaṃsu – ‘‘gacchāvuso[Pg.298], ñātakā taṃ upaṭṭhahissantī’’ti. So evamāha – ‘‘bhagavatāvuso, sikkhāpadaṃ paññattaṃ – ‘na ticīvarena vippavasitabba’nti. Ahañcamhi gilāno. Na sakkomi ticīvaraṃ ādāya pakkamituṃ. Nāhaṃ gamissāmī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānassa bhikkhuno ticīvarena avippavāsasammutiṃ dātuṃ. Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, gilāno. Na sakkomi ticīvaraṃ ādāya pakkamituṃ. Sohaṃ, bhante, saṅghaṃ ticīvarena avippavāsasammutiṃ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

473. At that time, a certain monk in Kosambī was ill. His relatives sent a messenger to that monk, saying: “May the good sir come, we will attend to you.” The monks also said: “Go, friend, your relatives will attend to you.” He said this: “Friends, the Blessed One has laid down a training rule: ‘One should not be separated from the three robes.’ I am ill. I am not able to take the three robes and depart. I will not go.” They reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, having given a talk on the Dhamma, addressed the monks: “I allow, monks, the giving of consent to a sick monk for non-separation from the three robes. And it should be given in this way, monks. That sick monk, having approached the Sangha, having arranged his upper robe over one shoulder, having venerated the feet of the senior monks, having sat down in a squatting position, and having raised his joined hands, should speak thus: ‘Venerable sirs, I am ill. I am not able to take the three robes and depart. I, venerable sirs, ask the Sangha for consent for non-separation from the three robes.’ He should ask a second time. He should ask a third time. A competent and able monk should inform the Sangha:

474. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu gilāno. Na sakkoti ticīvaraṃ ādāya pakkamituṃ. So saṅghaṃ ticīvarena avippavāsasammutiṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṃ dadeyya. Esā ñatti.

474. “Venerable sirs, may the Saṅgha hear me. This bhikkhu named so-and-so is ill. He is not able to depart, taking the three robes. He asks the Saṅgha for authorization for non-separation from the three robes. If it is the proper time for the Saṅgha, the Saṅgha should give the bhikkhu named so-and-so authorization for non-separation from the three robes. This is the motion.”

‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu gilāno. Na sakkoti ticīvaraṃ ādāya pakkamituṃ. So saṅghaṃ ticīvarena avippavāsasammutiṃ yācati. Saṅgho itthannāmassa bhikkhuno ticīvarena avippavāsasammutiṃ deti. Yassāyasmato khamati itthannāmassa bhikkhuno ticīvarena avippavāsasammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Venerable sirs, may the Saṅgha hear my words. This bhikkhu named so-and-so is ill. He is not able to depart, taking the three robes. He asks the Saṅgha for authorization for non-separation from the three robes. The Saṅgha gives the bhikkhu named so-and-so authorization for non-separation from the three robes. To whichever venerable one the giving of the authorization for non-separation from the three robes to the bhikkhu named so-and-so is agreeable, he should be silent; to whom it is not agreeable, he should speak.

‘‘Dinnā saṅghena itthannāmassa bhikkhuno ticīvarena avippavāsasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

The authorization for non-separation from the three robes has been given by the Saṅgha to the bhikkhu named so-and-so. It is agreeable to the Saṅgha, therefore there is silence. Thus I bear this in mind.

Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

And thus, Bhikkhus, you should recite this training rule:

475. ‘‘Niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiya’’nti.

475. When a bhikkhu's robe-making is finished and the kathina has been withdrawn, if a bhikkhu should be separated from the three robes even for one night, except by the authorization of a bhikkhu, it is a Pācittiya offense entailing forfeiture.

476. ‘‘Niṭṭhitacīvarasminti bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā.

476. ‘When a bhikkhu’s robe-making is finished’ means: a bhikkhu’s robe has been made, or it is lost, or it is destroyed, or it is burned, or the hope for a robe is cut off.

Ubbhatasmiṃ [Pg.299] kathineti aṭṭhannaṃ mātikānaṃ aññatarāya mātikāya ubbhataṃ hoti, saṅghena vā antarā ubbhataṃ hoti.

‘When the kathina has been withdrawn’ means: it has been withdrawn on one of the eight grounds, or it has been withdrawn by the Saṅgha in the interim.

Ekarattampi ce bhikkhu ticīvarena vippavaseyyāti saṅghāṭiyā vā uttarāsaṅgena vā antaravāsakena vā.

‘If a bhikkhu should be separated from the three robes even for one night’ means: from the double-layered outer robe, or the upper robe, or the inner robe.

Aññatra bhikkhusammutiyāti ṭhapetvā bhikkhusammutiṃ.

‘Except by the authorization of a bhikkhu’ means: setting aside the authorization of a bhikkhu.

Nissaggiyaṃ hotīti saha aruṇuggamanā nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ rattivippavutthaṃ aññatra bhikkhusammutiyā nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘It is subject to forfeiture’ means: it is subject to forfeiture together with the rising of the dawn. It should be forfeited to the Saṅgha, or to a group, or to an individual. And thus, Bhikkhus, it should be forfeited… ‘Venerable sirs, this robe of mine, separated for a night except by the authorization of a bhikkhu, is subject to forfeiture. I forfeit this robe to the Saṅgha.’ … ‘should give’ … ‘should give’ … ‘I give it to the venerable one.’

477. Gāmo ekūpacāro nānūpacāro. Nivesanaṃ ekūpacāraṃ nānūpacāraṃ. Udosito ekūpacāro nānūpacāro. Aṭṭo ekūpacāro nānūpacāro. Māḷo ekūpacāro nānūpacāro. Pāsādo ekūpacāro nānūpacāro. Hammiyaṃ ekūpacāraṃ nānūpacāraṃ. Nāvā ekūpacārā nānūpacārā. Sattho ekūpacāro nānūpacāro. Khettaṃ ekūpacāraṃ nānūpacāraṃ. Dhaññakaraṇaṃ ekūpacāraṃ nānūpacāraṃ. Ārāmo ekūpacāro nānūpacāro. Vihāro ekūpacāro nānūpacāro. Rukkhamūlaṃ ekūpacāraṃ nānūpacāraṃ. Ajjhokāso ekūpacāro nānūpacāro.

477. A village has a single precinct or various precincts. A dwelling has a single precinct or various precincts. A storehouse has a single precinct or various precincts. A watchtower has a single precinct or various precincts. A pavilion has a single precinct or various precincts. A long-building has a single precinct or various precincts. A flat-roofed building has a single precinct or various precincts. A boat has a single precinct or various precincts. A caravan has a single precinct or various precincts. A field has a single precinct or various precincts. A threshing floor has a single precinct or various precincts. A monastery park has a single precinct or various precincts. A monastery dwelling has a single precinct or various precincts. The foot of a tree has a single precinct or various precincts. An open space has a single precinct or various precincts.

478. Gāmo ekūpacāro nāma ekakulassa gāmo hoti parikkhitto ca. Antogāme cīvaraṃ nikkhipitvā antogāme vatthabbaṃ. Aparikkhitto hoti, yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

478. A village with a single precinct means: it is a village of a single family and is enclosed. Having placed the robe inside the village, one should dwell inside the village. If it is unenclosed, one should dwell in that house where the robe has been placed, and one should not leave its hand's reach.

479. Nānākulassa gāmo hoti parikkhitto ca. Yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Sabhāyaṃ gacchantena hatthapāse cīvaraṃ nikkhipitvā sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Sabhāye cīvaraṃ nikkhipitvā sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Aparikkhitto hoti, yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti tasmiṃ ghare vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

479. It is a village of various families and is enclosed. In whichever house the robe has been placed, one should dwell in that house, or in the assembly hall, or at the gate-house; and one should not leave its hand's reach. When going to the assembly hall, having placed the robe within hand's reach, one should dwell in the assembly hall or at the gate-house; and one should not leave its hand's reach. Having placed the robe in the assembly hall, one should dwell in the assembly hall or at the gate-house; and one should not leave its hand's reach. If it is unenclosed, in whichever house the robe has been placed, one should dwell in that house; and one should not leave its hand's reach.

480. Ekakulassa [Pg.300] nivesanaṃ hoti parikkhittañca, nānāgabbhā nānāovarakā. Antonivesane cīvaraṃ nikkhipitvā antonivesane vatthabbaṃ. Aparikkhittaṃ hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

480. It is a dwelling of a single family and is enclosed, with various inner rooms and chambers. Having placed the robe inside the dwelling, one should dwell inside the dwelling. If it is unenclosed, in whichever inner room the robe has been placed, one should dwell in that inner room, and one should not leave its hand's reach.

481. Nānākulassa nivesanaṃ hoti parikkhittañca, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Aparikkhittaṃ hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

481. It is a dwelling of various families and is enclosed, with various inner rooms and chambers. In whichever inner room the robe has been placed, one should dwell in that inner room or at the doorway, and one should not leave its hand's reach. If it is unenclosed, in whichever inner room the robe has been placed, one should dwell in that inner room, and one should not leave its hand's reach.

482. Ekakulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Antoudosite cīvaraṃ nikkhipitvā antoudosite vatthabbaṃ. Aparikkhitto hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

482. It is a storehouse of a single family and is enclosed, with various inner rooms and chambers. Having placed the robe inside the storehouse, one should dwell inside the storehouse. If it is unenclosed, in whichever inner room the robe has been placed, one should dwell in that inner room, and one should not leave its hand's reach.

483. Nānākulassa udosito hoti parikkhitto ca, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Aparikkhitto hoti, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

483. It is a storehouse of various families and is enclosed, with various inner rooms and chambers. In whichever inner room the robe has been placed, one should dwell in that inner room or at the doorway, and one should not leave its hand's reach. If it is unenclosed, in whichever inner room the robe has been placed, one should dwell in that inner room, and one should not leave its hand's reach.

484. Ekakulassa aṭṭo hoti, antoaṭṭe cīvaraṃ nikkhipitvā antoaṭṭe vatthabbaṃ. Nānākulassa aṭṭo hoti, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.

484. If there is a watchtower belonging to a single family, having placed the robe inside the watchtower, one should dwell inside the watchtower. If there is a watchtower belonging to various families, with various inner rooms and various chambers, in whichever inner room the robe has been placed, one should dwell in that inner room or at the doorway; and one should not leave its hand's reach.

485. Ekakulassa māḷo hoti, antomāḷe cīvaraṃ nikkhipitvā antomāḷe vatthabbaṃ. Nānākulassa māḷo hoti nānāgabbhā nānāovarakā, yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.

485. If there is a hall belonging to a single family, having placed the robe inside the hall, one should dwell inside the hall. If there is a hall belonging to various families, and there are various inner rooms and various chambers, in whichever inner room the robe has been placed, one should dwell in that inner room or at the doorway, and one should not leave from within arm’s reach.

486. Ekakulassa pāsādo hoti, antopāsāde cīvaraṃ nikkhipitvā antopāsāde vatthabbaṃ. Nānākulassa pāsādo hoti, nānāgabbhā [Pg.301] nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.

486. If there is a mansion belonging to a single family, having placed the robe inside the mansion, one should dwell inside the mansion. If there is a mansion belonging to various families, and there are various inner rooms and various chambers, in whichever inner room the robe has been placed, one should dwell in that inner room or at the doorway, and one should not leave from within arm’s reach.

487. Ekakulassa hammiyaṃ hoti. Antohammiye cīvaraṃ nikkhipitvā antohammiye vatthabbaṃ. Nānākulassa hammiyaṃ hoti, nānāgabbhā nānāovarakā. Yasmiṃ gabbhe cīvaraṃ nikkhittaṃ hoti tasmiṃ gabbhe vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.

487. If there is a flat-roofed mansion belonging to a single family, having placed the robe inside the flat-roofed mansion, one should dwell inside the flat-roofed mansion. If there is a flat-roofed mansion belonging to various families, and there are various inner rooms and various chambers, in whichever inner room the robe has been placed, one should dwell in that inner room or at the doorway, and one should not leave from within arm’s reach.

488. Ekakulassa nāvā hoti. Antonāvāya cīvaraṃ nikkhipitvā antonāvāya vatthabbaṃ. Nānākulassa nāvā hoti nānāgabbhā nānāovarakā. Yasmiṃ ovarake cīvaraṃ nikkhittaṃ hoti tasmiṃ ovarake vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

488. If there is a boat belonging to a single family, having placed the robe inside the boat, one should dwell inside the boat. If there is a boat belonging to various families, and there are various inner rooms and various chambers, in whichever chamber the robe has been placed, one should dwell in that chamber, and one should not leave from within arm’s reach.

489. Ekakulassa sattho hoti. Satthe cīvaraṃ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabbā, passato abbhantaraṃ na vijahitabbaṃ. Nānākulassa sattho hoti, satthe cīvaraṃ nikkhipitvā hatthapāsā na vijahitabbaṃ.

489. If there is a caravan belonging to a single family, having placed the robe in the caravan, one should not leave a distance of seven abbhantaras in front or behind, and one should not leave a distance of one abbhantara from the side. If there is a caravan belonging to various families, having placed the robe in the caravan, one should not leave from within arm’s reach.

490. Ekakulassa khettaṃ hoti parikkhittañca. Antokhette cīvaraṃ nikkhipitvā antokhette vatthabbaṃ. Aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ. Nānākulassa khettaṃ hoti parikkhittañca. Antokhette cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. Aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ.

490. If there is a field belonging to a single family and it is enclosed, having placed the robe inside the field, one should dwell inside the field. If it is unenclosed, one should not leave from within arm’s reach. If there is a field belonging to various families and it is enclosed, having placed the robe inside the field, one should dwell at the gate, and one should not leave from within arm’s reach. If it is unenclosed, one should not leave from within arm’s reach.

491. Ekakulassa dhaññakaraṇaṃ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṃ nikkhipitvā antodhaññakaraṇe vatthabbaṃ. Aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ. Nānākulassa dhaññakaraṇaṃ hoti parikkhittañca. Antodhaññakaraṇe cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. Aparikkhittaṃ hoti, hatthapāsā na vijahitabbaṃ.

491. If there is a threshing floor belonging to a single family and it is enclosed, having placed the robe inside the threshing floor, one should dwell inside the threshing floor. If it is unenclosed, one should not leave from within arm’s reach. If there is a threshing floor belonging to various families and it is enclosed, having placed the robe inside the threshing floor, one should dwell at the doorway, and one should not leave from within arm’s reach. If it is unenclosed, one should not leave from within arm’s reach.

492. Ekakulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṃ nikkhipitvā antoārāme vatthabbaṃ. Aparikkhitto hoti, hatthapāsā na vijahitabbaṃ. Nānākulassa ārāmo hoti parikkhitto ca. Antoārāme cīvaraṃ nikkhipitvā dvāramūle vā vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. Aparikkhitto hoti, hatthapāsā na vijahitabbaṃ.

492. If there is a park belonging to a single family and it is enclosed, having placed the robe inside the park, one should dwell inside the park. If it is unenclosed, one should not leave from within arm’s reach. If there is a park belonging to various families and it is enclosed, having placed the robe inside the park, one should dwell at the doorway, and one should not leave from within arm’s reach. If it is unenclosed, one should not leave from within arm’s reach.

493. Ekakulassa [Pg.302] vihāro hoti parikkhitto ca. Antovihāre cīvaraṃ nikkhipitvā antovihāre vatthabbaṃ. Aparikkhitto hoti, yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ. Nānākulassa vihāro hoti parikkhitto ca. Yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ. Aparikkhitto hoti, yasmiṃ vihāre cīvaraṃ nikkhittaṃ hoti tasmiṃ vihāre vatthabbaṃ, hatthapāsā vā na vijahitabbaṃ.

493. If there is a monastery belonging to a single family and it is enclosed, having placed the robe inside the monastery, one should dwell inside the monastery. If it is unenclosed, in whichever monastery the robe has been placed, one should dwell in that monastery and one should not leave from within arm’s reach. If there is a monastery belonging to various families and it is enclosed, in whichever monastery the robe has been placed, one should dwell in that monastery or at its doorway, and one should not leave from within arm’s reach. If it is unenclosed, in whichever monastery the robe has been placed, one should dwell in that monastery and one should not leave from within arm’s reach.

494. Ekakulassa rukkhamūlaṃ hoti, yaṃ majjhanhike kāle samantā chāyā pharati, antochāyāya cīvaraṃ nikkhipitvā antochāyāya vatthabbaṃ. Nānākulassa rukkhamūlaṃ hoti, hatthapāsā na vijahitabbaṃ.

494. If there is the foot of a tree belonging to a single family, where at midday the shade spreads all around, having placed the robe within the shade, one should dwell within the shade. If there is the foot of a tree belonging to various families, one should not leave from within arm’s reach.

Ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, tato paraṃ nānūpacāro.

An open space with a single vicinity is defined as this: in a forest without a village, the seven abbhantaras all around are a single vicinity. Beyond that is of various vicinities.

495. Vippavutthe vippavutthasaññī aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Vippavutthe vematiko, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Vippavutthe avippavutthasaññī, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Appaccuddhaṭe paccuddhaṭasaññī…pe… avissajjite vissajjitasaññī… anaṭṭhe naṭṭhasaññī… avinaṭṭhe vinaṭṭhasaññī… adaḍḍhe daḍḍhasaññī…pe… avilutte viluttasaññī, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ.

495. When one is away from the robe and perceives oneself as away—except by authorization from the Sangha—it is a pācittiya offense requiring forfeiture. When one is away and is doubtful—except by authorization from the Sangha—it is a pācittiya offense requiring forfeiture. When one is away and perceives oneself as not away—except by authorization from the Sangha—it is a pācittiya offense requiring forfeiture. When the robe has not been re-determined and one perceives it as re-determined... and so on... when it has not been relinquished and one perceives it as relinquished... when it is not lost and one perceives it as lost... when it is not ruined and one perceives it as ruined... when it is not burnt and one perceives it as burnt... and so on... when it has not been plundered and one perceives it as plundered, for one who is away from the robe—except by authorization from the Sangha—it is a pācittiya offense requiring forfeiture.

Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Avippavutthe vippavutthasaññī, āpatti dukkaṭassa. Avippavutthe vematiko, āpatti dukkaṭassa. Avippavutthe avippavutthasaññī, anāpatti.

If one uses a robe that is to be forfeited without having relinquished it, one commits an offense of dukkaṭa. If one is not away from the robe but perceives oneself as away, one commits an offense of dukkaṭa. If one is not away from the robe and is doubtful, one commits an offense of dukkaṭa. If one is not away from the robe and perceives oneself as not away, there is no offense.

496. Anāpatti antoaruṇe paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, bhikkhusammutiyā, ummattakassa, ādikammikassāti.

496. There is no offense if: one re-determines it before dawn; one relinquishes it; it is lost; it is ruined; it is burnt; plunderers take it; one takes it on trust. There is no offense for a monk dwelling away by authorization from the Sangha, for one who is insane, or for the first offender.

Udositasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ.

The second training rule concerning dwelling apart from the robe is concluded.

3. Tatiyakathinasikkhāpadaṃ

3. The Third Training Rule concerning the Kaṭhina

497. Tena [Pg.303] samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa bhikkhuno akālacīvaraṃ uppannaṃ hoti. Tassa taṃ cīvaraṃ kayiramānaṃ nappahoti. Atha kho so bhikkhu taṃ cīvaraṃ ussāpetvā punappunaṃ vimajjati. Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto taṃ bhikkhuṃ taṃ cīvaraṃ ussāpetvā punappunaṃ vimajjantaṃ. Disvāna yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kissa tvaṃ, bhikkhu, imaṃ cīvaraṃ ussāpetvā punappunaṃ vimajjasī’’ti? ‘‘Idaṃ me, bhante, akālacīvaraṃ uppannaṃ. Kayiramānaṃ nappahoti. Tenāhaṃ imaṃ cīvaraṃ ussāpetvā punappunaṃ vimajjāmī’’ti. ‘‘Atthi pana te, bhikkhu, cīvarapaccāsā’’ti? ‘‘Atthi, bhagavā’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā, bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, akālacīvaraṃ paṭiggahetvā cīvarapaccāsā nikkhipitu’’nti.

497. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in the Jeta Grove, at the monastery of Anāthapiṇḍika. Now at that time, an out-of-season robe-cloth had arisen for a certain monk. For him, that robe-cloth, while being made, was not sufficient. Then that monk, having spread out that robe-cloth, repeatedly stretched it. The Blessed One, while touring the lodgings, saw that monk spreading out that robe-cloth and repeatedly stretching it. Having seen him, he approached that monk. Having approached, he said this to that monk: “Monk, why do you spread out this robe-cloth and repeatedly stretch it?” “Venerable Sir, this out-of-season robe-cloth has arisen for me. While being made, it is not sufficient. That is why I spread out this robe-cloth and repeatedly stretch it.” “But, monk, do you have an expectation of a robe?” “I do, Blessed One.” Then the Blessed One, on this occasion, in this matter, having given a Dhamma talk, addressed the monks: “Monks, having received an out-of-season robe-cloth, if there is an expectation of a robe, I allow it to be set aside.”

498. Tena kho pana samayena bhikkhū – ‘‘bhagavatā anuññātaṃ akālacīvaraṃ paṭiggahetvā cīvarapaccāsā nikkhipitu’’nti akālacīvarāni paṭiggahetvā atirekamāsaṃ nikkhipanti. Tāni cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhanti. Addasā kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto tāni cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhante. Disvāna bhikkhū āmantesi – ‘‘kassimāni, āvuso, cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhantī’’ti? ‘‘Amhākaṃ, āvuso, akālacīvarāni cīvarapaccāsā nikkhittānī’’ti. ‘‘Kīvaciraṃ panāvuso, imāni cīvarāni nikkhittānī’’ti? ‘‘Atirekamāsaṃ, āvuso’’ti. Āyasmā ānando ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhikkhū akālacīvaraṃ paṭiggahetvā atirekamāsaṃ nikkhipissantī’’ti! Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesi…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū akālacīvaraṃ paṭiggahetvā atirekamāsaṃ nikkhipantī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā akālacīvaraṃ paṭiggahetvā atirekamāsaṃ nikkhipissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

498. Now at that time, the monks, thinking, “It has been allowed by the Blessed One to receive an out-of-season robe-cloth and, with an expectation of a robe, to set it aside,” received out-of-season robe-cloths and set them aside for more than a month. Those robe-cloths were on a robe-rack, tied up in bundles. The Venerable Ānanda, while touring the lodgings, saw those robe-cloths on the robe-rack, tied up in bundles. Having seen them, he addressed the monks: “Friends, whose are these robe-cloths on the robe-rack, tied up in bundles?” “Friend, they are our out-of-season robe-cloths, set aside with the expectation of a robe.” “But for how long, friends, have these robe-cloths been set aside?” “For more than a month, friend.” The Venerable Ānanda found fault, criticized, and complained: “How indeed can monks, having received an out-of-season robe-cloth, set it aside for more than a month!” Then the Venerable Ānanda, having rebuked those monks in many ways, reported this matter to the Blessed One… “Is it true, monks, that monks, having received an out-of-season robe-cloth, set it aside for more than a month?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How indeed can those foolish men, having received an out-of-season robe-cloth, set it aside for more than a month! This, monks, is not for the confidence of the unconfident… And thus, monks, you should recite this training rule:

499. ‘‘Niṭṭhitacīvarasmiṃ [Pg.304] bhikkhunā ubbhatasmiṃ kathine bhikkhuno paneva akālacīvaraṃ uppajjeyya, ākaṅkhamānena bhikkhunā paṭiggahetabbaṃ. Paṭiggahetvā khippameva kāretabbaṃ. Nocassa pāripūri, māsaparamaṃ tena bhikkhunā taṃ cīvaraṃ nikkhipitabbaṃ ūnassa pāripūriyā satiyā paccāsāya. Tato ce uttari nikkhipeyya, satiyāpi paccāsāya, nissaggiyaṃ pācittiya’’nti.

499. ‘When a monk’s robe is finished and the kaṭhina has been withdrawn, should an out-of-season robe-cloth arise for a monk, it is to be received by the monk who is wishing for it. Having received it, it should be made up quickly. If it is not sufficient for him, that robe-cloth is to be set aside by that monk for at most a month for the completion of what is deficient, if there is an expectation. If he should set it aside beyond that, even if there is an expectation, it is a pācittiya offense entailing forfeiture.’

500. Niṭṭhitacīvarasminti bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā.

500. When a monk’s robe is finished: a monk’s robe has been made, or lost, or destroyed, or burnt, or his hope for a robe has been cut off.

Ubbhatasmiṃ kathineti aṭṭhannaṃ mātikānaṃ aññatarāya mātikāya ubbhataṃ hoti, saṅghena vā antarā ubbhataṃ hoti.

When the kaṭhina has been withdrawn: it has been withdrawn by one of the eight grounds, or it has been withdrawn by the Saṅgha in the interim.

Akālacīvaraṃ nāma anatthate kathine ekādasamāse uppannaṃ, atthate kathine sattamāse uppannaṃ, kālepi ādissa dinnaṃ, etaṃ akālacīvaraṃ nāma.

Out-of-season robe-cloth: when the kaṭhina has not been spread, that which has arisen in the eleven months; when the kaṭhina has been spread, that which has arisen in the seven months. Also, that which is given by designation even in the proper season—this is called out-of-season robe-cloth.

Uppajjeyyāti uppajjeyya saṅghato vā gaṇato vā ñātito vā mittato vā paṃsukūlaṃ vā attano vā dhanena.

Should arise: it might arise from the Saṅgha, or from a group, or from relatives, or from friends, or as a rag-robe, or through one’s own wealth.

Ākaṅkhamānenāti icchamānena paṭiggahetabbaṃ.

By one who is wishing for it: it is to be received by one who desires it.

Paṭiggahetvā khippameva kāretabbanti dasāhā kāretabbaṃ.

Having received it, it should be made up quickly: it should be made up within ten days.

No cassa pāripūrīti kayiramānaṃ nappahoti.

If it is not sufficient for him: when being made, it is not enough.

Māsaparamaṃ tena bhikkhunā taṃ cīvaraṃ nikkhipitabbanti māsaparamatā nikkhipitabbaṃ.

That robe-cloth is to be set aside by that monk for at most a month: it is to be set aside for a maximum of one month.

Ūnassa pāripūriyāti ūnassa pāripūratthāya.

For the completion of what is deficient: for the purpose of completing what is deficient.

Satiyā paccāsāyāti paccāsā hoti saṅghato vā gaṇato vā ñātito vā mittato vā paṃsukūlaṃ vā attano vā dhanena.

If there is an expectation: there is an expectation from the Saṅgha, or from a group, or from relatives, or from friends, or for a rag-robe, or through one’s own wealth.

Tato ce uttari nikkhipeyya satiyāpi paccāsāyāti tadahuppanne mūlacīvare paccāsācīvaraṃ uppajjati, dasāhā kāretabbaṃ. Dvīhuppanne mūlacīvare paccāsācīvaraṃ uppajjati, dasāhā kāretabbaṃ. Tīhuppanne mūlacīvare…pe… catūhuppanne… pañcāhuppanne… chāhuppanne… sattāhuppanne… aṭṭhāhuppanne [Pg.305]… navāhuppanne… dasāhuppanne mūlacīvare paccāsācīvaraṃ uppajjati, dasāhā kāretabbaṃ. Ekādase uppanne…pe… dvādase uppanne… terase uppanne… cuddase uppanne… pannarase uppanne… soḷase uppanne… sattarase uppanne… aṭṭhārase uppanne… ekūnavīse uppanne… vīse uppanne mūlacīvare paccāsācīvaraṃ uppajjati, dasāhā kāretabbaṃ. Ekavīse uppanne mūlacīvare paccāsācīvaraṃ uppajjati, navāhā kāretabbaṃ. Dvāvīse uppanne…pe… tevīse uppanne… catuvīse uppanne… pañcavīse uppanne… chabbīse uppanne… sattavīse uppanne… aṭṭhavīse uppanne… ekūnatiṃse uppanne mūlacīvare paccāsācīvaraṃ uppajjati, ekāhaṃ kāretabbaṃ… tiṃse uppanne mūlacīvare paccāsācīvaraṃ uppajjati, tadaheva adhiṭṭhātabbaṃ vikappetabbaṃ vissajjetabbaṃ. No ce adhiṭṭheyya vā vikappeyya vā vissajjeyya vā, ekatiṃse aruṇuggamane nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, akālacīvaraṃ māsātikkantaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

“If he keeps it beyond that, even with expectation”—if an expected robe-cloth arises on the same day as the original robe-cloth, it should be made within ten days. If it arises two days after the original robe-cloth, it should be made within ten days. If it arises three days after… four days… five days… six days… seven days… eight days… nine days… ten days after the original robe-cloth, it should be made within ten days. If it arises eleven days after… twelve days… thirteen days… fourteen days… fifteen days… sixteen days… seventeen days… eighteen days… nineteen days… twenty days after the original robe-cloth, it should be made within ten days. If it arises twenty-one days after the original robe-cloth, it should be made within nine days. Twenty-two days after… twenty-three days… twenty-four days… twenty-five days… twenty-six days… twenty-seven days… twenty-eight days… If an expected robe-cloth arises twenty-nine days after the original robe-cloth, it should be made within one day… If an expected robe-cloth arises thirty days after the original robe-cloth, it should be determined, assigned, or relinquished on that very day. If it is not determined, assigned, or relinquished, it becomes forfeit at dawn on the thirty-first day. It should be forfeited to the Saṅgha, a group, or an individual. And thus, monks, it should be forfeited… “Venerables, this unseasonable robe-cloth of mine, kept beyond the month, is forfeit. I forfeit this robe to the Saṅgha”… it may be given… they may be given… “I give to the venerable one.”

Visabhāge uppanne mūlacīvare paccāsācīvaraṃ uppajjati, rattiyo ca sesā honti, na akāmā kāretabbaṃ.

If an expected robe-cloth arises that is of a different kind from the original robe-cloth, and there are nights remaining, it should not be made against his will.

501. Māsātikkante atikkantasaññī, nissaggiyaṃ pācittiyaṃ. Māsātikkante vematiko nissaggiyaṃ pācittiyaṃ. Māsātikkante anatikkantasaññī nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī…pe… avikappite vikappitasaññī… avissajjite vissajjitasaññī… anaṭṭhe naṭṭhasaññī… avinaṭṭhe vinaṭṭhasaññī… adaḍḍhe daḍḍhasaññī… avilutte viluttasaññī, nissaggiyaṃ pācittiyaṃ.

501. If one perceives that a month has passed when it has passed, it entails forfeiture and confession. If one is in doubt whether a month has passed when it has passed, it entails forfeiture and confession. If one perceives that a month has not passed when it has passed, it entails forfeiture and confession. If one perceives something as determined when it is not determined… if one perceives something as assigned when it is not assigned… if one perceives something as relinquished when it is not relinquished… if one perceives something as lost when it is not lost… if one perceives something as destroyed when it is not destroyed… if one perceives something as burned when it is not burned… if one perceives something as plundered when it is not plundered, it entails forfeiture and confession.

Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Māsānatikkante atikkantasaññī, āpatti dukkaṭassa. Māsānatikkante vematiko, āpatti dukkaṭassa. Māsānatikkante anatikkantasaññī, anāpatti.

If one uses a robe that requires forfeiture without having forfeited it, there is an offense of wrong-doing. If one perceives that a month has passed when it has not passed, there is an offense of wrong-doing. If one is in doubt whether a month has passed when it has not passed, there is an offense of wrong-doing. If one perceives that a month has not passed when it has not passed, there is no offense.

502. Anāpatti antomāse adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, ummattakassa, ādikammikassāti.

502. There is no offense in the following cases: if within a month one determines, assigns, or relinquishes it; if it is lost, destroyed, or burned; if it is taken by force or taken on trust; for one who is insane, or for the first offender.

Tatiyakathinasikkhāpadaṃ niṭṭhitaṃ.

The third training rule concerning the kathina is concluded.

4. Purāṇacīvarasikkhāpadaṃ

4. The Training Rule Concerning an Old Robe

503. Tena [Pg.306] samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato udāyissa purāṇadutiyikā bhikkhunīsu pabbajitā hoti. Sā āyasmato udāyissa santike abhikkhaṇaṃ āgacchati. Āyasmāpi udāyī tassā bhikkhuniyā santike abhikkhaṇaṃ gacchati. Tena kho pana samayena āyasmā udāyī tassā bhikkhuniyā santike bhattavissaggaṃ karoti. Atha kho āyasmā udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā tassā bhikkhuniyā purato aṅgajātaṃ vivaritvā āsane nisīdi. Sāpi kho bhikkhunī āyasmato udāyissa purato aṅgajātaṃ vivaritvā āsane nisīdi. Atha kho āyasmā udāyī sāratto tassā bhikkhuniyā aṅgajātaṃ upanijjhāyi. Tassa asuci mucci. Atha kho āyasmā udāyī taṃ bhikkhuniṃ etadavoca – ‘‘gaccha, bhagini, udakaṃ āhara, antaravāsakaṃ dhovissāmī’’ti. ‘‘Āharayya, ahameva dhovissāmī’’ti taṃ asuciṃ ekadesaṃ mukhena aggahesi ekadesaṃ aṅgajāte pakkhipi. Sā tena gabbhaṃ gaṇhi. Bhikkhuniyo evamāhaṃsu – ‘‘abrahmacārinī ayaṃ bhikkhunī, gabbhinī’’ti. ‘‘Nāhaṃ, ayye, abrahmacārinī’’ti bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyo udāyī bhikkhuniyā purāṇacīvaraṃ dhovāpessatī’’ti! Atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī bhikkhuniyā purāṇacīvaraṃ dhovāpessatī’’ti! Atha kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, bhikkhuniyā purāṇacīvaraṃ dhovāpesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikā te, udāyi, aññātikā’’ti? ‘‘Aññātikā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṃ vā appatirūpaṃ vā pāsādikaṃ vā apāsādikaṃ vā. Tattha nāma tvaṃ, moghapurisa, aññātikāya bhikkhuniyā purāṇacīvaraṃ dhovāpessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

503. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in the Jeta Grove, the monastery of Anāthapiṇḍika. Now at that time, the Venerable Udāyī’s former wife had become ordained among the bhikkhunīs. She frequently went to the Venerable Udāyī, and the Venerable Udāyī also frequently went to that bhikkhunī. On that occasion, the Venerable Udāyī took a meal in the presence of that bhikkhunī. Then, in the morning, the Venerable Udāyī dressed, took his bowl and robe, and went to where that bhikkhunī was. Having approached, he exposed his private parts in front of that bhikkhunī and sat on a seat. That bhikkhunī also exposed her private parts in front of the Venerable Udāyī and sat on a seat. Then the Venerable Udāyī, being impassioned, stared intently at that bhikkhunī's private parts. His impurity was released. Then the Venerable Udāyī said this to that bhikkhunī: 'Go, sister, bring water; I will wash my under-robe.' 'Bring it, venerable sir, I myself will wash it.' Saying this, she took a part of that impurity with her mouth and placed a part in her private parts. Through that, she conceived. The bhikkhunīs said this: 'This bhikkhunī is unchaste; she is pregnant.' 'Venerable ladies, I am not unchaste,' she told this matter to the bhikkhunīs. The bhikkhunīs complained, criticized, and spread it about, saying: 'How indeed could the Venerable Udāyī have a bhikkhunī wash an old robe!' Then those bhikkhunīs told this matter to the bhikkhus. Those bhikkhus who were of few desires… complained, criticized, and spread it about, saying: 'How indeed could the Venerable Udāyī have a bhikkhunī wash an old robe!' Then those bhikkhus, having rebuked the Venerable Udāyī in many ways, told this matter to the Blessed One… 'Is it true, Udāyī, that you had a bhikkhunī wash an old robe?' 'It is true, Blessed One.' 'Is she a relative of yours, Udāyī, or a non-relative?' 'A non-relative, Blessed One.' 'Foolish man, a man who is not a relative does not know what is suitable or unsuitable, inspiring or uninspiring, for a woman who is not a relative. How then could you, foolish man, have a bhikkhunī who is not a relative wash an old robe! This, foolish man, is not for the confidence of the unconvinced… And so, bhikkhus, you should recite this training rule in this way:

504. ‘‘Yo [Pg.307] pana bhikkhu aññātikāya bhikkhuniyā purāṇacīvaraṃ dhovāpeyya vā rajāpeyya vā ākoṭāpeyya vā, nissaggiyaṃ pācittiya’’nti.

504. Whatever bhikkhu should have an old robe washed, dyed, or beaten by a bhikkhunī who is not a relative, it is an offense of expiation involving forfeiture.

505. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

505. 'Whatever' means: whoever, of whatever kind… and so on. 'Bhikkhu' means: …and so on… in this context, 'bhikkhu' refers to the one who is intended as such.

Aññātikā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā.

A non-relative means: a woman who is not related on either the mother's side or the father's side, up to the seventh ancestral generation.

Bhikkhunī nāma ubhatosaṅghe upasampannā.

A bhikkhunī means: a woman who has been fully ordained in both Saṅghas.

Purāṇacīvaraṃ nāma sakiṃ nivatthampi sakiṃ pārutampi.

An old robe means: one that has been worn as a lower garment even once, or worn as an upper garment even once.

Dhovāti āṇāpeti, āpatti dukkaṭassa. Dhotaṃ nissaggiyaṃ hoti. Rajāti āṇāpeti, āpatti dukkaṭassa. Rattaṃ nissaggiyaṃ hoti. Ākoṭehīti āṇāpeti, āpatti dukkaṭassa. Sakiṃ pāṇippahāraṃ vā muggarappahāraṃ vā dinne nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, purāṇacīvaraṃ aññātikāya bhikkhuniyā dhovāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

If he commands, 'Wash,' there is an offense of wrong-doing. When it is washed, it becomes subject to forfeiture. If he commands, 'Dye,' there is an offense of wrong-doing. When it is dyed, it becomes subject to forfeiture. If he commands, 'Beat,' there is an offense of wrong-doing. When a single blow with the hand or a blow with a mallet has been given, it becomes subject to forfeiture. It should be forfeited to the Saṅgha, or to a group, or to an individual. And so, bhikkhus, it should be forfeited in this way… 'Venerable sirs, this old robe of mine, which I had washed by a bhikkhunī who is not a relative, is to be forfeited. I forfeit this to the Saṅgha.' …the Saṅgha should give… they should give… 'I give it to the venerable one.'

506. Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpeti ākoṭāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpeti rajāpeti ākoṭāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ.

506. Perceiving her as a non-relative, if he has a non-relative bhikkhunī wash an old robe, it is an offense of expiation involving forfeiture. Perceiving her as a non-relative, if he has a non-relative bhikkhunī wash and dye an old robe, there is an offense of expiation involving forfeiture and an offense of wrong-doing. Perceiving her as a non-relative, if he has a non-relative bhikkhunī wash and beat an old robe, there is an offense of expiation involving forfeiture and an offense of wrong-doing. Perceiving her as a non-relative, if he has a non-relative bhikkhunī wash, dye, and beat an old robe, there is an offense of expiation involving forfeiture and two offenses of wrong-doing.

Aññātikāya aññātikasaññī purāṇacīvaraṃ rajāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī purāṇacīvaraṃ rajāpeti ākoṭāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ rajāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ rajāpeti ākoṭāpeti dhovāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ.

Perceiving her as a non-relative, if he has a non-relative bhikkhunī dye an old robe, it is an offense of expiation involving forfeiture. Perceiving her as a non-relative, if he has a non-relative bhikkhunī dye and beat an old robe, there is an offense of expiation involving forfeiture and an offense of wrong-doing. Perceiving her as a non-relative, if he has a non-relative bhikkhunī dye and wash an old robe, there is an offense of expiation involving forfeiture and an offense of wrong-doing. Perceiving her as a non-relative, if he has a non-relative bhikkhunī dye, beat, and wash an old robe, there is an offense of expiation involving forfeiture and two offenses of wrong-doing.

Aññātikāya [Pg.308] aññātikasaññī purāṇacīvaraṃ ākoṭāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī purāṇacīvaraṃ ākoṭāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ ākoṭāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī purāṇacīvaraṃ ākoṭāpeti dhovāpeti rajāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ.

Perceiving her as a non-relative, if he has a non-relative bhikkhunī beat an old robe, it is an offense of expiation involving forfeiture. Perceiving her as a non-relative, if he has a non-relative bhikkhunī beat and wash an old robe, there is an offense of expiation involving forfeiture and an offense of wrong-doing. Perceiving her as a non-relative, if he has a non-relative bhikkhunī beat and dye an old robe, there is an offense of expiation involving forfeiture and an offense of wrong-doing. Perceiving her as a non-relative, if he has a non-relative bhikkhunī beat, wash, and dye an old robe, there is an offense of expiation involving forfeiture and two offenses of wrong-doing.

Aññātikāya vematiko…pe… aññātikāya ñātikasaññī…pe… aññassa purāṇacīvaraṃ dhovāpeti, āpatti dukkaṭassa. Nisīdanapaccattharaṇaṃ dhovāpeti, āpatti dukkaṭassa. Ekatoupasampannāya dhovāpeti, āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti.

Regarding an unrelated bhikkhunī, being in doubt... (etc.)... Regarding an unrelated bhikkhunī, perceiving her as a relative... (etc.)... If he has another's old robe washed, there is an offense of wrong-doing. If he has a sitting cloth-spread washed, there is an offense of wrong-doing. If he has it washed by a bhikkhunī ordained in only one Saṅgha, there is an offense of wrong-doing. If he has it washed by a related bhikkhunī while perceiving her as unrelated, there is an offense of wrong-doing. If he has it washed by a related bhikkhunī while being in doubt, there is an offense of wrong-doing. If he has it washed by a related bhikkhunī while perceiving her as a relative, there is no offense.

507. Anāpatti ñātikāya dhovantiyā aññātikā dutiyā hoti, avuttā dhovati, aparibhuttaṃ dhovāpeti, cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ dhovāpeti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti.

507. There is no offense if, while a related bhikkhunī is washing, an unrelated bhikkhunī is her companion; if she washes without being told; if he has an unused robe washed; if, setting aside a robe, he has other requisites washed; if he has it washed by a female trainee or a female novice; for an insane person; for the first offender.

Purāṇacīvarasikkhāpadaṃ niṭṭhitaṃ catutthaṃ.

The fourth training rule on old robes is finished.

5. Cīvarapaṭiggahaṇasikkhāpadaṃ

5. The Training Rule on Accepting a Robe

508. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena uppalavaṇṇā bhikkhunī sāvatthiyaṃ viharati. Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkantā yena andhavanaṃ tenupasaṅkami divāvihārāya. Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Tena kho pana samayena corā katakammā gāviṃ vadhitvā maṃsaṃ gahetvā andhavanaṃ pavisiṃsu. Addasā kho coragāmaṇiko uppalavaṇṇaṃ bhikkhuniṃ aññatarasmiṃ rukkhamūle divāvihāraṃ [Pg.309] nisinnaṃ. Disvānassa etadahosi – ‘‘sace me puttabhātukā passissanti viheṭhissanti imaṃ bhikkhuni’’nti aññena maggena agamāsi. Atha kho so coragāmaṇiko maṃse pakke varamaṃsāni gahetvā paṇṇapuṭaṃ bandhitvā uppalavaṇṇāya bhikkhuniyā avidūre rukkhe ālaggetvā – ‘‘yo passati samaṇo vā brāhmaṇo vā dinnaṃyeva haratū’’ti, vatvā pakkāmi. Assosi kho uppalavaṇṇā bhikkhunī samādhimhā vuṭṭhahitvā tassa coragāmaṇikassa imaṃ vācaṃ bhāsamānassa. Atha kho uppalavaṇṇā bhikkhunī taṃ maṃsaṃ gahetvā upassayaṃ agamāsi. Atha kho uppalavaṇṇā bhikkhunī tassā rattiyā accayena taṃ maṃsaṃ sampādetvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā vehāsaṃ abbhuggantvā veḷuvane paccuṭṭhāsi.

508. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary. Now at that time the bhikkhunī Uppalavaṇṇā was dwelling in Sāvatthī. Then, in the morning, the bhikkhunī Uppalavaṇṇā, having dressed, took her bowl and robe and entered Sāvatthī for alms. Having wandered for alms in Sāvatthī and returned from her alms-round after the meal, she went to the Dark Wood for the day's abiding. Having entered the Dark Wood, she sat down at the foot of a certain tree for the day's abiding. Now at that time some thieves, having done their deed, killed a cow, took the meat, and entered the Dark Wood. The chief of the thieves saw the bhikkhunī Uppalavaṇṇā sitting at the foot of a certain tree for the day's abiding. Upon seeing her, this thought occurred to him: 'If my sons and brothers see this bhikkhunī, they will harass her.' So he went away by another path. Then that chief of the thieves, when the meat was cooked, took the best pieces of meat, tied them in a leaf bundle, and hung it on a tree not far from the bhikkhunī Uppalavaṇṇā, saying: 'Whatever ascetic or brahmin sees this, let them take it as it is given.' Having said this, he departed. The bhikkhunī Uppalavaṇṇā, having arisen from concentration, heard that chief of the thieves speaking these words. Then the bhikkhunī Uppalavaṇṇā took that meat and went to the nunnery. Then the bhikkhunī Uppalavaṇṇā, when that night had passed, prepared that meat, tied it in a bundle with her upper robe, rose into the air, and alighted in the Bamboo Grove.

Tena kho pana samayena bhagavā gāmaṃ piṇḍāya paviṭṭho hoti. Āyasmā udāyī ohiyyako hoti vihārapālo. Atha kho uppalavaṇṇā bhikkhunī yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘kahaṃ, bhante, bhagavā’’ti? ‘‘Paviṭṭho, bhagini, bhagavā gāmaṃ piṇḍāyā’’ti. ‘‘Imaṃ, bhante, maṃsaṃ bhagavato dehī’’ti. ‘‘Santappito tayā, bhagini, bhagavā maṃsena. Sace me tvaṃ antaravāsakaṃ dadeyyāsi, evaṃ ahampi santappito bhaveyyaṃ antaravāsakenā’’ti. ‘‘Mayaṃ kho, bhante, mātugāmā nāma kicchalābhā. Idañca me antimaṃ pañcamaṃ cīvaraṃ. Nāhaṃ dassāmī’’ti. ‘‘Seyyathāpi, bhagini, puriso hatthiṃ datvā kacche sajjeyya evameva kho tvaṃ bhagini bhagavato maṃsaṃ datvā mayi antaravāsake sajjasī’’ti. Atha kho uppalavaṇṇā bhikkhunī āyasmatā udāyinā nippīḷiyamānā antaravāsakaṃ datvā upassayaṃ agamāsi. Bhikkhuniyo uppalavaṇṇāya bhikkhuniyā pattacīvaraṃ paṭiggaṇhantiyo uppalavaṇṇaṃ bhikkhuniṃ etadavocuṃ – ‘‘kahaṃ te, ayye, antaravāsako’’ti? Uppalavaṇṇā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyo udāyī bhikkhuniyā cīvaraṃ paṭiggahessati kicchalābho mātugāmo’’ti. Atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā udāyī bhikkhuniyā cīvaraṃ paṭiggahessatī’’ti! Atha [Pg.310] kho te bhikkhū āyasmantaṃ udāyiṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, udāyi, bhikkhuniyā cīvaraṃ paṭiggahesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikā te, udāyi, aññātikā’’ti? ‘‘Aññātikā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, aññātikāya bhikkhuniyā hatthato cīvaraṃ paṭiggahessasi! Netaṃ moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Now at that time, the Blessed One had entered the village for alms. The Venerable Udāyī had been left behind as the monastery keeper. Then the bhikkhunī Uppalavaṇṇā approached the Venerable Udāyī; having approached, she said this to the Venerable Udāyī: 'Venerable sir, where is the Blessed One?' 'Sister, the Blessed One has entered the village for alms.' 'Venerable sir, give this meat to the Blessed One.' 'Sister, you have satisfied the Blessed One with meat. If you were to give me your undergarment, in that way I too would be satisfied with an undergarment.' 'Venerable sir, we who are women have difficulty in acquiring things. And this is my last, fifth robe. I will not give it.' 'Sister, it is as if a man, having given an elephant, would be attached to the waist-band; in the same way, sister, having given meat to the Blessed One, you are attached to your undergarment where I am concerned.' Then the bhikkhunī Uppalavaṇṇā, being pressured by the Venerable Udāyī, gave him the undergarment and went to the nunnery. The bhikkhunīs, while receiving the bhikkhunī Uppalavaṇṇā’s bowl and robe, said this to the bhikkhunī Uppalavaṇṇā: 'Noble lady, where is your undergarment?' The bhikkhunī Uppalavaṇṇā related this matter to the bhikkhunīs. The bhikkhunīs complained, criticized, and spread it about, saying: 'How indeed could the noble Udāyī accept a robe from a bhikkhunī? A woman has difficulty in acquiring things!' Then those bhikkhunīs related this matter to the bhikkhus. Those bhikkhus who were of few wants… (etc.)… they complained, criticized, and spread it about, saying: 'How indeed could the Venerable Udāyī accept a robe from a bhikkhunī?' Then those bhikkhus, having rebuked the Venerable Udāyī in many ways, related this matter to the Blessed One… (etc.)… 'Is it true, Udāyī, that you accepted a robe from a bhikkhunī?' 'It is true, Blessed One.' 'Is she a relative of yours, Udāyī, or unrelated?' 'She is unrelated, Blessed One.' 'Foolish man, an unrelated person does not know what is suitable or unsuitable for an unrelated woman, what she has or does not have. How then could you, foolish man, accept a robe from the hand of an unrelated bhikkhunī? This, foolish man, is not for the confidence of the unconvinced… (etc.)… And so, bhikkhus, you should recite this training rule in this way:'

509. ‘‘Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṃ paṭiggaṇheyya, nissaggiyaṃ pācittiya’’nti.

509. Whatever bhikkhu should accept a robe from the hand of an unrelated bhikkhunī, it is a pācittiya offense that entails forfeiture.

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

In this way, this training rule was laid down by the Blessed One for the bhikkhus.

510. Tena kho pana samayena bhikkhū kukkuccāyantā bhikkhunīnaṃ pārivattakacīvaraṃ na paṭiggaṇhanti. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyā amhākaṃ pārivattakacīvaraṃ na paṭiggahessantī’’ti! Assosuṃ kho bhikkhū tāsaṃ bhikkhunīnaṃ ujjhāyantīnaṃ khiyyantīnaṃ vipācentīnaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, pañcannaṃ pārivattakaṃ paṭiggahetuṃ – bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā. Anujānāmi, bhikkhave, imesaṃ pañcannaṃ pārivattakaṃ paṭiggahetuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha.

510. At that time, monks, being scrupulous, did not accept an exchanged robe from the bhikkhunīs. The bhikkhunīs complained, criticized, and spoke disparagingly: 'For what reason indeed do the venerables not accept our exchanged robe?' The monks heard those bhikkhunīs complaining, criticizing, and speaking disparagingly. Then those monks reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this matter, having given a Dhamma talk, addressed the monks: 'Monks, I allow the acceptance of an exchanged robe from five: a bhikkhu, a bhikkhunī, a female probationer, a male novice, and a female novice. Monks, I allow the acceptance of an exchanged robe from these five. And thus, monks, you should recite this training rule.'

511. ‘‘Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṃ paṭiggaṇheyya, aññatra pārivattakā, nissaggiyaṃ pācittiya’’nti.

511. Whatever monk should accept a robe from the hand of a bhikkhunī who is not a relative, other than as an exchange, it is a Pācittiya offense entailing forfeiture.

512. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

512. 'Whatever' means: whoever, of whatever kind... and so on... 'Bhikkhu' means... and so on... in this context, this is the monk who is intended by 'bhikkhu'.

Aññātikā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā.

'Not a relative' means: a woman who is not related on either the mother's side or the father's side up to the seventh ancestral generation.

Bhikkhunī nāma ubhatosaṅghe upasampannā.

'A bhikkhunī' means: one who has been fully ordained in both Saṅghas.

Cīvaraṃ [Pg.311] nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ.

'A robe' means: any one of the six kinds of robes, the least of which is suitable for designation (vikappana).

Aññatra pārivattakāti ṭhapetvā pārivattakaṃ.

'Other than as an exchange' means: setting aside an exchanged robe.

Paṭiggaṇhāti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ aññātikāya bhikkhuniyā hatthato paṭiggahitaṃ, aññatra pārivattakā, nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

He accepts: in the effort, there is an offense of wrong conduct. Upon receiving it, it becomes subject to forfeiture. It should be forfeited to the Saṅgha, or to a group, or to an individual. And thus, monks, it should be forfeited... and so on... 'Venerable sirs, this robe was accepted by me from the hand of a bhikkhunī who is not a relative, other than as an exchange; it is to be forfeited. I forfeit this to the Saṅgha.'... and so on... one should give... and so on... they should give... and so on... 'I give it to the venerable one.'

513. Aññātikāya aññātikasaññī cīvaraṃ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṃ pācittiyaṃ. Aññātikāya vematiko cīvaraṃ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṃ pācittiyaṃ. Aññātikāya ñātikasaññī cīvaraṃ paṭiggaṇhāti, aññatra pārivattakā, nissaggiyaṃ pācittiyaṃ.

513. If he accepts a robe from a non-relative, other than as an exchange, perceiving her to be a non-relative, it is a Pācittiya offense entailing forfeiture. If he accepts a robe from a non-relative, other than as an exchange, while being doubtful, it is a Pācittiya offense entailing forfeiture. If he accepts a robe from a non-relative, other than as an exchange, perceiving her to be a relative, it is a Pācittiya offense entailing forfeiture.

Ekatoupasampannāya hatthato cīvaraṃ paṭiggaṇhāti, aññatra pārivattakā, āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti.

If he accepts a robe from the hand of one ordained in a single Saṅgha, other than as an exchange, there is an offense of wrong conduct. In the case of a relative, if he perceives her as a non-relative, there is an offense of wrong conduct. In the case of a relative, if he is doubtful, there is an offense of wrong conduct. In the case of a relative, if he perceives her as a relative, there is no offense.

514. Anāpatti ñātikāya, pārivattakaṃ parittena vā vipulaṃ, vipulena vā parittaṃ, bhikkhu vissāsaṃ gaṇhāti, tāvakālikaṃ gaṇhāti, cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ gaṇhāti, sikkhamānāya, sāmaṇeriyā, ummattakassa, ādikammikassāti.

514. There is no offense: if it is from a relative; if it is an exchange, a less valuable item for a valuable one, or a valuable item for a less valuable one; if a monk takes it on trust; if he takes it temporarily; if, setting aside a robe, he takes another requisite; if it is from a female probationer; if it is from a female novice; for one who is insane; and for the first offender.

Cīvarapaṭiggahaṇasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ.

The fifth training rule concerning the acceptance of a robe is finished.

6. Aññātakaviññattisikkhāpadaṃ

6. The Training Rule on Soliciting from an Unrelated Person

515. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto paṭṭo hoti dhammiṃ kathaṃ kātuṃ. Atha kho aññataro seṭṭhiputto yenāyasmā upanando sakyaputto tenupasaṅkami[Pg.312]; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ seṭṭhiputtaṃ āyasmā upanando sakyaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘vadeyyātha, bhante, yena attho. Paṭibalā mayaṃ ayyassa dātuṃ yadidaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāra’’nti. ‘‘Sace me tvaṃ, āvuso, dātukāmosi, ito ekaṃ sāṭakaṃ dehī’’ti. ‘‘Amhākaṃ kho, bhante, kulaputtānaṃ kismiṃ viya ekasāṭakaṃ gantuṃ. Āgamehi, bhante, yāva gharaṃ gacchāmi. Gharaṃ gato ito vā ekaṃ sāṭakaṃ pahiṇissāmi ito vā sundaratara’’nti. Dutiyampi kho āyasmā upanando sakyaputto taṃ seṭṭhiputtaṃ etadavoca ‘‘sace me tvaṃ āvuso dātukāmosi ito ekaṃ sāṭakaṃ dehī’’ti. Amhākaṃ kho bhante kulaputtānaṃ kismiṃ viya ekasāṭakaṃ gantuṃ, āgamehi bhante yāva gharaṃ gacchāmi, gharaṃ gato ito vā ekaṃ sāṭakaṃ pahiṇissāmi ito vā sundarataranti. Tatiyampi kho āyasmā upanando sakyaputto taṃ seṭṭhiputtaṃ etadavoca ‘‘sace me tvaṃ āvuso dātukāmosi, ito ekaṃ sāṭakaṃ dehī’’ti. Amhākaṃ kho bhante kulaputtānaṃ kismiṃ viya ekasāṭakaṃ gantuṃ, āgamehi bhante yāva gharaṃ gacchāmi, gharaṃ gato ito vā ekaṃ sāṭakaṃ pahiṇissāmi ito vā sundarataranti. ‘‘Kiṃ pana tayā, āvuso, adātukāmena pavāritena yaṃ tvaṃ pavāretvā na desī’’ti.

515. At that time, the Blessed One, the Buddha, was dwelling in Sāvatthī, in the Jeta Grove, the monastery of Anāthapiṇḍika. Now at that time, the Venerable Upananda the Sakyan was capable of giving a Dhamma talk. Then a certain merchant's son approached the Venerable Upananda the Sakyan; having approached, he paid homage to the Venerable Upananda the Sakyan and sat down to one side. The Venerable Upananda the Sakyan instructed, urged, roused, and gladdened that merchant's son, who was seated to one side, with a Dhamma talk. Then that merchant's son, having been instructed, urged, roused, and gladdened by the Venerable Upananda the Sakyan with a Dhamma talk, said this to the Venerable Upananda the Sakyan: 'Venerable sir, please say what you need. We are able to give the venerable one whatever requisites there are, such as robes, almsfood, lodging, and medicinal requisites for the sick.' 'Friend, if you wish to give to me, give me one of these garments.' 'Venerable sir, for us, sons of good families, it is somewhat shameful to go about with a single garment. Please wait, venerable sir, until I go home. Having gone home, I will send either one of these garments or a more beautiful one.' A second time, the Venerable Upananda the Sakyan said this to that merchant's son: 'Friend, if you wish to give to me, give me one of these garments.' 'Venerable sir, for us, sons of good families, it is somewhat shameful to go about with a single garment. Please wait, venerable sir, until I go home. Having gone home, I will send either one of these garments or a more beautiful one.' A third time, the Venerable Upananda the Sakyan said this to that merchant's son: 'Friend, if you wish to give to me, give me one of these garments.' 'Venerable sir, for us, sons of good families, it is somewhat shameful to go about with a single garment. Please wait, venerable sir, until I go home. Having gone home, I will send either one of these garments or a more beautiful one.' 'Friend, what is the use of your invitation, since you have no wish to give? Having invited, you do not give.'

Atha kho so seṭṭhiputto āyasmatā upanandena sakyaputtena nippīḷiyamāno ekaṃ sāṭakaṃ datvā agamāsi. Manussā taṃ seṭṭhiputtaṃ etadavocuṃ – ‘‘kissa tvaṃ ayyo ekasāṭako āgacchasī’’ti? Atha kho so seṭṭhiputto tesaṃ manussānaṃ etamatthaṃ ārocesi. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayimesaṃ sukarā dhammanimantanāpi kātuṃ. Kathañhi nāma seṭṭhiputtena dhammanimantanāya kayiramānāya sāṭakaṃ gahessantī’’ti! Assosuṃ [Pg.313] kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto seṭṭhiputtaṃ cīvaraṃ viññāpessatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, seṭṭhiputtaṃ cīvaraṃ viññāpesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātako te, upananda, aññātako’’ti? ‘‘Aññātako, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, aññātakaṃ seṭṭhiputtaṃ cīvaraṃ viññāpessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then that merchant's son, being pressed by the Venerable Upananda the Sakyan, gave one cloth and left. People said to that merchant's son: 'Sir, why do you come with only one cloth?' Then that merchant's son told those people this matter. The people complained, criticized, and grumbled: 'These Sakyan ascetics have great desires and are not content. It is not easy to make even a righteous invitation to them. How indeed, when a righteous invitation was being made by the merchant's son, could they take a cloth?' The bhikkhus heard the complaining, criticizing, and grumbling of those people. Those bhikkhus who were of few desires… complained, criticized, and grumbled: 'How indeed could the Venerable Upananda the Sakyan solicit a robe from the merchant's son?' Then those bhikkhus, having rebuked the Venerable Upananda the Sakyan in many ways, reported this matter to the Blessed One… 'Is it true, Upananda, that you solicited a robe from the merchant's son?' 'It is true, Blessed One.' 'Is he a relative of yours, Upananda, or an unrelated person?' 'An unrelated person, Blessed One.' 'Foolish man, an unrelated person does not know of another unrelated person what is suitable or unsuitable, what is available or not available. That you, foolish man, would solicit a robe from an unrelated merchant's son! This, foolish man, is not for the confidence of the unconvinced… And so, bhikkhus, you should recite this training rule thus:

516. ‘‘Yo pana bhikkhu aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpeyya, nissaggiyaṃ pācittiya’’nti.

516. “Whatever bhikkhu should solicit a robe from an unrelated householder or householder's wife, it is a pācittiya offense entailing forfeiture.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

Thus was this training rule laid down by the Blessed One for the bhikkhus.

517. Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṃ 2 addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā te bhikkhū acchindiṃsu. Atha kho te bhikkhū – ‘‘bhagavatā paṭikkhittaṃ aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpetu’’nti, kukkuccāyantā na viññāpesuṃ. Yathānaggāva sāvatthiṃ gantvā bhikkhū abhivādenti. Bhikkhū evamāhaṃsu – ‘‘sundarā kho ime, āvuso, ājīvakā ye ime bhikkhūsu abhivādentī’’ti. Te evamāhaṃsu – ‘‘na mayaṃ, āvuso, ājīvakā, bhikkhū maya’’nti. Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – ‘‘iṅghāvuso upāli, ime anuyuñjāhī’’ti. Atha kho āyasmatā upālinā anuyuñjiyamānā te bhikkhū etamatthaṃ ārocesuṃ. Atha kho āyasmā upāli te bhikkhū anuyuñjitvā bhikkhū etadavoca – ‘‘bhikkhū ime, āvuso. Detha nesaṃ cīvarānī’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū naggā āgacchissanti! Nanu nāma tiṇena vā paṇṇena vā paṭicchādetvā āgantabba’’nti. Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū [Pg.314] āmantesi – ‘‘anujānāmi, bhikkhave, acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpetuṃ. Yaṃ āvāsaṃ paṭhamaṃ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṃ vā uttarattharaṇaṃ vā bhūmattharaṇaṃ vā bhisicchavi vā, taṃ gahetvā pārupituṃ labhitvā odahissāmī’’ti. No ce hoti saṅghassa vihāracīvaraṃ vā uttarattharaṇaṃ vā bhumattharaṇaṃ vā bhisicchavi vā tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ; na tveva naggena āgantabbaṃ. Yo āgaccheyya, āpatti dukkaṭassa. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

517. At that time, many bhikkhus were traveling on a long journey from Sāketa to Sāvatthī. On the way, robbers came out and robbed those bhikkhus. Then those bhikkhus, feeling remorseful and thinking, 'The Blessed One has forbidden asking for a robe from an unrelated householder or householder's wife,' did not ask for one. Arriving in Sāvatthī just as they were, naked, they paid respect to the bhikkhus. The bhikkhus said, 'Friends, these Ājīvakas who pay respect to the bhikkhus are good indeed.' They replied, 'Friends, we are not Ājīvakas; we are bhikkhus.' The bhikkhus said to the Venerable Upāli, 'Come, friend Upāli, please question these men.' Then, being questioned by the Venerable Upāli, those bhikkhus reported this matter. After questioning them, the Venerable Upāli said to the bhikkhus, 'Friends, these are bhikkhus. Give them robes.' Those bhikkhus who were of few desires… criticized, scorned, and spoke disparagingly, 'How indeed can bhikkhus come naked? Should they not have come having covered themselves with grass or with leaves?' Then those bhikkhus, after rebuking them in many ways, reported this matter to the Blessed One. Then the Blessed One, on this occasion and in this matter, having given a talk on the Dhamma, addressed the bhikkhus: 'Bhikkhus, I allow a bhikkhu whose robe has been stolen or whose robe has been lost to ask for a robe from an unrelated householder or householder's wife. Whichever monastery he first approaches, if there is a monastery-robe of the Saṅgha, or an upper covering, or a ground covering, or a felt rug, I allow him to take it and wear it, having resolved, "When I get a robe, I will put it back." If there is no monastery-robe of the Saṅgha, or an upper covering, or a ground covering, or a felt rug, he should come having covered himself with grass or with leaves; he should certainly not come naked. Whoever should come, commits an offense of wrong-doing. And so, bhikkhus, you should recite this training rule thus:

518. ‘‘Yo pana bhikkhu aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpeyya, aññatra samayā, nissaggiyaṃ pācittiyaṃ. Tatthāyaṃ samayo – acchinnacīvaro vā hoti bhikkhu naṭṭhacīvaro vā. Ayaṃ tattha samayo’’ti.

518. “Whatever bhikkhu should ask for a robe from an unrelated householder or householder's wife, except at the proper time, it is a pācittiya offense entailing forfeiture. In this case, this is the proper time: the bhikkhu is one whose robe has been stolen or one whose robe has been lost. This is the proper time in this case.”

519. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

519. ‘Whoever’ means: whoever, of whatever sort… ‘bhikkhu’ means… in this context, this is the bhikkhu who is intended.

Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho.

‘Unrelated’ means: one who is not related from the mother's side or from the father's side, up to the seventh generation of ancestors.

Gahapati nāma yo koci agāraṃ ajjhāvasati.

‘Householder’ means: whatever man lives in and rules over a house.

Gahapatānī nāma yā kāci agāraṃ ajjhāvasati.

‘Householder's wife’ means: whatever woman lives in and rules over a house.

Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ.

‘Robe’ means: any one of the six kinds of robes, at minimum one that is suitable for determination (`vikappana`).

Aññatra samayāti ṭhapetvā samayaṃ.

‘Except at the proper time’ means: setting aside the proper time.

Acchinnacīvaro nāma bhikkhussa cīvaraṃ acchinnaṃ hoti rājūhi vā corehi vā dhuttehi vā, yehi kehici vā acchinnaṃ hoti.

‘One whose robe has been stolen’ means: a bhikkhu's robe has been robbed by kings, or by thieves, or by rogues, or by anyone whatsoever.

Naṭṭhacīvaro nāma bhikkhussa cīvaraṃ agginā vā daḍḍhaṃ hoti, udakena vā vuḷhaṃ hoti, undūrehi vā upacikāhi vā khāyitaṃ hoti, paribhogajiṇṇaṃ vā hoti.

‘One whose robe has been lost’ means: a bhikkhu's robe has been burned by fire, or carried away by water, or eaten by rats or by termites, or is worn out from use.

Aññatra samayā viññāpeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave[Pg.315], nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ, aññatra samayā viññāpitaṃ, nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

If one asks except at the proper time, there is an offense of wrong-doing in the effort. Upon receiving it, it becomes subject to forfeiture. It should be forfeited to the Saṅgha, to a group, or to an individual. And so, bhikkhus, it should be forfeited thus… ‘Venerable sirs, this robe of mine, asked for from an unrelated householder except at the proper time, is subject to forfeiture. I forfeit this to the Saṅgha.’ … he should give… they should give… ‘I give it to the venerable one.’

520. Aññātake aññātakasaññī, aññatra samayā, cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko, aññatra samayā, cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī, aññatra samayā, cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ.

520. Regarding an unrelated person, being perceptive of them as unrelated, if one asks for a robe except at the proper time, it is a pācittiya offense that entails forfeiture. Regarding an unrelated person, being doubtful, if one asks for a robe except at the proper time, it is a pācittiya offense that entails forfeiture. Regarding an unrelated person, being perceptive of them as a relative, if one asks for a robe except at the proper time, it is a pācittiya offense that entails forfeiture.

Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti.

Regarding a relative, if one perceives them as unrelated, there is an offense of wrong-doing. Regarding a relative, if one is doubtful, there is an offense of wrong-doing. Regarding a relative, if one perceives them as a relative, there is no offense.

521. Anāpatti samaye, ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti.

521. There is no offense: at the proper time; for relatives; for those who have invited; for the sake of another; with one's own wealth; for an insane bhikkhu; for the first offender.

Aññātakaviññattisikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ.

The sixth training rule concerning asking an unrelated person is finished.

7. Tatuttarisikkhāpadaṃ

7. The Training Rule on Exceeding the Limit

522. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū acchinnacīvarake bhikkhū upasaṅkamitvā evaṃ vadanti – ‘‘bhagavatā, āvuso, anuññātaṃ – ‘acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpetuṃ’; viññāpetha, āvuso, cīvara’’nti. ‘‘Alaṃ, āvuso, laddhaṃ amhehi cīvara’’nti. ‘‘Mayaṃ āyasmantānaṃ viññāpemā’’ti. ‘‘Viññāpetha, āvuso’’ti. Atha kho chabbaggiyā bhikkhū gahapatike upasaṅkamitvā etadavocuṃ – ‘‘acchinnacīvarakā, āvuso, bhikkhū āgatā. Detha nesaṃ cīvarānī’’ti, bahuṃ cīvaraṃ viññāpesuṃ.

522. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the group-of-six bhikkhus approached bhikkhus who had been robbed of their robes and said, “Friends, the Blessed One has allowed asking for a robe from an unrelated householder or female householder when one’s robes are snatched away or lost. Ask for a robe, friends.” “Enough, friends, we have obtained a robe.” “We will ask on your behalf.” “Ask, friends.” Then the group-of-six bhikkhus approached householders and said, “Friends, bhikkhus who have been robbed of their robes have arrived. Give them robes.” They asked for many robes.

Tena kho pana samayena aññataro puriso sabhāyaṃ nisinno aññataraṃ purisaṃ etadavoca – ‘‘acchinnacīvarakā ayyo bhikkhū āgatā. Tesaṃ mayā cīvaraṃ dinna’’nti. Sopi evamāha – ‘‘mayāpi dinna’’nti. Aparopi evamāha – ‘‘mayāpi dinna’’nti. Te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpessanti, dussavāṇijjaṃ [Pg.316] vā samaṇā sakyaputtiyā karissanti, paggāhikasālaṃ vā pasāressantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Now at that time, a certain man sitting in an assembly hall said to another man: “Friend, the venerable bhikkhus who have been robbed of their robes have arrived. I have given them a robe.” That man also said, “I too have given.” And another said, “I too have given.” Those people complained, criticized, and spread it about: “How can these Sakyan ascetics, not knowing the proper measure, ask for many robes? Will the Sakyan ascetics engage in the cloth trade, or will they set up a shop?” The bhikkhus heard those people complaining, criticizing, and spreading it about. Those bhikkhus who were of few wishes… complained, criticized, and spread it about: “How can the group-of-six bhikkhus, not knowing the proper measure, ask for many robes?” Then those bhikkhus, having rebuked the group-of-six bhikkhus in many ways, reported the matter to the Blessed One… “Is it true, bhikkhus, that you, not knowing the proper measure, ask for many robes?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “Foolish men, how can you, not knowing the proper measure, ask for many robes? This, foolish men, is not for the confidence of the unconfident… And so, bhikkhus, you should recite this training rule:

523. ‘‘Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṃ pavāreyya santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabbaṃ. Tato ce uttari sādiyeyya, nissaggiyaṃ pācittiya’’nti.

523. “If an unrelated householder or female householder should invite that bhikkhu with many robes, having brought them forth, that bhikkhu may accept from that at most an inner and an outer robe. If he should accept more than that, it is an offense of pācittiya requiring forfeiture.”

524. Tañceti acchinnacīvarakaṃ bhikkhuṃ.

524. ‘That’ means a bhikkhu who has been robbed of his robes.

Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho.

‘Unrelated’ means not related on the mother’s or father’s side, up to the seventh ancestral generation.

Gahapati nāma yo koci agāraṃ ajjhāvasati.

‘Householder’ means any man who occupies a house.

Gahapatānī nāma yā kāci agāraṃ ajjhāvasati.

‘Female householder’ means any woman who occupies a house.

Bahūhi cīvarehīti bahukehi cīvarehi.

‘With many robes’ means with numerous robes.

Abhihaṭṭhuṃ pavāreyyāti yāvatakaṃ icchasi tāvatakaṃ gaṇhāhīti.

‘Should invite, having brought forth’ means to invite saying: “Take as much as you wish.”

Santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabbanti sace tīṇi naṭṭhāni honti dve sāditabbāni, dve naṭṭhāni ekaṃ sāditabbaṃ, ekaṃ naṭṭhaṃ na kiñci sāditabbaṃ.

‘That bhikkhu may accept from that a robe up to the limit of an inner and outer one’ means: if three have been lost, two may be accepted; if two have been lost, one may be accepted; if one has been lost, nothing may be accepted.

Tato ce uttari sādiyeyyāti tatuttari viññāpeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ aññātakaṃ [Pg.317] gahapatikaṃ upasaṅkamitvā tatuttari viññāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘If he should accept more than that’ means if he asks for more than that, there is an offense of wrong-doing in the effort. Upon receipt, it becomes subject to forfeiture. It is to be forfeited to the Saṅgha, to a group, or to an individual. And so, bhikkhus, it should be forfeited thus… ‘Venerable sirs, this robe of mine, which I asked for from an unrelated householder in excess of the limit, is subject to forfeiture. I forfeit this robe to the Saṅgha.’ … He should give… They should give… ‘I give it to the venerable one.’

525. Aññātake aññātakasaññī tatuttari cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko tatuttari cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī tatuttari cīvaraṃ viññāpeti, nissaggiyaṃ pācittiyaṃ.

525. Regarding an unrelated person, if one perceives them as unrelated and asks for a robe beyond the limit, it is an offense of pācittiya requiring forfeiture. Regarding an unrelated person, if one is in doubt and asks for a robe beyond the limit, it is an offense of pācittiya requiring forfeiture. Regarding an unrelated person, if one perceives them as a relative and asks for a robe beyond the limit, it is an offense of pācittiya requiring forfeiture.

Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti.

Regarding a relative, if one perceives them as unrelated, there is an offense of wrong-doing. Regarding a relative, if one is in doubt, there is an offense of wrong-doing. Regarding a relative, if one perceives them as a relative, there is no offense.

526. Anāpatti – ‘‘sesakaṃ āharissāmī’’ti haranto gacchati, ‘‘sesakaṃ tuyheva hotū’’ti denti, na acchinnakāraṇā denti, na naṭṭhakāraṇā denti, ñātakānaṃ, pavāritānaṃ, attano dhanena, ummattakassa, ādikammikassāti.

526. There is no offense: if one goes while carrying it, thinking, “I will bring the remainder”; if they give it, saying, “Let the remainder be yours”; if they do not give it because it has been snatched away; if they do not give it because it has been lost; if one asks relatives or those who have made an invitation; if one uses one’s own wealth; for an insane monk; for the first offender.

Tatuttarisikkhāpadaṃ niṭṭhitaṃ sattamaṃ.

The seventh training rule concerning exceeding the limit is finished.

8. Upakkhaṭasikkhāpadaṃ

8. The Training Rule concerning What Is Prepared

527. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro puriso pajāpatiṃ etadavoca – ‘‘ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Assosi kho aññataro piṇḍacāriko bhikkhu tassa purisassa imaṃ vācaṃ bhāsamānassa. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘mahāpuññosi tvaṃ, āvuso upananda, amukasmiṃ okāse aññataro puriso pajāpatiṃ etadavoca – ‘‘ayyaṃ upanandaṃ cīvarena acchādessāmī’’’ti. ‘‘Atthāvuso, maṃ so upaṭṭhāko’’ti. Atha kho āyasmā upanando sakyaputto yena so puriso tenupasaṅkami; upasaṅkamitvā taṃ purisaṃ etadavoca – ‘‘saccaṃ kira maṃ tvaṃ, āvuso, cīvarena acchādetukāmosī’’ti? ‘‘Api meyya, evaṃ hoti – ‘ayyaṃ upanandaṃ cīvarena acchādessāmī’’’ti. ‘‘Sace kho maṃ tvaṃ, āvuso, cīvarena acchādetukāmosi, evarūpena cīvarena acchādehi. Kyāhaṃ tena acchannopi karissāmi yāhaṃ na paribhuñjissāmī’’ti.

527. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī at Jeta's Grove, Anāthapiṇḍika's Park. Now at that time, a certain man said this to his wife: “I will clothe the venerable Upananda with a robe.” A certain alms-gathering monk heard this utterance of that man as he was speaking. Then that monk approached the venerable Upananda, the Sakyan son; having approached, he said this to the venerable Upananda, the Sakyan son: “You are of great merit, friend Upananda. In such-and-such a place, a certain man said this to his wife: ‘I will clothe the venerable Upananda with a robe.’” “Indeed, friend, that man is my supporter.” Then the venerable Upananda, the Sakyan son, approached that man; having approached, he said this to that man: “Is it true, friend, that you wish to clothe me with a robe?” “Venerable sir, I have had this thought: ‘I will clothe the venerable Upananda with a robe.’” “If, friend, you wish to clothe me with a robe, then clothe me with a robe of such-and-such a kind. For what shall I do with that which I will not use, even if I am clothed with it?”

Atha [Pg.318] kho so puriso ujjhāyati khiyyati vipāceti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayime sukarā cīvarena acchādetuṃ. Kathañhi nāma ayyo upanando mayā pubbe appavārito maṃ upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti! Assosuṃ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ …pe… ‘‘saccaṃ kira tvaṃ, upananda, pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātako te, upananda, aññātako’’ti? ‘‘Aññātako, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then that man complained, grumbled, and protested: “These Sakyan son ascetics have great desires and are discontented. It is not easy to clothe them with robes. How indeed could the venerable Upananda, being previously uninvited by me, approach me and make a stipulation about a robe?” The monks heard that man complaining, grumbling, and protesting. Those monks who were of few desires… they complained, grumbled, and protested: “How indeed could the venerable Upananda, the Sakyan son, being previously uninvited, approach a householder and make a stipulation about a robe?” Then those monks, having rebuked the venerable Upananda, the Sakyan son, in many ways, reported this matter to the Blessed One… “Is it true, Upananda, that you, being previously uninvited, approached a householder and made a stipulation about a robe?” “It is true, Blessed One.” “Is he a relative of yours, Upananda, or a non-relative?” “A non-relative, Blessed One.” “Worthless man, a non-relative does not know of a non-relative what is suitable or unsuitable, what is available or not available. In that case, worthless man, how could you, being previously uninvited, approach a non-relative householder and make a stipulation about a robe? This, worthless man, is not for the confidence of the unconvinced… And so, monks, you should set forth this training rule in this way:

528. ‘‘Bhikkhuṃ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṃ upakkhaṭaṃ hoti – ‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādessāmī’ti; tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya – ‘sādhu vata maṃ āyasmā iminā cīvaracetāpannena evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādehī’ti, kalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiya’’nti.

528. “Should a fund for a robe be prepared by a non-relative householder or a householder's wife with a certain monk in mind—‘Having had a robe bought with this robe-fund, I will clothe the monk named so-and-so’—and that monk, being previously uninvited, having approached, should make a stipulation concerning the robe—‘It would be good, friend, if you, with this robe-fund, having had a robe of such-and-such a kind bought, would clothe me,’ on account of desiring something better—it is a Pācittiya offense requiring forfeiture.”

529. Bhikkhuṃ paneva uddissāti bhikkhussatthāya, bhikkhuṃ ārammaṇaṃ karitvā, bhikkhuṃ acchādetukāmo.

529. With a certain monk in mind means: for the sake of a monk, making a monk the reason, wishing to clothe a monk.

Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho.

A non-relative means one not related on the mother's side or the father's side up to the seventh ancestral generation.

Gahapati [Pg.319] nāma yo koci agāraṃ ajjhāvasati.

A householder is anyone who lives in and manages a house.

Gahapatānī nāma yā kāci agāraṃ ajjhāvasati.

A householder's wife is any woman who lives in and manages a house.

Cīvaracetāpannaṃ nāma hiraññaṃ vā suvaṇṇaṃ vā muttā vā maṇi vā pavāḷo vā phaliko vā paṭako vā suttaṃ vā kappāso vā.

A robe-fund means silver, gold, pearls, gems, coral, crystal, cloth, thread, or cotton.

Iminā cīvaracetāpannenāti paccupaṭṭhitena.

With this robe-fund means: with what is at hand.

Cetāpetvāti parivattetvā.

Having had bought means: having exchanged.

Acchādessāmīti dassāmi.

I will clothe means: I will give.

Tatra ce so bhikkhūti yaṃ bhikkhuṃ uddissa cīvaracetāpannaṃ upakkhaṭaṃ hoti so bhikkhu.

And that monk there means: the monk with whom in mind the robe-fund has been prepared.

Pubbe appavāritoti pubbe avutto hoti – ‘‘kīdisena te, bhante, cīvarena attho, kīdisaṃ te cīvaraṃ cetāpemī’’ti?

Being previously uninvited means: not having been told beforehand, ‘Venerable sir, what kind of robe do you need? What kind of robe shall I have bought for you?’

Upasaṅkamitvāti gharaṃ gantvā yattha katthaci upasaṅkamitvā.

Having approached means: having gone to the house or having approached anywhere.

Cīvare vikappaṃ āpajjeyyāti āyataṃ vā hotu vitthataṃ vā appitaṃ vā saṇhaṃ vā.

Should make a stipulation concerning the robe means: ‘Let it be long, or wide, or thick, or smooth.’

Iminā cīvaracetāpannenāti paccupaṭṭhitena.

With this robe-fund means: with what is at hand.

Evarūpaṃ vā evarūpaṃ vāti. Āyataṃ vā vitthataṃ vā appitaṃ vā saṇhaṃ vā.

Of such-and-such a kind means: long, or wide, or thick, or smooth.

Cetāpetvāti parivattetvā.

Having had bought means: having exchanged.

Acchādehīti dajjehi.

Clothe me means: give me.

Kalyāṇakamyataṃ upādāyāti sādhatthiko mahagghatthiko. Tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā saṇhaṃ vā cetāpeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātakaṃ gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

On account of desiring something better means: desiring something good, desiring something of great value. If, because of his words, they have a robe bought that is long, or wide, or thick, or smooth, there is an offense of wrong conduct in the effort. Upon acquisition, it becomes subject to forfeiture. It should be forfeited to the Saṅgha, or to a group, or to an individual. And so, monks, it should be forfeited thus: … ‘Venerable sirs, this robe of mine is to be forfeited, as I, having approached a previously uninvited, non-relative householder, made a specification about the robe. I forfeit this robe to the Saṅgha.’ … It should be given … They should be given … ‘I give it to the venerable one.’

530. Aññātake [Pg.320] aññātakasaññī pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī pubbe appavārito gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ.

530. If, regarding a non-relative, one perceives them as a non-relative and, not having been previously invited, approaches a householder and makes a specification concerning a robe, it is a nissaggiya pācittiya. If, regarding a non-relative, one is in doubt and, not having been previously invited, approaches a householder and makes a specification concerning a robe, it is a nissaggiya pācittiya. If, regarding a non-relative, one perceives them as a relative and, not having been previously invited, approaches a householder and makes a specification concerning a robe, it is a nissaggiya pācittiya.

Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti.

Regarding a relative, if one perceives them as a non-relative, there is an offense of dukkaṭa. Regarding a relative, if one is in doubt, there is an offense of dukkaṭa. Regarding a relative, if one perceives them as a relative, there is no offense.

531. Anāpatti ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, mahagghaṃ cetāpetukāmassa appagghaṃ cetāpeti, ummattakassa, ādikammikassāti.

531. There is no offense: for relatives; for those who have been invited; when it is for the benefit of another; when using one’s own wealth; when, for one who desires to have an expensive item purchased, one has an inexpensive item purchased; for one who is insane; for the first offender.

Upakkhaṭasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ.

The eighth training rule concerning what is prepared is concluded.

9. Dutiyaupakkhaṭasikkhāpadaṃ

9. The Second Training Rule Concerning What is Prepared

532. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro puriso aññataraṃ purisaṃ etadavoca – ‘‘ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Sopi evamāha – ‘‘ahampi ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Assosi kho aññataro piṇḍacāriko bhikkhu tesaṃ purisānaṃ imaṃ kathāsallāpaṃ. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘mahāpuññosi tvaṃ, āvuso upananda. Amukasmiṃ okāse aññataro puriso aññataraṃ purisaṃ etadavoca – ‘ayyaṃ upanandaṃ cīvarena acchādessāmī’ti. Sopi evamāha – ‘ahampi ayyaṃ upanandaṃ cīvarena acchādessāmī’’’ti. ‘‘Atthāvuso, maṃ te upaṭṭhākā’’ti.

532. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in the Jeta Grove, Anāthapiṇḍika’s monastery. Now at that time, a certain man said this to another man: “I will clothe the Venerable Upananda with a robe.” That man also said this: “I too will clothe the Venerable Upananda with a robe.” A certain alms-gathering monk indeed heard this conversation of those men. Then that monk approached the Venerable Upananda the Sakyan; having approached, he said this to the Venerable Upananda the Sakyan: “You are of great merit, friend Upananda. In a certain place, a man said this to another man: ‘I will clothe the Venerable Upananda with a robe.’ That man also said this: ‘I too will clothe the Venerable Upananda with a robe.’” “Indeed, friend, they are my supporters.”

Atha kho āyasmā upanando sakyaputto yena te purisā tenupasaṅkami; upasaṅkamitvā te purise etadavoca – ‘‘saccaṃ kira maṃ tumhe, āvuso, cīvarehi acchādetukāmātthā’’ti? ‘‘Api nayya, evaṃ hoti – ‘ayyaṃ upanandaṃ cīvarehi acchādessāmā’’’ti. ‘‘Sace kho maṃ tumhe[Pg.321], āvuso, cīvarehi acchādetukāmāttha, evarūpena cīvarena acchādetha, kyāhaṃ tehi acchannopi karissāmi, yānāhaṃ na paribhuñjissāmī’’ti. Atha kho te purisā ujjhāyanti khiyyanti vipācenti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayime sukarā cīvarehi acchādetuṃ. Kathañhi nāma ayyo upanando amhehi pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti!

Then the Venerable Upananda the Sakyan approached those men; having approached, he said this to those men: “Is it true, as is said, friends, that you desire to clothe me with robes?” “Venerable sir, we have indeed had this thought: ‘We will clothe the Venerable Upananda with robes.’” “If, friends, you desire to clothe me with robes, then clothe me with a robe of such-and-such a kind. For what shall I do with those robes that I will not use, even if I am clothed with them?” Then those men complained, criticized, and spoke disparagingly: “These Sakyan ascetics have great desires and are not content. It is not easy to clothe them with robes. How indeed could the Venerable Upananda, not having been previously invited by us, approach and make a specification concerning a robe?”

Assosuṃ kho bhikkhū tesaṃ purisānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātakā te, upananda, aññātakā’’ti? ‘‘Aññātakā, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātakānaṃ na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

The monks indeed heard those men complaining, criticizing, and speaking disparagingly. Those monks who were of few desires… complained, criticized, and spoke disparagingly: “How indeed could the Venerable Upananda the Sakyan, not having been previously invited, approach householders and make a specification concerning a robe?” Then those monks, having rebuked the Venerable Upananda the Sakyan in many ways, reported this matter to the Blessed One… “Is it true, as is said, Upananda, that you, not having been previously invited, approached householders and made a specification concerning a robe?” “It is true, Blessed One.” “Are they your relatives, Upananda, or non-relatives?” “They are non-relatives, Blessed One.” “Worthless man, a non-relative does not know of non-relatives what is suitable or unsuitable, what is available or unavailable. In that case, worthless man, how could you, not having been previously invited, approach non-relative householders and make a specification concerning a robe? This, worthless man, is not for the inspiring of confidence in the uninspired… And so, monks, you should recite this training rule thus:

533. ‘‘Bhikkhuṃ paneva uddissa ubhinnaṃ aññātakānaṃ gahapatīnaṃ vā gahapatānīnaṃ vā paccekacīvaracetāpannāni upakkhaṭāni honti – ‘imehi mayaṃ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṃ bhikkhuṃ cīvarehi acchādessāmā’ti; tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya – ‘sādhu vata maṃ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādetha, ubhova santā ekenā’ti, kalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiya’’nti.

533. “If, with a certain monk in mind, separate funds for robes have been prepared by two non-relative householders or female householders, thinking, ‘With these separate funds for robes, we will have separate robes purchased and clothe the monk of such-and-such a name’; and if that monk, not having been previously invited, should approach and make a specification concerning the robe, saying, ‘It would be good, good sirs, if with these separate funds for robes you would have a robe of such-and-such a kind purchased and clothe me, with both of you acting as one,’ on account of desiring something better, it is a nissaggiya pācittiya.”

534. Bhikkhuṃ paneva uddissāti bhikkhussatthāya, bhikkhuṃ ārammaṇaṃ karitvā, bhikkhuṃ acchādetukāmā.

534. ‘With a certain monk in mind’ means: for the benefit of a monk, having a monk as the reason, desiring to clothe a monk.

Ubhinnanti [Pg.322] dvinnaṃ.

‘Of two’ means of two persons.

Aññātakā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā.

‘Non-relatives’ means those not related through the mother’s side or the father’s side up to the seventh generation of ancestors.

Gahapatī nāma ye keci agāra ajjhāvasanti.

‘Householders’ means any who live in and manage a household.

Gahapatāniyo nāma yā kāci agāraṃ ajjhāvasanti.

‘Female householders’ means any women who live in and manage a household.

Cīvaracetāpannāni nāma hiraññā vā suvaṇṇā vā muttā vā maṇī vā pavāḷā vā phalikā vā paṭakā vā suttā vā kappāsā vā.

‘Funds for robes’ means silver or gold or pearls or gems or coral or crystal or cloth or thread or cotton.

Imehi paccekacīvaracetāpannehiti paccupaṭṭhitehi.

‘With these separate funds for robes’ means with the funds for robes that are at hand.

Cetāpetvāti parivattetvā.

‘Having had purchased’ means having exchanged.

Acchādessāmāti dassāma.

‘We will clothe’ means we will give.

Tatra ce so bhikkhūti yaṃ bhikkhuṃ uddissa cīvaracetāpannāni upakkhaṭāni honti so bhikkhu.

‘If that monk’ means the monk for whom the funds for robes have been prepared.

Pubbe appavāritoti pubbe avutto hoti – ‘‘kīdisena te, bhante, cīvarena attho, kīdisaṃ te cīvaraṃ cetāpemā’’ti.

‘Not having been invited beforehand’ means not having been spoken to beforehand thus: ‘Venerable sir, what kind of robe do you need? What kind of robe shall we have purchased for you?’

Upasaṅkamitvāti gharaṃ gantvā yattha katthaci upasaṅkamitvā.

‘Having approached’ means having gone to the house, or having approached any place whatsoever.

Cīvare vikappaṃ āpajjeyyāti āyataṃ vā hotu vitthataṃ vā appitaṃ vā saṇhaṃ vā.

‘One should make a specification regarding the robe’ means: ‘Let it be long, or wide, or thick, or smooth.’

Imehi paccekacīvaracetāpannehīti paccupaṭṭhitehi.

‘With these separate funds for robes’ means with those that are at hand.

Evarūpaṃ vā evarūpaṃ vāti āyataṃ vā vitthataṃ vā appitaṃ vā saṇhaṃ vā.

‘Of such a kind or of such a kind’ means long, or wide, or thick, or smooth.

Cetāpetvāti parivattetvā.

‘Having had it purchased’ means having exchanged.

Acchādethāti dajjetha.

‘You should clothe’ means you should give.

Ubhova santā ekenāti dvepi janā ekena.

‘Both being as one’ means both people having become as one.

Kalyāṇakamyataṃ upādāyāti sādhatthiko mahagghatthiko.

‘On account of the desire for what is fine’ means being one who desires what is good, one who desires what is of great value.

Tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā saṇhaṃ vā cetāpenti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātake gahapatike upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ saṅghassa [Pg.323] nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

If, because of his word, they have a long, or wide, or thick, or smooth robe purchased, there is an offense of wrong-doing in the effort. Upon receiving it, it becomes subject to forfeiture. It should be relinquished to the Sangha, or to a group, or to an individual. And in this way, monks, it should be relinquished… ‘Venerable sirs, this robe of mine, having approached unrelated householders without being invited beforehand and having made a specification regarding the robe, is subject to forfeiture. I relinquish this to the Sangha.’… He should give… They should give… I give to the venerable one.

535. Aññātake aññātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī pubbe appavārito gahapatike upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ.

535. Regarding an unrelated person, if he is perceptive of them as unrelated, and having approached householders without being invited beforehand, makes a specification regarding a robe, it is a pācittiya offense entailing forfeiture. Regarding an unrelated person, if he is in doubt, and having approached householders without being invited beforehand, makes a specification regarding a robe, it is a pācittiya offense entailing forfeiture. Regarding an unrelated person, if he is perceptive of them as a relative, and having approached householders without being invited beforehand, makes a specification regarding a robe, it is a pācittiya offense entailing forfeiture.

Ñātake aññātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti.

Regarding a relative, if he is perceptive of them as unrelated, there is an offense of wrong-doing. Regarding a relative, if he is in doubt, there is an offense of wrong-doing. Regarding a relative, if he is perceptive of them as a relative, there is no offense.

536. Anāpatti – ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, mahagghaṃ cetāpetukāmānaṃ appagghaṃ cetāpeti, ummattakassa, ādikammikassāti.

536. There is no offense: for relatives; for those who have been invited; for the sake of another; with one’s own wealth; if one has a less valuable item purchased for those who wish to have a valuable item purchased; for one who is insane; for the first offender.

Dutiyaupakkhaṭasikkhāpadaṃ niṭṭhitaṃ navamaṃ.

The Ninth, the Second Training Rule concerning What Has Been Prepared, is finished.

10. Rājasikkhāpadaṃ

10. The Training Rule Concerning a King

537. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhāko mahāmatto āyasmato upanandassa sakyaputtassa dūtena cīvaracetāpannaṃ pāhesi – ‘‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā ayyaṃ upanandaṃ cīvarena acchādehī’’ti. Atha kho so dūto yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ. Paṭiggaṇhātu āyasmā cīvaracetāpanna’’nti. Evaṃ vutte āyasmā upanando sakyaputto taṃ dūtaṃ etadavoca – ‘‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma, cīvarañca kho mayaṃ paṭiggaṇhāma kālena kappiya’’nti. Evaṃ vutte so dūto āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti[Pg.324]? Tena kho pana samayena aññataro upāsako ārāmaṃ agamāsi kenacideva karaṇīyena. Atha kho āyasmā upanando sakyaputto taṃ dūtaṃ etadavoca – ‘‘eso kho, āvuso, upāsako bhikkhūnaṃ veyyāvaccakaro’’ti. Atha kho so dūto taṃ upāsakaṃ saññāpetvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā. Upasaṅkamatu āyasmā kālena, cīvarena taṃ acchādessatī’’ti.

537. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, a high official who was a supporter of the Venerable Upananda the Sakyan sent a messenger with a robe-fund for the Venerable Upananda the Sakyan, saying, “With this robe-fund, having had a robe purchased, clothe the Venerable Upananda with it.” Then that messenger approached the Venerable Upananda the Sakyan; having approached, he said to the Venerable Upananda the Sakyan, “Venerable sir, this robe-fund has been brought on your account. Let the venerable one accept the robe-fund.” When this was said, the Venerable Upananda the Sakyan said to that messenger, “Friend, we do not accept a robe-fund; we accept a suitable robe at the proper time.” When this was said, that messenger said to the Venerable Upananda the Sakyan, “Is there any attendant for the venerable one?” Now at that time, a certain lay follower had gone to the monastery on some business. Then the Venerable Upananda the Sakyan said to that messenger, “Friend, this lay follower is an attendant for the monks.” Then that messenger, having informed that lay follower, approached the Venerable Upananda the Sakyan; having approached, he said to the Venerable Upananda the Sakyan, “Venerable sir, the attendant whom you pointed out has been informed by me. Let the venerable one approach at the proper time; he will clothe you with a robe.”

Tena kho pana samayena so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi – ‘‘paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhutta’’nti. Atha kho āyasmā upanando sakyaputto taṃ upāsakaṃ na kiñci avacāsi. Dutiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi – ‘‘paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhutta’’nti. Dutiyampi kho āyasmā upanando sakyaputto taṃ upāsakaṃ na kiñci avacāsi. Tatiyampi kho so mahāmatto āyasmato upanandassa sakyaputtassa santike dūtaṃ pāhesi – ‘‘paribhuñjatu ayyo taṃ cīvaraṃ, icchāma mayaṃ ayyena taṃ cīvaraṃ paribhutta’’nti.

Now at that time that high official sent a messenger to the Venerable Upananda the Sakyan, saying, “Let the venerable one use that robe; we wish for that robe to be used by the venerable one.” Then the Venerable Upananda the Sakyan said nothing to that lay follower. A second time that high official sent a messenger to the Venerable Upananda the Sakyan, saying, “Let the venerable one use that robe; we wish for that robe to be used by the venerable one.” A second time the Venerable Upananda the Sakyan said nothing to that lay follower. A third time that high official sent a messenger to the Venerable Upananda the Sakyan, saying, “Let the venerable one use that robe; we wish for that robe to be used by the venerable one.”

Tena kho pana samayena negamassa samayo hoti. Negamena ca katikā katā hoti – ‘‘yo pacchā āgacchati paññāsaṃ baddho’’ti. Atha kho āyasmā upanando sakyaputto yena so upāsako tenupasaṅkami; upasaṅkamitvā taṃ upāsakaṃ etadavoca – ‘‘attho me, āvuso, cīvarenā’’ti. ‘‘Ajjaṇho, bhante, āgamehi, ajja negamassa samayo. Negamena ca katikā katā hoti – ‘yo pacchā āgacchati paññāsaṃ baddho’’’ti. ‘‘Ajjeva me, āvuso, cīvaraṃ dehī’’ti ovaṭṭikāya parāmasi. Atha kho so upāsako āyasmatā upanandena sakyaputtena nippīḷiyamāno āyasmato upanandassa sakyaputtassa cīvaraṃ cetāpetvā pacchā agamāsi. Manussā taṃ upāsakaṃ etadavocuṃ – ‘‘kissa tvaṃ, ayyo, pacchā āgato, paññāsaṃ jīnosī’’ti.

Now at that time, it was the assembly of the townspeople. And an agreement had been made by the townspeople: “Whoever comes late is bound by a fifty-coin fine.” Then the Venerable Upananda the Sakyan approached that lay follower; having approached, he said to that lay follower, “Friend, I have need of a robe.” “Venerable sir, please wait for us today. Today is the assembly of the townspeople. And an agreement has been made by the townspeople: ‘Whoever comes late is bound by a fifty-coin fine.’” “Friend, give me the robe today itself,” he said, and pulled at his lower garment. Then that lay follower, being pressured by the Venerable Upananda the Sakyan, had a robe acquired for the Venerable Upananda the Sakyan and went late. The people said to that lay follower, “Sir, why have you come late? You have lost fifty coins.”

Atha kho so upāsako tesaṃ manussānaṃ etamatthaṃ ārocesi. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā[Pg.325]. Nayimesaṃ sukaraṃ veyyāvaccampi kātuṃ. Kathañhi nāma āyasmā upanando upāsakena – ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto upāsakena – ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, upāsakena – ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamesī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, upāsakena – ‘ajjaṇho, bhante, āgamehī’ti vuccamāno nāgamessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then that lay follower informed those people of this matter. The people complained, criticized, and spread disparaging talk: “These Sakyan ascetics are of great desire and are discontented. It is not easy to perform service for them. How indeed could the Venerable Upananda, when told by the lay follower, ‘Venerable sir, please wait for us today,’ not wait?” The monks heard those people complaining, criticizing, and spreading disparaging talk. Those monks who were of few desires… they complained, criticized, and spread disparaging talk: “How indeed could the Venerable Upananda the Sakyan, when told by the lay follower, ‘Venerable sir, please wait for us today,’ not wait?” Then those monks, after rebuking the Venerable Upananda the Sakyan in many ways, informed the Blessed One of this matter…and so on… “Is it true, Upananda, that when a lay follower told you, ‘Venerable sir, please wait for us today,’ you did not wait?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him…and so on… “How indeed could you, foolish man, when told by a lay follower, ‘Venerable sir, please wait for us today,’ not wait? This, foolish man, does not lead to the confidence of the unconvinced…and so on… And so, monks, you should recite this training rule in this way:

538. ‘‘Bhikkhuṃ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṃ pahiṇeyya – ‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehī’ti. So ce dūto taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya – ‘idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ, paṭiggaṇhātu āyasmā cīvaracetāpanna’nti, tena bhikkhunā so dūto evamassa vacanīyo – ‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma. Cīvarañca kho mayaṃ paṭiggaṇhāma, kālena kappiya’nti. So ce dūto taṃ bhikkhuṃ evaṃ vadeyya – ‘atthi panāyasmato koci veyyāvaccakaro’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā – ‘eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’ti. So ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya – ‘yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā, upasaṅkamatu āyasmā kālena, cīvarena taṃ acchādessatī’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṃ codetabbo sāretabbo – ‘attho me, āvuso, cīvarenā’ti. Dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ; no ce abhinipphādeyya, catukkhattuṃ [Pg.326] pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ. Catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūto uddissa tiṭṭhamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ; tato ce uttari vāyamamāno taṃ cīvara abhinipphādeyya, nissaggiyaṃ pācittiyaṃ. No ce abhinipphādeyya, yatassa cīvaracetāpannaṃ ābhataṃ, tattha sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘yaṃ kho tumhe āyasmanto bhikkhuṃ uddissa cīvaracetāpannaṃ pahiṇittha, na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti, yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassā’ti, ayaṃ tattha sāmīcī’’ti.

538. If, intended for a particular monk, a king, a royal official, a brahmin, or a householder should send the price for a robe by a messenger, saying, ‘With this price for a robe, have a robe bought and clothe the monk named so-and-so with it.’ If that messenger approaches the monk and says, ‘Venerable sir, this price for a robe has been brought intended for the venerable one. May the venerable one accept the price for a robe,’ then that monk should say to the messenger, ‘Friend, we do not accept the price for a robe. We accept only a robe that is allowable at the proper time.’ If that messenger then says to the monk, ‘Does the venerable one have an attendant?’ then, monks, a monk in need of a robe should point out an attendant—either a monastery park-keeper or a lay follower—saying, ‘Friend, this is the attendant of the monks.’ If that messenger, having informed that attendant, approaches the monk and says, ‘Venerable sir, the attendant you pointed out has been informed by me. Let the venerable one approach him at the proper time, and he will clothe you with a robe,’ then, monks, a monk in need of a robe should approach the attendant and prompt and remind him two or three times, saying, ‘Friend, I have need of a robe.’ If, after being prompted and reminded two or three times, he should produce that robe, that is good. If he should not produce it, one should stand silently with that intention for four, five, or at most six times. If, after standing silently with that intention for four, five, or at most six times, he should produce that robe, that is good. If, striving further than that, he should produce that robe, it is an offense of Pācittiya requiring forfeiture. If the robe is not produced, he should go himself or send a messenger to where the price for a robe was brought from, saying, ‘Sirs, the price for a robe you sent for the monk has been of no use to him. Please take back what is yours, lest your property be lost.’ This is the proper conduct in this case.

539. Bhikkhuṃ paneva uddissāti bhikkhussatthāya, bhikkhuṃ ārammaṇaṃ karitvā, bhikkhuṃ acchādetukāmo.

539. ‘Intended for a particular monk’ means for the sake of a monk, making the monk the object, wishing to clothe the monk.

Rājā nāma yo koci rajjaṃ kāreti.

A king is anyone who exercises kingship.

Rājabhoggo nāma yo koci rañño bhattavetanāhāro.

A royal official is anyone who subsists on the king’s food and wages.

Brāhmaṇo nāma jātiyā brāhmaṇo.

A brahmin is one who is a brahmin by birth.

Gahapatiko nāma ṭhapetvā rājaṃ rājabhoggaṃ brāhmaṇaṃ avaseso gahapatiko nāma.

A householder is anyone else, apart from a king, a royal official, or a brahmin.

Cīvaracetāpannaṃ nāma hiraññaṃ vā suvaṇṇaṃ vā muttā vā maṇi vā.

‘The price for a robe’ is silver, or gold, or pearls, or gems.

Iminā cīvaracetāpannenāti paccupaṭṭhitena.

‘With this price for a robe’ means with that which is present.

Cetāpetvāti parivattetvā.

‘Having had it bought’ means having exchanged.

Acchādehīti dajjehi.

‘Clothe’ means give.

So ce dūto taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya – ‘‘idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ. Paṭiggaṇhātu āyasmā cīvaracetāpanna’’nti, tena bhikkhunā so dūto evamassa vacanīyo – ‘‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma. Cīvarañca kho mayaṃ paṭiggaṇhāma, kālena kappiya’’nti. So ce dūto taṃ bhikkhuṃ evaṃ vadeyya – ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti? Cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā – ‘‘eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’’ti. Na vattabbo – ‘‘tassa dehīti vā, so vā nikkhipissati, so vā parivattessati, so vā cetāpessatī’’ti.

If that messenger approaches the monk and should say: ‘Venerable sir, this price for a robe has been brought intended for the venerable one. May the venerable one accept the price for a robe,’ then that monk should say to the messenger: ‘Friend, we do not accept the price for a robe. We accept only a robe that is allowable at the proper time.’ If that messenger then should say to the monk: ‘Does the venerable one have an attendant?’ Monks, a monk in need of a robe should point out an attendant—either a monastery park-keeper or a lay follower—saying: ‘Friend, this is the attendant of the monks.’ It should not be said: ‘Give it to him,’ or ‘He will keep it,’ or ‘He will exchange it,’ or ‘He will have it bought.’”

So [Pg.327] ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya – ‘‘yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi saññatto so mayā. Upasaṅkamatu āyasmā kālena, cīvarena taṃ acchādessatī’’ti, cīvaratthikena, bhikkhave, bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṃ codetabbo sāretabbo – ‘‘attho me, āvuso, cīvarenā’’ti. Na vattabbo – ‘‘dehi me cīvaraṃ, āhara me cīvaraṃ, parivattehi me cīvaraṃ, cetāpehi me cīvara’’nti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace abhinipphādeti, iccetaṃ kusalaṃ; no ce abhinipphādeti, tattha gantvā tuṇhībhūtena uddissa ṭhātabbaṃ. Na āsane nisīditabbaṃ. Na āmisaṃ paṭiggahetabbaṃ. Na dhammo bhāsitabbo. ‘‘Kiṃ kāraṇā āgatosī’’ti pucchiyamāno ‘‘jānāhi, āvuso’’ti vattabbo. Sace āsane vā nisīdati, āmisaṃ vā paṭiggaṇhāti, dhammaṃ vā bhāsati, ṭhānaṃ bhañjati. Dutiyampi ṭhātabbaṃ. Tatiyampi ṭhātabbaṃ. Catukkhattuṃ codetvā catukkhattuṃ ṭhātabbaṃ. Pañcakkhatuṃ codetvā dvikkhattuṃ ṭhātabbaṃ. Chakkhattuṃ codetvā na ṭhātabbaṃ. Tato ce uttari vāyamamāno taṃ cīvaraṃ abhinipphādeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

If that messenger, having informed that attendant, approaches that monk and says: ‘Venerable sir, the attendant whom the venerable one indicated has been informed by me. Let the venerable one approach at a suitable time; he will provide you with a robe,’ then, monks, a monk who desires a robe, having approached the attendant, should urge and remind him two or three times, saying: ‘Friend, I have need of a robe.’ It should not be said: ‘Give me a robe,’ ‘Bring me a robe,’ ‘Exchange a robe for me,’ or ‘Buy a robe for me.’ It may be said a second time. It may be said a third time. If he accomplishes it, this is good. If he does not accomplish it, having gone there, one should stand silently, indicating one's purpose. One should not sit on a seat. One should not accept material offerings. The Dhamma should not be spoken. When asked, ‘For what reason have you come?’ one should say, ‘You know, friend.’ If one sits on a seat, or accepts a material offering, or speaks the Dhamma, one breaks the standing. One should stand a second time. One should stand a third time. If, striving further than that, he obtains that robe, there is a dukkaṭa offense in the effort. Upon acquisition, it becomes subject to forfeiture. It should be forfeited to the Sangha, or to a group, or to an individual. And, monks, it should be forfeited in this way: … ‘Venerable sirs, this robe of mine, obtained by urging more than three times and by standing more than six times, is subject to forfeiture. I forfeit this to the Sangha.’ … ‘…should give…’ … ‘…should give…’ … ‘I give to the venerable one.’”

No ce abhinipphādeyya, yatassa cīvaracetāpannaṃ ābhataṃ tattha sāmaṃ vā gantabbaṃ dūto vā pāhetabbo – ‘‘yaṃ kho tumhe āyasmanto bhikkhuṃ uddissa cīvaracetāpannaṃ pahiṇittha na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti. Yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassā’’ti.

If he does not accomplish it, one should either go oneself or send a messenger to the place from where the funds for the robe were brought for him, with this message: ‘Venerable sirs, the funds for the robe that you sent for the sake of a monk do not serve any purpose for that monk. Venerable sirs, reclaim your property; let not your property be lost.’”

Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā.

This is the proper conduct in that case; this is the practice in accordance with the Dhamma.

540. Atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena atirekasaññī abhinipphādeti, nissaggiyaṃ pācittiyaṃ. Atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena vematiko abhinipphādeti, nissaggiyaṃ pācittiyaṃ. Atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena ūnakasaññī abhinipphādeti, nissaggiyaṃ pācittiyaṃ.

540. If one obtains it by urging more than three times and by standing more than six times, while perceiving it as excessive, it is a pācittiya offense entailing forfeiture. If one obtains it by urging more than three times and by standing more than six times, while being doubtful, it is a pācittiya offense entailing forfeiture. If one obtains it by urging more than three times and by standing more than six times, while perceiving it as less, it is a pācittiya offense entailing forfeiture.

Ūnakatikkhattuṃ [Pg.328] codanāya ūnakachakkhattuṃ ṭhānena atirekasaññī, āpatti dukkaṭassa. Ūnakatikkhattuṃ codanāya ūnakachakkhattuṃ ṭhānena vematiko, āpatti dukkaṭassa. Ūnakatikkhattuṃ codanāya ūnakachakkhattuṃ ṭhānena ūnakasaññī anāpatti.

If one accomplishes it by urging less than three times and by standing less than six times, while perceiving it as excessive, there is a dukkaṭa offense. If one accomplishes it by urging less than three times and by standing less than six times, while being doubtful, there is a dukkaṭa offense. If one accomplishes it by urging less than three times and by standing less than six times, while perceiving it as less, there is no offense.

541. Anāpatti – tikkhattuṃ codanāya, chakkhattuṃ ṭhānena, ūnakatikkhattuṃ codanāya, ūnakachakkhattuṃ ṭhānena, acodiyamāno deti, sāmikā codetvā denti, ummattakassa, ādikammikassāti.

541. There is no offense: for urging three times and standing six times; for urging less than three times and standing less than six times; if one gives without being urged; if the owners, having prompted, give; for one who is insane; for the first offender.

Rājasikkhāpadaṃ niṭṭhitaṃ dasamaṃ.

The tenth training rule concerning a king is concluded.

Kathinavaggo paṭhamo.

The Kathina Chapter, the First.

Tassuddānaṃ –

Its summary:

Ubbhataṃ kathinaṃ tīṇi, dhovanañca paṭiggaho;

Aññātakāni tīṇeva, ubhinnaṃ dūtakena cāti.

Three on the lifting of the kathina; washing and acceptance; three concerning an unrelated person; concerning both, and by a messenger.

2. Kosiyavaggo

2. The Chapter on Silk

1. Kosiyasikkhāpadaṃ

1. The Training Rule on Silk

542. Tena samayena buddho bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena chabbaggiyā bhikkhū kosiyakārake upasaṅkamitvā evaṃ vadanti – ‘‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātu’’nti. Te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā amhe upasaṅkamitvā evaṃ vakkhanti – ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātu’nti! Amhākampi alābhā, amhākampi dulladdhaṃ, ye mayaṃ ājīvassa hetu puttadārassa kāraṇā bahū khuddake pāṇe saṅghātaṃ āpādemā’’ti. Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū kosiyakārake upasaṅkamitvā evaṃ vakkhanti – ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ [Pg.329] santhataṃ kātu’’’nti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, kosiyakārake upasaṅkamitvā evaṃ vadetha – ‘bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātu’’’nti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, kosiyakārake upasaṅkamitvā evaṃ vakkhatha – bahū, āvuso, kosakārake pacatha, amhākampi dassatha, mayampi icchāma kosiyamissakaṃ santhataṃ kātunti. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

542. At that time the Buddha, the Blessed One, was dwelling at Āḷavī, at the Aggāḷava Shrine. Now at that time, the group-of-six monks approached silk workers and said: “Friends, boil many silkworms; give some to us too; we also wish to make a felt rug mixed with silk.” Those people complained, criticized, and spread it about: “How can the ascetics, sons of the Sakyan, approach us and say, ‘Friends, boil many silkworms; give some to us too; we also wish to make a felt rug mixed with silk’? It is no gain for us, it is ill-gotten for us, that for the sake of our livelihood and for the sake of our wives and children, we bring about the destruction of many small living beings!” The monks heard those people complaining, criticizing, and spreading it about. Those monks who were of few wishes…pe… complained, criticized, and spread it about: “How can the group-of-six monks approach silk workers and say, ‘Friends, boil many silkworms; give some to us too; we also wish to make a felt rug mixed with silk’?” Then those monks, having rebuked the group-of-six monks in many ways, reported the matter to the Blessed One…pe… “Is it true, monks, that you approached silk workers and said, ‘Friends, boil many silkworms; give some to us too; we also wish to make a felt rug mixed with silk’?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them…pe… “How can you, foolish men, approach silk workers and say, ‘Friends, boil many silkworms; give some to us too; we also wish to make a felt rug mixed with silk’? This will not, foolish men, inspire faith in the faithless…pe… And thus, monks, you should recite this training rule:

543. ‘‘Yo pana bhikkhu kosiyamissakaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti.

543. “Whatever bhikkhu should have a felt rug made with silk mixed in, it is an offense entailing forfeiture and confession.”

544. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

544. ‘Whatever’ means whoever, of whatever kind…pe… ‘bhikkhu’ means…pe… In this sense, this is the one intended as ‘bhikkhu’.

Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ.

‘A felt rug’ means something made by spreading out; it is not woven.

