4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸Vin‍Tv Bu Vb‍ 🔗📝   🔝

Bu Vb‍ 1 – Pārājika: Expulsion
Bu Vb‍ 2 – Saṅgh-ādisesa: Suspension
3 Undetermined Aniyata
4 Relinquishment With Confession Nissaggiya Pācittiya
5 Confession Pācittiya
6 Acknowledgment Pāṭidesanīya
7 Rules for Training Sekhiya
8 Settling Legal Issues Adhikaraṇasamatha
Bu Vb‍ 1 – Pārājika: Expulsion
    Bu Vb‍ 1.1 –Paṭhama-pārājika-sikkhāpada: (about sex) first training rule on expulsion
    Bu Vb‍ 1.2 –Dutiya-pārājika-sikkhāpada: (about stealing) second training rule on expulsion
    Bu Vb‍ 1.3 –Tatiya-pārājika-sikkhāpada: (about murder) third training rule on expulsion
    Bu Vb‍ 1.4 –Catuttha-pārājika-sikkhāpada: (bragging) fourth training rule on expulsion
Bu Vb‍ 2 – Saṅgh-ādisesa: Suspension
    Bu Vb‍ 2.1 –Sukka-visaṭṭhi: Masturbation, Bu Ss 1
    Bu Vb‍ 2.2 – Kāya-saṁsagga: Physical Contact, Bu Ss 2
    Bu Vb‍ 2.3 – Duṭṭhulla-vācā: Indecent Speech, Bu Ss 3
    Bu Vb‍ 2.4 – Attakāmpāricariya: Encouraging Someone to Serve One’s Desires, Bu Ss 4
    Bu Vb‍ 2.5 – Sañcaritta: Matchmaking, Bu Ss 5
    Bu Vb‍ 2.6 – Kuṭi-kāra: Building a Hut, Bu Ss 6
    Bu Vb‍ 2.7 – Vihāra-kāra: Building a Dwelling, Bu Ss 7
    Bu Vb‍ 2.8 – Duṭṭha-dosa: Making a Groundless Accusation Out of Anger Duṭṭhadosa, Bu Ss 8
    Bu Vb‍ 2.9 – Aññabhāgiya: Making an Accusation Out of Anger on an Irrelevant Pretext, Bu Ss 9
    Bu Vb‍ 2.10 – Saṅgha-bheda: Causing Schism in the Saṅgha, Bu Ss 10
    Bu Vb‍ 2.11 – Bhed-ānuvattaka: Following a Schismatic, Bu Ss 11
    Bu Vb‍ 2.12 – Dubbaca: Difficult to Correct, Bu Ss 12
    Bu Vb‍ 2.13 – Kuladūsaka: Corrupters of Families, Bu Ss 13
brahmali

Bhikkhu Vibhaṅga

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pli-tv-bu-vb
(2023 derived from Ajahn Brahmali’s translation on suttacentral, correcting his erroneous views on jhāna and breath meditation)
Expulsion Pārājika
The rules in this category are known in Pali as pārājika.
The exact meaning of the Pali word is disputed, but there is no doubt that it refers to expulsion from the Sangha.
There are four such rules for the monks, all of which are shared with the nuns.
Anyone who breaches any of these rules immediately loses his status as a monk.
He is expelled from the Sangha and ineligible for re-ordination for the rest of his life.
The pārājikas, together with the next category of rules, the saṅghādisesas, are collectively known as serious offenses, garukāpatti.
These rules are the most fundamental ones for the proper living of the monastic life.
Suspension Saṅghādisesa
The rules in this category are known in Pali as saṅghādisesa.
The meaning of the word is disputed, but according to the commentary it means that the Sangha is required at the beginning (ādi) and for the rest (sesa) of the procedure.
There are thirteen such rules for the monks, seven of which are shared with the nuns.
Offenders must undergo a period of probation before being rehabilitated to their former status in the Sangha.
Undetermined Aniyata
The rules in this category are known in Pali as aniyata, “undetermined”.
There are two such rules for the monks, but none for the nuns.
These are procedures to establish a course of action when a monk is accused of behaving in a sexually inappropriate way with a woman.
Relinquishment With Confession Nissaggiya Pācittiya
The rules in this category are known in Pali as nissaggiya pācittiya,
“entailing relinquishment and confession”.
There are thirty such rules for the monks, the same number as for the nuns,
although only eighteen are held in common.
These rules, together with the remaining rules of the Monastic Code,
are classed as light offenses, lahukāpatti.
For light offenses there is usually no penalty apart from confession.
For the nissaggiya pācittiyas, however,
any item involved in the committing of an offense must be relinquished.
Once the offense has been confessed, the item is, with a few exceptions, returned to the offender.
Confession Pācittiya
The rules in this category are known in Pali as pācittiya,
“entailing confession”.
There are ninety-two such rules for the monks, seventy of which are shared with the nuns.
This is the largest class of rules in the Monastic Code.
These rules, together with all the other rules apart from those entailing expulsion and suspension, are classed as light offenses, lahukāpatti.
For light offenses there is no penalty apart from confession.
Acknowledgment Pāṭidesanīya
The rules in this category are known in Pali as pāṭidesanīya,
“entailing acknowledgement”.
There are four such rules for the monks, none of which are shared with the nuns.
What distinguishes these rules from the pācittiyas is the manner of confession.
For these rules the confession is done using a unique formula,
with the second rule being the only one in the Monastic Code where all the offenders confess together as a group.
Rules for Training Sekhiya
The rules in this category are known in Pali as sekhiya,
“involving training”.
There are seventy-five such rules, and they are the same both for the monks and the nuns.
The sekhiyas are mostly rules of etiquette.
Breaking a sekhiya is only considered to be a transgression if the offender is acting out of disrespect for the rule.
Settling Legal Issues Adhikaraṇasamatha
There are seven adhikaraṇasamathadhamma,
“principles for the settling of legal issues”,
which are the same for the nuns and the monks.
These are not rules in the ordinary sense and as such fall outside of the classification into serious and light offenses.
Instead, they set out the proper methods for dealing with legal issues.
The detailed explanation for these is found in the Samathakkhandhaka.
The legal issues to be settled through these principles fall into four categories:
disputes, accusations, offenses, and proceedings.
“Proceedings” includes monastic procedures such as ordination and the keeping of the observance day (uposatha).

1 – Pārājika: Expulsion

Theravāda Vinaya
Theravāda Collection on Monastic Law
Mahāvibhaṅga
The Great Analysis
Pārājikakaṇḍa
The chapter on offenses entailing expulsion

1.1 –Paṭhama-pārājika-sikkhāpada: (about sex) first training rule on expulsion

1. Paṭhamapārājikasikkhāpada
1. The first training rule on expulsion
Namo tassa Bhagavato Arahato Sammāsambuddhassa.
Homage to the Buddha, the Perfected One, the fully Awakened One
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Verañjakaṇḍa
At Verañjā: the origin of Monastic Law
Tena samayena buddho bhagavā verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
At one time the Buddha was staying at Verañjā at the foot of Naḷeru’s Nimba tree with a large Sangha of five hundred monks.
Assosi kho verañjo brāhmaṇo—
A brahmin in Verañjā was told:
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“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā at the foot of Naleru’s Nimba tree with a large sangha of five hundred monks.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—
That good Gotama has a fine reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’,
‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha.
so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti,
With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others.
so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti;
He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’
sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”
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Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho verañjo brāhmaṇo bhagavantaṁ etadavoca—
That brahmin then went to the Buddha, exchanged pleasantries with him, sat down, and said,
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“sutaṁ metaṁ, bho gotama—
“I’ve heard, good Gotama,
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.
that you don’t bow down to old brahmins, stand up for them, or offer them a seat.
Tayidaṁ, bho gotama, tatheva? Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti?
I’ve now seen that this is indeed the case.
Tayidaṁ, bho gotama, na sampannamevā”ti.
This isn’t right.”
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“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ.
“Brahmin, in the world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, I don’t see anyone I should bow down to, rise up for, or offer a seat.
Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.
If I did, their head would explode.”
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“Arasarūpo bhavaṁ gotamo”ti?
“Good Gotama lacks taste.”
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“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti.
“There’s a way you could rightly say that I lack taste.
Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
For I’ve abandoned the taste for forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.
Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”
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“Nibbhogo bhavaṁ gotamo”ti?
“Good Gotama has no enjoyment.”
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“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti.
“There’s a way you could rightly say that I have no enjoyment.
Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
For I’ve abandoned the enjoyment of forms, sounds, smells, flavors, and touches. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.
Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”
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“Akiriyavādo bhavaṁ gotamo”ti?
“Good Gotama teaches inaction.”
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“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti.
“There’s a way you could rightly say that I teach inaction.
Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa.
For I teach the non-doing of misconduct by body, speech, and mind.
Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.
I teach the non-doing of the various kinds of bad, unwholesome actions.
Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”
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“Ucchedavādo bhavaṁ gotamo”ti?
“Good Gotama is an annihilationist.”
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“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m an annihilationist.
Ahañhi, brāhmaṇa, ucchedaṁ vadāmi rāgassa dosassa mohassa.
For I teach the annihilation of sensual desire, ill will, and confusion.
Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi.
I teach the annihilation of the various kinds of bad, unwholesome qualities.
Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”
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“Jegucchī bhavaṁ gotamo”ti?
“Good Gotama is disgusting.”
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“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m disgusting.
Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena.
For I am disgusted by misconduct by body, speech, and mind.
Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchāmi.