Kārāpeyyāti ekenapi kosiyaṃsunā missitvā karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabba…pe… idaṃ me, bhante, kosiyamissakaṃ santhataṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘Should have made’ means if one makes it or has it made with even a single silk thread mixed in, there is an offense of wrong-doing in the attempt. Upon acquisition, it becomes subject to forfeiture. It must be forfeited to the Sangha, to a group, or to an individual. And thus, monks, it should be forfeited…pe… ‘Venerable sirs, this felt rug of mine, made with silk mixed in, which I had made, is subject to forfeiture. I forfeit this to the Sangha.’…pe… ‘It should be given.’…pe… ‘They should give it.’…pe… ‘I give it to the venerable one.’

545. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ.

545. If one begins it oneself and finishes it oneself, it is an offense entailing forfeiture and confession. If one begins it oneself and has others finish it, it is an offense entailing forfeiture and confession. If it is begun by others and one finishes it oneself, it is an offense entailing forfeiture and confession. If it is begun by others and one has others finish it, it is an offense entailing forfeiture and confession.

Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa.

If one makes it or has it made for another’s sake, there is an offense of wrong-doing. If one, having received something made by another, uses it, there is an offense of wrong-doing.

546. Anāpatti [Pg.330] vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti.

546. There is no offense if one makes a canopy, a ground-covering, a curtain, a mattress, or a bolster; for one who is insane; or for the first offender.

Kosiyasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ.

The first training rule on silk is concluded.

2. Suddhakāḷakasikkhāpadaṃ

2. The Training Rule on Pure Black Wool

547. Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena chabbaggiyā bhikkhū suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpenti. Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessanti, seyyathāpi gihī kāmabhogino’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

547. At that time the Buddha, the Blessed One, was dwelling at Vesālī, in the Great Wood, at the Kūṭāgāra Hall. Now at that time, the group-of-six monks were having a felt rug made of pure black sheep’s wool. People, while wandering on a tour of the monasteries, saw this and complained, criticized, and spread it about: “How can these Sakyan ascetics have a felt rug made of pure black sheep’s wool, just like householders who indulge in sensual pleasures!” The monks heard those people complaining, criticizing, and spreading it about. Those monks who were of few wishes…pe… complained, criticized, and spread it about: “How can the group-of-six monks have a felt rug made of pure black sheep’s wool!” Then those monks, having rebuked the group-of-six monks in many ways, reported this matter to the Blessed One…pe… “Is it true, monks, that you are having a felt rug made of pure black sheep’s wool?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them…pe… “How can you, foolish men, have a felt rug made of pure black sheep’s wool! This, foolish men, is not for the faith of the faithless…pe… And so, monks, you should recite this training rule thus:

548. ‘‘Yo pana bhikkhu suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti.

548. “Whatever bhikkhu should have a felt rug made of pure black sheep’s wool, it is an offense entailing forfeiture and confession.”

549. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

549. ‘Whatever’ means whoever, of whatever kind…pe… ‘bhikkhu’ means…pe… In this sense, this is the one intended as ‘bhikkhu’.

Kāḷakaṃ nāma dve kāḷakāni – jātiyā kāḷakaṃ vā rajanakāḷakaṃ vā.

‘Black’ means two kinds of black: naturally black or dyed black.

Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ.

‘A felt rug’ means something made by spreading out; it is not woven.

Kārāpeyyāti karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa [Pg.331] vā. Evañca pana, bhikkhave, nissajjitabbaṃ …pe… idaṃ me, bhante, suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘Should have one make’ means: if one makes it or has it made, there is an offense of wrong-doing in the attempt. Upon its acquisition, it becomes subject to forfeiture. It must be forfeited to the Saṅgha, to a group, or to an individual. And thus, monks, it should be forfeited… and so on… ‘Venerable sirs, this felt rug of mine, of pure black sheep’s wool, which I had made, is to be forfeited. I forfeit this to the Saṅgha.’… and so on… ‘One should give.’… and so on… ‘They should give.’… and so on… ‘I give it to the venerable one.’

550. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ.

550. If one finishes by oneself what was left unfinished by oneself, it is an offense of pācittiya requiring forfeiture. If one has others finish what was left unfinished by oneself, it is an offense of pācittiya requiring forfeiture. If one finishes by oneself what was left unfinished by others, it is an offense of pācittiya requiring forfeiture. If one has others finish what was left unfinished by others, it is an offense of pācittiya requiring forfeiture.

Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa.

If one makes it or has it made for another’s sake, there is an offense of wrong-doing. If one obtains a felt rug made by another and uses it, there is an offense of wrong-doing.

551. Anāpatti vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti.

551. There is no offense if one makes a canopy, a ground covering, a curtain-wall, a mattress, or a bolster; for one who is insane; or for the first offender.

Suddhakāḷakasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ.

The second training rule, on pure black wool, is concluded.

3. Dvebhāgasikkhāpadaṃ

3. The Training Rule on Two Parts

552. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū – ‘‘bhagavatā paṭikkhittaṃ suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpetu’’nti, te thokaṃyeva odātaṃ ante ādiyitvā tatheva suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpenti. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū thokaṃyeva odātaṃ ante ādiyitvā tatheva suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, thokaṃyeva odātaṃ ante ādiyitvā tatheva suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, thokaṃyeva [Pg.332] odātaṃ ante ādiyitvā tatheva suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

552. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in the Jeta Grove, Anāthapiṇḍika's Monastery. Now at that time, the monks of the group of six, thinking, ‘The Blessed One has forbidden having a felt rug of purely black sheep’s wool made,’ took just a little white wool for the border and had a felt rug of purely black sheep’s wool made just the same. Those monks who were of few wishes complained, scorned, and spread it about, saying, ‘How indeed could the monks of the group of six, taking just a little white wool for the border, have a felt rug of purely black sheep’s wool made just the same?’ Then those monks, having criticized the monks of the group of six in many ways, reported this matter to the Blessed One… ‘Is it true, so it is said, monks, that you, having taken just a little white wool for the border, are having a felt rug of purely black sheep’s wool made just the same?’ ‘It is true, Blessed One.’ The Buddha, the Blessed One, rebuked them… ‘How indeed, you worthless men, could you, having taken just a little white wool for the border, have a felt rug of purely black sheep’s wool made just the same? This, worthless men, is not for the confidence of the unconfident… And so, monks, you should recite this training rule thus:

553. ‘‘Navaṃ pana bhikkhunā santhataṃ kārayamānena dve bhāgā suddhakāḷakānaṃ eḷakalomānaṃ ādātabbā tatiyaṃ odātānaṃ catutthaṃ gocariyānaṃ. Anādā ce bhikkhu dve bhāge suddhakāḷakānaṃ eḷakalomānaṃ tatiyaṃ odātānaṃ catutthaṃ gocariyānaṃ navaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti.

553. “A monk having a new felt rug made is to take two parts of purely black sheep’s wool, a third part of white, and a fourth part of tawny. If a monk, without taking two parts of purely black sheep’s wool, a third part of white, and a fourth part of tawny, should have a new felt rug made, it is a Pācittiya offense entailing forfeiture.”

554. Navaṃ nāma karaṇaṃ upādāya vuccati.

554. ‘New’ is said in reference to the making.

Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ.

A ‘felt rug’ means it is made by spreading out; it is not woven.

Kārayamānenāti karonto vā kārāpento vā.

‘Having it made’ means: making it oneself or causing it to be made.

Dve bhāgā suddhakāḷakānaṃ eḷakalomānaṃ ādātabbāti dhārayitvā dve tulā ādātabbā.

‘Two parts of purely black sheep’s wool are to be taken’ means: having weighed them, two measures are to be taken.

Tatiyaṃ odātānanti tulaṃ odātānaṃ.

‘A third of white’ means a measure of white wool.

Catutthaṃ gocariyānanti tulaṃ gocariyānaṃ.

‘A fourth of tawny’ means a measure of tawny wool.

Anādā ce bhikkhu dve bhāge suddhakāḷakānaṃ eḷakalomānaṃ tatiyaṃ odātānaṃ catutthaṃ gocariyānanti. Anādiyitvā dve tule suddhakāḷakānaṃ eḷakalomānaṃ tulaṃ odātānaṃ tulaṃ gocariyānaṃ navaṃ santhataṃ karoti vā kārāpeti vā payoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, santhataṃ anādiyitvā dve tule suddhakāḷakānaṃ eḷakalomānaṃ tulaṃ odātānaṃ tulaṃ gocariyānaṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘If a monk, without taking two parts of purely black sheep’s wool, a third part of white, and a fourth part of tawny…’ means: if, without taking two measures of purely black sheep’s wool, one measure of white wool, and one measure of tawny wool, one makes or causes to be made a new felt rug, there is a Dukkaṭa offense in the effort. Upon acquisition, it becomes subject to forfeiture. It is to be forfeited to the Saṅgha, to a group, or to an individual. And so, monks, it should be forfeited thus… ‘Venerable sirs, this felt rug of mine, having been made without taking two measures of purely black sheep’s wool, one measure of white wool, and one measure of tawny wool, is to be forfeited. I forfeit this to the Saṅgha.’… He should give… They should give… ‘I give it to the venerable one.’

555. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ.

555. If one finishes by oneself what was left unfinished by oneself, it is a Pācittiya offense entailing forfeiture. If one has others finish what was left unfinished by oneself, it is a Pācittiya offense entailing forfeiture. If one finishes by oneself what was left unfinished by others, it is a Pācittiya offense entailing forfeiture. If one has others finish what was left unfinished by others, it is a Pācittiya offense entailing forfeiture.

Aññassatthāya [Pg.333] karoti vā kārāpeti vā, āpatti dukkaṭassa. Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassa.

If one makes it or causes it to be made for the sake of another, there is a Dukkaṭa offense. If, having received one made by another, one uses it, there is a Dukkaṭa offense.

556. Anāpatti tulaṃ odātānaṃ tulaṃ gocariyānaṃ ādiyitvā karoti, bahutaraṃ odātānaṃ bahutaraṃ gocariyānaṃ ādiyitvā karoti, suddhaṃ odātānaṃ suddhaṃ gocariyānaṃ ādiyitvā karoti, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa, ādikammikassāti.

556. There is no offense if one makes it taking one measure of white wool and one measure of tawny wool; if one makes it taking more white wool and more tawny wool; if one makes it taking purely white wool or purely tawny wool; if one makes a canopy, a ground-covering, a curtain, a mattress, or a pillow; for one who is insane; for the first offender.

Dvebhāgasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ.

The third training rule, on two parts, is finished.

4. Chabbassasikkhāpadaṃ

4. The Training Rule Concerning Six Years

557. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū anuvassaṃ santhataṃ kārāpenti. Te yācanabahulā viññattibahulā viharanti – ‘‘eḷakalomāni detha. Eḷakalomehi attho’’ti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā anuvassaṃ santhataṃ kārāpessanti, yācanabahulā viññattibahulā viharissanti – ‘eḷakalomāni detha, eḷakalomehi attho’’’ti! Amhākaṃ pana sakiṃ katāni santhatāni pañcapi chapi vassāni honti, yesaṃ no dārakā uhadantipi ummihantipi undūrehipi khajjanti. Ime pana samaṇā sakyaputtiyā anuvassaṃ santhataṃ kārāpenti, yācanabahulā viññattibahulā viharanti – ‘‘eḷakalomāni detha, eḷakalomehi attho’’ti!

557. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the monks were having rugs made every year. They dwelt being much given to asking, much given to intimating: “Give sheep’s wool. There is a need for sheep’s wool.” People criticized, disparaged, and spread it about: “How indeed can these ascetics, sons of the Sakyan, have a rug made every year, and dwell being much given to asking, much given to intimating, saying, ‘Give sheep’s wool, there is a need for sheep’s wool’? For us, rugs made once last for five or six years, on which our children defecate and urinate, and which are gnawed by rats. But these ascetics, sons of the Sakyan, have a rug made every year, and dwell being much given to asking, much given to intimating, saying, ‘Give sheep’s wool, there is a need for sheep’s wool’!”

Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū anuvassaṃ santhataṃ kārāpessanti, yācanabahulā viññattibahulā viharissanti – ‘eḷakalomāni detha, eḷakalomehi attho’’’ti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, bhikkhū anuvassaṃ santhataṃ kārāpenti, yācanabahulā viññattibahulā viharanti – ‘eḷakalomāni detha, eḷakalomehi attho’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho [Pg.334] bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā anuvassaṃ santhataṃ kārāpessanti, yācanabahulā viññattibahulā viharissanti – ‘eḷakalomāni detha, eḷakalomehi attho’ti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

The monks heard those people criticizing, disparaging, and spreading it about. Those monks who were of few wishes… they criticized, disparaged, and spread it about: “How indeed can the monks have a rug made every year, and dwell being much given to asking, much given to intimating, saying, ‘Give sheep’s wool, there is a need for sheep’s wool’?” Then those monks, having rebuked those monks in many ways, reported this matter to the Blessed One… “Is it true, it is said, monks, that the monks have a rug made every year, and dwell being much given to asking, much given to intimating, saying, ‘Give sheep’s wool, there is a need for sheep’s wool’?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How indeed can those worthless men, monks, have a rug made every year, and dwell being much given to asking, much given to intimating, saying, ‘Give sheep’s wool, there is a need for sheep’s wool’? This, monks, is not for the pleasing of the unpleased… And so, monks, you should recite this training rule thus:

558. ‘‘Navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ. Orena ce channaṃ vassānaṃ taṃ santhataṃ vissajjetvā vā avissajjetvā vā aññaṃ navaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti.

558. “Having had a new rug made, a monk is to keep it for six years. If, within six years, having given up that rug or not having given it up, he should have another new rug made, it is an offense of forfeiture and confession.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

And so this training rule was laid down by the Blessed One for the monks.

559. Tena kho pana samayena aññataro bhikkhu kosambiyaṃ gilāno hoti. Ñātakā tassa bhikkhuno santike dūtaṃ pāhesuṃ – ‘‘āgacchatu, bhadanto mayaṃ upaṭṭhahissāmā’’ti. Bhikkhūpi evamāhaṃsu – ‘‘gacchāvuso, ñātakā taṃ upaṭṭhahissantī’’ti. So evamāha – ‘‘bhagavatā, āvuso, sikkhāpadaṃ paññattaṃ – ‘navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabba’nti. Ahañcamhi gilāno, na sakkomi santhataṃ ādāya pakkamituṃ. Mayhañca vinā santhatā na phāsu hoti. Nāhaṃ gamissāmī’’ti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, gilānassa bhikkhuno santhatasammutiṃ dātuṃ. Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, gilāno. Na sakkomi santhataṃ ādāya pakkamituṃ. Sohaṃ, bhante, saṅghaṃ santhatasammutiṃ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

559. Now at that time, a certain monk in Kosambī was sick. His relatives sent a messenger to that monk, saying: “Let the venerable come, we will attend to him.” The monks also said this: “Go, friend, your relatives will attend to you.” He said this: “Friends, a training rule has been laid down by the Blessed One: ‘Having had a new rug made, a monk is to keep it for six years.’ And I am sick; I am not able to depart taking the rug with me. And for me, without the rug, it is not comfortable. I will not go.” They reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, having given a talk on the Dhamma, addressed the monks: “Monks, I allow the giving of an authorization for a rug to a sick monk. And, monks, it should be given thus: That sick monk, having approached the Saṅgha, having arranged his upper robe over one shoulder, having venerated the feet of the senior monks, having sat down squatting, having raised his joined hands, should speak thus: ‘Venerable sirs, I am sick. I am not able to depart taking the rug with me. I, venerable sirs, ask the Saṅgha for an authorization for a rug.’ He should ask a second time. He should ask a third time. A competent, capable monk should inform the Saṅgha:

560. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu gilāno. Na sakkoti santhataṃ ādāya pakkamituṃ. So saṅghaṃ santhatasammutiṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno santhatasammutiṃ dadeyya. Esā ñatti.

560. “‘Venerable sirs, may the Saṅgha hear me. This monk of such-and-such a name is sick. He is not able to depart taking the rug with him. He asks the Saṅgha for an authorization for a rug. If it is the proper time for the Saṅgha, the Saṅgha should give an authorization for a rug to the monk of such-and-such a name. This is the motion.

‘‘Suṇātu [Pg.335] me, bhante, saṅgho. Ayaṃ itthannāmo bhikkhu gilāno. Na sakkoti santhataṃ ādāya pakkamituṃ. So saṅghaṃ santhatasammutiṃ yācati. Saṅgho itthannāmassa bhikkhuno santhatasammutiṃ deti. Yassāyasmato khamati itthannāmassa bhikkhuno santhatasammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“‘Venerable sirs, may the Saṅgha hear me. This monk of such-and-such a name is sick. He is not able to depart taking the rug with him. He asks the Saṅgha for an authorization for a rug. The Saṅgha gives an authorization for a rug to the monk of such-and-such a name. To whichever venerable one the giving of an authorization for a rug to the monk of such-and-such a name is agreeable, he should be silent. To whomever it is not agreeable, he should speak.

‘‘Dinnā saṅghena itthannāmassa bhikkhuno santhatasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“‘An authorization for a rug has been given by the Saṅgha to the monk of such-and-such a name. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold this.’”

Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

And so, monks, you should recite this training rule thus:

561. ‘‘Navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ. Orena ce channaṃ vassānaṃ taṃ santhataṃ vissajjetvā vā avissajjetvā vā aññaṃ navaṃ santhataṃ kārāpeyya, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiya’’nti.

561. “Having had a new rug made, a monk is to keep it for six years. If, within six years, having given up that rug or not having given it up, he should have another new rug made, except by the monks’ authorization, it is an offense of forfeiture and confession.”

562. Navaṃ nāma karaṇaṃ upādāya vuccati.

562. New: is so called on account of its making.

Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ.

Rug: means it is made by spreading out; it is not woven.

Kārāpetvāti karitvā vā kārāpetvā vā.

Having had made: means having made it oneself or having had it made by another.

Chabbassāni dhāretabbanti chabbassaparamatā dhāretabbaṃ.

Is to keep it for six years: means it should be kept for a maximum of six years.

Orena ce channaṃ vassānanti ūnakachabbassāni.

If, within six years: means for less than six years.

Taṃ santhataṃ vissajjetvāti aññesaṃ datvā.

The phrase 'having discarded that felt rug' means having given it to others.

Avissajjetvāti na kassaci datvā.

The phrase 'not having discarded' means not having given it to anyone.

Aññatra bhikkhusammutiyāti ṭhapetvā bhikkhusammutiṃ aññaṃ navaṃ santhataṃ karoti vā kārāpeti vā, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, santhataṃ ūnakachabbassāni kārāpitaṃ, aññatra bhikkhusammutiyā, nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

The phrase 'except by the designation of a monk' means: if, without a monk having been designated, one makes or causes another new felt rug to be made, there is an offense of wrongdoing in the effort. Upon acquisition, it becomes an item to be forfeited. It is to be forfeited to the Saṅgha, or to a group, or to an individual. And, monks, it should be forfeited thus: … 'Venerable sirs, this felt rug of mine was caused to be made for less than six years, without the designation of a monk; it is to be forfeited. I forfeit this felt rug to the Saṅgha.' … It should be given. … They should be given. … 'I give it to the venerable one.'

563. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ[Pg.336]. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ.

563. One finishes by oneself what was left unfinished by oneself: an offense of pācittiya requiring forfeiture. One has others finish what was left unfinished by oneself: an offense of pācittiya requiring forfeiture. One finishes by oneself what was left unfinished by others: an offense of pācittiya requiring forfeiture. One has others finish what was left unfinished by others: an offense of pācittiya requiring forfeiture.

564. Anāpatti chabbassāni karoti, atirekachabbassāni karoti, aññassatthāya karoti vā kārāpeti vā, aññena kataṃ paṭilabhitvā paribhuñjati, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, bhikkhusammutiyā, ummattakassa, ādikammikassāti.

564. There is no offense: if one makes it after six years; if one makes it for more than six years; if one makes it or causes it to be made for the benefit of another; if, having received one made by another, one uses it; if one makes a canopy, a floor-covering, a curtain, a bolster, or a pillow; if it is made by the designation of a monk; for one who is insane; and for the originator of the rule.

Chabbassasikkhāpadaṃ niṭṭhitaṃ catutthaṃ.

The fourth training rule, the one concerning six years, is concluded.

5. Nisīdanasanthatasikkhāpadaṃ

5. The Training Rule on the Sitting-Felt

565. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā bhikkhū āmantesi – ‘‘icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’’ti. ‘‘Evaṃ, bhante,’’ti kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. Tena kho pana samayena sāvatthiyā saṅghena katikā katā hoti – ‘‘icchatāvuso, bhagavā temāsaṃ paṭisallīyituṃ. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. Yo bhagavantaṃ upasaṅkamati so pācittiyaṃ desāpetabbo’’ti. Atha kho āyasmā upaseno vaṅgantaputto, sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – ‘‘kacci vo, upasena, khamanīyaṃ kacci yāpanīyaṃ, kaccittha appakilamathena addhānaṃ āgatā’’ti? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Appakilamathena ca mayaṃ, bhante, addhānaṃ āgatā’’ti.

565. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī at Jeta's Grove, in Anāthapiṇḍika's monastery. Then the Blessed One addressed the monks: “Monks, I wish to enter seclusion for three months. I am not to be approached by anyone, except by the one who brings alms-food.” “Yes, venerable sir,” those monks replied to the Blessed One, and no one approached the Blessed One, except for the one who brought alms-food. Now at that time, an agreement had been made by the Saṅgha in Sāvatthī: “Friends, the Blessed One wishes to enter seclusion for three months. The Blessed One is not to be approached by anyone, except by the one who brings alms-food. Whichever monk approaches the Blessed One must be made to confess a pācittiya offense.” Then the venerable Upasena Vaṅgantaputta, together with his assembly, went to where the Blessed One was; having approached, he paid homage to the Blessed One and sat down to one side. It is, indeed, a custom of the Buddhas, the Blessed Ones, to exchange greetings with visiting monks. Then the Blessed One said this to the venerable Upasena Vaṅgantaputta: “Upasena, I trust you are well? I trust you are managing? And I trust you have traveled the long road with little fatigue?” “We are well, Blessed One; we are managing, Blessed One. And, venerable sir, we have traveled the long road with little fatigue.”

Tena kho pana samayena āyasmato upasenassa vaṅgantaputtassa saddhivihāriko bhikkhu bhagavato avidūre nisinno hoti. Atha kho bhagavā [Pg.337] taṃ bhikkhuṃ etadavoca – ‘‘manāpāni te, bhikkhu, paṃsukūlānī’’ti? ‘‘Na kho me, bhante, manāpāni paṃsukūlānī’’ti. ‘‘Kissa pana tvaṃ, bhikkhu, paṃsukūliko’’ti? ‘‘Upajjhāyo me, bhante, paṃsukūliko. Evaṃ ahampi paṃsukūliko’’ti. Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – ‘‘pāsādikā kho tyāyaṃ, upasena, parisā. Kathaṃ tvaṃ, upasena, parisaṃ vinesī’’ti? ‘‘Yo maṃ, bhante, upasampadaṃ yācati tamahaṃ evaṃ vadāmi – ‘ahaṃ kho, āvuso, āraññiko piṇḍapātiko paṃsukūliko. Sace tvampi āraññiko bhavissasi piṇḍapātiko paṃsukūliko, evāhaṃ taṃ upasampādessāmī’ti. Sace me paṭissuṇāti upasampādemi, no ce me paṭissuṇāti na upasampādemi. Yo maṃ nissayaṃ yācati tamahaṃ evaṃ vadāmi – ‘ahaṃ kho, āvuso, āraññiko piṇḍapātiko paṃsukūliko. Sace tvampi āraññiko bhavissasi piṇḍapātiko paṃsukūliko, evāhaṃ te nissayaṃ dassāmī’ti. Sace me paṭissuṇāti nissayaṃ demi, no ce me paṭissuṇāti na nissayaṃ demi. Evaṃ kho ahaṃ, bhante, parisaṃ vinemī’’ti.

Now at that time, a co-resident monk of the venerable Upasena Vaṅgantaputta was sitting not far from the Blessed One. Then the Blessed One said this to that monk: “Monk, are your rag-robes agreeable?” “No, venerable sir, my rag-robes are not agreeable.” “Then for what reason, monk, are you a wearer of rag-robes?” “Venerable sir, my preceptor is a wearer of rag-robes. In the same way, I too am a wearer of rag-robes.” Then the Blessed One said this to the venerable Upasena Vaṅgantaputta: “Upasena, this assembly of yours is inspiring. How do you, Upasena, train this assembly?” “Venerable sir, whoever asks me for higher ordination, I say this to them: ‘Friend, I am a forest-dweller, an alms-food-eater, and a rag-robe-wearer. If you too will be a forest-dweller, an alms-food-eater, and a rag-robe-wearer, in that case I will give you higher ordination.’ If they agree to my words, I give them higher ordination; if they do not agree to my words, I do not give them higher ordination. Whoever asks me for dependence, I say this to them: ‘Friend, I am a forest-dweller, an alms-food-eater, and a rag-robe-wearer. If you too will be a forest-dweller, an alms-food-eater, and a rag-robe-wearer, in that case I will give you dependence.’ If they agree to my words, I give them dependence; if they do not agree to my words, I do not give them dependence. This, venerable sir, is how I train the assembly.”

‘‘Sādhu sādhu, upasena. Sādhu kho tvaṃ, upasena, parisaṃ vinesi. Jānāsi pana tvaṃ, upasena, sāvatthiyā saṅghassa katika’’nti? ‘‘Na kho ahaṃ, bhante, jānāmi sāvatthiyā saṅghassa katika’’nti. ‘‘Sāvatthiyā kho, upasena, saṅghena katikā katā – ‘icchatāvuso, bhagavā temāsaṃ paṭisallīyituṃ. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. Yo bhagavantaṃ upasaṅkamati so pācittiyaṃ desāpetabbo’ti. ‘‘Paññāyissati, bhante, sāvatthiyā saṅgho sakāya katikāya, na mayaṃ apaññattaṃ paññapessāma paññattaṃ vā na samucchindissāma, yathāpaññattesu sikkhāpadesu samādāya vattissāmā’’ti. ‘‘Sādhu sādhu, upasena, apaññattaṃ na paññapetabbaṃ, paññattaṃ vā na samucchinditabbaṃ, yathāpaññattesu sikkhāpadesu samādāya vattitabbaṃ. Anujānāmi, upasena, ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā yathāsukhaṃ maṃ dassanāya upasaṅkamantū’’ti.

“Good, good, Upasena. Well indeed, Upasena, have you instructed the assembly. But do you, Upasena, know the agreement of the Saṅgha in Sāvatthī?” “Venerable Sir, I do not know the agreement of the Saṅgha in Sāvatthī.” “In Sāvatthī, Upasena, an agreement was made by the Saṅgha: ‘Venerables, the Blessed One wishes to be in seclusion for three months. The Blessed One is not to be approached by anyone, except for the one who brings the alms-food. Whichever bhikkhu approaches the Blessed One, that bhikkhu is to be made to confess an offense of pācittiya.’ “Venerable Sir, the Saṅgha in Sāvatthī will be known by its own agreement. We shall not lay down what has not been laid down, nor shall we abolish what has been laid down; having undertaken them, we shall proceed in accordance with the training rules as they have been laid down.” “Good, good, Upasena. What has not been laid down should not be laid down, and what has been laid down should not be abolished; having undertaken them, one should proceed in accordance with the training rules as they have been laid down. I permit, Upasena, that those bhikkhus who are forest-dwellers, alms-food-eaters, and refuse-rag-wearers may approach to see me as they wish.”

566. Tena kho pana samayena sambahulā bhikkhū bahidvārakoṭṭhake ṭhitā honti – ‘‘mayaṃ āyasmantaṃ upasenaṃ vaṅgantaputtaṃ pācittiyaṃ desāpessāmā’’ti[Pg.338]. Atha kho āyasmā upaseno vaṅgantaputto sapariso uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho te bhikkhū āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavocuṃ – ‘‘jānāsi tvaṃ, āvuso upasena, sāvatthiyā saṅghassa katika’’nti. ‘‘Bhagavāpi maṃ, āvuso, evamāha – ‘jānāsi pana tvaṃ, upasena, sāvatthiyā saṅghassa katika’nti? Na kho ahaṃ, bhante, jānāmi sāvatthiyā saṅghassa katika’’nti. ‘‘Sāvatthiyā kho, upasena, saṅghena katikā katā – icchatāvuso, bhagavā temāsaṃ paṭisallīyituṃ. Na bhagavā kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakena. Yo bhagavantaṃ upasaṅkamati so pācittiyaṃ desāpetabbo’’ti. ‘‘Paññāyissati, bhante, sāvatthiyā saṅgho sakāya katikāya, na mayaṃ apaññattaṃ paññapessāma paññattaṃ vā na samucchindissāma, yathāpaññattesu sikkhāpadesu samādāya vattissāmāti. Anuññātāvuso, bhagavatā – ‘ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā yathāsukhaṃ maṃ dassanāya upasaṅkamantū’’’ti.

566. Now at that time, many bhikkhus were standing at the outer gatehouse, thinking, “We will make the Venerable Upasena Vaṅgantaputta confess an offense of pācittiya.” Then the Venerable Upasena Vaṅgantaputta, together with his assembly, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him to the right, and departed. Then those bhikkhus said this to the Venerable Upasena Vaṅgantaputta: “Friend Upasena, do you know the agreement of the Saṅgha in Sāvatthī?” “Friends, the Blessed One also said this to me: ‘But do you, Upasena, know the agreement of the Saṅgha in Sāvatthī?’ ‘Venerable Sir, I do not know the agreement of the Saṅgha in Sāvatthī.’ ‘In Sāvatthī, Upasena, an agreement was made by the Saṅgha: “Venerables, the Blessed One wishes to be in seclusion for three months. The Blessed One is not to be approached by anyone, except for the one who brings the alms-food. Whichever bhikkhu approaches the Blessed One, that bhikkhu is to be made to confess an offense of pācittiya.”’ ‘Venerable Sir, the Saṅgha in Sāvatthī will be known by its own agreement. We shall not lay down what has not been laid down, nor shall we abolish what has been laid down; having undertaken them, we shall proceed in accordance with the training rules as they have been laid down.’ Friends, it has been permitted by the Blessed One: ‘Those bhikkhus who are forest-dwellers, alms-food-eaters, and refuse-rag-wearers may approach to see me as they wish.’”

Atha kho te bhikkhū – ‘‘saccaṃ kho āyasmā upaseno āha – ‘na apaññattaṃ paññapetabbaṃ, paññattaṃ vā na samucchinditabbaṃ, yathāpaññattesu sikkhāpadesu samādāya vattitabba’’’nti. Assosuṃ kho bhikkhū – ‘‘anuññātā kira bhagavatā – ‘ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā yathāsukhaṃ maṃ dassanāya upasaṅkamantū’’’ti. Te bhagavantaṃ dassanaṃ pihentā santhatāni ujjhitvā āraññikaṅgaṃ piṇḍapātikaṅgaṃ paṃsukūlikaṅgaṃ samādiyiṃsu. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ senāsanacārikaṃ āhiṇḍanto addasa santhatāni tahaṃ tahaṃ ujjhitāni. Passitvā bhikkhū āmantesi – ‘‘kassimāni, bhikkhave, santhatāni tahaṃ tahaṃ ujjhitānī’’ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca – saṅghasuṭṭhutāya, saṅghaphāsutāya,…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then those bhikkhus said, “Indeed, the Venerable Upasena speaks the truth: ‘What has not been laid down should not be laid down, and what has been laid down should not be abolished; having undertaken them, one should proceed in accordance with the training rules as they have been laid down.’” The bhikkhus heard: “It is said that it has been permitted by the Blessed One: ‘Those bhikkhus who are forest-dwellers, alms-food-eaters, and refuse-rag-wearers may approach to see me as they wish.’” Longing to see the Blessed One, they discarded their mats and undertook the ascetic practices of a forest-dweller, an alms-food-eater, and a refuse-rag-wearer. Then the Blessed One, while wandering on a tour of the lodgings with many bhikkhus, saw the mats discarded here and there. Having seen them, he addressed the bhikkhus: “Bhikkhus, whose mats are these, discarded here and there?” Then those bhikkhus informed the Blessed One of this matter. Then the Blessed One, on this occasion, in this connection, having given a talk on the Dhamma, addressed the bhikkhus: “In that case, bhikkhus, I will lay down a training rule for the bhikkhus, on account of ten benefits: for the excellence of the Saṅgha, for the comfort of the Saṅgha, … and so on … And so, bhikkhus, you should recite this training rule thus:

567. ‘‘Nisīdanasanthataṃ [Pg.339] pana bhikkhunā kārayamānena purāṇasanthatassa sāmantā sugatavidatthi ādātabbā dubbaṇṇakaraṇāya, anādā ce bhikkhu purāṇasanthatassa sāmantā sugatavidatthiṃ navaṃ nisīdanasanthataṃ kārāpeyya, nissaggiyaṃ pācittiya’’nti.

567. “A bhikkhu who is having a sitting-mat made must take a Sugata-span from the border of the old mat for the purpose of disfiguring it. If a bhikkhu, without taking a Sugata-span from the border of the old mat, should have a new sitting-mat made, it is an offense of pācittiya entailing forfeiture.”

568. Nisīdanaṃ nāma sadasaṃ vuccati.

568. A sitting-mat is defined as that which has a lining.

Santhataṃ nāma santharitvā kataṃ hoti avāyimaṃ.

A felt mat is that which is made by spreading out; it is not woven.

Kārayamānenāti karonto vā kārāpento vā.

‘Who is having made’ means: either making it himself or causing it to be made.

Purāṇasanthataṃ nāma sakiṃ nivatthampi sakiṃ pārutampi.

An old felt mat is one that has been worn once or used as a covering once.

Sāmantā sugatavidatthi ādātabbā dubbaṇṇakaraṇāyāti thirabhāvāya vaṭṭaṃ vā caturassaṃ vā chinditvā ekadese vā santharitabbaṃ vijaṭetvā vā santharitabbaṃ.

‘A Sugata-span from the border is to be taken for the purpose of disfiguring’ means: for the sake of durability, a round or square piece should be cut out and spread in one part, or it should be unraveled and spread.

Anādā ce bhikkhu purāṇasanthatassa sāmantā sugatavidatthinti anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṃ navaṃ nisīdanasanthataṃ karoti vā kārāpeti vā, payoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, nisīdanasanthataṃ anādiyitvā purāṇasanthatassa sāmantā sugatavidatthiṃ kārāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… āyasmato dammīti.

‘If a bhikkhu, without taking a Sugata-span from the border of the old mat…’ means: without taking a Sugata-span from the border of the old mat, he makes or has a new sitting-mat made. In the effort, there is an offense of wrong-doing. Upon receiving it, it becomes subject to forfeiture. It is to be forfeited to the Saṅgha, to a group, or to an individual. And so, bhikkhus, it should be forfeited thus… “Venerable Sirs, this sitting-mat of mine was made without taking a Sugata-span from the border of the old mat; it is subject to forfeiture. I forfeit this sitting-mat to the Saṅgha.” … It should be given… They should give… “I give it to the venerable one.”

569. Attanā vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Attanā vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ attanā pariyosāpeti, nissaggiyaṃ pācittiyaṃ. Parehi vippakataṃ parehi pariyosāpeti, nissaggiyaṃ pācittiyaṃ.

569. If he himself has begun it and himself completes it, it is an offense of pācittiya involving forfeiture. If he himself has begun it and others complete it, it is an offense of pācittiya involving forfeiture. If others have begun it and he himself completes it, it is an offense of pācittiya involving forfeiture. If others have begun it and others complete it, it is an offense of pācittiya involving forfeiture.

Aññassatthāya karoti vā kārāpeti vā, āpatti dukkaṭassa.

If he makes it or has it made for the benefit of another, it is an offense of wrongdoing.

570. Anāpatti – purāṇasanthatassa sāmantā sugatavidatthiṃ ādiyitvā karoti, alabhanto thokataraṃ ādiyitvā karoti, alabhanto anādiyitvā karoti, aññena kataṃ paṭilabhitvā paribhuñjati, vitānaṃ vā bhūmattharaṇaṃ vā sāṇipākāraṃ vā bhisiṃ vā bibbohanaṃ vā karoti, ummattakassa ādikammikassāti.

570. There is no offense: if one makes it taking a Sugata-span from the border of an old felt mat; if, not obtaining that, one makes it taking a smaller amount; if, not obtaining that, one makes it without taking any; if one receives what was made by another and uses it; if one makes a canopy, a ground covering, a curtain, a cushion, or a bolster; for one who is insane; for the first offender.

Nisīdanasanthatasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ.

The fifth training rule, concerning the felt sitting-mat, is concluded.

6. Eḷakalomasikkhāpadaṃ

6. The Training Rule on Sheep's Wool

571. Tena [Pg.340] samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṃ gacchantassa antarāmagge eḷakalomāni uppajjiṃsu. Atha kho so bhikkhu tāni eḷakalomāni uttarāsaṅgena bhaṇḍikaṃ bandhitvā agamāsi. Manussā taṃ bhikkhuṃ passitvā uppaṇḍesuṃ – ‘‘kittakena te, bhante, kītāni? Kittako udayo bhavissatī’’ti? So bhikkhu tehi manussehi uppaṇḍiyamāno maṅku ahosi. Atha kho so bhikkhu sāvatthiṃ gantvā tāni eḷakalomāni ṭhitakova āsumbhi. Bhikkhū taṃ bhikkhuṃ etadavocuṃ – ‘‘kissa tvaṃ, āvuso, imāni eḷakalomāni ṭhitakova āsumbhasī’’ti? ‘‘Tathā hi panāhaṃ, āvuso, imesaṃ eḷakalomānaṃ kāraṇā manussehi uppaṇḍito’’ti. ‘‘Kīva dūrato pana tvaṃ, āvuso, imāni eḷakalomāni āharī’’ti? ‘‘Atirekatiyojanaṃ, āvuso’’ti. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhu atirekatiyojanaṃ eḷakalomāni āharissatī’’ti! Atha kho te bhikkhū taṃ bhikkhuṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira tvaṃ, bhikkhu, atirekatiyojanaṃ eḷakalomāni āharīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, atirekatiyojanaṃ eḷakalomāni āharissasi! Netaṃ moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

571. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī at Jeta's Grove, in Anāthapiṇḍika's Park. Now at that time, a certain bhikkhu, while traveling through the country of the Kosalans on his way to Sāvatthī, came upon some sheep's wool on the road. Then that bhikkhu, tying that sheep's wool into a bundle with his upper robe, went on. People, seeing that bhikkhu, mocked him, saying, “For how much did you buy this, venerable sir? How much profit will there be?” That bhikkhu, being mocked by those people, became disheartened. Then that bhikkhu, having gone to Sāvatthī, threw down that sheep's wool while still standing. The bhikkhus said this to that bhikkhu: “Friend, why do you throw down this sheep's wool while still standing?” “Because, friends, on account of this sheep's wool, I was mocked by people.” “But from how far away, friend, did you bring this sheep's wool?” “More than three yojanas, friends.” Those bhikkhus who were of few desires… censured, condemned, and spread it about, saying, “How indeed can a bhikkhu bring sheep's wool for more than three yojanas?” Then those bhikkhus, having rebuked that bhikkhu in many ways, reported this matter to the Blessed One… “Is it true, bhikkhu, as is said, that you brought sheep's wool for more than three yojanas?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “How indeed, worthless man, can you bring sheep's wool for more than three yojanas? This, worthless man, is not for the confidence of the unconfident… And so, bhikkhus, you should recite this training rule thus:

572. ‘‘Bhikkhuno paneva addhānamaggappaṭipannassa eḷakalomāni uppajjayyuṃ. Ākaṅkhamānena bhikkhunā paṭiggahetabbāni. Paṭiggahetvā tiyojanaparamaṃ sahatthā haritabbāni, asante hārake. Tato ce uttari hareyya, asantepi hārake, nissaggiyaṃ pācittiya’’nti.