I am disgusted by the various kinds of bad, unwholesome qualities.
Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”
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“Venayiko bhavaṁ gotamo”ti?
“Good Gotama is an exterminator.”
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“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m an exterminator.
Ahañhi, brāhmaṇa, vinayāya dhammaṁ desemi rāgassa dosassa mohassa.
For I teach the extermination of sensual desire, ill will, and confusion.
Anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi.
I teach the extermination of the various kinds of bad, unwholesome qualities.
Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.”
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“Tapassī bhavaṁ gotamo”ti?
“Good Gotama is austere.”
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“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m austere.
Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi, kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.
For I say that bad, unwholesome qualities—misconduct by body, speech, and mind—are to be disciplined.
Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ tapassīti vadāmi.
One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere.
Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
Now I’ve abandoned the bad, unwholesome qualities that are to be disciplined. I’ve cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future.
Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.
But that’s not what you had in mind.
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“Apagabbho bhavaṁ gotamo”ti?
“Good Gotama is an abortionist.”
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“Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti.
“There’s a way you could rightly say that I’m an abortionist.
Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā tamahaṁ apagabbhoti vadāmi.
For one who has abandoned any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call an abortionist.
Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
Now I’ve abandoned any future conception in a womb, any rebirth in a future life. I’ve cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future.
Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi.
But that’s not what you had in mind.
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Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose, brahmin, there was a hen with eight, ten, or twelve eggs,
Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni.
which she had properly covered, warmed, and incubated.
Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo—‘jeṭṭho vā kaniṭṭho vā’”ti?
The first chick that hatches safely—after piercing through the eggshell with its claw or its beak—is it to be called the eldest or the youngest?”
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“Jeṭṭhotissa, bho gotama, vacanīyo.
“It’s to be called the eldest,
So hi nesaṁ jeṭṭho hotī”ti.
for it’s the eldest among them.”
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“Evameva kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho.
“Just so, in this deluded society, enveloped like an egg, I alone in the world have cracked the shell of delusion and reached the supreme full awakening.
Svāhaṁ, brāhmaṇa, jeṭṭho seṭṭho lokassa.
I, brahmin, am the world’s eldest and best.
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Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
I was firmly energetic and had clarity of mindfulness; my body was pacified and my mind undistractibly-lucid and singular-in-focus.
So kho ahaṁ, brāhmaṇa,
….
🚫💑 vivicc’eva kāmehi
Judiciously-secluded from sensuality,
🚫😠 vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
he attains and lives in first jhāna.
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ
with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in second jhāna.
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati
he attains and lives in fourth jhāna.
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So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.
Then, with my mind undistractibly-lucid, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge that consists of recollecting past lives.
So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—
I recollected many past lives, that is,
ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi, jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—
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 dissolution, many eons of world evolution, and many eons of both dissolution and evolution. And I knew:
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto;
‘There I had such name, such family, such appearance, such food, such experience of pleasure and pain, and such a lifespan.
so tato cuto amutra udapādiṁ;
Passing away from there, I was reborn elsewhere,
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto;
and there I had such name, such family, such appearance, such food, such experience of pleasure and pain, and such a lifespan.
so tato cuto idhūpapanno’ti.
Passing away from there, I was reborn here.’
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
In this way I recollected many past lives with their characteristics and particulars.
Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,
This was the first true insight, which I attained in the first part of the night.
avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—
Delusion was dispelled and true insight arose, darkness was dispelled and light arose,
yathā taṁ appamattassa ātāpino pahitattassa viharato.
as happens to one who is heedful, energetic, and diligent.
Ayaṁ kho me, brāhmaṇa, paṭhamābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
This, brahmin, was my first breaking out, like a chick from an eggshell.
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So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.
Then, with my mind undistractibly-lucid, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the passing away and arising of beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi—
With superhuman and purified clairvoyance, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions:
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā;
‘These beings who engaged in misconduct by body, speech, and mind, who abused the noble ones, who had wrong views and acted accordingly,
te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
at the breaking up of the body after death, have been reborn in a lower realm, a bad destination, a world of misery, hell.
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā;
But these beings who engaged in good conduct of body, speech, and mind, who did not abuse the noble ones, who held right view and acted accordingly,
te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti.
at the breaking up of the body after death, have been reborn in a good destination, a heaven world.’
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi.
In this way, with superhuman and purified clairvoyance, I saw beings passing away and getting reborn, inferior and superior, beautiful and ugly, gone to good destinations and to bad destinations, and I understood how beings pass on according to their actions.
Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā,
This was the second true insight, which I attained in the middle part of the night.
avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—
Delusion was dispelled and true insight arose, darkness was dispelled and light arose,
yathā taṁ appamattassa ātāpino pahitattassa viharato.
as happens to one who is heedful, energetic, and diligent.
Ayaṁ kho me, brāhmaṇa, dutiyābhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
This, brahmin, was my second breaking out, like a chick from an eggshell.
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So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.
Then, with my mind undistractibly-lucid, purified, cleansed, flawless, free from defilements, supple, wieldy, steady, and unshakable, I directed it to the knowledge of the ending of the corruptions.
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;
I knew according to reality: ‘This is suffering;’ ‘This is the origin of suffering;’ ‘This is the end of suffering;’ ‘This is the path leading to the end of suffering.’
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
I knew according to reality: ‘These are the corruptions;’ ‘This is the origin of the corruptions;’ ‘This is the end of the corruptions;’ ‘This is the path leading to the end of the corruptions.’
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha bhavāsavāpi cittaṁ vimuccittha avijjāsavāpi cittaṁ vimuccittha.
When I knew and saw this, my mind was freed from the corruption of sensual desire, from the corruption of desire to exist, from the corruption of views, and from the corruption of delusion.
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
I understood that birth had come to an end, the spiritual life had been fulfilled, the job had been done, there was no further state of existence.
Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā,
This was the third true insight, which I attained in the last part of the night.
avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno—
Delusion was dispelled and true insight arose, darkness was dispelled and light arose,
yathā taṁ appamattassa ātāpino pahitattassa viharato.
as happens to one who is heedful, energetic, and diligent.
Ayaṁ kho me, brāhmaṇa, tatiyābhinibbhidā ahosi—kukkuṭacchāpakasseva aṇḍakosamhā”ti.
This, brahmin, was my third breaking out, like a chick from an eggshell.”
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Evaṁ vutte, verañjo brāhmaṇo bhagavantaṁ etadavoca—
That brahmin then said to the Buddha,
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“jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo.
“Good Gotama is the eldest! Good Gotama is the best!
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
Wonderful, good Gotama, wonderful!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti;
Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Good Gotama, I go for refuge to the Buddha, the Teaching, and the Sangha of monks.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
Please accept me as a lay follower who’s gone for refuge for life.
Adhivāsetu ca me bhavaṁ gotamo verañjāyaṁ vassāvāsaṁ saddhiṁ bhikkhusaṅghenā”ti.
And please consent to spend the rainy-season residence at Verañjā together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by keeping silent, and the brahmin understood.
Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
He then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
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Tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā na sukarā uñchena paggahena yāpetuṁ.
At that time Verañjā was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.
Tena kho pana samayena uttarāpathakā assavāṇijā pañcamattehi assasatehi verañjaṁ vassāvāsaṁ upagatā honti.
Just then some horse dealers from Uttarāpatha had entered the rainy-season residence at Verañjā with five hundred horses.
Tehi assamaṇḍalikāsu bhikkhūnaṁ patthapatthapulakaṁ paññattaṁ hoti.
In the horse pen they prepared portion upon portion of steamed grain for the monks.
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Bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya verañjaṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṁ ārāmaṁ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti.
Then, after robing up in the morning, the monks took their bowls and robes and entered Verañjā for alms. Not getting anything, they went to the horse pen. They then brought back many portions of steamed grain to the monastery, where they pounded and ate them.
Āyasmā panānando patthapulakaṁ silāyaṁ pisitvā bhagavato upanāmeti. Taṁ bhagavā paribhuñjati.
Venerable Ānanda crushed a portion on a stone, took it to the Buddha, and the Buddha ate it.
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Assosi kho bhagavā udukkhalasaddaṁ.
And the Buddha heard the sound of the mortar.
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti;
When Buddhas know what is going on, sometimes they ask and sometimes not.
kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti;
They know the right time to ask and when not to ask.
atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ.
Buddhas ask when it is beneficial, otherwise not,
Anatthasaṁhite setughāto tathāgatānaṁ.
for Buddhas are incapable of doing what is unbeneficial.
Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti.
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
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Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, udukkhalasaddo”ti?
And so the he said to Ānanda, “Ānanda, what’s this sound of a mortar?”
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
Ānanda told him what was happening.
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“Sādhu sādhu, ānanda.
“Well done, Ānanda.
Tumhehi, ānanda, sappurisehi vijitaṁ. Pacchimā janatā sālimaṁsodanaṁ atimaññissatī”ti.
You’re all superior people who have conquered the problems of famine. Later generations will despise even meat and rice.”
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Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca—
Then Venerable Mahāmoggallāna went to the Buddha, bowed, sat down, and said,
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“etarahi, bhante, verañjā dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā.
“At present, Sir, Verañjā is short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw.
Na sukarā uñchena paggahena yāpetuṁ.
It’s not easy to get by on almsfood.
Imissā, bhante, mahāpathaviyā heṭṭhimatalaṁ sampannaṁ—seyyathāpi khuddamadhuṁ anīlakaṁ; evamassādaṁ.
But the undersurface of this great earth abounds with food, tasting just like pure honey.