572. “Should sheep's wool arise for a bhikkhu who has set out on a long journey, it may be accepted by the bhikkhu, if he so desires. Having accepted it, it may be carried by his own hand for a maximum of three yojanas if there is no carrier. If he should carry it further than that, even if there is no carrier, it is an offense of pācittiya involving forfeiture.”

573. Bhikkhuno paneva addhānamaggappaṭipannassāti panthaṃ gacchantassa.

573. A bhikkhu who has set out on a long journey: means one who is going on a journey.

Eḷakalomāni uppajjeyyunti uppajjeyyuṃ saṅghato vā gaṇato vā ñātito vā mittato vā paṃsukūlaṃ vā attano vā dhanena.

Should sheep's wool arise: means should it arise from the Saṅgha, or from a group, or from relatives, or from friends, or as refuse-cloth, or by means of one's own wealth.

Ākaṅkhamānenāti [Pg.341] icchamānena paṭiggahetabbāni.

If he so desires: means if he wishes, it may be accepted.

Paṭiggahetvā tiyojanaparamaṃ sahatthā haritabbānīti tiyojanaparamatā sahatthā haritabbāni.

Having accepted it, it may be carried by his own hand for a maximum of three yojanas: means it may be carried by his own hand for a distance of at most three yojanas.

Asante hāraketi nāñño koci hārako hoti itthī vā puriso vā gahaṭṭho vā pabbajito vā.

If there is no carrier: means there is no other carrier, be it a woman or a man, a householder or one who has gone forth.

Tato ce uttari hareyya, asantepi hāraketi paṭhamaṃ pādaṃ tiyojanaṃ atikkāmeti, āpatti dukkaṭassa. Dutiyaṃ pādaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Antotiyojane ṭhito bahitiyojanaṃ pāteti, nissaggiyaṃ pācittiyaṃ. Aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni honti. Nissajjitabbāni saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbāni…pe… imāni me, bhante, eḷakalomāni tiyojanaṃ atikkāmitāni nissaggiyāni. Imānāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

If he should carry it further than that, even if there is no carrier: if he causes the first footstep to cross the three-yojana limit, it is an offense of wrongdoing. If he causes the second footstep to cross, it is an offense of pācittiya involving forfeiture. Standing within three yojanas, if he drops it beyond three yojanas, it is an offense of pācittiya involving forfeiture. Having placed it in another's vehicle or belongings without their knowledge, if he causes it to cross the three-yojana limit, it becomes subject to forfeiture. It is to be forfeited to the Saṅgha, or to a group, or to an individual. And so, bhikkhus, it should be forfeited thus… “Venerable sirs, this sheep's wool of mine, having been carried beyond three yojanas, is subject to forfeiture. I forfeit this sheep's wool to the Saṅgha.” … It should be given… It should be given… “I give it to the venerable one.”

574. Atirekatiyojane atirekasaññī atikkāmeti, nissaggiyaṃ pācittiyaṃ. Atirekatiyojane vematiko atikkāmeti, nissaggiyaṃ pācittiyaṃ. Atirekatiyojane ūnakasaññī atikkāmeti, nissaggiyaṃ pācittiyaṃ.

574. When it is beyond three yojanas, if he perceives it as beyond and crosses the limit, it is an offense of pācittiya involving forfeiture. When it is beyond three yojanas, if he is uncertain and crosses the limit, it is an offense of pācittiya involving forfeiture. When it is beyond three yojanas, if he perceives it as less and crosses the limit, it is an offense of pācittiya involving forfeiture.

Ūnakatiyojane atirekasaññī, āpatti dukkaṭassa. Ūnakatiyojane vematiko, āpatti dukkaṭassa. Ūnakatiyojane ūnakasaññī, anāpatti.

When it is less than three yojanas, if he perceives it as beyond, it is an offense of wrongdoing. When it is less than three yojanas, if he is uncertain, it is an offense of wrongdoing. When it is less than three yojanas, if he perceives it as less, there is no offense.

575. Anāpatti tiyojanaṃ harati, ūnakatiyojanaṃ harati, tiyojanaṃ haratipi, paccāharatipi, tiyojanaṃ vāsādhippāyo gantvā tato paraṃ harati, acchinnaṃ paṭilabhitvā harati, nissaṭṭhaṃ paṭilabhitvā harati, aññaṃ harāpeti katabhaṇḍaṃ, ummattakassa, ādikammikassāti.

575. There is no offense: if one carries it for three yojanas; if one carries it for less than three yojanas; if one carries it for three yojanas and also carries it back; if, having gone three yojanas with the intention to stay, one carries it beyond that place; if one carries it after recovering what was seized; if one carries it after recovering what was relinquished; if one has another carry it; if one carries a finished article; for one who is insane; for the first offender.

Eḷakalomasikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ.

The sixth training rule, concerning sheep's wool, is concluded.

7. Eḷakalomadhovāpanasikkhāpadaṃ

7. The Training Rule on Having Wool Washed

576. Tena [Pg.342] samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhunīhi eḷakalomāni dhovāpentipi rajāpentipi vijaṭāpentipi. Bhikkhuniyo eḷakalomāni dhovantiyo rajantiyo vijaṭentiyo riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññaṃ. Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho mahāpajāpatiṃ gotamiṃ bhagavā etadavoca – ‘‘kacci, gotami, bhikkhuniyo appamattā ātāpiniyo pahitattā viharantī’’ti? ‘‘Kuto, bhante, bhikkhunīnaṃ appamādo! Ayyā chabbaggiyā bhikkhunīhi eḷakalomāni dhovāpentipi rajāpentipi vijaṭāpentipi. Bhikkhuniyo eḷakalomāni dhovantiyo rajantiyo vijaṭentiyo riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipañña’’nti.

576. At that time the Buddha, the Blessed One, was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now at that time the group-of-six bhikkhus had bhikkhunīs wash, dye, and disentangle wool. While washing, dyeing, and disentangling the wool, the bhikkhunīs neglected the learning of the Pali text, the learning of the commentary, the training in higher virtue, the training in higher mind, and the training in higher wisdom. Then Mahāpajāpatī Gotamī approached the Blessed One. Having approached, she paid homage to the Blessed One and stood to one side. As she was standing to one side, the Blessed One said to Mahāpajāpatī Gotamī: “Gotamī, are the bhikkhunīs dwelling heedful, ardent, and resolute?” “Venerable Sir, how could the bhikkhunīs be heedful? The venerable group-of-six bhikkhus have bhikkhunīs wash, dye, and disentangle wool. While washing, dyeing, and disentangling the wool, the bhikkhunīs neglect the learning of the Pali text, the learning of the commentary, the training in higher virtue, the training in higher mind, and the training in higher wisdom.”

Atha kho bhagavā mahāpajāpatiṃ gotamiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho mahāpajāpati gotamī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi – ‘‘saccaṃ kira tumhe, bhikkhave, bhikkhunīhi eḷakalomāni dhovāpethapi rajāpethapi vijaṭāpethapī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātikāyo tumhākaṃ, bhikkhave, aññātikāyo’’ti? ‘‘Aññātikāyo, bhagavā’’ti. ‘‘Aññātakā, moghapurisā, aññātikānaṃ na jānanti patirūpaṃ vā appatirūpaṃ vā pāsādikaṃ vā apāsādikaṃ. Tattha nāma tumhe, moghapurisā, aññātikāhi bhikkhunīhi eḷakalomāni dhovāpessathapi rajāpessathapi vijaṭāpessathapi! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then the Blessed One instructed, roused, encouraged, and gladdened Mahāpajāpatī Gotamī with a Dhamma talk. Then, having been instructed, roused, encouraged, and gladdened by the Blessed One with a Dhamma talk, Mahāpajāpatī Gotamī paid homage to the Blessed One, circumambulated him, keeping him to her right, and departed. Then the Blessed One, on this occasion, in this connection, convened the Bhikkhu Saṅgha and questioned the group-of-six bhikkhus: “Is it true, bhikkhus, that you have bhikkhunīs wash, dye, and disentangle wool?” “It is true, Blessed One.” “Bhikkhus, are they your relatives or not your relatives?” “They are not our relatives, Blessed One.” “Foolish men, those who are not relatives do not know what is proper or improper, what is pleasing or unpleasing, for those who are not their relatives. That being the case, how could you, foolish men, have bhikkhunīs who are not your relatives wash, dye, and disentangle wool? This, foolish men, is not for the confidence of the unconfident… and so on… And so, bhikkhus, this training rule should be recited thus:

577. ‘‘Yo pana bhikkhu aññātikāya bhikkhuniyā eḷakalomāni dhovāpeyya vā rajāpeyya vā vijaṭāpeyya vā, nissaggiyaṃ pācittiya’’nti.

577. “Whatever bhikkhu should have a bhikkhunī who is not a relative wash, dye, or disentangle wool, it is a pācittiya offense that entails forfeiture.”

578. Yo [Pg.343] panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

578. ‘Whatever’ means: whatever kind… and so on… ‘Bhikkhu’ means… and so on… this bhikkhu is meant in this context.

Aññātikā nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddhā.

‘Not a relative’ means one who is not connected through the mother’s side or the father’s side up to the seventh generation of ancestors.

Bhikkhunī nāma ubhatosaṅghe upasampannā.

‘Bhikkhunī’ means one who has been fully ordained in both Saṅghas.

Dhovāti āṇāpeti, āpatti dukkaṭassa. Dhotāni nissaggiyāni honti. Rajāti āṇāpeti, āpatti dukkaṭassa. Rattāni nissaggiyāni honti. Vijaṭehīti āṇāpeti, āpatti dukkaṭassa. Vijaṭitāni nissaggiyāni honti. Nissajjitabbāni saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbāni…pe… imāni me, bhante, eḷakalomāni aññātikāya bhikkhuniyā dhovāpitāni nissaggiyāni. Imānāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

If he commands, “Wash,” there is an offense of wrong-doing. When washed, they are to be forfeited. If he commands, “Dye,” there is an offense of wrong-doing. When dyed, they are to be forfeited. If he commands, “Disentangle,” there is an offense of wrong-doing. When disentangled, they are to be forfeited. They are to be forfeited to the Saṅgha, or to a group, or to an individual. And so, bhikkhus, they should be forfeited… and so on… “Venerable sirs, this wool of mine, which I had washed by a bhikkhunī who is not a relative, is to be forfeited. I forfeit this wool to the Saṅgha.”… and so on… ‘should give’… and so on… ‘should give’… and so on… ‘I give it to the venerable one.’

579. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti vijaṭāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni dhovāpeti rajāpeti vijaṭāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ.

579. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool washed, it is a pācittiya offense that entails forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool washed and dyed, there is an offense of wrong-doing along with the offense entailing forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool washed and disentangled, there is an offense of wrong-doing along with the offense entailing forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool washed, dyed, and disentangled, there are two offenses of wrong-doing along with the offense entailing forfeiture.

Aññātikāya aññātikasaññī eḷakalomāni rajāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti vijaṭāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni rajāpeti vijaṭāpeti dhovāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ.

Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool dyed, it is a pācittiya offense that entails forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool dyed and disentangled, there is an offense of wrong-doing along with the offense entailing forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool dyed and washed, there is an offense of wrong-doing along with the offense entailing forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool dyed, disentangled, and washed, there are two offenses of wrong-doing along with the offense entailing forfeiture.

Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti, nissaggiyaṃ pācittiyaṃ. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti dhovāpeti, nissaggiyena āpatti dukkaṭassa. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti rajāpeti, nissaggiyena āpatti dukkaṭassa[Pg.344]. Aññātikāya aññātikasaññī eḷakalomāni vijaṭāpeti dhovāpeti rajāpeti, nissaggiyena āpatti dvinnaṃ dukkaṭānaṃ.

Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool disentangled, it is a pācittiya offense that entails forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool disentangled and washed, there is an offense of wrong-doing along with the offense entailing forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool disentangled and dyed, there is an offense of wrong-doing along with the offense entailing forfeiture. Regarding a bhikkhunī who is not a relative, being perceptive of her as not a relative, if he has wool disentangled, washed, and dyed, there are two offenses of wrong-doing along with the offense entailing forfeiture.

580. Aññātikāya vematiko…pe… aññātikāya ñātikasaññī…pe… aññassa eḷakalomāni dhovāpeti, āpatti dukkaṭassa. Ekato upasampannāya dhovāpeti, āpatti dukkaṭassa. Ñātikāya aññātikasaññī, āpatti dukkaṭassa. Ñātikāya vematiko, āpatti dukkaṭassa. Ñātikāya ñātikasaññī, anāpatti.

580. Regarding a bhikkhunī who is not a relative, if he is in doubt… and so on… Regarding a bhikkhunī who is not a relative, being perceptive of her as a relative… and so on… If one has another’s wool washed, there is an offense of wrong-doing. If one has it washed by a bhikkhunī ordained in only one Saṅgha, there is an offense of wrong-doing. Regarding a bhikkhunī who is a relative, being perceptive of her as not a relative, there is an offense of wrong-doing. Regarding a bhikkhunī who is a relative, if he is in doubt, there is an offense of wrong-doing. Regarding a bhikkhunī who is a relative, being perceptive of her as a relative, there is no offense.

581. Anāpatti ñātikāya dhāvantiyā aññātikā dutiyā hoti, avuttā dhovati, aparibhuttaṃ katabhaṇḍaṃ dhovāpeti, sikkhamānāya sāmaṇeriyā ummattakassa ādikammikassāti.

581. There is no offense: if, while a bhikkhunī who is a relative is washing, a bhikkhunī who is not a relative is her companion; if she washes without being told; if one has unused, finished material washed; if one has it washed by a female trainee or a female novice; for one who is insane; for the first offender.

Eḷakalomadhovāpanasikkhāpadaṃ niṭṭhitaṃ sattamaṃ.

The seventh training rule, on having wool washed, is concluded.

8. Rūpiyasikkhāpadaṃ

8. The Training Rule on Gold and Silver

582. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā upanando sakyaputto aññatarassa kulassa kulūpako hoti niccabhattiko. Yaṃ tasmiṃ kule uppajjati khādanīyaṃ vā bhojanīyaṃ vā tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapiyyati. Tena kho pana samayena sāyaṃ tasmiṃ kule maṃsaṃ uppannaṃ hoti. Tato āyasmato upanandassa sakyaputtassa paṭiviso ṭhapito hoti. Tassa kulassa dārako rattiyā paccūsasamayaṃ paccuṭṭhāya rodati – ‘‘maṃsaṃ me dethā’’ti. Atha kho so puriso pajāpatiṃ etadavoca – ‘‘ayyassa paṭivisaṃ dārakassa dehi. Aññaṃ cetāpetvā ayyassa dassāmā’’ti.

582. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. Now at that time, the Venerable Upananda, the Sakyan son, was a frequent visitor to a certain family and received regular meals. Whatever edible food or soft food arose in that family, a portion was set aside for the Venerable Upananda, the Sakyan son. Now at that time, in the evening, meat had arisen in that family. From that, a portion for the Venerable Upananda, the Sakyan son, had been set aside. The child of that family, getting up at dawn, cried, “Give me meat!” Then that man said this to his wife, “Give the venerable one’s portion to the child. Having bought other meat, we will give it to the venerable one.”

Atha kho āyasmā upanando sakyaputto pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yena taṃ kulaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ [Pg.345] upanandaṃ sakyaputtaṃ etadavoca – ‘‘hiyyo kho, bhante, sāyaṃ maṃsaṃ uppannaṃ ahosi. Tato ayyassa paṭiviso ṭhapito. Ayaṃ, bhante, dārako rattiyā paccūsasamayaṃ paccuṭṭhāya rodati – ‘maṃsaṃ me dethā’ti. Ayyassa paṭiviso dārakassa dinno. Kahāpaṇena, bhante, kiṃ āhariyyatū’’ti? ‘‘Pariccatto me, āvuso, kahāpaṇo’’ti? ‘‘Āma, bhante, pariccatto’’ti. ‘‘Taññeva me, āvuso, kahāpaṇaṃ dehī’’ti.

Then the Venerable Upananda, the Sakyan son, in the morning, having put on his lower robe and taking his bowl and outer robe, approached that family. Having approached, he sat down on the prepared seat. Then that man approached the Venerable Upananda, the Sakyan son. Having approached, he paid homage to the Venerable Upananda, the Sakyan son, and sat down at one side. Seated at one side, that man said this to the Venerable Upananda, the Sakyan son: “Venerable sir, yesterday evening meat arose. From that, a portion for the venerable one was set aside. Venerable sir, this child, getting up at dawn, cries, ‘Give me meat!’ The venerable one’s portion was given to the child. Venerable sir, with the kahāpaṇa, what should be brought?” “Householder, is the kahāpaṇa relinquished for me?” “Yes, venerable sir, it is relinquished.” “Householder, give that very kahāpaṇa to me.”

Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṃ datvā ujjhāyati khiyyati vipāceti – ‘‘tatheva mayaṃ rūpiyaṃ paṭiggaṇhāma evamevime samaṇā sakyaputtiyā rūpiyaṃ paṭiggaṇhantī’’ti. Assosuṃ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto rūpiyaṃ paṭiggahessatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, rūpiyaṃ paṭiggahesī’’ti ? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, rūpiyaṃ paṭiggahessasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then that man, having given the kahāpaṇa to the Venerable Upananda, the Sakyan son, complained, grumbled, and criticized: “Just as we accept gold and silver, so too do these ascetics, the Sakyan sons, accept gold and silver.” The monks heard that man complaining, grumbling, and criticizing. Those monks who were of few wishes… they complained, grumbled, and criticized: “How indeed could the Venerable Upananda, the Sakyan son, accept gold and silver?” Then those monks, having rebuked the Venerable Upananda, the Sakyan son, in many ways, reported this matter to the Blessed One… “Is it true, Upananda, that you accepted gold and silver?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “How indeed, foolish man, could you accept gold and silver? Foolish man, this is not for the confidence of the unconverted… And so, monks, you should recite this training rule thus:

583. ‘‘Yo pana bhikkhu jātarūparajataṃ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṃ vā sādiyeyya, nissaggiyaṃ pācittiya’’nti.

583. “Whatever monk should accept gold and silver, or should cause it to be accepted, or should consent to what has been placed nearby, it is a Pācittiya offense entailing forfeiture.”

584. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

584. ‘Whatever’ means: whoever, of whatever kind... ‘Monk’ means... in this sense, this is the monk who is intended.

Jātarūpaṃ nāma satthuvaṇṇo vuccati.

What is called ‘jātarūpa’ is said to be of the Teacher's color.

Rajataṃ nāma kahāpaṇo lohamāsako dārumāsako jatumāsako ye vohāraṃ gacchanti.

What is called ‘rajata’ means a kahāpaṇa, a metal māsaka, a wooden māsaka, a lac māsaka, or whatever is used in commerce.

Uggaṇheyyāti sayaṃ gaṇhāti nissaggiyaṃ pācittiyaṃ.

‘Should accept’ means: one accepts it oneself; it is a Pācittiya offense entailing forfeiture.

Uggaṇhāpeyyāti aññaṃ gāhāpeti nissaggiyaṃ pācittiyaṃ.

‘Should cause to be accepted’ means: one causes another to accept it; it is a Pācittiya offense entailing forfeiture.

Upanikkhittaṃ [Pg.346] vā sādiyeyyāti idaṃ ayyassa hotūti upanikkhittaṃ sādiyati, nissaggiyaṃ hoti. Saṅghamajjhe nissajjitabbaṃ. Evañca pana, bhikkhave, nissajjitabbaṃ – tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, rūpiyaṃ paṭiggahesiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo – ‘‘āvuso, imaṃ jānāhī’’ti. Sace so bhaṇati – ‘‘iminā kiṃ āhariyyatū’’ti, na vattabbo – ‘‘imaṃ vā imaṃ vā āharā’’ti. Kappiyaṃ ācikkhitabbaṃ – sappi vā telaṃ vā madhu vā phāṇitaṃ vā. Sace so tena parivattetvā kappiyaṃ āharati rūpiyappaṭiggāhakaṃ ṭhapetvā sabbeheva paribhuñjitabbaṃ. Evañcetaṃ labhetha, iccetaṃ kusalaṃ; no ce labhetha, so vattabbo – ‘‘āvuso, imaṃ chaḍḍehī’’ti. Sace so chaḍḍeti, iccetaṃ kusalaṃ; no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘Or should consent to what has been placed nearby’ means: one consents to what has been placed nearby with the thought, “Let this be for the venerable one.” It becomes forfeitable. It should be relinquished in the midst of the Saṅgha. And so, monks, it should be relinquished thus: That monk should approach the Saṅgha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, sit in a squatting position, raise his joined palms, and should speak thus: “Venerable sirs, I have accepted gold and silver. This of mine is forfeitable. I relinquish this to the Saṅgha.” Having relinquished it, the offense should be confessed. A competent, capable monk should accept the confession. If a monastery attendant or a lay follower comes there, he should be told, “Friend, know of this.” If he says, “What should be brought with this?” he should not be told, “Bring this or that.” What is allowable should be pointed out: ghee, oil, honey, or molasses. If he, having exchanged it for that, brings what is allowable, having excluded the monk who accepted the gold and silver, it should be used by all. If it is obtained thus, this is good. If it is not obtained, he should be told, “Friend, discard this.” If he discards it, this is good. If he does not discard it, a monk endowed with five factors should be appointed as a discarder of gold and silver: one who would not go the wrong way through desire, would not go the wrong way through hatred, would not go the wrong way through delusion, would not go the wrong way through fear, and who would know what is discarded and not discarded. And so, monks, he should be appointed thus: First, a monk should be requested. Having requested, a competent, capable monk should inform the Saṅgha:

585. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammanneyya. Esā ñatti.

585. “Venerable sirs, may the Saṅgha hear me. If it is the proper time for the Saṅgha, the Saṅgha should appoint the bhikkhu named so-and-so as the discarder of gold and silver. This is the motion.”

‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Saṅgha hear me. The Saṅgha appoints the bhikkhu named so-and-so as the discarder of gold and silver. To whichever venerable one the appointment of the bhikkhu named so-and-so as the discarder of gold and silver is agreeable, he should be silent. To whom it is not agreeable, he should speak.”

‘‘Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The bhikkhu named so-and-so has been appointed by the Saṅgha as the discarder of gold and silver. It is agreeable to the Saṅgha, therefore it is silent. Thus I bear this in mind.”

Tena sammatena bhikkhunā animittaṃ katvā pātetabbaṃ. Sace nimittaṃ katvā pāteti, āpatti dukkaṭassa.

By that appointed bhikkhu, it should be discarded without making a sign. If he discards it after making a sign, there is an offense of wrong conduct.

586. Rūpiye rūpiyasaññī rūpiyaṃ paṭiggaṇhāti, nissaggiyaṃ pācittiyaṃ. Rūpiye vematiko rūpiyaṃ paṭiggaṇhāti, nissaggiyaṃ pācittiyaṃ. Rūpiye arūpiyasaññī rūpiyaṃ paṭiggaṇhāti, nissaggiyaṃ pācittiyaṃ.

586. Regarding gold and silver, perceiving it as gold and silver, if one accepts gold and silver, it is a pācittiya offense requiring forfeiture. Regarding gold and silver, being doubtful, if one accepts gold and silver, it is a pācittiya offense requiring forfeiture. Regarding gold and silver, perceiving it as not gold and silver, if one accepts gold and silver, it is a pācittiya offense requiring forfeiture.

Arūpiye [Pg.347] rūpiyasaññī, āpatti dukkaṭassa. Arūpiye vematiko, āpatti dukkaṭassa. Arūpiye arūpiyasaññī, anāpatti.

Regarding what is not gold and silver, perceiving it as gold and silver, there is an offense of wrong conduct. Regarding what is not gold and silver, being doubtful, there is an offense of wrong conduct. Regarding what is not gold and silver, perceiving it as not gold and silver, there is no offense.

Anāpatti ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipati – yassa bhavissati so harissatīti, ummattakassa, ādikammikassāti.

There is no offense if one, either within a monastery or within a residence, having picked it up or having caused it to be picked up, puts it down thinking, ‘He whose it will be will take it’; there is no offense for one who is insane, or for the first offender.

Rūpiyasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ.

The eighth training rule concerning gold and silver is concluded.

9. Rūpiyasaṃvohārasikkhāpadaṃ

9. The Training Rule on Transactions in Gold and Silver

587. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjissanti, seyyathāpi gihī kāmabhogino’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjissantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjathā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjissatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

587. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the group-of-six bhikkhus were engaging in various kinds of transactions in gold and silver. People complained, criticized, and spread it about, saying: “How can these ascetics, sons of the Sakyan, engage in various kinds of transactions in gold and silver, just like householders who enjoy sensual pleasures!” The bhikkhus heard those people complaining, criticizing, and spreading it about. Those bhikkhus who were of few wishes… they too complained, criticized, and spread it about, saying: “How can the group-of-six bhikkhus engage in various kinds of transactions in gold and silver!” Then those bhikkhus, having rebuked the group-of-six bhikkhus in many ways, reported this matter to the Blessed One… “Is it true, it is said, bhikkhus, that you engage in various kinds of transactions in gold and silver?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, foolish men, engage in various kinds of transactions in gold and silver! This, foolish men, is not for the confidence of the unconvinced… And so, bhikkhus, you should recite this training rule thus:

588. ‘‘Yo pana bhikkhu nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjeyya, nissaggiyaṃ pācittiya’’nti.

588. “Whatever bhikkhu should engage in various kinds of transactions in gold and silver, it is a pācittiya offense requiring forfeiture.”

589. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

589. Whatever: whoever, of whatever kind… Bhikkhu: … in this sense is a bhikkhu intended here.

Nānappakārakaṃ [Pg.348] nāma katampi akatampi katākatampi. Kataṃ nāma sīsūpagaṃ gīvūpagaṃ hatthūpagaṃ pādūpagaṃ kaṭūpagaṃ. Akataṃ nāma ghanakataṃ vuccati. Katākataṃ nāma tadubhayaṃ.

Of various kinds means wrought, unwrought, and wrought-unwrought. Wrought means what is used on the head, what is used on the neck, what is used on the hand, what is used on the foot, and what is used on the waist. Unwrought is said of what is made solid. Wrought-unwrought means both of these.

Rūpiyaṃ nāma satthuvaṇṇo kahāpaṇo, lohamāsako, dārumāsako, jatumāsako ye vohāraṃ gacchanti.

Gold and silver means gold (of the Teacher's complexion), the kahāpaṇa, the metal māsaka, the wooden māsaka, the lac māsaka, and whatever is current in trade.

Samāpajjeyyāti katena kataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katena akataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katena katākataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Akatena kataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Akatena akataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Akatena katākataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katākatena kataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katākatena akataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Katākatena katākataṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Saṅghamajjhe nissajjitabbaṃ. Evañca pana, bhikkhave, nissajjitabbaṃ. Tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, bhante, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Sace tattha āgacchati ārāmiko vā upāsako vā so vattabbo – ‘‘āvuso, imaṃ jānāhī’’ti. Sace so bhaṇati – ‘‘iminā kiṃ āhariyyatū’’ti, na vattabbo – ‘‘imaṃ vā imaṃ vā āharā’’ti. Kappiyaṃ ācikkhitabbaṃ – sappi vā telaṃ vā madhu vā phāṇitaṃ vā. Sace so tena parivattetvā kappiyaṃ āharati, rūpiyacetāpakaṃ ṭhapetvā, sabbeheva paribhuñjitabbaṃ. Evañcetaṃ labhetha, iccetaṃ kusalaṃ; no ce labhetha, so vattabbo – ‘‘āvuso, imaṃ chaḍḍehī’’ti. Sace so chaḍḍeti, iccetaṃ kusalaṃ; no ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

If with what is wrought, one purchases what is wrought, it is an offense of pācittiya requiring forfeiture. If with what is wrought, one purchases what is unwrought, it is an offense of pācittiya requiring forfeiture. If with what is wrought, one purchases what is wrought-and-unwrought, it is an offense of pācittiya requiring forfeiture. If with what is unwrought, one purchases what is wrought, it is an offense of pācittiya requiring forfeiture. If with what is unwrought, one purchases what is unwrought, it is an offense of pācittiya requiring forfeiture. If with what is unwrought, one purchases what is wrought-and-unwrought, it is an offense of pācittiya requiring forfeiture. If with what is wrought-and-unwrought, one purchases what is wrought, it is an offense of pācittiya requiring forfeiture. If with what is wrought-and-unwrought, one purchases what is unwrought, it is an offense of pācittiya requiring forfeiture. If with what is wrought-and-unwrought, one purchases what is wrought-and-unwrought, it is an offense of pācittiya requiring forfeiture. It is to be forfeited in the midst of the Sangha. And thus, monks, should it be forfeited. That monk, having approached the Sangha, having arranged his upper robe over one shoulder, having paid homage at the feet of the senior monks, having sat on his heels, having raised his hands in añjali, should speak thus: ‘Venerable sirs, I have engaged in various kinds of transactions with gold and silver. This of mine is to be forfeited. I forfeit this to the Sangha.’ Having forfeited it, the offense should be confessed. The offense should be received by a competent and able monk. If a monastery attendant or a lay follower comes there, he should be told: ‘Friend, take note of this.’ If he says: ‘What should be brought with this?’ he should not be told: ‘Bring this or that.’ What is allowable should be pointed out: ghee or oil or honey or molasses. If he, having exchanged it for that which is allowable, brings it, then setting aside the monk who purchased with gold and silver, it should be consumed by all. If one should get it thus, this is good; if one should not get it, he should be told: ‘Friend, discard this.’ If he discards it, this is good; if he does not discard it, a monk endowed with five factors should be appointed as the discarder of gold and silver: one who would not follow a wrong course through desire, would not follow a wrong course through hatred, would not follow a wrong course through delusion, would not follow a wrong course through fear, and who would know what is discarded and not discarded. And thus, monks, should he be appointed. First, a monk should be requested. Having been requested, the Sangha should be informed by a competent and able monk:

590. ‘‘Suṇātu [Pg.349] me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammanneyya. Esā ñatti.

590. “Venerable sirs, may the Sangha hear me. If the time is right for the Sangha, let the Sangha appoint the monk named so-and-so as the discarder of gold and silver. This is the motion.”

‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Sangha hear me. The Sangha appoints the monk named so-and-so as the discarder of gold and silver. To whichever venerable one the appointment of the monk named so-and-so as the discarder of gold and silver is agreeable, let him be silent; to whomever it is not agreeable, let him speak.”

‘‘Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The monk named so-and-so has been appointed by the Sangha as the discarder of gold and silver. It is agreeable to the Sangha, therefore it is silent. Thus I hold it.”

Tena sammatena bhikkhunā animittaṃ katvā pātetabbaṃ. Sace nimittaṃ katvā pāteti, āpatti dukkaṭassa.

By that appointed monk, it should be caused to fall without making a sign. If he causes it to fall after making a sign, there is an offense of wrong conduct.

591. Rūpiye rūpiyasaññī rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Rūpiye vematiko rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Rūpiye arūpiyasaññī rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Arūpiye rūpiyasaññī rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Arūpiye vematiko rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Arūpiye arūpiyasaññī rūpiyaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

591. If, in regard to gold and silver, perceiving it as gold and silver, one purchases gold and silver, it is an offense of pācittiya requiring forfeiture. If, in regard to gold and silver, being doubtful, one purchases gold and silver, it is an offense of pācittiya requiring forfeiture. If, in regard to gold and silver, perceiving it as not gold and silver, one purchases gold and silver, it is an offense of pācittiya requiring forfeiture. If, in regard to what is not gold and silver, perceiving it as gold and silver, one purchases gold and silver, it is an offense of pācittiya requiring forfeiture. If, in regard to what is not gold and silver, being doubtful, one purchases gold and silver, it is an offense of pācittiya requiring forfeiture. If, in regard to what is not gold and silver, perceiving it as not gold and silver, one purchases gold and silver, it is an offense of pācittiya requiring forfeiture.

Arūpiye rūpiyasaññī, āpatti dukkaṭassa. Arūpiye vematiko, āpatti dukkaṭassa. Arūpiye arūpiyasaññī, anāpatti.

If, in regard to what is not gold and silver, one perceives it as gold and silver, there is an offense of wrong conduct. If, in regard to what is not gold and silver, one is doubtful, there is an offense of wrong conduct. If, in regard to what is not gold and silver, one perceives it as not gold and silver, there is no offense.

592. Anāpatti ummattakassa, ādikammikassāti.

592. There is no offense for one who is insane, nor for the first offender.

Rūpiyasaṃvohārasikkhāpadaṃ niṭṭhitaṃ navamaṃ.

The ninth training rule, concerning transactions with gold and silver, is concluded.

10. Kayavikkayasikkhāpadaṃ

10. The Training Rule on Buying and Selling

593. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto paṭṭo hoti cīvarakammaṃ kātuṃ. So paṭapilotikānaṃ saṅghāṭiṃ karitvā surattaṃ suparikammakataṃ katvā pārupi. Atha kho aññataro paribbājako mahagghaṃ paṭaṃ pārupitvā yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ [Pg.350] etadavoca – ‘‘sundarā kho tyāyaṃ, āvuso, saṅghāṭi; dehi me paṭenā’’ti. ‘‘Jānāhi, āvuso’’ti. ‘‘Āmāvuso, jānāmī’’ti. ‘‘Handāvuso’’ti, adāsi. Atha kho so paribbājako taṃ saṅghāṭiṃ pārupitvā paribbājakārāmaṃ agamāsi. Paribbājakā taṃ paribbājakaṃ etadavocuṃ – ‘‘sundarā kho tyāyaṃ, āvuso, saṅghāṭi; kuto tayā laddhā’’ti? ‘‘Tena me, āvuso, paṭena parivattitā’’ti. ‘‘Katihipi tyāyaṃ, āvuso, saṅghāṭi bhavissati, soyeva te paṭo varo’’ti.

593. At that time the Blessed One, the Buddha, was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the Venerable Upananda the Sakyan was skilled in making robes. He made a double-layered robe of coarse cloths, and having dyed it well and finished it nicely, he wore it. Then a certain wanderer, wearing a valuable cloth, approached the Venerable Upananda the Sakyan. Having approached, he said this to the Venerable Upananda the Sakyan: “Friend, this double-layered robe of yours is indeed beautiful; give it to me for my cloth.” “Know this, friend.” “Yes, friend, I know.” “Then take it, friend,” he said, and gave it. Then that wanderer, having put on that double-layered robe, went to the wanderers’ park. The wanderers said this to that wanderer: “Friend, this double-layered robe of yours is indeed beautiful; where did you get it?” “Friends, it was exchanged by me for that cloth.” “Friend, for how many days will this double-layered robe of yours last? That very cloth of yours was better.”

Atha kho so paribbājako – ‘‘saccaṃ kho paribbājakā āhaṃsu – ‘katihipi myāyaṃ saṅghāṭi bhavissati! Soyeva me paṭo varo’’’ti yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘handa te, āvuso, saṅghāṭi ; dehi me paṭa’’nti. ‘‘Nanu tvaṃ, āvuso, mayā vutto – ‘jānāhi, āvuso’ti! Nāha dassāmī’’ti. Atha kho so paribbājako ujjhāyati khiyyati vipāceti – ‘‘gihīpi naṃ gihissa vippaṭisārissa denti, kiṃ pana pabbajito pabbajitassa na dassatī’’ti! Assosuṃ kho bhikkhū tassa paribbājakassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto paribbājakena saddhiṃ kayavikkayaṃ samāpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, paribbājakena saddhiṃ kayavikkayaṃ samāpajjasī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, paribbājakena saddhiṃ kayavikkayaṃ samāpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then that wanderer, thinking, “Indeed, the wanderers spoke the truth: ‘For how many days will this double-layered robe of mine last! That very cloth of mine is better,’” approached the Venerable Upananda the Sakyan. Having approached, he said this to the Venerable Upananda the Sakyan: “Friend, take your double-layered robe; give me my cloth.” “Friend, were you not told by me, ‘Friend, know this’? I will not give it.” Then that wanderer criticized, scorned, and spoke disparagingly: “Even a householder would give to a householder who is dissatisfied, why then would a renunciant not give to a renunciant?” The bhikkhus heard that wanderer criticizing, scorned, and speaking disparagingly. Those bhikkhus who were of few wishes… they criticized, scorned, and spoke disparagingly: “How indeed could the Venerable Upananda the Sakyan engage in buying and selling with a wanderer?” Then those bhikkhus, having rebuked the Venerable Upananda the Sakyan in many ways, reported this matter to the Blessed One… “Is it true, Upananda, that you engaged in buying and selling with a wanderer?” “It is true, Blessed One.” The Blessed One, the Buddha, rebuked him… “Foolish man, how indeed could you engage in buying and selling with a wanderer? This, foolish man, is not for the confidence of the unconvinced… and so on… And thus, bhikkhus, you should recite this training rule:

594. ‘‘Yo pana bhikkhu nānappakārakaṃ kayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiya’’nti.