Sādhāhaṁ, bhante, pathaviṁ parivatteyyaṁ. Bhikkhū pappaṭakojaṁ paribhuñjissantī”ti.
Would it be good, Sir, if I inverted the earth so that the monks may enjoy the nutrition in those sprouts?”
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“Ye pana te, moggallāna, pathavinissitā pāṇā te kathaṁ karissasī”ti?
“But what will you do, Moggallāna, with the creatures that live there?”
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“Ekāhaṁ, bhante, pāṇiṁ abhinimminissāmi—seyyathāpi mahāpathavī. Ye pathavinissitā pāṇā te tattha saṅkāmessāmi.
“I’ll transform one hand to be like the great earth and make those creatures go there.
Ekena hatthena pathaviṁ parivattessāmī”ti.
I’ll then invert the earth with the other hand.”
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“Alaṁ, moggallāna, mā te rucci pathaviṁ parivattetuṁ.
“Let it be, Moggallāna, don’t invert the earth.
Vipallāsampi sattā paṭilabheyyun”ti.
Those creatures might lose their minds.”
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“Sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṁ piṇḍāya gaccheyyā”ti.
“In that case, Sir, would it be good if the whole Sangha of monks could go to Uttarakuru for alms?”
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“Alaṁ, moggallāna, mā te rucci sabbassa bhikkhusaṅghassa uttarakuruṁ piṇḍāya gamanan”ti.
“Let it be, Moggallāna, don’t pursue this.”
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Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Soon afterwards, while reflecting in private, Venerable Sāriputta thought,
“katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi;
“Which Buddhas had a long-lasting spiritual life,
katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?
and which not?”
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Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca—
In the evening, after coming out of seclusion, Sāriputta went to the Buddha, bowed, sat down, and said,
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
“Just now, Sir, while I was reflecting in private, I was wondering which Buddhas had a long-lasting spiritual life,
‘katamesānaṁ kho buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī’ti. Katamesānaṁ nu kho, bhante, buddhānaṁ bhagavantānaṁ brahmacariyaṁ na ciraṭṭhitikaṁ ahosi, katamesānaṁ buddhānaṁ bhagavantānaṁ brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?
and which not?”
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“Bhagavato ca, sāriputta, vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosi.
“Sāriputta, the spiritual life established by the Buddhas Vipassī, Sikhī, and Vessabhū didn’t last long.
Bhagavato ca, sāriputta, kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti.
But the spiritual life established by the Buddhas Kakusandha, Konāgamana, and Kassapa did.”
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“Ko nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti?
“And why did the spiritual life established by the former three Buddhas not last long?”
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“Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ.
“They made no effort to give detailed teachings to their disciples.
Appakañca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ.
They gave few discourses in prose or in mixed prose and verse; few expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses.
Apaññattaṁ sāvakānaṁ sikkhāpadaṁ. Anuddiṭṭhaṁ pātimokkhaṁ.
Nor did they lay down training rules or recite a monastic code.
Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ.
After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—allowed that spiritual life to disappear rapidly.
Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena asaṅgahitāni tāni vāto vikirati vidhamati viddhaṁseti.
It’s like flowers on a wooden plank. If they’re not held together with a string, they’re scattered about, whirled about, and destroyed by the wind.
Taṁ kissa hetu?
Why?
Yathā taṁ suttena asaṅgahitattā.
Because they’re not held together with a string.
Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ khippaññeva antaradhāpesuṁ.
Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples allowed that spiritual life to disappear rapidly.
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Akilāsuno ca te bhagavanto ahesuṁ sāvake cetasā ceto paricca ovadituṁ.
Instead they were untiring at instructing their disciples by reading their minds.
Bhūtapubbaṁ, sāriputta, vessabhū bhagavā arahaṁ sammāsambuddho aññatarasmiṁ bhiṁsanake vanasaṇḍe sahassaṁ bhikkhusaṅghaṁ cetasā ceto paricca ovadati anusāsati—
At one time, Sāriputta, the Buddha Vessabhū, the Perfected and the fully Awakened One, was staying in a certain frightening forest grove. He instructed a sangha of a thousand monks by reading their minds, saying,
‘evaṁ vitakketha, mā evaṁ vitakkayittha;
‘Think like this, not like that;
evaṁ manasikarotha, mā evaṁ manasākattha;
pay attention like this, not like that;
idaṁ pajahatha, idaṁ upasampajja viharathā’ti.
abandon this and attain that.’
Atha kho, sāriputta, tassa bhikkhusahassassa vessabhunā bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānānaṁ evaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.
When they had been instructed by Buddha Vessabhū, their minds were freed from the corruptions through letting go.
Tatra sudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti.
But if anyone with sensual desire entered that frightening forest grove, they usually had goosebumps all over.
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṁ na ciraṭṭhitikaṁ ahosī”ti.
This is why the spiritual life established by those Buddhas did not last long.”
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“Ko pana, bhante, hetu ko paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti?
“Why then did the spiritual life established by the latter three Buddhas last long?”
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“Bhagavā ca, sāriputta, kakusandho bhagavā ca koṇāgamano bhagavā ca kassapo akilāsuno ahesuṁ sāvakānaṁ vitthārena dhammaṁ desetuṁ.
“The Buddhas Kakusandha, Konāgamana, and Kassapa were untiring in giving detailed teachings to their disciples.
Bahuñca nesaṁ ahosi suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ,
They gave many discourses in prose and in mixed prose and verse; many expositions, verses, heartfelt exclamations, quotations, birth stories, amazing accounts, and analyses.
paññattaṁ sāvakānaṁ sikkhāpadaṁ, uddiṭṭhaṁ pātimokkhaṁ.
And they laid down training rules and recited a monastic code.
Tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ.
After the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples—of various names, families, and castes, who had gone forth from various households—made that spiritual life last for a long time.
Seyyathāpi, sāriputta, nānāpupphāni phalake nikkhittāni suttena susaṅgahitāni, tāni vāto na vikirati na vidhamati na viddhaṁseti.
It’s like flowers on a wooden plank. If they’re held together with a string, they’re not scattered about, whirled about, or destroyed by the wind.
Taṁ kissa hetu?
Why?
Yathā taṁ suttena susaṅgahitattā.
Because they are held together with a string.
Evameva kho, sāriputta, tesaṁ buddhānaṁ bhagavantānaṁ antaradhānena buddhānubuddhānaṁ sāvakānaṁ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā te taṁ brahmacariyaṁ ciraṁ dīghamaddhānaṁ ṭhapesuṁ.
Just so, after the disappearance of those Buddhas and the disciples awakened under them, those who were the last disciples made that spiritual life last for a long time.
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena bhagavato ca kakusandhassa bhagavato ca koṇāgamanassa bhagavato ca kassapassa brahmacariyaṁ ciraṭṭhitikaṁ ahosī”ti.
This is why the spiritual life established by those Buddhas lasted long.”
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Atha kho āyasmā sāriputto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—
Sāriputta then got up from his seat, arranged his upper robe over one shoulder, raised his joined palms, and said,
“etassa, bhagavā, kālo. Etassa, sugata, kālo.
“This is the time, Venerable Sir,
Yaṁ bhagavā sāvakānaṁ sikkhāpadaṁ paññapeyya, uddiseyya pātimokkhaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikan”ti.
for laying down training rules and reciting a monastic code, so that this spiritual life may last for a long time.”
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“Āgamehi tvaṁ, sāriputta. Āgamehi tvaṁ, sāriputta.
“Hold on, Sāriputta.
Tathāgatova tattha kālaṁ jānissati.
The Buddha knows the appropriate time for this.
Na tāva, sāriputta, satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
The Teacher doesn’t lay down training rules or recite a monastic code until the causes of corruption appear in the Sangha.
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Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho rattaññumahattaṁ patto hoti.
And they don’t appear until the Sangha has attained long standing,
Yato ca kho, sāriputta, saṅgho rattaññumahattaṁ patto hoti atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
....
Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho vepullamahattaṁ patto hoti.
great size,
Yato ca kho, sāriputta, saṅgho vepullamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
....
Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho lābhaggamahattaṁ patto hoti.
an abundance of the best material support,
Yato ca kho, sāriputta, saṅgho lābhaggamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
....
Na tāva, sāriputta, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, yāva na saṅgho bāhusaccamahattaṁ patto hoti.
or great learning.
Yato ca kho, sāriputta, saṅgho bāhusaccamahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññapeti uddisati pātimokkhaṁ tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
When the causes of corruption appear for any of these reasons, then the Teacher lays down training rules for his disciples and recites a monastic code in order to counteract these causes.
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Nirabbudo hi, sāriputta, bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito.
Sāriputta, the Sangha of monks is free from cancer and danger, stainless, pure, and established in the essence.
Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Even the least developed of these five hundred monks is a stream-enterer. They will not be reborn in the lower world, but are fixed in destiny and bound for awakening.”
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Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“āciṇṇaṁ kho panetaṁ, ānanda, tathāgatānaṁ yehi nimantitā vassaṁ vasanti, na te anapaloketvā janapadacārikaṁ pakkamanti.
Then the Buddha said to Ānanda, “Ānanda, it’s the custom for Buddhas not to go wandering the country without taking leave of those who invited them to spend the rainy-season residence.
Āyāmānanda, verañjaṁ brāhmaṇaṁ apalokessāmā”ti.
Let’s go to the brahmin of Verañjā and take leave.”
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“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, Sir.”
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Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
The Buddha robed up, took his bowl and robe and, with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat.
Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
The brahmin approached the Buddha, bowed, and sat down.
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Ekamantaṁ nisinnaṁ kho verañjaṁ brāhmaṇaṁ bhagavā etadavoca—“nimantitamha tayā, brāhmaṇa, vassaṁvuṭṭhā, apalokema taṁ,
And the Buddha said, “Brahmin, we’ve completed the rains residence according to your invitation, and now we take leave of you.
“icchāma mayaṁ janapadacārikaṁ pakkamitun”ti.
We wish to depart to wander the country.”
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“Saccaṁ, bho gotama, nimantitattha mayā vassaṁvuṭṭhā; api ca yo deyyadhammo so na dinno.
“It’s true, good Gotama, that you’ve completed the rains residence according to my invitation, but I haven’t given anything.
Tañca kho no asantaṁ,
That’s not good.
nopi adātukamyatā, taṁ kutettha labbhā bahukiccā gharāvāsā bahukaraṇīyā.
It’s not because I didn’t want to, but because household life is so busy.
Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Would you and the Sangha of monks please accept a meal from me tomorrow?”
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Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by keeping silent.
Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then, after instructing, inspiring, and gladdening that brahmin with a teaching, the Buddha got up from his seat and left.
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Atha kho verañjo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
The following morning the brahmin prepared various kinds of fine food in his own house and then had the Buddha informed that the meal was ready.
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Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe and, together with the Sangha of monks, he went to that brahmin’s house where he sat down on the prepared seat.
Atha kho verañjo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ticīvarena acchādesi, ekamekañca bhikkhuṁ ekamekena dussayugena acchādesi.
And that brahmin personally served and satisfied the Sangha of monks headed by the Buddha with various kinds of fine food. When the Buddha had finished his meal, the brahmin gave him a set of three robes and to each monk two pieces of cloth.
Atha kho bhagavā verañjaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha instructed, inspired, and gladdened him with a teaching, and then got up from his seat and left.
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Atha kho bhagavā verañjāyaṁ yathābhirantaṁ viharitvā anupagamma soreyyaṁ saṅkassaṁ kaṇṇakujjaṁ yena payāgapatiṭṭhānaṁ tenupasaṅkami; upasaṅkamitvā payāgapatiṭṭhāne gaṅgaṁ nadiṁ uttaritvā yena bārāṇasī tadavasari.
After remaining in Verañjā for as long as he liked, the Buddha traveled to Payāgapatiṭṭhāna via Soreyya, Saṅkassa, and Kaṇṇakujja. There he crossed the river Ganges and continued on to Benares.
Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi.
After remaining at Benares for as long as he liked, he set out wandering toward Vesālī.
Anupubbena cārikaṁ caramāno yena vesālī tadavasari.
When he eventually arrived,
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyanti.
he stayed in the hall with the peaked roof in the Great Wood.
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Verañjabhāṇavāro niṭṭhito.
The section for recitation on Verañjā is finished.
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Paṭhamapārājikasikkhāpada
1. The first training rule on expulsion
1. Sudinnabhāṇavāra
First sub-story: the section for recitation on Sudinna
Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma atthi. Tattha sudinno nāma kalandaputto seṭṭhiputto hoti.
At that time Sudinna, the son of a wealthy merchant, lived in a village called Kalanda not far from Vesālī.
Atha kho sudinno kalandaputto sambahulehi sahāyakehi saddhiṁ vesāliṁ agamāsi kenacideva karaṇīyena.
On one occasion Sudinna went to Vesālī on some business together with a number of friends.
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti.
Just then the Buddha was seated giving a teaching, surrounded by a large gathering of people.
Addasa kho sudinno kalandaputto bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi—“yannūnāhampi dhammaṁ suṇeyyan”ti.
When Sudinna saw this, he thought, “Why don’t I listen to the Teaching?”
Atha kho sudinno kalandaputto yena sā parisā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi.
He then approached that gathering and sat down.
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Ekamantaṁ nisinnassa kho sudinnassa kalandaputtassa etadahosi—
As he was sitting there, he thought,
“yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;
“The way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell.
yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?”
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Atha kho sā parisā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
When those people had been instructed, inspired, and gladdened by the Buddha, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.
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Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—
Sudinna then approached the Buddha, bowed, sat down, and told him what he had thought, adding,
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icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;
Pabbājetu maṁ bhagavā”ti.
“Venerable Sir, please give me the going forth.”
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“Anuññātosi pana tvaṁ, sudinna, mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti?
“But, Sudinna, do you have your parents’ permission?”
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“Na kho ahaṁ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.
“No.”
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“Na kho, sudinna, tathāgatā ananuññātaṁ mātāpitūhi puttaṁ pabbājentī”ti.
“Buddhas don’t give the going forth to anyone who hasn’t gotten their parents’ permission.”
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“Sohaṁ, bhante, tathā karissāmi yathā maṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.
“I’ll do whatever is necessary, Sir, to get my parents’ permission.”
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Atha kho sudinno kalandaputto vesāliyaṁ taṁ karaṇīyaṁ tīretvā yena kalandagāmo yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca—
After finishing his business in Vesālī, Sudinna returned to Kalanda. He then went to his parents and said,
“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;
“Mom and dad, the way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure.
icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness.
Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
Please give me permission to go forth.”
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Evaṁ vutte, sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—
....
“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato. Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.
“But, Sudinna, you’re our only child, and we love you dearly. You live in comfort and we care for you. You don’t have any suffering.
Maraṇenapi mayaṁ te akāmakā vinā bhavissāma
Even if you died we wouldn’t want to lose you.
kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.
So how can we allow you to go forth into homelessness while you’re still living?”
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Dutiyampi kho sudinno kalandaputto mātāpitaro etadavoca—
Sudinna asked his parents a second
“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;
....
icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
....
Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
....
Dutiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—
....
“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.
....
Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.
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Maraṇenapi mayaṁ te akāmakā vinā bhavissāma,
....
kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.
....
Tatiyampi kho sudinno kalandaputto mātāpitaro etadavoca—
and a third time,
“ammatātā, yathā yathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;
....
icchāmahaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
....
Anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
....
Tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—
....
“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.
but got the same reply.
Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.
....
Maraṇenapi mayaṁ te akāmakā vinā bhavissāma,
....
kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāyā”ti.
....
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Atha kho sudinno kalandaputto—“na maṁ mātāpitaro anujānanti agārasmā anagāriyaṁ pabbajjāyā”ti,
....
tattheva anantarahitāya bhūmiyā nipajji—
He then lay down on the bare ground and said,
“idheva me maraṇaṁ bhavissati pabbajjā vā”ti.
“I’ll either die right here or go forth!”
Atha kho sudinno kalandaputto ekampi bhattaṁ 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.
And he did not eat at the next seven meals.
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Atha kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.
His parents repeated what they had said, adding,
Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.
....
Maraṇenapi mayaṁ te akāmakā vinā bhavissāma,
....
kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya?
....
Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca,
“Get up, Sudinna, eat, drink, and enjoy yourself!
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
Enjoy the pleasures of the world and do acts of merit.
Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti.
We won’t allow you to go forth.”
Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi.
But Sudinna did not respond.
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Dutiyampi kho …pe…
His parents said the same thing a second
tatiyampi kho sudinnassa kalandaputtassa mātāpitaro sudinnaṁ kalandaputtaṁ etadavocuṁ—
and a third time,
“tvaṁ khosi, tāta sudinna, amhākaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.
....
Na tvaṁ, tāta sudinna, kiñci dukkhassa jānāsi.
....
Maraṇenapi mayaṁ te akāmakā vinā bhavissāma,
....
kiṁ pana mayaṁ taṁ jīvantaṁ anujānissāma agārasmā anagāriyaṁ pabbajjāya.
....
Uṭṭhehi, tāta sudinna, bhuñja ca piva ca paricārehi ca,
....
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
....
Na taṁ mayaṁ anujānāma agārasmā anagāriyaṁ pabbajjāyā”ti.
....
Tatiyampi kho sudinno kalandaputto tuṇhī ahosi.
but Sudinna remained silent.
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Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ—
Then Sudinna’s friends went to him and repeated three times what his parents had said.
“tvaṁ khosi, samma sudinna, mātāpitūnaṁ ekaputtako piyo manāpo sukhedhito sukhaparihato.
....
Na tvaṁ, samma sudinna, kiñci dukkhassa jānāsi.
....
Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti,
....
kiṁ pana taṁ jīvantaṁ anujānissanti agārasmā anagāriyaṁ pabbajāya.
....
Uṭṭhehi, samma sudinna, bhuñja ca piva ca paricārehi ca,
....
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu,
....
na taṁ mātāpitaro anujānissanti agārasmā anagāriyaṁ pabbajjāyā”ti.
....
Evaṁ vutte, sudinno kalandaputto tuṇhī ahosi.
....
Dutiyampi kho …pe…
....
tatiyampi kho sudinnassa kalandaputtassa sahāyakā sudinnaṁ kalandaputtaṁ etadavocuṁ—
....
“tvaṁ khosi, samma sudinna …pe…
....
tatiyampi kho sudinno kalandaputto tuṇhī ahosi.
When Sudinna still did not respond,
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Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro tenupasaṅkamiṁsu; upasaṅkamitvā sudinnassa kalandaputtassa mātāpitaro etadavocuṁ—
Sudinna’s friends went to his parents and said,
“ammatātā, eso sudinno anantarahitāya bhūmiyā nipanno—
....
“Sudinna says he’ll either die right there on the bare ground or go forth.
....
‘idheva me maraṇaṁ bhavissati pabbajjā vā’ti.
....
Sace tumhe sudinnaṁ nānujānissatha agārasmā anagāriyaṁ pabbajjāya, tattheva maraṇaṁ āgamissati.
If you don’t allow him to go forth, he’ll die there.
Sace pana tumhe sudinnaṁ anujānissatha agārasmā anagāriyaṁ pabbajjāya, pabbajitampi naṁ dakkhissatha.
But if you allow him to go forth, you’ll see him again afterwards.
Sace sudinno nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati, idheva paccāgamissati.
And if he doesn’t enjoy the going forth, what alternative will he have but to come back here?
Anujānātha sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
So please allow him to go forth.”
----
----
“Anujānāma, tātā, sudinnaṁ agārasmā anagāriyaṁ pabbajjāyā”ti.
“Alright, then.”
----
----
Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinno kalandaputto tenupasaṅkamiṁsu; upasaṅkamitvā sudinnaṁ kalandaputtaṁ etadavocuṁ—
And Sudinna’s friends said to him,
“uṭṭhehi, samma sudinna, anuññātosi mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti.
“Get up, Sudinna, your parents have given you permission to go forth.”
----
----
Atha kho sudinno kalandaputto—“anuññātomhi kira mātāpitūhi agārasmā anagāriyaṁ pabbajjāyā”ti, haṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi.
When Sudinna heard this, he was excited and joyful, stroking his limbs with his hands as he got up.
Atha kho sudinno kalandaputto katipāhaṁ balaṁ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sudinno kalandaputto bhagavantaṁ etadavoca—
After spending a few days to regain his strength, he went to the Buddha, bowed, sat down, and said,
“anuññāto ahaṁ, bhante, mātāpitūhi agārasmā anagāriyaṁ pabbajjāya.
“Venerable Sir, I’ve gotten my parents’ permission to go forth.
Pabbājetu maṁ bhagavā”ti.
Please give me the going forth.”
----
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Alattha kho sudinno kalandaputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
He then received the going forth and the full ordination in the presence of the Buddha.
Acirūpasampanno ca panāyasmā sudinno evarūpe dhutaguṇe samādāya vattati, āraññiko hoti piṇḍapātiko paṁsukūliko sapadānacāriko,
Not long afterwards he practiced these kinds of ascetic practices: he stayed in the wilderness, ate only almsfood, was a rag-robe wearer, and went on continuous almsround.
aññataraṁ vajjigāmaṁ upanissāya viharati.
And he lived supported by a certain Vajjian village.
----
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Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ.
Soon afterwards, the Vajjians were short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.
Atha kho āyasmato sudinnassa etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ.
Sudinna considered this and thought,
Bahū kho pana me vesāliyaṁ ñātī aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā.
“I have many wealthy relatives in Vesālī.
Yannūnāhaṁ ñātī upanissāya vihareyyaṁ.
Why don’t I get them to support me?
Ñātī maṁ nissāya dānāni dassanti puññāni karissanti, bhikkhū ca lābhaṁ lacchanti, ahañca piṇḍakena na kilamissāmī”ti.
My relatives will be able to make offerings and merit, the monks will get material support, and I’ll have no trouble getting almsfood.”
----
----
Atha kho āyasmā sudinno senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkāmi.
He then put his dwelling in order, took his bowl and robe, and set out for Vesālī.
Anupubbena yena vesālī tadavasari. Tatra sudaṁ āyasmā sudinno vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
When he eventually arrived, he stayed in the hall with the peaked roof in the Great Wood.
Assosuṁ kho āyasmato sudinnassa ñātakā—“sudinno kira kalandaputto vesāliṁ anuppatto”ti. Te āyasmato sudinnassa saṭṭhimatte thālipāke bhattābhihāraṁ abhihariṁsu.
His relatives heard that he had arrived in Vesālī, and they presented him with an offering of sixty servings of food.
Atha kho āyasmā sudinno te saṭṭhimatte thālipāke bhikkhūnaṁ vissajjetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kalandagāmaṁ piṇḍāya pāvisi.
Sudinna gave the sixty servings to the monks. He then took his bowl and robe and went to the village of Kalanda for alms.
Kalandagāme sapadānaṁ piṇḍāya caramāno yena sakapitu nivesanaṁ tenupasaṅkami.
As he was going on continuous almsround, he came to his own father’s house.
----
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Tena kho pana samayena āyasmato sudinnassa ñātidāsī ābhidosikaṁ kummāsaṁ chaḍḍetukāmā hoti.
Just then a female slave of Sudinna’s relatives was about to throw away the previous evening’s porridge.
Atha kho āyasmā sudinno taṁ ñātidāsiṁ etadavoca—
Sudinna said to her,
“sace taṁ, bhagini, chaḍḍanīyadhammaṁ, idha me patte ākirā”ti.
“If that’s to be thrown away, sister, put it here in my almsbowl.”
----
----
Atha kho āyasmato sudinnassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato sudinnassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi.
As she was putting the porridge into his bowl, she recognized his hands, feet, and voice.
Atha kho āyasmato sudinnassa ñātidāsī yenāyasmato sudinnassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato sudinnassa mātaraṁ etadavoca—
She then went to his mother and said,
“yaggheyye, jāneyyāsi,
“Please be aware, madam,
ayyaputto sudinno anuppatto”ti.
that master Sudinna is back.”
----
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“Sace, je, tvaṁ saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti.
“Gosh, if you’re telling the truth, you’re a free woman!”
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----
Tena kho pana samayena āyasmā sudinno taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati.
As Sudinna was eating the previous evening’s porridge at the base of a certain wall,
Pitāpi kho āyasmato sudinnassa kammantā āgacchanto addasa āyasmantaṁ sudinnaṁ taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjantaṁ.
his father was coming home from work.
Disvāna yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca—
When he saw him sitting there, he went up to him and said,
“atthi nāma, tāta sudinna, ābhidosikaṁ kummāsaṁ paribhuñjissasi.
“But, Sudinna, isn’t there … What! You’re eating old porridge!
Nanu nāma, tāta sudinna, sakaṁ gehaṁ gantabban”ti?
Why don’t you go to your own house?”
----
----
“Agamimha kho te, gahapati, gehaṁ.
“We went to your house, householder.
Tatāyaṁ ābhidosiko kummāso”ti.
That’s where we received this porridge.”
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----
Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa bāhāyaṁ gahetvā āyasmantaṁ sudinnaṁ etadavoca— “ehi, tāta sudinna, gharaṁ gamissāmā”ti.
Sudinna’s father took him by the arm and said, “Come, let’s go home.”
----
----
Atha kho āyasmā sudinno yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Sudinna went to his father’s house and sat down on the prepared seat.
Atha kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca— “bhuñja, tāta sudinnā”ti.
His father said to him, “Please eat, Sudinna.”
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“Alaṁ, gahapati, kataṁ me ajja bhattakiccan”ti.
“There’s no need. I’m done for today.”
----
----
“Adhivāsehi, tāta sudinna, svātanāya bhattan”ti.
“Then come back for the meal tomorrow.”
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Adhivāsesi kho āyasmā sudinno tuṇhībhāvena. Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.
Sudinna consented by keeping silent, and he got up from his seat and left.
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Atha kho āyasmato sudinnassa mātā tassā rattiyā accayena haritena gomayena pathaviṁ opuñjāpetvā dve puñje kārāpesi—ekaṁ hiraññassa, ekaṁ suvaṇṇassa.
The next morning Sudinna’s mother had the floor smeared with fresh cow-dung, She then piled up two heaps, one with money and one with gold.
Tāva mahantā puñjā ahesuṁ, orato ṭhito puriso pārato ṭhitaṁ purisaṁ na passati; pārato ṭhito puriso orato ṭhitaṁ purisaṁ na passati.
The heaps were so large that a man standing on one side could not see a man standing on the other.
Te puñje kilañjehi paṭicchādāpetvā majjhe āsanaṁ paññāpetvā tirokaraṇīyaṁ parikkhipitvā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—
She hid the heaps behind screens, prepared a seat between them, and surrounded it all with a curtain. And she said to Sudinna’s ex-wife,
“tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa me sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.
“Now please adorn yourself in the way our son Sudinna found you especially attractive.”
----
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“Evaṁ, ayye”ti, kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.
“Yes, madam.”
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Atha kho āyasmā sudinno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then, after robing up, Venerable Sudinna took his bowl and robe and went to his father’s house where he sat down on the prepared seat.
Atha kho āyasmato sudinnassa pitā yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā te puñje vivarāpetvā āyasmantaṁ sudinnaṁ etadavoca—
His father went up to him, uncovered the heaps, and said,
“idaṁ te, tāta sudinna, mātu mattikaṁ itthikāya itthidhanaṁ, aññaṁ pettikaṁ aññaṁ pitāmahaṁ.
“This dowry, dear Sudinna, is the fortune from your mother. It’s yours. Another is the fortune from your father and another the fortune from your ancestors.
Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ.
....
Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
Please return to the lower life, enjoy wealth, and make merit.”
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“Tāta, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.
“I can’t, father. I’m enjoying the spiritual life.”
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Dutiyampi kho …pe…
Sudinna’s father repeated his request and Sudinna replied as before.
tatiyampi kho āyasmato sudinnassa pitā āyasmantaṁ sudinnaṁ etadavoca—
When Sudinna’s father repeated his request a third time, Sudinna said,
“idaṁ te, tāta sudinna, mātu mattikaṁ, itthikāya itthidhanaṁ, aññaṁ pettikaṁ, aññaṁ pitāmahaṁ.