594. “Whatever bhikkhu should engage in various kinds of buying and selling, it is a pācittiya offense that entails forfeiture.”

595. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

595. ‘Whatever’ means: whoever, of whatever sort… ‘bhikkhu’ means… and so on… in this sense, this is what is meant by ‘bhikkhu’.

Nānappakārakaṃ [Pg.351] nāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, antamaso cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampi.

‘Various kinds’ means: requisites of robes, almsfood, lodging, and medicine for the sick; even down to a lump of cosmetic powder, a tooth-stick, or a length of mending thread.

Kayavikkayaṃ samāpajjeyyāti iminā imaṃ dehi, iminā imaṃ āhara, iminā imaṃ parivattehi, iminā imaṃ cetāpehīti. Ajjhācarati, āpatti dukkaṭassa. Yato kayitañca hoti vikkayitañca attano bhaṇḍaṃ parahatthagataṃ parabhaṇḍaṃ attano hatthagataṃ, nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… ahaṃ, bhante, nānappakārakaṃ kayavikkayaṃ samāpajjiṃ. Idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘Should engage in buying and selling’ means: if one transgresses by saying, “With this, give me this,” “With this, bring me this,” “With this, exchange for this,” or “With this, buy this,” one commits an offense of wrong conduct. When it has been bought and it has been sold, one’s own goods have gone into another’s hand, and another’s goods have come into one’s own hand, it becomes subject to forfeiture. It should be forfeited to the Saṅgha, or to a group, or to an individual. And thus, bhikkhus, it should be forfeited… and so on… “Venerable sirs, I engaged in various kinds of buying and selling. This of mine is to be forfeited. I forfeit this to the Saṅgha.”… and so on… one should give… and so on… they should give… and so on… “I give it to the venerable one.”

596. Kayavikkaye kayavikkayasaññī, nissaggiyaṃ pācittiyaṃ. Kayavikkaye vematiko, nissaggiyaṃ pācittiyaṃ. Kayavikkaye nakayavikkayasaññī, nissaggiyaṃ pācittiyaṃ.

596. If it is buying and selling, and one perceives it as buying and selling, it is a pācittiya offense that entails forfeiture. If it is buying and selling, and one is uncertain, it is a pācittiya offense that entails forfeiture. If it is buying and selling, and one perceives it as not buying and selling, it is a pācittiya offense that entails forfeiture.

Nakayavikkaye kayavikkayasaññī, āpatti dukkaṭassa. Nakayavikkaye vematiko, āpatti dukkaṭassa. Nakayavikkaye nakayavikkayasaññī, anāpatti.

If it is not buying and selling, but one perceives it as buying and selling, one commits an offense of wrong conduct. If it is not buying and selling, and one is uncertain, one commits an offense of wrong conduct. If it is not buying and selling, and one perceives it as not buying and selling, there is no offense.

597. Anāpatti – agghaṃ pucchati, kappiyakārakassa ācikkhati, ‘‘idaṃ amhākaṃ atthi, amhākañca iminā ca iminā ca attho’’ti bhaṇati, ummattakassa, ādikammikassāti.

597. There is no offense: if one asks the price; if one informs the kappiyakāraka; if one says, “We have this, and we need this and that;” for one who is insane; for the first offender.

Kayavikkayasikkhāpadaṃ niṭṭhitaṃ dasamaṃ.

The tenth training rule, on buying and selling, is concluded.

Kosiyavaggo dutiyo.

The second chapter, the Kosiyavagga, is concluded.

Tassuddānaṃ –

The summary of it:

Kosiyā suddhadvebhāgā, chabbassāni nisīdanaṃ;

Dve ca lomāni uggaṇhe, ubho nānappakārakāti.

Kosiya, Suddha, and Two Parts; Six Years and the Sitting-cloth; The two Wool rules, Accepting, and Both of Various Kinds.

3. Pattavaggo

3. The Chapter on the Bowl

1. Pattasikkhāpadaṃ

1. The Training Rule on the Bowl

598. Tena [Pg.352] samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bahū patte sannicayaṃ karonti. Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā bahū patte sannicayaṃ karissanti, pattavāṇijjaṃ vā samaṇā sakyaputtiyā karissanti āmattikāpaṇaṃ vā pasāressantī’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū atirekapattaṃ dhāressantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, atirekapattaṃ dhārethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, atirekapattaṃ dhāressatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya …pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

598. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī at Jeta’s Grove, in Anāthapiṇḍika’s Park. Now at that time, the group-of-six bhikkhus were accumulating many bowls. People wandering on a tour of the monasteries saw this and complained, criticized, and spread disparaging talk, saying: “How can the recluses, the sons of the Sakyan, accumulate many bowls? The recluses, the sons of the Sakyan, will be engaging in the trade of bowls, or they will be setting up a potter's shop!” The bhikkhus heard those people complaining, criticizing, and spreading disparaging talk. Those bhikkhus who were of few wishes... complained, criticized, and spread disparaging talk, saying: “How can the group-of-six bhikkhus keep an extra bowl?” Then those bhikkhus, having rebuked the group-of-six bhikkhus in many ways, reported this matter to the Blessed One... “Is it true, bhikkhus, as is said, that you keep an extra bowl?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them... “How can you, foolish men, keep an extra bowl? This, foolish men, is not for the confidence of the unconvinced... And so, bhikkhus, you should recite this training rule thus:

599. ‘‘Yo pana bhikkhu atirekapattaṃ dhāreyya, nissaggiyaṃ pācittiya’’nti.

599. “Whatever bhikkhu should keep an extra bowl, it is a pācittiya offense entailing forfeiture.”

Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

Thus this training rule was laid down by the Blessed One for the bhikkhus.

600. Tena kho pana samayena āyasmato ānandassa atirekapatto uppanno hoti. Āyasmā ca ānando taṃ pattaṃ āyasmato sāriputtassa dātukāmo hoti. Āyasmā ca sāriputto sākete viharati. Atha kho āyasmato ānandassa etadahosi – ‘‘bhagavatā sikkhāpadaṃ paññattaṃ – ‘na atirekapatto dhāretabbo’ti. Ayañca me atirekapatto uppanno. Ahañcimaṃ pattaṃ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. Kathaṃ nu kho mayā paṭipajjitabba’’nti? Bhagavato etamatthaṃ ārocesi. ‘‘Kīvaciraṃ panānanda, sāriputto āgacchissatī’’ti? ‘‘Navamaṃ vā, bhagavā, divasaṃ dasamaṃ vā’’ti. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave[Pg.353], dasāhaparamaṃ atirekapattaṃ dhāretuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

600. Now at that time, an extra bowl had arisen for the Venerable Ānanda. And the Venerable Ānanda was desirous of giving that bowl to the Venerable Sāriputta. And the Venerable Sāriputta was dwelling in Sāketa. Then this thought occurred to the Venerable Ānanda: “A training rule has been laid down by the Blessed One: ‘An extra bowl is not to be kept.’ And this extra bowl has arisen for me. I am desirous of giving this bowl to the Venerable Sāriputta. And the Venerable Sāriputta is dwelling in Sāketa. How now should I proceed?” He reported this matter to the Blessed One. “Ānanda, when will Sāriputta arrive?” “Blessed One, on the ninth or the tenth day.” Then the Blessed One, on this occasion, in this connection, having given a talk on the Dhamma, addressed the bhikkhus: “I allow, bhikkhus, an extra bowl to be kept for a maximum of ten days. And so, bhikkhus, you should recite this training rule thus:

601. ‘‘Dasāhaparamaṃ atirekapatto dhāretabbo. Taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti.

601. “An extra bowl is to be kept for a maximum of ten days. For one who exceeds that, it is a pācittiya offense entailing forfeiture.”

602. Dasāhaparamanti dasāhaparamatā dhāretabbo.

602. ‘For a maximum of ten days’ means it is to be kept with a maximum limit of ten days.

Atirekapatto nāma anadhiṭṭhito avikappito.

An extra bowl means one that is undetermined and not designated for shared use.

Patto nāma dve pattā ayopatto mattikāpattoti.

A bowl means two kinds of bowls: an iron bowl and a clay bowl.

Tayo pattassa vaṇṇā ukkaṭṭho patto majjhimo patto omako patto. Ukkaṭṭho nāma patto aḍḍhāḷhakodanaṃ gaṇhāti catubhāgaṃ khādanaṃ tadupiyaṃ byañjanaṃ. Majjhimo nāma patto nāḷikodanaṃ gaṇhāti catubhāgaṃ khādanaṃ tadupiyaṃ byañjanaṃ. Omako nāma patto patthodanaṃ gaṇhāti catubhāgaṃ khādanaṃ tadupiyaṃ byañjanaṃ. Tato ukkaṭṭho apatto, omako apatto.

There are three sizes of bowl: the superior bowl, the middle bowl, and the inferior bowl. The superior bowl, so-called, holds half an āḷhaka of cooked rice, a quarter portion of solid food, and suitable curry. The middle bowl, so-called, holds one nāḷika of cooked rice, a quarter portion of solid food, and suitable curry. The inferior bowl, so-called, holds one pattha of cooked rice, a quarter portion of solid food, and suitable curry. Larger than that is not a bowl; smaller than that is not a bowl.

Taṃ atikkāmayato nissaggiyo hotīti ekādase aruṇuggamane nissaggiyo hoti. Nissajjitabbo saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbo. Tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ayaṃ me, bhante, patto dasāhātikkanto nissaggiyo. Imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā, nissaṭṭhapatto dātabbo.

‘For one who exceeds that, it is subject to forfeiture’ means that on the eleventh day at the rising of the dawn, it becomes subject to forfeiture. It is to be forfeited to the Sangha, or to a group, or to an individual. And so, bhikkhus, it should be forfeited thus: That bhikkhu, having approached the Sangha, having arranged his upper robe over one shoulder, having paid homage at the feet of the senior bhikkhus, having sat down in the squatting position, and having raised his joined palms, should speak thus: ‘Venerable sirs, this bowl of mine, having exceeded ten days, is subject to forfeiture. I forfeit this to the Sangha.’ Having forfeited it, the offense should be confessed. By a competent and able bhikkhu, the offense should be received, and the forfeited bowl should be given back.

603. ‘‘Suṇātu me, bhante, saṅgho. Ayaṃ patto itthannāmassa bhikkhuno nissaggiyo saṅghassa nissaṭṭho. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ pattaṃ itthannāmassa bhikkhuno dadeyyā’’ti.

603. “Venerable sirs, let the Sangha hear me. This bowl of the bhikkhu named so-and-so is subject to forfeiture and has been forfeited to the Sangha. If the time is right for the Sangha, the Sangha should give this bowl to the bhikkhu named so-and-so.”

604. Tena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – ‘‘ayaṃ me, bhante, patto dasāhātikkanto nissaggiyo. Imāhaṃ āyasmantānaṃ nissajjāmī’’ti. Nissajjitvā [Pg.354] āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā, nissaṭṭhapatto dātabbo.

604. That bhikkhu, having approached a number of bhikkhus, having arranged his upper robe over one shoulder, having paid homage at the feet of the senior bhikkhus, having sat down in the squatting position, and having raised his joined palms, should speak thus: ‘Venerable sirs, this bowl of mine, having exceeded ten days, is subject to forfeiture. I forfeit this to the Venerable Sirs.’ Having forfeited it, the offense should be confessed. By a competent and able bhikkhu, the offense should be received, and the forfeited bowl should be given back.

605. ‘‘Suṇantu me āyasmantā. Ayaṃ patto itthannāmassa bhikkhuno nissaggiyo āyasmantānaṃ nissaṭṭho. Yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ pattaṃ itthannāmassa bhikkhuno dadeyyu’’nti.

605. “Venerable sirs, let the Venerable Sirs hear me. This bowl of the bhikkhu named so-and-so is subject to forfeiture and has been forfeited to the Venerable Sirs. If the time is right for the Venerable Sirs, the Venerable Sirs should give this bowl to the bhikkhu named so-and-so.”

606. Tena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ayaṃ me, āvuso, patto dasāhātikkanto nissaggiyo. Imāhaṃ āyasmato nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Tena bhikkhunā āpatti paṭiggahetabbā, nissaṭṭhapatto dātabbo – ‘‘imaṃ pattaṃ āyasmato dammī’’ti.

606. That bhikkhu should approach one bhikkhu, arrange his upper robe over one shoulder, sit down in the squatting position, raise his joined palms, and say thus: 'Friend, this bowl of mine has exceeded ten days and is to be forfeited. I forfeit this bowl to the venerable one.' Having forfeited it, the offense should be confessed. That bhikkhu should accept the offense, and the forfeited bowl should be given, with the words: 'I give this bowl to the venerable one.'

607. Dasāhātikkante atikkantasaññī, nissaggiyaṃ pācittiyaṃ. Dasāhātikkante vematiko, nissaggiyaṃ pācittiyaṃ. Dasāhātikkante anatikkantasaññī, nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṃ pācittiyaṃ. Avikappite vikappitasaññī, nissaggiyaṃ pācittiyaṃ. Avissajjite vissajjitasaññī, nissaggiyaṃ pācittiyaṃ. Anaṭṭhe naṭṭhasaññī nissaggiyaṃ pācittiyaṃ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Abhinne bhinnasaññī, nissaggiyaṃ pācittiyaṃ. Avilutte viluttasaññī, nissaggiyaṃ pācittiyaṃ.

607. If it has exceeded ten days, and one perceives it as exceeded, there is a pācittiya offense entailing forfeiture. If it has exceeded ten days, and one is in doubt, there is a pācittiya offense entailing forfeiture. If it has exceeded ten days, and one perceives it as not exceeded, there is a pācittiya offense entailing forfeiture. If it is not determined, but one perceives it as determined, there is a pācittiya offense entailing forfeiture. If it is not designated for shared use, but one perceives it as designated for shared use, there is a pācittiya offense entailing forfeiture. If it is not given away, but one perceives it as given away, there is a pācittiya offense entailing forfeiture. If it is not lost, but one perceives it as lost, there is a pācittiya offense entailing forfeiture. If it is not destroyed, but one perceives it as destroyed, there is a pācittiya offense entailing forfeiture. If it is not broken, but one perceives it as broken, there is a pācittiya offense entailing forfeiture. If it is not plundered, but one perceives it as plundered, there is a pācittiya offense entailing forfeiture.

Nissaggiyaṃ pattaṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Dasāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Dasāhānatikkante vematiko, āpatti dukkaṭassa. Dasāhānatikkante anatikkantasaññī, anāpatti.

If one uses a bowl that is to be forfeited without having forfeited it, there is an offense of wrong-doing. When ten days have not been exceeded, if one perceives it as exceeded, there is an offense of wrong-doing. When ten days have not been exceeded, if one is in doubt, there is an offense of wrong-doing. When ten days have not been exceeded, if one perceives it as not exceeded, there is no offense.

608. Anāpatti antodasāhaṃ adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, bhijjati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, ummattakassa, ādikammikassāti.

608. There is no offense if within ten days one determines it, designates it for shared use, or gives it away; if it is lost, destroyed, or broken; if it is taken by force or taken on trust; for one who is mad; or for the first offender.

Tena kho pana samayena chabbaggiyā bhikkhū nissaṭṭhapattaṃ na denti. Bhagavato etamatthaṃ ārocesuṃ. ‘‘Na, bhikkhave, nissaṭṭhapatto na dātabbo. Yo na dadeyya, āpatti dukkaṭassā’’ti.

At that time, the group-of-six bhikkhus did not give back the forfeited bowls. They reported this matter to the Blessed One. “Bhikkhus, a forfeited bowl is not to be withheld. Whoever should not give it back would incur an offense of wrong-doing.”

Pattasikkhāpadaṃ niṭṭhitaṃ paṭhamaṃ.

The first training rule on the bowl is concluded.

2. Ūnapañcabandhanasikkhāpadaṃ

2. The Training Rule on a Bowl with Fewer Than Five Bindings

609. Tena [Pg.355] samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena aññatarena kumbhakārena bhikkhū pavāritā honti – ‘‘yesaṃ ayyānaṃ pattena attho ahaṃ pattenā’’ti. Tena kho pana samayena bhikkhū na mattaṃ jānitvā bahū patte viññāpenti. Yesaṃ khuddakā pattā te mahante patte viññāpenti. Yesaṃ mahantā pattā te khuddake patte viññāpenti. Atha kho so kumbhakāro bhikkhūnaṃ bahū patte karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadārāpissa kilamanti. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā bahū patte viññāpessanti! Ayaṃ imesaṃ bahū patte karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadārāpissa kilamantī’’ti.

609. At that time the Buddha, the Blessed One, was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Monastery. At that time, a certain potter had invited the bhikkhus, saying: “To whichever venerable sirs have need of a bowl, I make an offering of a bowl.” At that time, the bhikkhus, not knowing the proper measure, requested many bowls. Those who had small bowls requested large bowls. Those who had large bowls requested small bowls. Then that potter, while making many bowls for the bhikkhus, was unable to make other goods for sale; he could not support himself, and his wife and children also suffered hardship. People complained, grumbled, and spread criticism, saying: “How can the recluses, the sons of the Sakyans, not knowing the proper measure, request so many bowls? While making many bowls for them, this man is unable to make other goods for sale; he cannot support himself, and his wife and children also suffer hardship!”

Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū na mattaṃ jānitvā bahū patte viññāpessantī’’ti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, bhikkhū na mattaṃ jānitvā bahū patte viññāpentīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā na mattaṃ jānitvā bahū patte viññāpessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘na, bhikkhave, patto viññāpetabbo. Yo viññāpeyya, āpatti dukkaṭassā’’ti.

The bhikkhus heard those people complaining, grumbling, and spreading criticism. Those bhikkhus who were of few desires… they complained, grumbled, and spread criticism, saying: “How can the bhikkhus, not knowing the proper measure, request so many bowls?” Then those bhikkhus, having rebuked them in many ways, reported this matter to the Blessed One… “Is it true, bhikkhus, that bhikkhus, not knowing the proper measure, request many bowls?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can those foolish men, bhikkhus, not knowing the proper measure, request so many bowls? This, bhikkhus, is not for inspiring confidence in the uninspired…” Having rebuked them and given a talk on the Dhamma, he addressed the bhikkhus: “Bhikkhus, a bowl is not to be requested. Whoever should request one would incur an offense of wrong-doing.”

610. Tena kho pana samayena aññatarassa bhikkhuno patto bhinno hoti. Atha kho so bhikkhu – ‘‘bhagavatā paṭikkhittaṃ pattaṃ viññāpetu’’nti kukkuccāyanto na viññāpeti. Hatthesu piṇḍāya carati. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā hatthesu piṇḍāya carissanti, seyyathāpi titthiyā’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne [Pg.356] etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, naṭṭhapattassa vā bhinnapattassa vā pattaṃ viññāpetu’’nti.

610. At that time, a certain bhikkhu’s bowl was broken. Then that bhikkhu, being scrupulous and thinking, “The Blessed One has forbidden the requesting of a bowl,” did not request one. He went for alms with his hands. People complained, grumbled, and spread criticism, saying: “How can the recluses, the sons of the Sakyans, go for alms with their hands, just like the sectarians?” The bhikkhus heard those people complaining, grumbling, and spreading criticism. Then those bhikkhus reported this matter to the Blessed One. Then, on this occasion, in this connection, the Blessed One, having given a talk on the Dhamma, addressed the bhikkhus: “I allow, bhikkhus, one whose bowl is lost or broken to request a bowl.”

611. Tena kho pana samayena chabbaggiyā bhikkhū – ‘‘bhagavatā anuññātaṃ naṭṭhapattassa vā bhinnapattassa vā pattaṃ viññāpetu’’nti appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpenti. Atha kho so kumbhakāro bhikkhūnaṃ tatheva bahū patte karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadārāpissa kilamanti. Manussā tatheva ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā bahū patte viññāpessanti! Ayaṃ imesaṃ bahū patte karonto na sakkoti aññaṃ vikkāyikaṃ bhaṇḍaṃ kātuṃ, attanāpi na yāpeti, puttadārāpissa kilamantī’’ti.

611. At that time the group of six monks, thinking, “The Blessed One has allowed requesting a bowl for one whose bowl is lost or broken,” requested many bowls even if only slightly broken, or slightly chipped, or merely scratched. Then that potter, making many bowls for the monks in that same way, was unable to make other merchandise for sale; he could not support himself, and his wife and children also suffered hardship. People complained, grumbled, and spread criticism, saying: “How can the recluses, the sons of the Sakyans, not knowing the proper measure, request so many bowls? This potter, making many bowls for them, is unable to make other merchandise for sale; he cannot support himself, and his wife and children also suffer hardship!”

Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, appamattakenapi bhinnena appamattakenapi khaṇḍena vilikhitamattenapi bahū patte viññāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

The monks heard those people complaining, grumbling, and spreading criticism. Those monks who were of few desires… complained, grumbled, and spread criticism: “How indeed can the group of six monks request so many bowls even if only slightly broken, or slightly chipped, or merely scratched?” Then those monks, having rebuked the group of six monks in many ways, reported this matter to the Blessed One… “Is it true, monks, that you request many bowls even if only slightly broken, or slightly chipped, or merely scratched?” “It is true, Blessed One.” The Blessed One, the Buddha, rebuked them… “How indeed can you, foolish men, request so many bowls even if only slightly broken, or slightly chipped, or merely scratched? This, foolish men, is not for inspiring confidence in the uninspired… And thus, monks, you should recite this training rule:

612. ‘‘Yo pana bhikkhu ūnapañcabandhanena pattena aññaṃ navaṃ pattaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ. Tena bhikkhunā so patto bhikkhuparisāya nissajjitabbo. Yo ca tassā bhikkhuparisāya pattapariyanto so tassa bhikkhuno padātabbo – ‘ayaṃ te, bhikkhu, patto yāva bhedanāya dhāretabbo’ti. Ayaṃ tattha sāmīcī’’ti.

612. “Whatever monk, having a bowl with fewer than five bindings, should request another new bowl, it is to be forfeited and confessed. That bowl is to be forfeited by that monk to the community of monks. And whatever is the last bowl of that community of monks, that should be given to that monk, saying: ‘This bowl, monk, is to be kept by you until it breaks.’ This is the proper course of action in this case.”

613. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

613. ‘Whatever’ means: whoever, of whatever sort... ‘Monk’ means... in this sense, ‘monk’ is intended.

Ūnapañcabandhano [Pg.357] nāma patto abandhano vā ekabandhano vā dvibandhano vā tibandhano vā catubandhano vā. Abandhanokāso nāma patto yassa dvaṅgulā rāji na hoti. Bandhanokāso nāma patto yassa dvaṅgulā rāji hoti. Navo nāma patto viññattiṃ upādāya vuccati.

A bowl with fewer than five bindings means: a bowl with no binding, or one binding, or two bindings, or three bindings, or four bindings. A bowl without a place for a binding means: one which does not have a crack of two finger-breadths. A bowl with a place for a binding means: one which has a crack of two finger-breadths. A new bowl is so called in connection with a request.

Cetāpeyyāti viññāpeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyo hoti. Saṅghamajjhe nissajjitabbo. Sabbeheva adhiṭṭhitapattaṃ gahetvā sannipatitabbaṃ. Na lāmako patto adhiṭṭhātabbo – ‘‘mahagghaṃ pattaṃ gahessāmī’’ti. Sace lāmakaṃ pattaṃ adhiṭṭheti – ‘‘mahagghaṃ pattaṃ gahessāmī’’ti, āpatti dukkaṭassa. Evañca pana, bhikkhave, nissajjitabbo. Tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ayaṃ me, bhante, patto ūnapañcabandhanena pattena cetāpito nissaggiyo. Imāhaṃ saṅghassa nissajjāmī’’ti. Nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Pañcahaṅgehi samannāgato bhikkhu pattaggāhāpako sammannitabbo – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, gāhitāgāhitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘Should request’ means: he asks for it; in the effort, there is an offense of wrong-doing. Upon receiving it, it becomes subject to forfeiture. It is to be forfeited in the midst of the Saṅgha. All should assemble, having taken a determined bowl. An inferior bowl should not be determined with the thought, ‘I will get a valuable bowl.’ If one determines an inferior bowl with the thought, ‘I will get a valuable bowl,’ one commits an offense of wrong-doing. And thus, monks, it should be forfeited. That monk, having approached the Saṅgha, having arranged his upper robe over one shoulder, having paid homage at the feet of the elder monks, sitting on his haunches, and raising his hands in reverence, should speak thus: ‘Venerable sirs, this bowl of mine, obtained in exchange by means of a bowl with fewer than five bindings, is to be forfeited. I forfeit this to the Saṅgha.’ Having forfeited it, the offense should be confessed. The offense should be received by a competent, capable monk. A monk endowed with five qualities should be appointed as the bowl-receiver: one who would not act from desire, would not act from aversion, would not act from delusion, would not act from fear, and who would know what has been accepted and what has not. And thus, monks, he should be appointed. First, the monk should be asked. Having asked, the Saṅgha should be informed by a competent, capable monk:

614. ‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ pattaggāhāpakaṃ sammanneyya. Esā ñatti.

614. “Venerable sirs, may the Saṅgha hear me. If the Saṅgha is ready, it should appoint the monk of such-and-such a name as the bowl-receiver. This is the motion.”

‘‘Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṃ bhikkhuṃ pattaggāhāpakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno pattaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

“Venerable sirs, may the Saṅgha hear me. The Saṅgha appoints the monk of such-and-such a name as the bowl-receiver. If the appointment of the monk of such-and-such a name as the bowl-receiver is agreeable to the venerable ones, they should remain silent. If it is not agreeable to anyone, they should speak.”

‘‘Sammato saṅghena itthannāmo bhikkhu pattaggāhāpako. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.

“The monk of such-and-such a name has been appointed by the Saṅgha as the bowl-receiver. It is agreeable to the Saṅgha, therefore it is silent. Thus do I take it.”

615. Tena sammatena bhikkhunā patto gāhetabbo. Thero vattabbo – ‘‘gaṇhātu, bhante, thero patta’’nti. Sace thero gaṇhāti, therassa [Pg.358] patto dutiyassa gāhetabbo. Na ca tassa anuddayatāya na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassa. Apattakassa na gāhetabbo. Eteneva upāyena yāva saṅghanavakā gāhetabbā. Yo ca tassā bhikkhuparisāya pattapariyanto, so tassa bhikkhuno padātabbo – ‘‘ayaṃ te, bhikkhu, patto yāva bhedanāya dhāretabbo’’ti.

615. By that appointed monk, the bowl should be presented for acceptance. The elder should be addressed: “Venerable elder, please accept the bowl.” If the elder accepts it, the elder's own bowl should be presented for acceptance to the second monk. And one should not fail to accept it out of compassion for that monk. It should not be presented for acceptance to a monk who is without a bowl. In this same way, they should be presented for acceptance down to the most junior monk of the Saṅgha. And whichever is the last bowl in that assembly of monks, that should be given to the original monk with the words: “This bowl, monk, is to be kept by you until it breaks.”

Tena bhikkhunā so patto na adese nikkhipitabbo, na abhogena bhuñjitabbo, na vissajjetabbo – ‘‘kathāyaṃ patto nasseyya vā vinasseyya vā bhijjeyya vā’’ti? Sace adese vā nikkhipati abhogena vā bhuñjati vissajjeti vā, āpatti dukkaṭassa.

That monk should not place that bowl in an improper place, nor use it improperly, nor should he abandon it with the thought, “How might this bowl be lost, or destroyed, or broken?” If he places it in an improper place, or uses it improperly, or abandons it, he commits an offense of wrong-doing.

Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā.

This is the proper procedure there means: this is the suitable conduct in that case.

616. Abandhanena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena ekabandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena dvibandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena tibandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

616. If, with a bowl that has no binding, one obtains in exchange a bowl that has no binding, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has no binding, one obtains in exchange a bowl that has one binding, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has no binding, one obtains in exchange a bowl that has two bindings, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has no binding, one obtains in exchange a bowl that has three bindings, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has no binding, one obtains in exchange a bowl that has four bindings, it is an offense of pācittiya requiring forfeiture.

Ekabandhanena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Ekabandhanena pattena ekabandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Ekabandhanena pattena dvibandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Ekabandhanena pattena tibandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Ekabandhanena pattena catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

If, with a bowl that has one binding, one obtains in exchange a bowl that has no binding, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has one binding, one obtains in exchange a bowl that has one binding, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has one binding, one obtains in exchange a bowl that has two bindings, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has one binding, one obtains in exchange a bowl that has three bindings, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has one binding, one obtains in exchange a bowl that has four bindings, it is an offense of pācittiya requiring forfeiture.

Dvibandhanena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Dvibandhanena pattena ekabandhanaṃ pattaṃ…pe… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

If, with a bowl that has two bindings, one obtains in exchange a bowl that has no binding, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has two bindings, one obtains in exchange a bowl that has one binding... a bowl that has two bindings... a bowl that has three bindings... a bowl that has four bindings, it is an offense of pācittiya requiring forfeiture.

Tibandhanena pattena abandhanaṃ pattaṃ…pe… ekabandhanaṃ pattaṃ…pe… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

If, with a bowl that has three bindings, one obtains in exchange a bowl that has no binding... a bowl that has one binding... a bowl that has two bindings... a bowl that has three bindings... a bowl that has four bindings, it is an offense of pācittiya requiring forfeiture.

Catubandhanena pattena abandhanaṃ pattaṃ…pe… ekabandhanaṃ pattaṃ… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

If, with a bowl that has four bindings, one obtains in exchange a bowl that has no binding... a bowl that has one binding... a bowl that has two bindings... a bowl that has three bindings... a bowl that has four bindings, it is an offense of pācittiya requiring forfeiture.

Abandhanena pattena abandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanena pattena ekabandhanokāsaṃ pattaṃ…pe… dvibandhanokāsaṃ pattaṃ [Pg.359]… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

If, with a bowl that has no binding, one obtains in exchange a bowl with no place for a binding, it is an offense of pācittiya requiring forfeiture. If, with a bowl that has no binding, one obtains in exchange a bowl with a place for one binding... a bowl with a place for two bindings... a bowl with a place for three bindings... a bowl with a place for four bindings, it is an offense of pācittiya requiring forfeiture.

Ekabandhanena pattena abandhanokāsaṃ pattaṃ…pe… ekabandhanokāsaṃ pattaṃ… dvibandhanokāsaṃ pattaṃ… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

With a bowl that has one band, if he acquires by exchange a bowl with no place for a band... or a bowl with a place for one band... or a bowl with a place for two bands... or a bowl with a place for three bands... or a bowl with a place for four bands, it is an offense of pācittiya requiring forfeiture.

Dvibandhanena pattena abandhanokāsaṃ pattaṃ…pe… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

With a bowl that has two bands, if he acquires by exchange a bowl with no place for a band... or a bowl with a place for four bands, it is an offense of pācittiya requiring forfeiture.

Tibandhanena pattena abandhanokāsaṃ pattaṃ…pe… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

With a bowl that has three bands, if he acquires by exchange a bowl with no place for a band... or a bowl with a place for four bands, it is an offense of pācittiya requiring forfeiture.

Catubandhanena pattena abandhanokāsaṃ pattaṃ…pe… ekabandhanokāsaṃ pattaṃ… dvibandhanokāsaṃ pattaṃ… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

With a bowl that has four bands, if he acquires by exchange a bowl with no place for a band... or a bowl with a place for one band... or a bowl with a place for two bands... or a bowl with a place for three bands... or a bowl with a place for four bands, it is an offense of pācittiya requiring forfeiture.

Abandhanokāsena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Abandhanokāsena pattena ekabandhanaṃ pattaṃ…pe… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

With a bowl that has no place for a band, if he acquires by exchange a bowl that has no band, it is an offense of pācittiya requiring forfeiture. With a bowl that has no place for a band, if he acquires by exchange a bowl that has one band... or a bowl that has two bands... or a bowl that has three bands... or a bowl that has four bands, it is an offense of pācittiya requiring forfeiture.

Catubandhanokāsena pattena abandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ. Catubandhanokāsena pattena ekabandhanaṃ pattaṃ…pe… dvibandhanaṃ pattaṃ… tibandhanaṃ pattaṃ… catubandhanaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

With a bowl that has a place for four bands, if he acquires by exchange a bowl that has no band, it is an offense of pācittiya requiring forfeiture. With a bowl that has a place for four bands, if he acquires by exchange a bowl that has one band... or a bowl that has two bands... or a bowl that has three bands... or a bowl that has four bands, it is an offense of pācittiya requiring forfeiture.

Abandhanokāsena pattena abandhanokāsaṃ pattaṃ…pe… ekabandhanokāsaṃ pattaṃ… dvibandhanokāsaṃ pattaṃ… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

With a bowl that has no place for a band, if he acquires by exchange a bowl with no place for a band... or a bowl with a place for one band... or a bowl with a place for two bands... or a bowl with a place for three bands... or a bowl with a place for four bands, it is an offense of pācittiya requiring forfeiture.

Catubandhanokāsena pattena abandhanokāsaṃ pattaṃ…pe… ekabandhanokāsaṃ pattaṃ… dvibandhanokāsaṃ pattaṃ… tibandhanokāsaṃ pattaṃ… catubandhanokāsaṃ pattaṃ cetāpeti, nissaggiyaṃ pācittiyaṃ.

With a bowl that has a place for four bands, if he acquires by exchange a bowl with no place for a band... or a bowl with a place for one band... or a bowl with a place for two bands... or a bowl with a place for three bands... or a bowl with a place for four bands, it is an offense of pācittiya requiring forfeiture.

617. Anāpatti naṭṭhapattassa, bhinnapattassa, ñātakānaṃ pavāritānaṃ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti.

617. There is no offense for a bhikkhu whose bowl is lost or broken; when acquiring from relatives or from those who have given an invitation; when acquiring for the sake of another; when acquiring with one's own funds; for one who is insane; or for the first offender.

Ūnapañcabandhanasikkhāpadaṃ niṭṭhitaṃ dutiyaṃ.

The second training rule, concerning fewer than five bands, is concluded.

3. Bhesajjasikkhāpadaṃ

3. The Third Training Rule: Concerning Medicine.

618. Tena [Pg.360] samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṃ sodhāpeti leṇaṃ kattukāmo. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ pilindavacchaṃ etadavoca – ‘‘kiṃ, bhante, thero kārāpetī’’ti? ‘‘Pabbhāraṃ mahārāja, sodhāpemi leṇaṃ kattukāmo’’ti. ‘‘Attho, bhante, ayyassa ārāmikenā’’ti? ‘‘Na kho, mahārāja, bhagavatā ārāmiko anuññāto’’ti. ‘‘Tena hi, bhante, bhagavantaṃ paṭipucchitvā mama āroceyyāthā’’ti. ‘‘Evaṃ mahārājā’’ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi. Atha kho āyasmā pilindavaccho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā āyasmantaṃ pilindavacchaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

618. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika’s monastery. At that time, the venerable Pilindavaccha was having a slope cleared in Rājagaha, intending to make a dwelling. Then the king of Magadha, Seniya Bimbisāra, approached the venerable Pilindavaccha; having approached, he paid homage to the venerable Pilindavaccha and sat down to one side. Seated to one side, the king of Magadha, Seniya Bimbisāra, said this to the venerable Pilindavaccha: “Venerable sir, what is the elder having done?” “Great king, I am having a slope cleared, intending to make a dwelling.” “Venerable sir, does the noble one have need of a monastery attendant?” “Great king, a monastery attendant has not been allowed by the Blessed One.” “In that case, venerable sir, please ask the Blessed One and inform me.” “Very well, great king,” the venerable Pilindavaccha assented to the king of Magadha, Seniya Bimbisāra. Then the venerable Pilindavaccha instructed, roused, inspired, and gladdened the king of Magadha, Seniya Bimbisāra, with a talk on the Dhamma. Then the king of Magadha, Seniya Bimbisāra, having been instructed, roused, inspired, and gladdened by the venerable Pilindavaccha with a talk on the Dhamma, rose from his seat, paid homage to the venerable Pilindavaccha, circumambulated him keeping his right side toward him, and departed.

619. Atha kho āyasmā pilindavaccho bhagavato santike dūtaṃ pāhesi – ‘‘rājā, bhante, māgadho seniyo bimbisāro ārāmikaṃ dātukāmo. Kathaṃ nu kho, bhante, mayā paṭipajjitabba’’nti? Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, ārāmika’’nti. Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindivaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ pilindavacchaṃ etadavoca – ‘‘anuññāto, bhante, bhagavatā ārāmiko’’ti? ‘‘Evaṃ, mahārājā’’ti. ‘‘Tena hi, bhante, ayyassa ārāmikaṃ dammī’’ti. Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṃ [Pg.361] paṭissuṇitvā vissaritvā cirena satiṃ paṭilabhitvā aññataraṃ sabbatthakaṃ mahāmattaṃ āmantesi – ‘‘yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko’’ti? ‘‘Na kho, deva, ayyassa ārāmiko dinno’’ti. ‘‘Kīvaciraṃ nu kho, bhaṇe, ito hi taṃ hotī’’ti? Atha kho so mahāmatto rattiyo gaṇetvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – ‘‘pañca, deva, rattisatānī’’ti. ‘‘Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī’’ti. ‘‘Evaṃ, devā’’ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. Ārāmikagāmakotipi naṃ āhaṃsu, pilindagāmakotipi naṃ āhaṃsu.

619. Then the Venerable Pilindavaccha sent a messenger to the Blessed One, saying: “Venerable Sir, King Seniya Bimbisāra of Magadha wishes to offer a monastery attendant. How, Venerable Sir, should I proceed?” Then the Blessed One, on this occasion and for this reason, having given a discourse on the Dhamma, addressed the monks: “Monks, I allow a monastery attendant.” For a second time, King Seniya Bimbisāra of Magadha approached the Venerable Pilindavaccha; having approached, he paid homage to the Venerable Pilindavaccha and sat down to one side. Seated to one side, King Seniya Bimbisāra of Magadha said this to the Venerable Pilindavaccha: “Venerable Sir, has a monastery attendant been allowed by the Blessed One?” “Indeed, Great King.” “In that case, Venerable Sir, I shall give a monastery attendant to the venerable one.” Then King Seniya Bimbisāra of Magadha, having promised a monastery attendant to the Venerable Pilindavaccha, forgot, and only after a long time did he recall it. He addressed a certain minister for all affairs: “My good man, the monastery attendant I promised to the venerable one, has he been given?” “No, Your Majesty, the monastery attendant has not been given to the venerable one.” “How long has it been since then, my good man?” Then that great minister, having counted the nights, said this to King Seniya Bimbisāra of Magadha: “Your Majesty, five hundred nights have passed.” “In that case, my good man, give five hundred monastery attendants to the venerable one.” “Yes, Your Majesty,” that great minister replied to King Seniya Bimbisāra of Magadha, and he gave five hundred monastery attendants to the Venerable Pilindavaccha. A separate village was established. They called it the Monastery Attendants’ Village, and they also called it Pilinda’s Village.