....
Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ.
....
Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
....
“Vadeyyāma kho taṁ, gahapati, sace tvaṁ nātikaḍḍheyyāsī”ti.
“If you wouldn’t get offended, I could tell you what to do.”
----
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“Vadehi, tāta sudinnā”ti.
“Let’s hear it.”
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“Tena hi tvaṁ, gahapati, mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā sakaṭehi nibbāhāpetvā majjhe gaṅgāya sote opātehi.
“Well then, make some large hempen sacks, put all the money and gold inside, take it all away in carts, and dump it in the middle of the Ganges.
Taṁ kissa hetu?
And why?
Yañhi te, gahapati, bhavissati tatonidānaṁ bhayaṁ vā chambhitattaṁ vā lomahaṁso vā ārakkho vā so te na bhavissatī”ti.
Because that way you will avoid the danger, fear, and terror that it will otherwise cause you, as well as the trouble with protecting it.”
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Evaṁ vutte, āyasmato sudinnassa pitā anattamano ahosi— “kathañhi nāma putto sudinno evaṁ vakkhatī”ti.
His father became upset, thinking, “How can our son Sudinna say such things?”
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Atha kho āyasmato sudinnassa pitā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—
He then said to Sudinna’s ex-wife,
“tena hi, vadhu, tvaṁ piyā ca manāpā ca. Appeva nāma putto sudinno tuyhampi vacanaṁ kareyyā”ti.
“Well then, since you were so dear to him, perhaps our son Sudinna will listen to you?”
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Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa pādesu gahetvā āyasmantaṁ sudinnaṁ etadavoca—
Sudinna’s ex-wife took hold of his feet and said,
“kīdisā nāma tā, ayyaputta, accharāyo yāsaṁ tvaṁ hetu brahmacariyaṁ carasī”ti?
“What are these nymphs like, sir, for which you practice the spiritual life?”
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“Na kho ahaṁ, bhagini, accharānaṁ hetu brahmacariyaṁ carāmī”ti.
“Sister, I don’t practice the spiritual life for the sake of nymphs.”
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Atha kho āyasmato sudinnassa purāṇadutiyikā— “ajjatagge maṁ ayyaputto sudinno bhaginivādena samudācaratī”ti, tattheva mucchitā papatā.
His ex-wife thought, “Sudinna is now calling me ‘sister’,” and she fainted right there.
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Atha kho āyasmā sudinno pitaraṁ etadavoca—
Sudinna said to his father,
“sace, gahapati, bhojanaṁ dātabbaṁ detha,
“If there’s food to be given, householder, give it,
mā no viheṭhayitthā”ti.
but don’t annoy me.”
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“Bhuñja, tāta sudinnā”ti.
“Eat, Sudinna,” he said.
Atha kho āyasmato sudinnassa mātā ca pitā ca āyasmantaṁ sudinnaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.
And Sudinna’s mother and father personally served and satisfied him with various kinds of fine food.
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Atha kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ bhuttāviṁ onītapattapāṇiṁ etadavoca—
When Sudinna had finished his meal, his mother said to him:
“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ.
“Sudinna dear, our family is rich.
Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ.
....
Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
Please return to the lower life, enjoy wealth, and make merit.”
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“Amma, na ussahāmi na visahāmi, abhirato ahaṁ brahmacariyaṁ carāmī”ti.
“Mother, I can’t. I’m enjoying the spiritual life.”
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Dutiyampi kho …pe…
His mother repeated her request a second time, but got the same reply.
tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—
She then said,
“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ.
“Our family is wealthy, Sudinna.
Tena hi, tāta sudinna, bījakampi dehi—
Please give us an offspring,
mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti.
so that the Licchavīs don’t take over our heirless property.”
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“Etaṁ kho me, amma, sakkā kātun”ti.
“Yes, mother, I can do that.”
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“Kahaṁ pana, tāta sudinna, etarahi viharasī”ti?
“But where are you staying?”
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“Mahāvane, ammā”ti.
“In the Great Wood.”
Atha kho āyasmā sudinno uṭṭhāyāsanā pakkāmi.
And he got up from his seat and left.
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Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ āmantesi—
Sudinna’s mother then said to his ex-wife,
“tena hi, vadhu, yadā utunī ahosi, pupphaṁ te uppannaṁ hoti, atha me āroceyyāsī”ti.
“Well then, as soon as you reach your fertile period, please tell me.”
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“Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.
“Yes, madam.”
Atha kho āyasmato sudinnassa purāṇadutiyikā nacirasseva utunī ahosi, pupphaṁsā uppajji.
Not long afterwards Sudinna’s ex-wife reached her fertile period,
Atha kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātaraṁ etadavoca—“utunīmhi, ayye, pupphaṁ me uppannan”ti.
and she reported it to Sudinna’s mother.
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“Tena hi, vadhu, yena alaṅkārena alaṅkatā puttassa sudinnassa piyā ahosi manāpā tena alaṅkārena alaṅkarā”ti.
“Now, please adorn yourself in the way that our son Sudinna found you especially attractive.”
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“Evaṁ, ayye”ti kho āyasmato sudinnassa purāṇadutiyikā āyasmato sudinnassa mātuyā paccassosi.
“Yes.”
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Atha kho āyasmato sudinnassa mātā āyasmato sudinnassa purāṇadutiyikaṁ ādāya yena mahāvanaṁ yenāyasmā sudinno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sudinnaṁ etadavoca—
Then Sudinna’s mother, together with his ex-wife, went to Sudinna in the Great Wood, and she said to him:
“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ.
“Our family, dear Sudinna, is rich.
Labbhā, tāta sudinna, hīnāyāvattitvā bhogā ca bhuñjituṁ puññāni ca kātuṁ.
....
Ehi tvaṁ, tāta sudinna, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.
Please return to the lower life, enjoy wealth, and make merit.”
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“Amma, na ussahāmi na visahāmi,
“Mother, I can’t.
abhirato ahaṁ brahmacariyaṁ carāmī”ti.
I’m enjoying the spiritual life.”
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Dutiyampi kho …pe…
His mother repeated her request a second time, but got the same reply.
tatiyampi kho āyasmato sudinnassa mātā āyasmantaṁ sudinnaṁ etadavoca—
She then said this:
“idaṁ, tāta sudinna, kulaṁ aḍḍhaṁ mahaddhanaṁ mahābhogaṁ pahūtajātarūparajataṁ pahūtavittūpakaraṇaṁ pahūtadhanadhaññaṁ.
....
Tena hi, tāta sudinna, bījakampi dehi—
“Well then, please give us an offspring.
mā no aputtakaṁ sāpateyyaṁ licchavayo atiharāpesun”ti.
We don’t want the Licchavīs to take over our heirless property.”
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“Etaṁ kho me, amma, sakkā kātun”ti,
“Alright, mother.”
purāṇadutiyikāya bāhāyaṁ gahetvā mahāvanaṁ ajjhogāhetvā apaññatte sikkhāpade anādīnavadasso purāṇadutiyikāya tikkhattuṁ methunaṁ dhammaṁ abhiviññāpesi.
He then took his ex-wife by the arm, disappeared into the Great Wood and—there being no training rule and he seeing no danger—had sexual intercourse with her three times.
Sā tena gabbhaṁ gaṇhi.
As a result she conceived.
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Bhummā devā saddamanussāvesuṁ—
And the earth gods cried out:
“nirabbudo vata bho bhikkhusaṅgho nirādīnavo;
“Sirs, the Sangha of monks has been free from cancer and danger.
sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti.
But Sudinna of Kalanda has produced a cancer and endangered it.”
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Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ …pe…
Hearing the earth gods, the gods of the four great kings cried out …
tāvatiṁsā devā …
the gods of the Thirty-three …
yāmā devā …
the Yāma gods …
tusitā devā …
the contented gods …
nimmānaratī devā …
the gods who delight in creation …
paranimmitavasavattī devā …
the gods who control the creation of others …
brahmakāyikā devā saddamanussāvesuṁ—
the gods of the realm of the supreme beings cried out:
“nirabbudo vata bho bhikkhusaṅgho nirādīnavo;
“Sirs, the Sangha of monks has been free from cancer and danger.
sudinnena kalandaputtena abbudaṁ uppāditaṁ, ādīnavo uppādito”ti.
But Sudinna of Kalanda has produced a cancer and endangered it.”
Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.
Thus in that moment, in that instance, the news spread as far as the world of the supreme beings.
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Atha kho āyasmato sudinnassa purāṇadutiyikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi.
In the meantime, the pregnancy of Sudinna’s ex-wife developed, and she eventually gave birth to a son.
Atha kho āyasmato sudinnassa sahāyakā tassa dārakassa bījakoti nāmaṁ akaṁsu.
Sudinna’s friends called him Offspring,
Āyasmato sudinnassa purāṇadutiyikāya bījakamātāti nāmaṁ akaṁsu.
while calling Sudinna’s ex-wife Offspring’s mother,
Āyasmato sudinnassa bījakapitāti nāmaṁ akaṁsu.
and Venerable Sudinna Offspring’s father.
Te aparena samayena ubho agārasmā anagāriyaṁ pabbajitvā arahattaṁ sacchākaṁsu.
After some time, they both went forth into homelessness and realized perfection.
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Atha kho āyasmato sudinnassa ahudeva kukkuccaṁ, ahu vippaṭisāro—
But Sudinna was anxious and remorseful, thinking,
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ;
“This is truly bad for me,
yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.
that after going forth on such a well-proclaimed spiritual path, I wasn’t able to practice the perfectly complete and pure spiritual life to the end.”
So teneva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi.
And because of his anxiety and remorse, he became thin, haggard, and pale, with veins protruding all over his body. He became sad, sluggish, miserable, and depressed, weighed down by remorse.
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Atha kho āyasmato sudinnassa sahāyakā bhikkhū āyasmantaṁ sudinnaṁ etadavocuṁ—
The monks who were Sudinna’s friends said to him:
“pubbe kho tvaṁ, āvuso sudinna, vaṇṇavā ahosi pīṇindriyo pasannamukhavaṇṇo vippasannachavivaṇṇo;
“In the past, Sudinna, you had a good color, a bright face, clear skin, and sharp senses.
so dāni tvaṁ etarahi kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyasi.
But look at you now.
Kacci no tvaṁ, āvuso sudinna, anabhirato brahmacariyaṁ carasī”ti?
Could it be that you are dissatisfied with the spiritual life?”
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“Na kho ahaṁ, āvuso, anabhirato brahmacariyaṁ carāmi.
“I am not dissatisfied with the spiritual life,
Atthi me pāpakammaṁ kataṁ;
but I’ve done something bad.
purāṇadutiyikāya methuno dhammo paṭisevito;
I’ve had sexual intercourse with my ex-wife.
tassa mayhaṁ, āvuso, ahudeva kukkuccaṁ ahu vippaṭisāro—
I’m anxious and remorseful
‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhiṁ yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun’”ti.
because I wasn’t able to practice the perfectly complete and pure spiritual life to the end.”
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“Alañhi te, āvuso sudinna, kukkuccāya alaṁ vippaṭisārāya yaṁ tvaṁ evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
“No wonder you’re anxious, Sudinna, no wonder you have remorse.
Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya;
Hasn’t the Buddha given many teachings for the sake of dispassion, not for the sake of lust;
visaṁyogāya dhammo desito, no saṁyogāya;
for the sake of freedom from bondage, not for the sake of bondage;
anupādānāya dhammo desito, no saupādānāya.
for the sake of non-grasping, not for the sake of grasping?
Tattha nāma tvaṁ, āvuso, bhagavatā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi.
When the Buddha has taught in this way, how could you choose lust, bondage, and grasping?
Nanu, āvuso, bhagavatā anekapariyāyena rāgavirāgāya dhammo desito,
Hasn’t the Buddha given many teachings for the fading away of lust,
madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito.
for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment?
Nanu, āvuso, bhagavatā anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ,
Hasn’t the Buddha in many ways taught the abandoning of sensual pleasures,
kāmasaññānaṁ pariññā akkhātā,
the full understanding of the perception of sensual pleasures,
kāmapipāsānaṁ paṭivinayo akkhāto,
the removal of thirst for sensual pleasures,
kāmavitakkānaṁ samugghāto akkhāto,
the elimination of thoughts of sensual pleasures,
kāmapariḷāhānaṁ vūpasamo akkhāto.
the stilling of the fever of sensual pleasures?
Netaṁ, āvuso, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya.
This will affect people’s confidence
Atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
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Atha kho te bhikkhū āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking Sudinna in many ways, they told the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ sudinnaṁ paṭipucchi—
The Buddha then had the Sangha of monks gathered and questioned Sudinna:
“saccaṁ kira tvaṁ, sudinna, purāṇadutiyikāya methunaṁ dhammaṁ paṭisevī”ti?
“Is it true, Sudinna, that you had sexual intercourse with your ex-wife?”
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“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
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Vigarahi buddho bhagavā—
The Buddha rebuked him,
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?
Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya;
Haven’t I given many teachings for the sake of dispassion, not for the sake of lust;
visaṁyogāya dhammo desito, no saṁyogāya;
for the sake of freedom from bondage, not for the sake of bondage;
anupādānāya dhammo desito, no saupādānāya.
for the sake of non-grasping, not for the sake of grasping?
Tattha nāma tvaṁ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṁyogāya dhamme desite saṁyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi.
When I have taught in this way, how could you choose lust, bondage, and grasping?
Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya dhammo desito.
Haven’t I given many teachings for the fading away of lust,
Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito.
for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of rebirth, for the stopping of craving, for fading away, for ending, for extinguishment?
Nanu mayā, moghapurisa, anekapariyāyena kāmānaṁ pahānaṁ akkhātaṁ,
Haven’t I in many ways taught the abandoning of sensual pleasures,
kāmasaññānaṁ pariññā akkhātā,
the full understanding of the perceptions of sensual pleasure,
kāmapipāsānaṁ paṭivinayo akkhāto,
the removal of thirst for sensual pleasure,
kāmavitakkānaṁ samugghāto akkhāto,
the elimination of thoughts of sensual pleasure,
kāmapariḷāhānaṁ vūpasamo akkhāto.
the stilling of the fevers of sensual pleasure?
Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a woman.
Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better for your penis to enter the mouth of a black snake than to enter a woman.
Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva mātugāmassa aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better for your penis to enter a blazing charcoal pit than to enter a woman.
Taṁ kissa hetu?
Why is that?
Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
For although it might cause death or death-like suffering, it would not cause you to be reborn in a bad destination.
Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
But this might.
Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi,
Foolish man, you have practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples.
bahūnaṁ kho tvaṁ, moghapurisa, akusalānaṁ dhammānaṁ ādikattā pubbaṅgamo.
You are the forerunner, the first performer of many unwholesome things.
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya;
This will affect people’s confidence,
atha khvetaṁ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
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Atha kho bhagavā āyasmantaṁ sudinnaṁ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā
Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic.
bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After giving a teaching on what is right and proper, he addressed the monks:
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“tena hi, bhikkhave, bhikkhūnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—
“Well then, monks, I will lay down a training rule for the following ten reasons:
saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya.
for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of corruptions relating to the present life, for the restraint of corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.
Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
And, monks, this training rule should be recited like this:
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....
First preliminary ruling
“Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya, pārājiko hoti asaṁvāso”ti.
‘If a monk has sexual intercourse, he is expelled and excluded from the community.’”
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Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.
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Sudinnabhāṇavāro niṭṭhito.
The section for recitation on Sudinna is finished.
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2. Makkaṭīvatthu
Second sub-story: the account of the female monkey
Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane makkaṭiṁ āmisena upalāpetvā tassā methunaṁ dhammaṁ paṭisevati.
Sometime later, in the Great Wood near Vesālī, a certain monk befriended a female monkey by giving her food. He then had sexual intercourse with her.
Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya vesāliṁ piṇḍāya pāvisi.
Soon afterwards, after robing up in the morning, he took his bowl and robe and entered Vesālī for alms.
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Tena kho pana samayena sambahulā bhikkhū senāsanacārikaṁ āhiṇḍantā yena tassa bhikkhuno vihāro tenupasaṅkamiṁsu.
Just then a number of monks who were walking about the dwellings came to the one belonging to this monk.
Addasa kho sā makkaṭī te bhikkhū dūratova āgacchante.
The female monkey saw those monks coming.
Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tesaṁ bhikkhūnaṁ purato kaṭimpi cālesi cheppampi cālesi, kaṭimpi oḍḍi, nimittampi akāsi.
She went up to them, shook her buttocks in front of them, wagged her tail, presented her backside, and made a gesture.
Atha kho tesaṁ bhikkhūnaṁ etadahosi—“nissaṁsayaṁ kho so bhikkhu imissā makkaṭiyā methunaṁ dhammaṁ paṭisevatī”ti. Ekamantaṁ nilīyiṁsu.
The monks thought, “This monk must be having sexual intercourse with this monkey,” and they hid to one side.
Atha kho so bhikkhu vesāliyaṁ piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami.
Then, when that monk had finished his almsround in Vesālī and had returned with his almsfood,
Atha kho sā makkaṭī yena so bhikkhu tenupasaṅkami.
....
Atha kho so bhikkhu taṁ piṇḍapātaṁ ekadesaṁ bhuñjitvā ekadesaṁ tassā makkaṭiyā adāsi.
he ate one part himself and gave the rest to that female monkey.
Atha kho sā makkaṭī taṁ piṇḍapātaṁ bhuñjitvā tassa bhikkhuno kaṭiṁ oḍḍi. Atha kho so bhikkhu tassā makkaṭiyā methunaṁ dhammaṁ paṭisevati.
After eating the food, the monkey presented her buttocks to the monk, and he had sexual intercourse with her.
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Atha kho te bhikkhū taṁ bhikkhuṁ etadavocuṁ—“nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ;
The other monks said to him, “Hasn’t a training rule been laid down by the Buddha?
kissa tvaṁ, āvuso, makkaṭiyā methunaṁ dhammaṁ paṭisevasī”ti?
Why then do you have sexual intercourse with a monkey?”
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“Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ; tañca kho manussitthiyā, no tiracchānagatāyā”ti.
“It’s true that a training rule has been laid down by the Buddha, but it concerns women, not animals.”
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“Nanu, āvuso, tatheva taṁ hoti.
“But that’s just the same.
Ananucchavikaṁ, āvuso, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, āvuso, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?
Nanu, āvuso, bhagavatā anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe…
Hasn’t the Buddha given many teachings for the sake of dispassion …
kāmapariḷāhānaṁ vūpasamo akkhāto.
the stilling of the fevers of sensual pleasure?
Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya.