620. Tena kho pana samayena āyasmā pilindavaccho tasmiṃ gāmake kulūpako hoti. Atha kho āyasmā pilindavaccho pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya pilindagāmakaṃ piṇḍāya pāvisi. Tena kho pana samayena tasmiṃ gāmake ussavo hoti. Dārakā alaṅkatā mālākitā kīḷanti. Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṃ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati – ‘‘mālaṃ me detha, alaṅkāraṃ me dethā’’ti. Atha kho āyasmā pilindavaccho taṃ ārāmikiniṃ etadavoca – ‘‘kissāyaṃ dārikā rodatī’’ti? ‘‘Ayaṃ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati – ‘mālaṃ me detha, alaṅkāraṃ me dethā’ti. Kuto amhākaṃ duggatānaṃ mālā kuto, alaṅkāro’’ti? Atha kho āyasmā pilindavaccho aññataraṃ tiṇaṇḍupakaṃ gahetvā taṃ ārāmikiniṃ etadavoca – ‘‘handimaṃ tiṇaṇḍupakaṃ tassā dārikāya sīse paṭimuñcā’’ti. Atha kho sā ārāmikinī taṃ tiṇaṇḍupakaṃ gahetvā tassā dārikāya sīse paṭimuñci. Sā ahosi suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā raññopi antepure suvaṇṇamālā. Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṃ [Pg.362] – ‘‘amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā devassāpi antepure suvaṇṇamālā. Kuto tassa duggatassa! Nissaṃsayaṃ corikāya ābhatā’’ti!! Atha kho rājā māgadho seniyo bimbisāro taṃ ārāmikakulaṃ bandhāpesi. Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya pilindagāmakaṃ piṇḍāya pāvisi. Pilindagāmake sapadānaṃ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paṭivissake pucchi – ‘‘kahaṃ imaṃ ārāmikakulaṃ gata’’nti? ‘‘Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpita’’nti.

620. Now at that time, the Venerable Pilindavaccha was a frequent visitor to the families in that small village. Then the Venerable Pilindavaccha, having dressed in the morning, took his bowl and robe and entered the small village of Pilinda for alms. At that time, there was a festival in that small village. Children, adorned and garlanded, were playing. Then the Venerable Pilindavaccha, while walking for alms from house to house in the small village of Pilinda, approached the dwelling of a certain monastery attendant; having approached, he sat down on the prepared seat. At that time, the daughter of that female monastery attendant, seeing other children adorned and garlanded, was crying, “Give me a garland! Give me an ornament!” Then the Venerable Pilindavaccha said this to that female monastery attendant: “Why is this girl crying?” “Venerable Sir, this girl, seeing other children adorned and garlanded, cries, ‘Give me a garland! Give me an ornament!’ For us who are poor, from where would we get a garland? From where an ornament?” Then the Venerable Pilindavaccha, having taken a certain wreath of grass, said this to the female monastery attendant: “Come now, place this wreath of grass on the girl’s head.” Then that female monastery attendant took that wreath of grass and placed it on the girl’s head. It became a golden garland—beautiful, lovely to see, and pleasing. There was no such golden garland even in the king’s inner palace. People reported to King Seniya Bimbisāra of Magadha: “Your Majesty, in the house of such-and-such a monastery attendant, there is a golden garland—beautiful, lovely to see, and pleasing. There is no such golden garland even in Your Majesty’s inner palace. From where would that poor man get it? Without a doubt, it was brought here by theft!” Then King Seniya Bimbisāra of Magadha had that monastery attendant’s family arrested. For a second time, the Venerable Pilindavaccha, having dressed in the morning, took his bowl and robe and entered the small village of Pilinda for alms. While walking for alms from house to house in the small village of Pilinda, he approached the dwelling of that monastery attendant; having approached, he asked the neighbors: “Where has this monastery attendant’s family gone?” “Venerable Sir, on account of that golden garland, they have been arrested by the king.”

621. Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ āyasmā pilindavaccho etadavoca – ‘‘kissa, mahārāja, ārāmikakulaṃ bandhāpita’’nti? ‘‘Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā amhākampi antepure suvaṇṇamālā. Kuto tassa duggatassa! Nissaṃsayaṃ corikāya ābhatā’’ti!! Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṃ suvaṇṇanti adhimucci. So ahosi sabbasovaṇṇamayo. ‘‘Idaṃ pana te, mahārāja, tāva bahuṃ suvaṇṇaṃ kuto’’ti? ‘‘Aññātaṃ, bhante, ayyasseveso iddhānubhāvo’’ti. Taṃ ārāmikakulaṃ muñcāpesi. Manussā – ‘‘ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassita’’nti, attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṃsu, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṃ bhesajjānaṃ. Laddhaṃ laddhaṃ parisāya vissajjeti. Parisā cassa hoti bāhullikā. Laddhaṃ laddhaṃ kolambepi ghaṭepi pūretvā paṭisāmeti, parissāvanānipi thavikāyopi pūretvā vātapānesu laggeti. Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi [Pg.363] vihārā okiṇṇavikiṇṇā honti. Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – ‘‘antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro’’ti! Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī’’ti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā evarūpāya bāhullāya cetessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

621. Then Venerable Pilindavaccha went to the residence of King Seniya Bimbisāra of Magadha; having approached, he sat down on the prepared seat. Then King Seniya Bimbisāra of Magadha approached Venerable Pilindavaccha; having approached, he paid homage to Venerable Pilindavaccha and sat down to one side. Venerable Pilindavaccha said this to King Seniya Bimbisāra of Magadha, who was sitting to one side: “Great king, why has the monastery attendant’s family been imprisoned?” “Venerable sir, in that monastery attendant’s house there is a golden garland, beautiful, attractive, and pleasing. There is no such golden garland even in our inner palace. How could that poor man have it? Without a doubt, it was obtained by theft!” Then Venerable Pilindavaccha resolved that the palace of King Seniya Bimbisāra of Magadha be gold. It became entirely made of gold. “But great king, from where was so much of this gold of yours obtained?” “It is understood, venerable sir. This is the venerable one’s psychic power.” He then had the monastery attendant’s family released. People, delighted and very pleased, said, “Venerable Pilindavaccha, it is said, displayed a superhuman feat of psychic power in the assembly with the king!” They brought five kinds of medicine to Venerable Pilindavaccha, namely: ghee, fresh butter, oil, honey, and molasses. By nature, Venerable Pilindavaccha was a recipient of the five kinds of medicine. Whatever he received, he would give away to his assembly. And his assembly was fond of abundance. Whatever they received, they would fill large-mouthed jars and pots and store it; they would also fill water-strainers and bags and hang them in the windows. These medicines remained oozing and dripping. The monasteries were also overrun with rats. People wandering on a tour of the monasteries saw this and complained, criticized, and spoke disparagingly: “These Sakyan ascetics have inner storerooms, just like King Seniya Bimbisāra of Magadha!” The monks heard the complaining, criticizing, and disparaging of those people. Those monks who were of few wishes… complained, criticized, and spoke disparagingly: “How indeed can monks strive for such abundance?” Then those monks, having rebuked them in many ways, reported this matter to the Blessed One… “Is it really true, monks, that monks strive for such abundance?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How indeed, monks, can those foolish men strive for such abundance? This, monks, is not for the inspiring of confidence in the unconfident… And so, monks, you should recite this training rule thus:”

622. ‘‘Yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ, tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni. Taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti.

622. “Whatever medicines are to be used by sick monks—namely, ghee, fresh butter, oil, honey, and molasses—having accepted them, they may be stored and used for at most seven days. For one who exceeds that, it is an offense of pācittiya entailing forfeiture.”

623. Yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhessajjānīti sappi nāma gosappi vā ajikāsappi vā mahiṃsasappi vā yesaṃ maṃsaṃ kappati tesaṃ sappi. Navanītaṃ nāma tesaṃ yeva navanītaṃ. Telaṃ nāma tilatelaṃ sāsapatelaṃ madhukatelaṃ eraṇḍatelaṃ vasātelaṃ. Madhu nāma makkhikāmadhu. Phāṇitaṃ nāma ucchumhā nibbattaṃ.

623. As to ‘whatever medicines are to be used by sick monks’: Ghee means cow's ghee, goat's ghee, or buffalo's ghee, or the ghee of those beings whose flesh is allowable. Fresh butter means the fresh butter of those same beings. Oil means sesame oil, mustard-seed oil, madhuka oil, castor oil, or tallow. Honey means bee honey. Molasses means that which is produced from sugarcane.

Tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbānīti sattāhaparamatā paribhuñjitabbāni.

As to ‘having accepted them, they are to be stored and used for at most seven days’: this means they are to be used for at most seven days.

Taṃ atikkāmayato nissaggiyaṃ hotīti aṭṭhame aruṇuggamane nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, bhesajjaṃ sattāhātikkantaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

As to ‘For one who exceeds that, it becomes subject to forfeiture’: at the rising of the dawn on the eighth day, it becomes subject to forfeiture. It is to be forfeited to the Sangha, to a group, or to an individual. And thus, monks, it is to be forfeited… ‘Venerable sirs, this medicine of mine has exceeded seven days and is subject to forfeiture. I forfeit this to the Sangha.’… ‘One should give.’… ‘They should give.’… ‘I give it to the venerable one.’

624. Sattāhātikkante [Pg.364] atikkantasaññī, nissaggiyaṃ pācittiyaṃ. Sattāhātikkante vematiko, nissaggiyaṃ pācittiyaṃ. Sattāhātikkante anatikkantasaññī, nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṃ pācittiyaṃ. Avissajjite vissajjitasaññī, nissaggiyaṃ pācittiyaṃ. Anaṭṭhe naṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṃ pācittiyaṃ. Adaḍḍhe daḍḍhasaññī, nissaggiyaṃ pācittiyaṃ. Avilutte viluttasaññī, nissaggiyaṃ pācittiyaṃ.

624. When seven days have been exceeded, if one perceives it as exceeded, it is an offense of pācittiya entailing forfeiture. When seven days have been exceeded, if one is doubtful, it is an offense of pācittiya entailing forfeiture. When seven days have been exceeded, if one perceives it as not exceeded, it is an offense of pācittiya entailing forfeiture. When it has not been determined for use, if one perceives it as determined for use, it is an offense of pācittiya entailing forfeiture. When it has not been relinquished, if one perceives it as relinquished, it is an offense of pācittiya entailing forfeiture. When it is not lost, if one perceives it as lost, it is an offense of pācittiya entailing forfeiture. When it is not ruined, if one perceives it as ruined, it is an offense of pācittiya entailing forfeiture. When it is not burned, if one perceives it as burned, it is an offense of pācittiya entailing forfeiture. When it is not plundered, if one perceives it as plundered, it is an offense of pācittiya entailing forfeiture.

Nissaṭṭhaṃ paṭilabhitvā na kāyikena paribhogena paribhuñjitabbaṃ, na ajjhoharitabbaṃ, padīpe vā kāḷavaṇṇe vā upanetabbaṃ, aññena bhikkhunā kāyikena paribhogena paribhuñjitabbaṃ, na ajjhoharitabbaṃ.

Having received back what was forfeited, it is not to be used for bodily application, nor is it to be consumed. It may be used for a lamp or for ink. By another monk, it may be used for bodily application, but it is not to be consumed.

Sattāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Sattāhānatikkante vematiko, āpatti dukkaṭassa. Sattāhānatikkante anatikkantasaññī, anāpatti.

When seven days have not been exceeded, if one perceives it as exceeded, there is an offense of dukkaṭa. When seven days have not been exceeded, if one is doubtful, there is an offense of dukkaṭa. When seven days have not been exceeded, if one perceives it as not exceeded, there is no offense.

625. Anāpatti antosattāhaṃ adhiṭṭheti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, anupasampannassa cattena vantena muttena anapekkho datvā paṭilabhitvā paribhuñjati, ummattakassa, ādikammikassāti.

625. There is no offense: if one determines it for use within seven days; if one relinquishes it; if it is lost; if it is ruined; if it is burned; if others take it by force; if others take it based on trust; if, having given it to an unordained person—having discarded it, given it up, and released it without attachment—one receives it back and uses it; for one who is insane; for the originator of the rule.

Bhesajjasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ.

The third training rule on medicines is concluded.

4. Vassikasāṭikasikkhāpadaṃ

4. The Training Rule concerning the Rains-Bathing Cloth

626. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavatā bhikkhūnaṃ vassikasāṭikā anuññātā hoti. Chabbaggiyā bhikkhū – ‘‘bhagavatā vassikasāṭikā anuññātā’’ti, paṭikacceva vassikasāṭikacīvaraṃ pariyesanti, paṭikacceva katvā nivāsenti, jiṇṇāya vassikasāṭikāya naggā kāyaṃ ovassāpenti. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū paṭikacceva vassikasāṭikacīvaraṃ pariyesissanti, paṭikacceva katvā nivāsessanti, jiṇṇāya [Pg.365] vassikasāṭikāya naggā kāyaṃ ovassāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, paṭikacceva vassikasāṭikacīvaraṃ pariyesatha? Paṭikacceva katvā nivāsetha? Jiṇṇāya vassikasāṭikāya naggā kāyaṃ ovassāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe moghapurisā, paṭikacceva vassikasāṭikacīvaraṃ pariyesissatha, paṭikacceva katvā nivāsessatha, jiṇṇāya vassikasāṭikāya naggā kāyaṃ ovassāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

626. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the Blessed One had permitted a rains-bathing cloth for the monks. The monks of the group-of-six, thinking, ‘The Blessed One has permitted a rains-bathing cloth,’ sought out a rains-bathing cloth prematurely, had it made prematurely, and wore it. When their rains-bathing cloths were worn out, they let the rain drench their naked bodies. Those monks who were of few desires… criticized, censured, and complained, “How can the monks of the group-of-six seek out a rains-bathing cloth prematurely, have it made prematurely, and wear it? And when their rains-bathing cloths are worn out, how can they let the rain drench their naked bodies?” Then those monks, having rebuked the monks of the group-of-six in many ways, reported this matter to the Blessed One… “Is it true, monks, that you seek out a rains-bathing cloth prematurely, have it made prematurely, and wear it? And that when your rains-bathing cloths are worn out, you let the rain drench your naked bodies?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, foolish men, seek out a rains-bathing cloth prematurely, have it made prematurely, and wear it? And when your rains-bathing cloths are worn out, how can you let the rain drench your naked bodies? This, foolish men, is not for the faith of the faithless… And so, monks, you should recite this training rule thus:

627. ‘‘Māso seso gimhāna’nti bhikkhunā vassikasāṭikacīvaraṃ pariyesitabbaṃ; ‘addhamāso seso gimhāna’nti katvā nivāsetabbaṃ. ‘Orena ce māso seso gimhāna’nti vassikasāṭikacīvaraṃ pariyeseyya, ‘orenaddhamāso seso gimhāna’nti katvā nivāseyya, nissaggiyaṃ pācittiya’’nti.

627. ‘When a month of the hot season remains,’ a monk should seek a rains-bathing cloth; ‘when half a month of the hot season remains,’ having had it made, he should wear it. If he should seek a rains-bathing cloth before a month of the hot season remains, or if, having had it made, he should wear it before half a month of the hot season remains, it is a pācittiya offense requiring forfeiture.

628. ‘Māso seso gimhāna’nti bhikkhunā vassikasāṭikacīvaraṃ pariyesitabbanti. Ye manussā pubbepi vassikasāṭikacīvaraṃ denti te upasaṅkamitvā evamassu vacanīyā – ‘‘kālo vassikasāṭikāya, samayo vassikasāṭikāya, aññepi manussā vassikasāṭikacīvaraṃ dentī’’ti. Na vattabbā – ‘‘detha me vassikasāṭikacīvaraṃ, āharatha me vassikasāṭikacīvaraṃ, parivattetha me vassikasāṭikacīvaraṃ, cetāpetha me vassikasāṭikacīvara’’nti.

628. ‘When a month of the hot season remains, a monk should seek a rains-bathing cloth’ means this: Those people who have also previously given rains-bathing cloths should be approached and spoken to thus: ‘It is the time for the rains-bathing cloth, it is the season for the rains-bathing cloth; other people are also giving rains-bathing cloths.’ One should not say: ‘Give me a rains-bathing cloth, bring me a rains-bathing cloth, exchange a rains-bathing cloth for me, buy a rains-bathing cloth for me.’

‘Addhamāso seso gimhāna’nti katvā nivāsetabbanti. Addhamāse sese gimhāne katvā nivāsetabbaṃ.

‘When half a month of the hot season remains, having had it made, he should wear it’ means this: When half a month of the hot season remains, having had it made, he should wear it.

‘Orena ce māso seso gimhāna’nti atirekamāse sesa gimhāne vassikasāṭikacīvaraṃ pariyesati, nissaggiyaṃ pācittiyaṃ.

‘If he should seek a rains-bathing cloth before a month of the hot season remains’ means: if he seeks a rains-bathing cloth when more than a month of the hot season remains, it is a pācittiya offense requiring forfeiture.

‘Orenaddhamāso seso gimhāna’nti atirekaddhamāse sese gimhāne katvā nivāseti, nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante[Pg.366], vassikasāṭikacīvaraṃ atirekamāse sese gimhāne pariyiṭṭhaṃ atirekaddhamāse sese gimhāne katvā paridahitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti.…Pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘If, having had it made, he should wear it before half a month of the hot season remains’ means: if, when more than half a month of the hot season remains, having had it made, he wears it, it is to be forfeited. It must be forfeited to the Saṅgha, to a group, or to an individual. And this, monks, is how it should be forfeited… ‘Venerable sirs, this rains-bathing cloth of mine, sought when more than a month of the hot season remained and, having been made, worn when more than half a month remained, is to be forfeited. I forfeit this to the Saṅgha.’ … It should be given back. … They should give it back. … It should be given back with the words, ‘I give this to the venerable one.’

629. Atirekamāse sese gimhāne atirekasaññī vassikasāṭikacīvaraṃ pariyesati, nissaggiyaṃ pācittiyaṃ. Atirekamāse sese gimhāne vematiko vassikasāṭikacīvaraṃ pariyesati, nissaggiyaṃ pācittiyaṃ. Atirekamāse sese gimhāne ūnakasaññī vassikasāṭikacīvaraṃ pariyesati, nissaggiyaṃ pācittiyaṃ.

629. When more than a month of the hot season remains, if he, perceiving it as more, seeks a rains-bathing cloth, it is a pācittiya offense requiring forfeiture. When more than a month of the hot season remains, if he, being doubtful, seeks a rains-bathing cloth, it is a pācittiya offense requiring forfeiture. When more than a month of the hot season remains, if he, perceiving it as less, seeks a rains-bathing cloth, it is a pācittiya offense requiring forfeiture.

Atirekaddhamāse sese gimhāne atirekasaññī katvā nivāseti, nissaggiyaṃ pācittiyaṃ. Atirekaddhamāse sese gimhāne vematiko katvā nivāseti, nissaggiyaṃ pācittiyaṃ. Atirekaddhamāse sese gimhāne ūnakasaññī katvā nivāseti, nissaggiyaṃ pācittiyaṃ.

When more than half a month of the hot season remains, if he, perceiving it as more, has it made and wears it, it is a pācittiya offense requiring forfeiture. When more than half a month of the hot season remains, if he, being doubtful, has it made and wears it, it is a pācittiya offense requiring forfeiture. When more than half a month of the hot season remains, if he, perceiving it as less, has it made and wears it, it is a pācittiya offense requiring forfeiture.

Satiyā vassikasāṭikāya naggo kāyaṃ ovassāpeti, āpatti dukkaṭassa. Ūnakamāse sese gimhāne atirekasaññī, āpatti dukkaṭassa. Ūnakamāse sese gimhāne vematiko, āpatti dukkaṭassa. Ūnakamāse sese gimhāne ūnakasaññī, anāpatti.

If, while having a rains-bathing cloth, one lets the rain drench one's naked body, there is an offense of wrong-doing. If, when less than a month of the hot season remains, one seeks it while perceiving the time as more, there is an offense of wrong-doing. If, when less than a month of the hot season remains, one seeks it while being in doubt, there is an offense of wrong-doing. If, when less than a month of the hot season remains, one seeks it while perceiving the time as less, there is no offense.

Ūnakaddhamāse sese gimhāne atirekasaññī, āpatti dukkaṭassa. Ūnakaddhamāse sese gimhāne vematiko, āpatti dukkaṭassa. Ūnakaddhamāse sese gimhāne ūnakasaññī, anāpatti.

If, when less than half a month of the hot season remains, one has it made and wears it while perceiving the time as more, there is an offense of wrong-doing. If, when less than half a month of the hot season remains, one has it made and wears it while being in doubt, there is an offense of wrong-doing. If, when less than half a month of the hot season remains, one has it made and wears it while perceiving the time as less, there is no offense.

630. Anāpatti ‘māso seso gimhāna’nti vassikasāṭikacīvaraṃ pariyesati, ‘addhamāso seso gimhāna’nti katvā nivāseti, ‘ūnakamāso seso gimhāna’nti vassikasāṭikacīvaraṃ pariyesati, ‘ūnakaddhamāso seso gimhāna’nti katvā nivāseti, pariyiṭṭhāya vassikasāṭikāya vassaṃ ukkaḍḍhiyyati, nivatthāya vassikasāṭikāya vassaṃ ukkaḍḍhiyyati, dhovitvā nikkhipitabbaṃ; samaye nivāsetabbaṃ, acchinnacīvarassa, naṭṭhacīvarassa, āpadāsu, ummattakassa, ādikammikassāti.

630. There is no offense if one seeks a rains-bathing cloth thinking, 'A month of the hot season remains'; if, having had it made, one wears it thinking, 'Half a month of the hot season remains'; if one seeks a rains-bathing cloth thinking, 'Less than a month of the hot season remains'; if, having had it made, one wears it thinking, 'Less than half a month of the hot season remains'; if the rains-residence is postponed after the rains-bathing cloth has been sought; if the rains-residence is postponed after the rains-bathing cloth has been worn; if it has been washed and put away; if it is worn at the proper time; for one whose robe has been snatched away; for one whose robe is lost; in emergencies; for one who is insane; or for the first offender.

Vassikasāṭikasikkhāpadaṃ niṭṭhitaṃ catutthaṃ.

The fourth training rule concerning the rains-bathing cloth is finished.

5. Cīvaraacchindanasikkhāpadaṃ

5. The Training Rule on Snatching Away a Robe

631. Tena [Pg.367] samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikaṃ bhikkhuṃ etadavoca – ‘‘ehāvuso, janapadacārikaṃ pakkamissāmā’’ti. ‘‘Nāhaṃ, bhante, gamissāmi; dubbalacīvaromhī’’ti. ‘‘Ehāvuso, ahaṃ te cīvaraṃ dassāmī’’ti tassa cīvaraṃ adāsi. Assosi kho so bhikkhu – ‘‘bhagavā kira janapadacārikaṃ pakkamissatī’’ti. Atha kho tassa bhikkhuno etadahosi – ‘‘na dānāhaṃ āyasmatā upanandena sakyaputtena saddhiṃ janapadacārikaṃ pakkamissāmi, bhagavatā saddhiṃ janapadacārikaṃ pakkamissāmī’’ti. Atha kho āyasmā upanando sakyaputto taṃ bhikkhuṃ etadavoca – ‘‘ehi dāni, āvuso, janapadacārikaṃ pakkamissāmā’’ti. ‘‘Nāhaṃ, bhante, tayā saddhiṃ janapadacārikaṃ pakkamissāmi, bhagavatā saddhiṃ janapadacārikaṃ pakkamissāmī’’ti. ‘‘Yampi tyāhaṃ, āvuso, cīvaraṃ adāsiṃ, mayā saddhiṃ janapadacārikaṃ pakkamissatī’’ti, kupito anattamano acchindi.

631. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī at Jeta’s Grove, in Anāthapiṇḍika’s monastery. Now at that time, the Venerable Upananda the Sakyan said this to a bhikkhu who was his brother's co-resident: “Come, friend, let us go wandering in the countryside.” “Venerable sir, I will not go; I have a worn-out robe.” “Come, friend, I will give you a robe.” And he gave him a robe. Then that bhikkhu heard: “It is said the Blessed One will go wandering in the countryside.” Then this thought occurred to that bhikkhu: “Now I will not go wandering in the countryside with the Venerable Upananda the Sakyan; I will go wandering in the countryside with the Blessed One.” Then the Venerable Upananda the Sakyan said this to that bhikkhu: “Come now, friend, let us go wandering in the countryside.” “Venerable sir, I will not go wandering in the countryside with you; I will go wandering in the countryside with the Blessed One.” “Friend, it was thinking, ‘He will go wandering in the countryside with me,’ that I gave you that robe.” Angry and displeased, he snatched it away.

Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tvaṃ, moghapurisa, bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

Then that bhikkhu told this matter to the bhikkhus. Those bhikkhus who were of few wishes… they criticized, condemned, and spread it about, saying: “How indeed could the Venerable Upananda the Sakyan, having himself given a robe to a bhikkhu, angry and displeased, snatch it away?” Then those bhikkhus, having rebuked the Venerable Upananda the Sakyan in many ways, reported this matter to the Blessed One… “Is it true, it is said, Upananda, that you, having yourself given a robe to a bhikkhu, angry and displeased, snatched it away?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “How indeed, worthless man, could you, having yourself given a robe to a bhikkhu, angry and displeased, snatch it away? This, worthless man, is not for the confidence of the unconvinced… And so, bhikkhus, you should recite this training rule thus:

632. ‘‘Yo pana bhikkhu bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindeyya vā acchindāpeyya vā, nissaggiyaṃ pācittiya’’nti.

632. “Whatever bhikkhu, having himself given a robe to a bhikkhu, being angry and displeased, should snatch it away or cause it to be snatched away, it is an offense of expiation entailing forfeiture.”

633. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

633. Whatever bhikkhu means: whoever, of whatever kind… A bhikkhu means: …the bhikkhu who is intended in this sense.

Bhikkhussāti [Pg.368] aññassa bhikkhussa.

To a bhikkhu means: to another bhikkhu.

Sāmanti sayaṃ datvā.

Himself means: having given it himself.

Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ, vikappanupagaṃ pacchimaṃ.

A robe means: any one of the six kinds of robes, at minimum a robe that is suitable for the procedure of vikappana.

Kupito anattamanoti anabhiraddho āhatacitto khilajāto.

Angry and displeased means: being unpleased, with a mind that is struck, having become obstinate.

Acchindeyyāti sayaṃ acchindati, nissaggiyaṃ pācittiyaṃ.

Should snatch it away means: he himself snatches it away; it is an offense of expiation entailing forfeiture.

Acchindāpeyyāti aññaṃ āṇāpeti, āpatti dukkaṭassa. Sakiṃ āṇatto bahukampi acchindati, nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ bhikkhussa sāmaṃ datvā acchinnaṃ nissaggiyaṃ imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti …pe… dadeyyunti…pe… āyasmato dammīti.

Should cause it to be snatched away means: he commands another; there is an offense of wrong-doing. If the one who was commanded once snatches it away even many times, it becomes subject to forfeiture. It is to be forfeited to the Sangha, or to a group, or to an individual. And so, bhikkhus, it should be forfeited thus: … ‘Venerable sirs, this robe of mine, which I myself gave to a bhikkhu and then snatched away, is to be forfeited. I forfeit this to the Sangha.’ … he should give … they should give … I give it to the venerable one.

634. Upasampanne upasampannasaññī cīvaraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṃ pācittiyaṃ. Upasampanne vematiko cīvaraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṃ pācittiyaṃ. Upasampanne anupasampannasaññī cīvaraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, nissaggiyaṃ pācittiyaṃ.

634. If one gives a robe to a fully ordained bhikkhu, perceiving him as fully ordained, and then, being angry and displeased, snatches it away or causes it to be snatched away, it is an offense of expiation entailing forfeiture. If one gives a robe to a fully ordained bhikkhu, but is doubtful, and then, being angry and displeased, snatches it away or causes it to be snatched away, it is an offense of expiation entailing forfeiture. If one gives a robe to a fully ordained bhikkhu, perceiving him as not fully ordained, and then, being angry and displeased, snatches it away or causes it to be snatched away, it is an offense of expiation entailing forfeiture.

Aññaṃ parikkhāraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, āpatti dukkaṭassa. Anupasampannassa cīvaraṃ vā aññaṃ vā parikkhāraṃ datvā kupito anattamano acchindati vā acchindāpeti vā, āpatti dukkaṭassa. Anupasampanne upasampannasaññī, āpatti dukkaṭassa. Anupasampanne vematiko, āpatti dukkaṭassa. Anupasampanne anupasampannasaññī, āpatti dukkaṭassa.

If, having given another requisite, being angry and displeased, one snatches it away or causes it to be snatched away, there is an offense of wrong-doing. If, having given a robe or another requisite to one who is not fully ordained, being angry and displeased, one snatches it away or causes it to be snatched away, there is an offense of wrong-doing. In the case of one who is not fully ordained: if one perceives him as fully ordained, there is an offense of wrong-doing; if one is doubtful, there is an offense of wrong-doing; if one perceives him as not fully ordained, there is an offense of wrong-doing.

635. Anāpatti – so vā deti, tassa vā vissasanto gaṇhāti, ummattakassa ādikammikassāti.

635. There is no offense: if he (the recipient) gives it back; if one takes it back with trust; for one who is insane; for the first offender.

Cīvaraacchindanasikkhāpadaṃ niṭṭhitaṃ pañcamaṃ.

The fifth training rule on snatching away a robe is finished.

6. Suttaviññattisikkhāpadaṃ

6. The Training Rule on Requesting Thread

636. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena chabbaggiyā bhikkhū cīvarakārasamaye [Pg.369] bahuṃ suttaṃ viññāpesuṃ. Katepi cīvare bahuṃ suttaṃ avasiṭṭhaṃ hoti. Atha kho chabbaggiyānaṃ bhikkhūnaṃ etadahosi – ‘‘handa mayaṃ, āvuso, aññampi suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpemā’’ti. Atha kho chabbaggiyā bhikkhū aññampi suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpesuṃ. Vītepi cīvare bahuṃ suttaṃ avasiṭṭhaṃ hoti. Dutiyampi kho chabbaggiyā bhikkhū aññampi suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpesuṃ. Vītepi cīvare bahuṃ suttaṃ avasiṭṭhaṃ hoti. Tatiyampi kho chabbaggiyā bhikkhū aññampi suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpesuṃ. Manussā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma samaṇā sakyaputtiyā sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpessantī’’ti!

636. At that time the Buddha, the Blessed One, was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now at that time, during the robe-making season, the monks from the group of six requested a great deal of thread. Even when the robe was made, a great deal of thread remained. Then it occurred to the monks from the group of six: “Come, friends, let us request still more thread and have weavers weave a robe.” So the monks from the group of six requested still more thread and had weavers weave a robe. Even when the robe was woven, a great deal of thread remained. For a second time, the monks from the group of six requested still more thread and had weavers weave a robe. Even when the robe was woven, a great deal of thread remained. For a third time, the monks from the group of six requested still more thread and had weavers weave a robe. People complained, grumbled, and spread it about, saying: “How can these ascetics, sons of the Sakyan, request thread themselves and have weavers weave a robe?”

Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

The monks heard those people complaining, grumbling, and spreading it about. Those monks who were of few wants… complained, grumbled, and spread it about, saying: “How can the monks from the group of six request thread themselves and have weavers weave a robe?” Then those monks, having rebuked the monks from the group of six in many ways, reported this matter to the Blessed One… “Is it true, monks, that you request thread yourselves and have weavers weave a robe?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, worthless men, request thread yourselves and have weavers weave a robe? This, worthless men, is not for the faith of the faithless… And so, monks, you should recite this training rule thus:

637. ‘‘Yo pana bhikkhu sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpeyya, nissaggiyaṃ pācittiya’’nti.

637. “Whatever monk, having requested thread himself, should have a robe woven by weavers, it is a pācittiya offense that requires forfeiture.”

638. Yo panāti yo yādiso…pe… bhikkhūti…pe… ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

638. ‘Whatever’ means: whoever, of whatever sort… ‘A monk’ means: … in this sense, ‘a monk’ is intended.

Sāmanti sayaṃ viññāpetvā.

‘Himself’ means: having requested it oneself.

Suttaṃ nāma cha suttāni – khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅgaṃ.

‘Thread’ means six kinds of thread: linen, cotton, silk, wool, hemp, and bhanga.

Tantavāyehīti [Pg.370] pesakārehi vāyāpeti, payoge payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ sāmaṃ suttaṃ viññāpetvā tantavāyehi vāyāpitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘By weavers’ means by robe-makers. If one has it woven, for every effort, there is an offense of wrong-doing. Upon its acquisition, it becomes subject to forfeiture. It is to be forfeited to the Sangha, to a group, or to an individual. And this, monks, is how it should be forfeited:… ‘Venerable sirs, this robe of mine, which I had woven by weavers after requesting the thread myself, is to be forfeited. I forfeit this to the Sangha.’… He should give… They should give… ‘I give it to the venerable one.’”

639. Vāyāpite vāyāpitasaññī, nissaggiyaṃ pācittiyaṃ. Vāyāpite vematiko, nissaggiyaṃ pācittiyaṃ. Vāyāpite avāyāpitasaññī, nissaggiyaṃ pācittiyaṃ.

639. If it has been woven, and one perceives it as woven, it is a pācittiya offense that requires forfeiture. If it has been woven, and one is uncertain, it is a pācittiya offense that requires forfeiture. If it has been woven, and one perceives it as not yet woven, it is a pācittiya offense that requires forfeiture.

Avāyāpite vāyāpitasaññī, āpatti dukkaṭassa. Avāyāpite vematiko, āpatti dukkaṭassa. Avāyāpite avāyāpitasaññī, anāpatti.

If it has not yet been woven, and one perceives it as woven, there is an offense of wrong-doing. If it has not yet been woven, and one is uncertain, there is an offense of wrong-doing. If it has not yet been woven, and one perceives it as not yet woven, there is no offense.

640. Anāpatti – cīvaraṃ sibbetuṃ, āyoge, kāyabandhane, aṃsabandhake, pattatthavikāya, parissāvane, ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti.

640. There is no offense: for sewing a robe; for a binding strip; for a waistband; for a shoulder strap; for a bowl bag; for a water strainer; for relatives; for those who have made an invitation; for the sake of another; with one’s own funds; for one who is insane; for the first offender.

Suttaviññattisikkhāpadaṃ niṭṭhitaṃ chaṭṭhaṃ.

The sixth training rule, on requesting thread, is finished.

7. Mahāpesakārasikkhāpadaṃ

7. The Training Rule on a Great Weaver

641. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro puriso pavāsaṃ gacchanto pajāpatiṃ etadavoca – ‘‘suttaṃ dhārayitvā amukassa tantavāyassa dehi, cīvaraṃ vāyāpetvā nikkhipa, āgato ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Assosi kho aññataro piṇḍacāriko bhikkhu tassa purisassa imaṃ vācaṃ bhāsamānassa. Atha kho so bhikkhu yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ etadavoca – ‘‘mahāpuññosi tvaṃ, āvuso upananda, amukasmiṃ okāse aññataro puriso pavāsaṃ gacchanto [Pg.371] pajāpatiṃ etadavoca – ‘‘suttaṃ dhārayitvā amukassa tantavāyassa dehi, cīvaraṃ vāyāpetvā nikkhipa, āgato ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. ‘‘Atthāvuso, maṃ so upaṭṭhāko’’ti. Sopi kho tantavāyo āyasmato upanandassa sakyaputtassa upaṭṭhāko hoti. Atha kho āyasmā upanando sakyaputto yena so tantavāyo tenupasaṅkami; upasaṅkamitvā taṃ tantavāyaṃ etadavoca – ‘‘idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati; āyatañca karohi vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karohī’’ti. ‘‘Ete kho me, bhante, suttaṃ dhārayitvā adaṃsu; iminā suttena cīvaraṃ vināhī’’ti. ‘‘Na, bhante, sakkā āyataṃ vā vitthataṃ vā appitaṃ vā kātuṃ. Sakkā ca kho, bhante, suvītañca suppavāyitañca suvilekhitañca suvitacchitañca kātu’’nti. ‘‘Iṅgha tvaṃ, āvuso, āyatañca karohi vitthatañca appitañca. Na tena suttena paṭibaddhaṃ bhavissatī’’ti.

641. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in the Jeta Grove, in Anāthapiṇḍika's monastery. Now at that time, a certain man, about to go on a journey, said this to his wife: “Having weighed the thread, give it to the weaver of such-and-such a name. Have a robe woven and set it aside. When I return, I will clothe Venerable Upananda with the robe.” A certain alms-collecting monk heard that man speaking these words. Then that monk approached the Venerable Upananda the Sakyan; having approached, he said this to the Venerable Upananda the Sakyan: “You are of great merit, friend Upananda. In such-and-such a place, a certain man, about to go on a journey, said this to his wife: ‘Having weighed the thread, give it to the weaver of such-and-such a name. Have a robe woven and set it aside. When I return, I will clothe Venerable Upananda with the robe.’” “Indeed, friend, he is my supporter.” That weaver, too, was a supporter of the Venerable Upananda the Sakyan. Then the Venerable Upananda the Sakyan approached that weaver; having approached, he said this to that weaver: “Lay follower, this robe is being woven for me. Make it long and wide. Make it thick-textured, well-woven, well-spread, well-scraped, and well-combed.” “Venerable sir, they gave me the thread, having weighed it, saying: ‘With this thread, weave a robe.’ It is not possible, Venerable sir, to make it long, or wide, or thick-textured. But it is possible, Venerable sir, to make it well-woven, well-spread, well-scraped, and well-combed.” “Come now, lay follower, make it long, and wide, and thick-textured. There will be no trouble for you concerning the thread.”

Atha kho so tantavāyo yathābhataṃ suttaṃ tante upanetvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṃ itthiṃ etadavoca – ‘‘suttena, ayye, attho’’ti. ‘‘Nanu tvaṃ ayyo mayā vutto – ‘iminā suttena cīvaraṃ vināhī’’’ti. ‘‘Saccāhaṃ, ayye, tayā vutto – ‘iminā suttena cīvaraṃ vināhī’ti. Apica, maṃ ayyo upanando evamāha – ‘iṅgha tvaṃ, āvuso, āyatañca karohi vitthatañca appitañca, na tena suttena paṭibaddhaṃ bhavissatī’’’ti. Atha kho sā itthī yattakaṃyeva suttaṃ paṭhamaṃ adāsi tattakaṃ pacchā adāsi. Assosi kho āyasmā upanando sakyaputto – ‘‘so kira puriso pavāsato āgato’’ti. Atha kho āyasmā upanando sakyaputto yena tassa purisassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so puriso yenāyasmā upanando sakyaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upanandaṃ sakyaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso pajāpatiṃ etadavoca – ‘‘vītaṃ taṃ cīvara’’nti? ‘‘Āmāyya, vītaṃ taṃ cīvara’’nti. ‘‘Āhara, ayyaṃ upanandaṃ cīvarena acchādessāmī’’ti. Atha kho sā itthī taṃ cīvaraṃ nīharitvā sāmikassa datvā etamatthaṃ ārocesi. Atha kho so puriso āyasmato upanandassa sakyaputtassa [Pg.372] cīvaraṃ datvā ujjhāyati khiyyati vipāceti – ‘‘mahicchā ime samaṇā sakyaputtiyā asantuṭṭhā. Nayime sukarā cīvarena acchādetuṃ. Kathañhi nāma ayyo upanando mayā pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti.

Then that weaver, having set the thread that was brought on the loom, approached that woman. Having approached, he said this to her: “Madam, I have need of thread.” “Sir, were you not told by me, ‘With this thread, weave a robe’?” “It is true, madam, I was told by you, ‘With this thread, weave a robe.’ But also, the Venerable Upananda told me this: ‘Come, lay follower, make it long, and wide, and thick-textured; there will be no trouble for you concerning the thread.’” Then that woman gave as much thread again as she had given at first. The Venerable Upananda the Sakyan heard: “That man, it seems, has returned from his journey.” Then the Venerable Upananda the Sakyan went to that man’s house. Having gone, he sat down on the prepared seat. Then that man approached the Venerable Upananda the Sakyan. Having approached, he paid homage to the Venerable Upananda the Sakyan and sat down to one side. Sitting to one side, that man said this to his wife: “Is that robe woven?” “Yes, sir, that robe is woven.” “Bring it, I will clothe the Venerable Upananda with the robe.” Then that woman took out the robe, gave it to her husband, and informed him of this matter. Then that man, having given the robe to the Venerable Upananda the Sakyan, complained, grumbled, and criticized: “These ascetics, sons of the Sakyan, are of great desire and are not content. It is not easy to clothe them with robes. How indeed could the Venerable Upananda, uninvited by me beforehand, approach the weavers and make stipulations about the robe?”

Assosuṃ kho bhikkhū tassa purisassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā…pe… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma āyasmā upanando sakyaputto pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjissatī’’ti! Atha kho te bhikkhū āyasmantaṃ upanandaṃ sakyaputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tvaṃ, upananda, pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Ñātako te, upananda, aññātako’’ti? ‘‘Aññātako, bhagavā’’ti. ‘‘Aññātako, moghapurisa, aññātakassa na jānāti patirūpaṃ vā appatirūpaṃ vā santaṃ vā asantaṃ vā. Tattha nāma tvaṃ, moghapurisa, pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjissasi! Netaṃ, moghapurisa, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

The monks heard that man complaining, grumbling, and criticizing. Those monks who were of few desires… they complained, grumbled, and criticized: “How indeed could the Venerable Upananda the Sakyan, uninvited beforehand, approach the householder's weavers and make stipulations about the robe?” Then those monks, after rebuking the Venerable Upananda the Sakyan in many ways, reported this matter to the Blessed One… “Is it true, Upananda, as has been heard, that you, uninvited beforehand, approached the householder's weavers and made stipulations about the robe?” “It is true, Blessed One.” “Is he a relative of yours, Upananda, or not a relative?” “Not a relative, Blessed One.” “Foolish man, a non-relative does not know what is suitable or unsuitable for another non-relative, nor what they have or do not have. That being the case, foolish man, how could you, uninvited beforehand, approach the weavers of a householder who is not a relative and make stipulations about the robe! This, foolish man, is not for the confidence of the unconvinced... And so, monks, you should recite this training rule thus:—

642. ‘‘Bhikkhuṃ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṃ vāyāpeyya, tatra ce so bhikkhu pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjeyya – ‘idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati. Āyatañca karotha vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha. Appeva nāma mayampi āyasmantānaṃ kiñcimattaṃ anupadajjeyyāmā’ti. Evañca so bhikkhu vatvā kiñcimattaṃ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṃ pācittiya’’nti.

642. “If a householder or a householder's wife who is not a relative, intending it for a bhikkhu, should have a robe woven by weavers, and if that bhikkhu, not having been previously invited, should approach the weavers and make a specification regarding the robe, saying: ‘Friends, this robe is being woven for me. Make it long and wide, thick-textured, well-woven, well-spread on the loom, well-carded, and well-combed. Perhaps we might also give you venerable ones some little thing.’ And if that bhikkhu, having said this, should give some little thing, even as little as almsfood, it is an offense of expiation entailing forfeiture.”

643. Bhikkhuṃ paneva uddissāti bhikkhussatthāya bhikkhuṃ ārammaṇaṃ karitvā bhikkhuṃ acchādetukāmo.

643. Intending it only for a bhikkhu means: for the benefit of a bhikkhu, taking a bhikkhu as the object, desiring to clothe a bhikkhu.

Aññātako nāma mātito vā pitito vā yāva sattamā pitāmahayugā asambaddho.

Not a relative means: one who is not related on the mother's side or the father's side up to the seventh ancestral generation.

Gahapati [Pg.373] nāma yo koci agāraṃ ajjhāvasati.

A householder means: any man who dwells in a house.

Gahapatānī nāma yā kāci agāraṃ ajjhāvasati.

A householder's wife means: any woman who dwells in a house.

Tantavāyehīti pesakārehi.

By weavers means: by weavers.

Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchimaṃ.

A robe means: any one of the six kinds of robes, down to the minimum size suitable for placing under joint ownership.

Vāyāpeyyāti vināpeti.

Should have it woven means: causes it to be woven.

Tatra ce so bhikkhūti yaṃ bhikkhuṃ uddissa cīvaraṃ viyyati so bhikkhu.

And if that bhikkhu there means: the bhikkhu for whom the robe is being woven.

Pubbe appavāritoti pubbe avutto hoti – ‘‘kīdisena te, bhante, cīvarena attho, kīdisaṃ te cīvaraṃ vāyāpemī’’ti?

Not previously invited means: not having been told beforehand, “Venerable sir, what kind of robe do you need? What kind of robe shall I have woven for you?”

Tantavāye upasaṅkamitvāti gharaṃ gantvā yattha katthaci upasaṅkamitvā.

Having approached the weavers means: having gone to their house or having approached them anywhere whatsoever.

Cīvare vikappaṃ āpajjeyyāti – ‘‘idaṃ kho, āvuso, cīvaraṃ maṃ uddissa viyyati, āyatañca karotha vitthatañca. Appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha. Appeva nāma mayampi āyasmantānaṃ kiñcimattaṃ anupadajjeyyāmā’’ti.

Should make a specification regarding the robe means: ‘Friends, this robe is being woven for me. Make it long and wide. Make it thick-textured, well-woven, well-spread on the loom, well-carded, and well-combed. Perhaps we might also give you venerable ones some little thing.’

Evañca so bhikkhu vatvā kiñcimattaṃ anupadajjeyya antamaso piṇḍapātamattampīti. Piṇḍapāto nāma yāgupi bhattampi khādanīyampi cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampi, antamaso dhammampi bhaṇati.

And that bhikkhu, having spoken thus, should give some little thing, even as little as almsfood. Almsfood means: gruel, cooked rice, hard food, a ball of powder, a toothpick, or thread for a fringe; or even if he teaches the Dhamma.

Tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā karoti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, cīvaraṃ pubbe appavārito aññātakassa gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpannaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

If, because of his words, they make it long, wide, or thick, there is an offense of wrong action in the effort. Upon receiving it, it becomes subject to forfeiture. It must be forfeited to the Community, a group, or an individual. And, bhikkhus, it should be forfeited thus: … ‘Venerable sirs, this robe of mine, for which I made a specification after approaching the weavers of a householder who is not a relative, without having been previously invited, is to be forfeited. I forfeit this to the Community.’ … It should be given … They should give … ‘I give it to the venerable one.’

644. Aññātake aññātakasaññī pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake vematiko pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ. Aññātake ñātakasaññī pubbe appavārito gahapatikassa tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjati, nissaggiyaṃ pācittiyaṃ.

644. If, regarding one who is not a relative, he perceives them as not a relative, and not having been previously invited, approaches the householder's weavers and makes a specification about the robe, it is an offense of expiation with forfeiture. If, regarding one who is not a relative, he is in doubt, and not having been previously invited, approaches the householder's weavers and makes a specification about the robe, it is an offense of expiation with forfeiture. If, regarding one who is not a relative, he perceives them as a relative, and not having been previously invited, approaches the householder's weavers and makes a specification about the robe, it is an offense of expiation with forfeiture.

Ñātake [Pg.374] añātakasaññī, āpatti dukkaṭassa. Ñātake vematiko, āpatti dukkaṭassa. Ñātake ñātakasaññī, anāpatti.

If, regarding a relative, he perceives them as not a relative, there is an offense of wrong action. If, regarding a relative, he is in doubt, there is an offense of wrong action. If, regarding a relative, he perceives them as a relative, there is no offense.

645. Anāpatti – ñātakānaṃ, pavāritānaṃ, aññassatthāya, attano dhanena, mahagghaṃ vāyāpetukāmassa appagghaṃ vāyāpeti, ummattakassa, ādikammikassāti.

645. There is no offense: for relatives; for those who have given an invitation; for the sake of another; with one's own funds; if, for one who wishes to have an expensive robe woven, one has an inexpensive one woven; for one who is insane; for the first offender.

Mahāpesakārasikkhāpadaṃ niṭṭhitaṃ sattamaṃ.

The seventh, the Great Weaver's Training Rule, is finished.

8. Accekacīvarasikkhāpadaṃ

8. The Training Rule on an Urgent Robe

646. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro mahāmatto pavāsaṃ gacchanto bhikkhūnaṃ santike dūtaṃ pāhesi – ‘‘āgacchantu bhadantā vassāvāsikaṃ dassāmī’’ti. Bhikkhū – ‘vassaṃvuṭṭhānaṃ bhagavatā vassāvāsikaṃ anuññāta’nti, kukkuccāyantā nāgamaṃsu. Atha kho so mahāmatto ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhadantā mayā dūte pahite nāgacchissanti! Ahañhi senāya gacchāmi. Dujjānaṃ jīvitaṃ dujjānaṃ maraṇa’’nti. Assosuṃ kho bhikkhū tassa mahāmattassa ujjhāyantassa khiyyantassa vipācentassa. Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, accekacīvaraṃ paṭiggahetvā nikkhipitu’’nti.

646. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, a certain high official, about to go on a journey, sent a messenger to the bhikkhus, saying, “Let the venerable sirs come, I will give a rains-residence robe.” The bhikkhus, being scrupulous and thinking, “The Blessed One has permitted the rains-residence robe for those who have completed the rains-residence,” did not go. Then that high official complained, grumbled, and spoke disparagingly, “How is it that the venerable sirs do not come when a messenger was sent by me? I am going with the army. Life is uncertain, death is uncertain.” The bhikkhus heard that high official complaining, grumbling, and speaking disparagingly. Then those bhikkhus reported this matter to the Blessed One. Then the Blessed One, on this occasion and in this connection, having given a talk on the Dhamma, addressed the bhikkhus, “Bhikkhus, I permit you to accept an urgent robe and to set it aside.”

647. Tena kho pana samayena bhikkhū – ‘‘bhagavatā anuññātaṃ accekacīvaraṃ paṭiggahetvā nikkhipitu’’nti, accekacīvarāni paṭiggahetvā cīvarakālasamayaṃ atikkāmenti. Tāni cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhanti. Addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto tāni cīvarāni cīvaravaṃse bhaṇḍikābaddhāni. Tiṭṭhante disvā bhikkhū etadavoca – ‘‘kassimāni, āvuso, cīvarāni cīvaravaṃse bhaṇḍikābaddhāni tiṭṭhantī’’ti? ‘‘Amhākaṃ, āvuso, accekacīvarānī’’ti. ‘‘Kīvaciraṃ panāvuso, imāni cīvarāni nikkhittānī’’ti? Atha kho te bhikkhū āyasmato [Pg.375] ānandassa yathānikkhittaṃ ārocesuṃ. Āyasmā ānando ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma bhikkhū accekacīvaraṃ paṭiggahetvā cīvarakālasamayaṃ atikkāmessantī’’ti! Atha kho āyasmā ānando te bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesi…pe… – ‘‘saccaṃ kira, bhikkhave, bhikkhū accekacīvaraṃ paṭiggahetvā cīvarakālasamayaṃ atikkāmentī’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā accekacīvaraṃ paṭiggahetvā cīvarakālasamayaṃ atikkāmessanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

647. Now at that time bhikkhus, thinking, “It has been permitted by the Blessed One to accept an urgent robe and set it aside,” accepted urgent robes and let the robe-season pass. Those robes remained on the robe-pole, tied in bundles. The venerable Ānanda, while wandering on an inspection of the lodgings, saw those robes on the robe-pole, tied in bundles. Having seen them, he said this to the bhikkhus, “Friends, whose robes are these, remaining on the robe-pole tied in bundles?” “Friend, they are our urgent robes.” “But for how long, friends, have these robes been set aside?” Then those bhikkhus told the venerable Ānanda for how long they had been set aside. The venerable Ānanda complained, grumbled, and spoke disparagingly, “How is it that bhikkhus accept an urgent robe and then let the robe-season pass?” Then the venerable Ānanda, having rebuked those bhikkhus in many ways, reported this matter to the Blessed One… and so on… “Is it true, bhikkhus, that bhikkhus accept an urgent robe and then let the robe-season pass?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… and so on… “How is it, bhikkhus, that those worthless men accept an urgent robe and then let the robe-season pass? Bhikkhus, this does not lead to inspiring faith in the uninspired… and so on… And so, bhikkhus, you should recite this training rule thus:”

648. ‘‘Dasāhānāgataṃ kattikatemāsikapuṇṇamaṃ bhikkhuno paneva accekacīvaraṃ uppajjeyya, accekaṃ maññamānena bhikkhunā paṭiggahetabbaṃ, paṭiggahetvā yāva cīvarakālasamayaṃ nikkhipitabbaṃ. Tato ce uttari nikkhipeyya, nissaggiyaṃ pācittiya’’nti.

648. “When there are less than ten days remaining until the Kattika full-moon day of the third month, should an urgent robe arise for a bhikkhu, it is to be accepted by the bhikkhu who regards it as urgent. Having accepted it, it is to be set aside until the robe-season. If he should set it aside beyond that, it is a Pācittiya offense that requires forfeiture.”

649. Dasāhānāgatanti dasāhānāgatāya pavāraṇāya.

649. ‘Less than ten days remaining’ means when there are less than ten days remaining until the Pavāraṇā.

Kattikatemāsikapuṇṇamanti pavāraṇā kattikā vuccati.

‘The Kattika full-moon day of the third month’ refers to the Kattika Pavāraṇā.

Accekacīvaraṃ nāma senāya vā gantukāmo hoti, pavāsaṃ vā gantukāmo hoti, gilāno vā hoti, gabbhinī vā hoti, assaddhassa vā saddhā uppannā hoti, appasannassa vā pasādo uppanno hoti, so ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – ‘‘āgacchantu bhadantā vassāvāsikaṃ dassāmī’’ti, etaṃ accekacīvaraṃ nāma.

An urgent robe is defined as when someone wishes to go to battle, or wishes to go on a journey, or is sick, or is pregnant, or faith has arisen in one who was faithless, or inspiration has arisen in one who was uninspired. If such a person should send a messenger to the bhikkhus, saying, “Let the venerable sirs come, I will give a rains-residence robe,” this is called an urgent robe.

Accekaṃ maññamānena bhikkhunā paṭiggahetabbaṃ paṭiggahetvā yāva cīvarakālasamayaṃ nikkhipitabbanti saññāṇaṃ katvā nikkhipitabbaṃ – ‘‘idaṃ accekacīvara’’nti.

‘It is to be accepted by the bhikkhu who regards it as urgent; having accepted it, it is to be set aside until the robe-season’ means: it should be set aside after making a mental note, ‘This is an urgent robe.’”

Cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañcamāsā.

The robe-season is defined as: when the Kathina has not been spread, it is the last month of the rains-season; when the Kathina has been spread, it is five months.

Tato ce uttari nikkhipeyyāti anatthate kathine vassānassa pacchimaṃ divasaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Atthate kathine kathinuddhāradivasaṃ [Pg.376] atikkāmeti, nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, accekacīvaraṃ cīvarakālasamayaṃ atikkāmitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘If he should set it aside beyond that’ means: when the Kathina has not been spread, if he lets the last day of the rains-season pass, it is a Pācittiya offense that requires forfeiture. When the Kathina has been spread, if he lets the day of the withdrawal of the Kathina pass, it is to be forfeited. It is to be forfeited to the Saṅgha, or to a group, or to an individual. And so, bhikkhus, it should be forfeited thus: …and so on… ‘Venerable sirs, this urgent robe of mine, having been kept beyond the robe-season, is to be forfeited. I forfeit this to the Saṅgha.’ …and so on… ‘It should be given.’ …and so on… ‘They should give.’ …and so on… ‘I give it to the venerable one.’”

650. Accekacīvare accekacīvarasaññī cīvarakālasamayaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Accekacīvare vematiko cīvarakālasamayaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Accekacīvare anaccekacīvarasaññī cīvarakālasamayaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Anadhiṭṭhite adhiṭṭhitasaññī …pe… avikappite vikappitasaññī… avissajjite vissajjitasaññī… anaṭṭhe naṭṭhasaññī… avinaṭṭhe vinaṭṭhasaññī… adaḍḍhe daḍḍhasaññī… avilutte viluttasaññī cīvarakālasamayaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ.

650. Regarding an urgent robe, if he perceives it as an urgent robe and lets the robe-season pass, it is a Pācittiya offense that requires forfeiture. Regarding an urgent robe, if he is doubtful and lets the robe-season pass, it is a Pācittiya offense that requires forfeiture. Regarding an urgent robe, if he perceives it as not an urgent robe and lets the robe-season pass, it is a Pācittiya offense that requires forfeiture. If he perceives an undetermined robe as determined… and so on… a robe not made common property as made common property… a robe not forfeited as forfeited… a robe not lost as lost… a robe not destroyed as destroyed… a robe not burnt as burnt… a robe not stolen as stolen, and lets the robe-season pass, it is a Pācittiya offense that requires forfeiture.

Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Anaccekacīvare accekacīvarasaññī, āpatti dukkaṭassa. Anaccekacīvare vematiko, āpatti dukkaṭassa. Anaccekacīvare anaccekacīvarasaññī, anāpatti.

If one uses a robe that is to be forfeited without having forfeited it, there is an offense of wrong-doing. In the case of a non-urgent robe, if one perceives it as an urgent robe, there is an offense of wrong-doing. In the case of a non-urgent robe, if one is doubtful, there is an offense of wrong-doing. In the case of a non-urgent robe, if one perceives it as a non-urgent robe, there is no offense.

651. Anāpatti – antosamaye adhiṭṭheti, vikappeti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, ummattakassa, ādikammikassāti.

651. There is no offense: if, within the robe-period, one determines it, makes it a shared item, or relinquishes it; if it is lost, destroyed, or burned; if thieves take it by force; if others take it based on trust; for one who is insane, and for the beginner.

Accekacīvarasikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ.

The eighth training rule on the urgent robe is concluded.

9. Sāsaṅkasikkhāpadaṃ

9. The Training Rule on What is Risky

652. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhū vutthavassā āraññakesu senāsanesu viharanti. Kattikacorakā bhikkhū – ‘‘laddhalābhā’’ti paripātenti. Bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘anujānāmi, bhikkhave, āraññakesu senāsanesu viharantena tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitu’’nti.

652. At that time the Blessed One, the Buddha, was dwelling in Sāvatthī at the Jeta Grove, Anāthapiṇḍika’s monastery. Now at that time, bhikkhus who had completed the rains-residence were dwelling in forest lodgings. Thieves of the Kattika month harassed the bhikkhus, thinking, “The bhikkhus have received gains!” They reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this context, having given a talk on the Dhamma, addressed the bhikkhus: “Bhikkhus, I allow a bhikkhu dwelling in forest lodgings to deposit one of the three robes inside a village.”

Tena [Pg.377] kho pana samayena bhikkhū – ‘‘bhagavatā anuññātaṃ āraññakesu senāsanesu viharantena tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitu’’nti tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitvā atirekachārattaṃ vippavasanti. Tāni cīvarāni nassantipi vinassantipi ḍayhantipi undūrehipi khajjanti. Bhikkhū duccoḷā honti lūkhacīvarā. Bhikkhū evamāhaṃsu – ‘‘kissa tumhe, āvuso, duccoḷā lūkhacīvarā’’ti? Atha kho te bhikkhū bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma bhikkhū tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitvā atirekachārattaṃ vippavasissantī’’ti! Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… saccaṃ kira, bhikkhave, bhikkhū tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitvā atirekachārattaṃ vippavasantīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma te, bhikkhave, moghapurisā tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipitvā atirekachārattaṃ vippavasissanti! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

At that time monks, thinking, “The Blessed One has allowed those dwelling in forest lodgings to deposit one of their three robes inside a village,” deposited one of their three robes inside a village and were away for more than six nights. Those robes were lost, destroyed, burned, and also eaten by mice. The monks became poorly clad, with coarse robes. Other monks asked, “Venerable sirs, why are you poorly clad, with coarse robes?” Then those monks told the other monks about this matter. Those monks who were of few desires… complained, criticized, and spread it about, saying: “How can monks deposit one of their three robes inside a village and be away for more than six nights?” Then those monks, having criticized them in many ways, reported the matter to the Blessed One… “Is it true, monks, that monks deposit one of their three robes inside a village and are away for more than six nights?” “It is true, Blessed One.” The Blessed One, the Buddha, rebuked them… “How, monks, can those foolish men deposit one of their three robes inside a village and be away for more than six nights? This, monks, is not for the confidence of the faithless… And so, monks, you should recite this training rule thus:

653. ‘‘Upavassaṃ kho pana kattikapuṇṇamaṃ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipeyya, siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāya. Chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbaṃ. Tato ce uttari vippavaseyya, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiya’’nti.

653. “Having completed the rains-residence, on the full moon of the Kattika month, there are those forest lodgings that are deemed risky and are perilous. A monk dwelling in such lodgings, if he so desires, may deposit one of his three robes inside a village. And should there be any reason for that monk to be away from that robe, he may be away from that robe for at most six nights. If he should be away longer than that—except by a formal authorization of the monks—it is a Pācittiya offense entailing forfeiture.”

654. Upavassaṃ kho panāti vuṭṭhavassānaṃ.

654. ‘Having completed the rains-residence’ means for those who have completed the rains-residence.

Kattikapuṇṇamanti kattikacātumāsinī vuccati.

‘The full moon of the Kattika month’ refers to the end of the four-month rainy season in the month of Kattika.

Yāni kho pana tāni āraññakāni senāsanānīti āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchimaṃ.

‘Those forest lodgings’: a lodging called ‘forest’ is, at a minimum, five hundred bow-lengths away.

Sāsaṅkaṃ nāma ārāme ārāmūpacāre corānaṃ niviṭṭhokāso dissati, bhuttokāso dissati, ṭhitokāso dissati, nisinnokāso dissati, nipannokāso dissati.

‘Risky’ means that in the monastery or its vicinity, a place where thieves have entered is seen, a place where they have eaten is seen, a place where they have stood is seen, a place where they have sat is seen, a place where they have lain down is seen.

Sappaṭibhayaṃ [Pg.378] nāma ārāme ārāmūpacāre corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti.

‘Perilous’ means that in the monastery or its vicinity, people killed by thieves are seen, people plundered are seen, people beaten are seen.

Tathārūpesu bhikkhu senāsanesu viharantoti evarūpesu bhikkhu senāsanesu viharanto.

‘A monk dwelling in such lodgings’ means a monk dwelling in lodgings of this kind.

Ākaṅkhamānoti icchamāno.

‘If he so desires’ means if he wishes.

Tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaranti saṅghāṭiṃ vā uttarāsaṅgaṃ vā antaravāsakaṃ vā.

‘One of the three robes’ means either the double-layered outer robe, the upper robe, or the lower robe.

Antaraghare nikkhipeyyāti samantā gocaragāme nikkhipeyya.

‘May deposit inside a village’ means one may deposit it in a nearby alms-resort village.

Siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāyāti siyā paccayo siyā karaṇīyaṃ.

‘And should there be any reason for that monk to be away from that robe’ means there might be a reason, there might be something that needs to be done.

Chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbanti chārattaparamatā vippavasitabbaṃ.

‘He may be away from that robe for at most six nights’ means one may be away for a maximum of six nights.

Aññatra bhikkhusammutiyāti ṭhapetvā bhikkhusammutiṃ.

‘Except by a formal authorization of the monks’ means excluding a formal authorization by the monks.

Tato ce uttari vippavaseyyāti sattame aruṇuggamane nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ. ‘‘Idaṃ me, bhante, cīvaraṃ atirekachārattaṃ vippavuṭṭhaṃ, aññatra bhikkhusammutiyā, nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmī’’ti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

‘If he should be away longer than that’: at the breaking of dawn on the seventh day, it becomes subject to forfeiture. It should be forfeited to the Saṅgha, to a group, or to an individual. And this, monks, is how it should be forfeited: ‘Venerable sirs, this robe of mine, from which I have been away for more than six nights—except by a formal authorization of the monks—is to be forfeited. I forfeit this to the Saṅgha.’ … one should give … they should give … ‘I give it to the venerable one.’

655. Atirekachāratte atirekasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Atirekachāratte vematiko vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Atirekachāratte ūnakasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ. Appaccuddhaṭe paccuddhaṭasaññī…pe… avissajjite vissajjitasaññī… anaṭṭhe naṭṭhasaññī… avinaṭṭhe vinaṭṭhasaññī… adaḍḍhe daḍḍhasaññī … avilutte viluttasaññī vippavasati, aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiyaṃ.

655. If he is away for more than six nights, perceiving it as more, except by a formal authorization of the monks, it is a Pācittiya offense entailing forfeiture. If he is away for more than six nights, being in doubt, except by a formal authorization of the monks, it is a Pācittiya offense entailing forfeiture. If he is away for more than six nights, perceiving it as less, except by a formal authorization of the monks, it is a Pācittiya offense entailing forfeiture. If the determination has not been revoked, but he perceives it as having been revoked… if it has not been forfeited, but he perceives it as forfeited… if it is not lost, but he perceives it as lost… if it is not destroyed, but he perceives it as destroyed… if it is not burned, but he perceives it as burned… if it has not been plundered, but he perceives it as plundered, and he is away from it, except by a formal authorization of the monks, it is a Pācittiya offense entailing forfeiture.

Nissaggiyaṃ cīvaraṃ anissajjitvā paribhuñjati, āpatti dukkaṭassa. Ūnakachāratte atirekasaññī, āpatti dukkaṭassa. Ūnakachāratte vematiko, āpatti dukkaṭassa. Ūnakachāratte ūnakasaññī, anāpatti.

If he uses a robe that should be forfeited without having forfeited it, there is an offense of wrong conduct. If, when it is less than six nights, he perceives it as more, there is an offense of wrong conduct. If, when it is less than six nights, he is in doubt, there is an offense of wrong conduct. If, when it is less than six nights, he perceives it as less, there is no offense.

656. Anāpatti [Pg.379] – chārattaṃ vippavasati, ūnakachārattaṃ vippavasati, chārattaṃ vippavasitvā puna gāmasīmaṃ okkamitvā vasitvā pakkamati, anto chārattaṃ paccuddharati, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṃ gaṇhanti, bhikkhusammutiyā, ummattakassa, ādikammikassāti.

656. There is no offense: if he is away for six nights; if he is away for less than six nights; if, having been away for six nights, he again enters the village boundary, stays, and then departs; if he revokes the determination within six nights; if he forfeits it; if it is lost; if it is destroyed; if it is burnt; if they seize it after robbing him; if they take it based on familiarity; for a bhikkhu who has received authorization; for one who is insane; for the first offender.

Sāsaṅkasikkhāpadaṃ niṭṭhitaṃ navamaṃ.

The ninth training rule, on what is risky, is finished.

10. Pariṇatasikkhāpadaṃ

10. The Training Rule on What Has Been Dedicated

657. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ aññatarassa pūgassa saṅghassa sacīvarabhattaṃ paṭiyattaṃ hoti – ‘‘bhojetvā cīvarena acchādessāmā’’ti. Atha kho chabbaggiyā bhikkhū yena so pūgo tenupasaṅkamiṃsu; upasaṅkamitvā taṃ pūgaṃ etadavocuṃ – ‘‘dethāvuso, amhākaṃ imāni cīvarānī’’ti. ‘‘Na mayaṃ, bhante, dassāma. Amhākaṃ saṅghassa anuvassaṃ sacīvarabhikkhā paññattā’’ti. ‘‘Bahū, āvuso, saṅghassa dāyakā, bahū saṅghassa bhattā. Mayaṃ tumhe nissāya tumhe sampassantā idha viharāma. Tumhe ce amhākaṃ na dassatha, atha ko carahi amhākaṃ dassati? Dethāvuso, amhākaṃ imāni cīvarānī’’ti. Atha kho so pūgo chabbaggiyehi bhikkhūhi nippīḷiyamāno yathāpaṭiyattaṃ cīvaraṃ chabbaggiyānaṃ bhikkhūnaṃ datvā saṅghaṃ bhattena parivisi. Ye te bhikkhū jānanti saṅghassa sacīvarabhattaṃ paṭiyattaṃ, na ca jānanti chabbaggiyānaṃ bhikkhūnaṃ dinnanti, te evamāhaṃsu – ‘‘oṇojethāvuso, saṅghassa cīvara’’nti. ‘‘Natthi, bhante. Yathāpaṭiyattaṃ cīvaraṃ ayyā chabbaggiyā attano pariṇāmesu’’nti. Ye te bhikkhū appicchā… te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhū jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmessantī’’ti! Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ…pe… ‘‘saccaṃ kira tumhe, bhikkhave, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmethā’’ti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma tumhe, moghapurisā, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano [Pg.380] pariṇāmessatha! Netaṃ, moghapurisā, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha –

657. At that time the Buddha, the Blessed One, was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time in Sāvatthī, a meal with robes had been prepared for the Saṅgha by a certain association, with the thought: 'Having fed them, we will present them with robes.' Then the group-of-six bhikkhus went to that association. Having gone, they said to that association: 'Friends, give these robes to us.' 'Venerable sirs, we will not give them. For us, a meal with robes is designated for the Saṅgha annually.' 'Friends, the Saṅgha has many donors, the Saṅgha has many meals. We live here relying on you, looking to you. If you do not give to us, then who will give to us? Friends, give these robes to us.' Then that association, being pressured by the group-of-six bhikkhus, gave the robes as prepared to the group-of-six bhikkhus and served the Saṅgha with the meal. Those bhikkhus who knew that a meal with robes had been prepared for the Saṅgha, but did not know that it had been given to the group-of-six bhikkhus, said this: 'Friends, present the robes to the Saṅgha.' 'There are none, venerable sirs. The venerable group-of-six have diverted the prepared robes to themselves.' Those bhikkhus who were of few wishes... complained, criticized, and spoke disparagingly: 'How indeed could the group-of-six bhikkhus, knowing, divert a gain dedicated to the Saṅgha to themselves?' Then those bhikkhus, having criticized the group-of-six bhikkhus in many ways, reported this matter to the Blessed One... 'Is it true, it is said, that you, bhikkhus, knowing, diverted a gain dedicated to the Saṅgha to yourselves?' 'It is true, Blessed One.' The Buddha, the Blessed One, criticized them... 'How indeed, foolish men, could you, knowing, divert a gain dedicated to the Saṅgha to yourselves? This, foolish men, is not for the confidence of the unconvinced... And so, bhikkhus, you should recite this training rule thus:

658. ‘‘Yo pana bhikkhu jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmeyya, nissaggiyaṃ pācittiya’’nti.

658. “Whatever bhikkhu, knowing, should divert to himself a gain that has been dedicated to the Saṅgha, it is a pācittiya offense that entails forfeiture.”

659. Yo panāti yo yādiso…pe… bhikkhūti…pe… aya imasmiṃ atthe adhippeto bhikkhūti.

659. Whatever means: whoever, of whatever kind... A bhikkhu means: ... a bhikkhu is the one intended in this matter.

Jānāti nāma sāmaṃ vā jānāti aññe vā tassa ārocenti so vā āroceti.

Knows means: he knows by himself, or others inform him, or the donor informs him.

Saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccattaṃ.

Belonging to the Saṅgha means: it has been given to the Saṅgha, it has been relinquished.

Lābho nāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Antamaso cuṇṇapiṇḍopi, dantakaṭṭhampi, dasikasuttampi.

Gain means: robes, almsfood, lodging, and medicinal requisites for the sick. At the very least, even a ball of powdered soap, a tooth-stick, or a strand of fringe-thread.

Pariṇataṃ nāma dassāma karissāmāti vācā bhinnā hoti.

Dedicated means: the words 'we will give' or 'we will make' have been uttered.

Attano pariṇāmeti, payoge dukkaṭaṃ. Paṭilābhena nissaggiyaṃ hoti. Nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṃ…pe… idaṃ me, bhante, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmitaṃ nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmīti…pe… dadeyyāti…pe… dadeyyunti…pe… āyasmato dammīti.

He diverts it to himself: in the effort, there is an offense of wrong conduct. Upon acquisition, it becomes an item to be forfeited. It should be forfeited to the Saṅgha, or to a group, or to an individual. And so, bhikkhus, it should be forfeited thus: ... 'Venerable sirs, this item of mine, a gain dedicated to the Saṅgha which I knowingly diverted to myself, is to be forfeited. I forfeit this to the Saṅgha.' ... It should be given... They should give... 'I give it to the venerable one.'

660. Pariṇate pariṇatasaññī attano pariṇāmeti, nissaggiyaṃ pācittiyaṃ.

660. When it has been dedicated, perceiving it as dedicated, he diverts it to himself; it is a pācittiya offense that entails forfeiture.

Pariṇate vematiko attano pariṇāmeti, āpatti dukkaṭassa. Pariṇate apariṇatasaññī attano pariṇāmeti, anāpatti. Saṅghassa pariṇataṃ aññasaṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. Cetiyassa pariṇataṃ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, āpatti dukkaṭassa. Puggalassa pariṇataṃ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmeti, āpatti dukkaṭassa. Apariṇate pariṇatasaññī, āpatti dukkaṭassa. Apariṇate vematiko, āpatti dukkaṭassa. Apariṇate apariṇatasaññī, anāpatti.

When it has been dedicated, being in doubt, he diverts it to himself; there is an offense of wrong conduct. When it has been dedicated, perceiving it as not dedicated, he diverts it to himself; there is no offense. What has been dedicated to the Saṅgha, he diverts to another Saṅgha or to a cetiya; there is an offense of wrong conduct. What has been dedicated to a cetiya, he diverts to another cetiya, or to the Saṅgha, or to an individual; there is an offense of wrong conduct. What has been dedicated to an individual, he diverts to another individual, or to the Saṅgha, or to a cetiya; there is an offense of wrong conduct. When it has not been dedicated, perceiving it as dedicated, he diverts it; there is an offense of wrong conduct. When it has not been dedicated, being in doubt, he diverts it; there is an offense of wrong conduct. When it has not been dedicated, perceiving it as not dedicated, he diverts it; there is no offense.

661. Anāpatti [Pg.381] kattha demāti pucchiyamāno yattha tumhākaṃ deyyadhammo paribhogaṃ vā labheyya paṭisaṅkhāraṃ vā labheyya ciraṭṭhitiko vā assa yattha vā pana tumhākaṃ cittaṃ pasīdati tattha dethāti bhaṇati, ummattakassa, ādikammikassāti.

661. There is no offense: if, on being asked, 'Where should we give?' he says, 'Give it where your gift would be used, or would be repaired, or would be long-lasting, or else wherever your mind is pleased, give it there'; for one who is insane; for the first offender.

Pariṇatasikkhāpadaṃ niṭṭhitaṃ dasamaṃ.

The tenth training rule, on what has been dedicated, is finished.

Pattavaggo tatiyo.

The third chapter, the Chapter on the Bowl, is finished.

Tassuddānaṃ –

The summary of this is:

Dve ca pattāni bhesajjaṃ, vassikā dānapañcamaṃ;

Sāmaṃ vāyāpanacceko, sāsaṅkaṃ saṅghikena cāti.

Two on bowls, medicine, rains-cloth, the fifth on giving; Requesting oneself, causing to be woven, urgent, risky, and with what is the Saṅgha's.

662. Uddiṭṭhā kho, āyasmanto, tiṃsa nissaggiyā pācittiyā dhammā. Tatthāyasmante pucchāmi – ‘kaccittha parisuddhā’? Dutiyampi pucchāmi – ‘kaccittha parisuddhā’? Tatiyampi pucchāmi – ‘kaccittha parisuddhā’? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti.

662. Venerables, the thirty Pācittiya offenses entailing forfeiture have indeed been recited. In regard to these, I ask the venerables: ‘Are you pure in this matter?’ A second time I ask: ‘Are you pure in this matter?’ A third time I ask: ‘Are you pure in this matter?’ The venerables are pure in this matter; therefore, they are silent. Thus I hold it.

Nissaggiyakaṇḍaṃ niṭṭhitaṃ.

The Nissaggiya Section is concluded.

Pārājikapāḷi niṭṭhitā.

The Pārājika Pāḷi is concluded.