This will affect people’s confidence,
Atha khvetaṁ, āvuso, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
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Atha kho te bhikkhū taṁ bhikkhuṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking that monk in many ways, they told the Buddha.
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Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi—
The Buddha then had the Sangha of monks gathered and questioned that monk:
“saccaṁ kira tvaṁ, bhikkhu, makkaṭiyā methunaṁ dhammaṁ paṭisevī”ti?
“Is it true, monk, that you did this?”
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“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
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Vigarahi buddho bhagavā—
The Buddha rebuked him,
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
How could you go forth on such a well-proclaimed spiritual path and not be able to practice the perfectly complete and pure spiritual life to the end?
Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya …pe…
Haven’t I given many teachings for the sake of dispassion …
kāmapariḷāhānaṁ vūpasamo akkhāto.
for the stilling of the fevers of sensual desire?
Varaṁ te, moghapurisa, āsivisassa ghoravisassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better, foolish man, for your penis to enter the mouth of a highly venomous snake than to enter a female monkey.
Varaṁ te, moghapurisa, kaṇhasappassa mukhe aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better for your penis to enter the mouth of a black snake than to enter a female monkey.
Varaṁ te, moghapurisa, aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṁ pakkhittaṁ, na tveva makkaṭiyā aṅgajāte aṅgajātaṁ pakkhittaṁ.
It would be better for your penis to enter a blazing charcoal pit than to enter a female monkey.
Taṁ kissa hetu?
Why is that?
Tatonidānañhi, moghapurisa, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ;
For although it might cause death or death-like suffering,
na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
it would not cause you to be reborn in a bad destination.
Itonidānañca kho, moghapurisa, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
But this might.
Tattha nāma tvaṁ, moghapurisa, yaṁ tvaṁ asaddhammaṁ gāmadhammaṁ vasaladhammaṁ duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpattiṁ samāpajjissasi.
Foolish man, you’ve practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples.
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …
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evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And so, monks, this training rule should be recited like this:
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Second preliminary ruling
“Yo pana bhikkhu methunaṁ dhammaṁ paṭiseveyya antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti.
‘If a monk has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”
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Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.
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Makkaṭīvatthu niṭṭhitaṁ.
The account of the female monkey is finished.
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3. Santhatabhāṇavāra
Third sub-story: the section for recitation on covering
Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṁ bhuñjiṁsu, yāvadatthaṁ supiṁsu, yāvadatthaṁ nhāyiṁsu.
Soon afterwards there were a number of Vajjian monks from Vesālī who ate, slept, and bathed as much as they liked.
Yāvadatthaṁ bhuñjitvā yāvadatthaṁ supitvā yāvadatthaṁ nhāyitvā ayoniso manasi karitvā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu.
Then, not reflecting properly and without first renouncing the training and revealing their weakness, they had sexual intercourse.
Te aparena samayena ñātibyasanenapi phuṭṭhā bhogabyasanenapi phuṭṭhā rogabyasanenapi phuṭṭhā āyasmantaṁ ānandaṁ upasaṅkamitvā evaṁ vadanti—
After some time they were affected by loss of relatives, loss of property, and loss of health. They then went to Venerable Ānanda and said,
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“na mayaṁ, bhante ānanda, buddhagarahino na dhammagarahino na saṅghagarahino;
“Venerable Ānanda, we don’t blame the Buddha, the Teaching, or the Sangha;
attagarahino mayaṁ, bhante ānanda, anaññagarahino.
we only have ourselves to blame.
Mayamevamhā alakkhikā mayaṁ appapuññā,
We were unfortunate and had little merit—
ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
after going forth on such a well-proclaimed spiritual path, we were unable to practice the perfectly complete and pure spiritual life to the end.
Idāni cepi mayaṁ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṁ labheyyāma upasampadaṁ, idānipi mayaṁ vipassakā kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyuttā vihareyyāma.
If we were now to get the going forth and the full ordination in the presence of the Buddha, we would have clarity about wholesome qualities and be devoted day in and day out to developing the aids to awakening.
Sādhu, bhante ānanda, bhagavato etamatthaṁ ārocehī”ti.
Venerable Ānanda, please inform the Buddha.”
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“Evamāvuso”ti kho āyasmā ānando vesālikānaṁ vajjiputtakānaṁ paṭissuṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato etamatthaṁ ārocesi.
Saying, “Yes,” he went to the Buddha and told him.
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“Aṭṭhānametaṁ, ānanda, anavakāso yaṁ tathāgato vajjīnaṁ vā vajjiputtakānaṁ vā kāraṇā sāvakānaṁ pārājikaṁ sikkhāpadaṁ paññattaṁ samūhaneyyā”ti.
“It’s impossible, Ānanda, that the Buddha should abolish a training rule that entails expulsion because of the Vajjians.”
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Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:
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“yo, bhikkhave, sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati so āgato na upasampādetabbo.
“Monks, if someone, without first renouncing the training and revealing their weakness, has sexual intercourse, they may not receive the full ordination once again.
Yo ca kho, bhikkhave, sikkhaṁ paccakkhāya dubbalyaṁ āvikatvā methunaṁ dhammaṁ paṭisevati so āgato upasampādetabbo.
But, monks, if someone has sexual intercourse after first renouncing the training and revealing their weakness, they may receive the full ordination once again.
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Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
And so, monks, this training rule should be recited like this:
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Final ruling
“Yo pana bhikkhu bhikkhūnaṁ sikkhāsājīvasamāpanno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatāyapi, pārājiko hoti asaṁvāso”ti.
‘If a monk, after taking on the monks’ training and way of life, without first renouncing the training and revealing his weakness, has sexual intercourse, even with a female animal, he is expelled and excluded from the community.’”
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Definitions
Yo panāti
A:
yo yādiso yathāyutto yathājacco yathānāmo yathāgotto yathāsīlo yathāvihārī yathāgocaro thero vā navo vā majjhimo vā. Eso vuccati “yo panā”ti.
whoever, of such a kind, of such activity, of such caste, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing—this is called “a”.
Bhikkhūti
Monk:
bhikkhakoti bhikkhu,
he is a monk because he lives on alms;
bhikkhācariyaṁ ajjhupagatoti bhikkhu,
a monk because he has gone over to living on alms;
bhinnapaṭadharoti bhikkhu,
a monk because he wears a patchwork cloth;
samaññāya bhikkhu,
a monk by convention;
paṭiññāya bhikkhu,
a monk on account of his claim;
ehi bhikkhūti bhikkhu,
a “come, monk” monk;
tīhi saraṇagamanehi upasampannoti bhikkhu,
a monk given the full ordination through the taking of the three refuges;
bhadro bhikkhu,
a good monk;
sāro bhikkhu,
a monk of substance;
sekho bhikkhu,
a trainee monk;
asekho bhikkhu,
a fully trained monk;
samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu.
a monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand.
Tatra yvāyaṁ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements, which is irreversible and fit to stand—this sort of monk is meant in this case.
Sikkhāti
Training:
tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
the three trainings: the training in the higher morality, the training in the higher mind, the training in the higher wisdom.
Tatra yāyaṁ adhisīlasikkhā, ayaṁ imasmiṁ atthe adhippetā sikkhāti.
The training in the higher morality is the training meant in this case.
Sājīvaṁ nāma
Way of life:
yaṁ bhagavatā paññattaṁ sikkhāpadaṁ, etaṁ sājīvaṁ nāma.
whatever training rule has been laid down by the Buddha—this is called “way of life”.
Tasmiṁ sikkhati, tena vuccati sājīvasamāpannoti.
One trains in this; therefore it is called “after taking on the way of life”.
Sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvāti
Without first renouncing the training and revealing his weakness:
atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā;
“There is, monks, a revealing of weakness without the training being renounced;
atthi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
and there is a revealing of weakness together with the training being renounced.
Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
And how is there a revealing of weakness without the training being renounced?
Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo
It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno
longing to be a householder,
upāsakabhāvaṁ patthayamāno
longing to be a lay follower,
ārāmikabhāvaṁ patthayamāno
longing to be a monastery worker,
sāmaṇerabhāvaṁ patthayamāno
longing to be a novice,
titthiyabhāvaṁ patthayamāno
longing to be a monastic of another religion,
titthiyasāvakabhāvaṁ patthayamāno
longing to be a lay follower of another religion,
assamaṇabhāvaṁ patthayamāno
longing to be a non-ascetic,
asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,
“yannūnāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti.
and he says and declares: ‘Why don’t I renounce the Buddha?’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way, monks, there’s a revealing of weakness without the training being renounced.
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Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,
“yannūnāhaṁ dhammaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘Why don’t I renounce the Teaching?’ …
“yannūnāhaṁ saṅghaṁ …
the Sangha?’ …
yannūnāhaṁ sikkhaṁ …
the practice?’ …
yannūnāhaṁ vinayaṁ …
the training?’ …
yannūnāhaṁ pātimokkhaṁ …
the Monastic Code?’ …
yannūnāhaṁ uddesaṁ …
the recitation?’ …
yannūnāhaṁ upajjhāyaṁ …
my preceptor?’ …
yannūnāhaṁ ācariyaṁ …
my teacher?’ …
yannūnāhaṁ saddhivihārikaṁ …
my student?’ …
yannūnāhaṁ antevāsikaṁ …
my pupil?’ …
yannūnāhaṁ samānupajjhāyakaṁ …
my co-student?’ …
yannūnāhaṁ samānācariyakaṁ …
my co-pupil?’ …
yannūnāhaṁ sabrahmacāriṁ paccakkheyyan”ti vadati viññāpeti.
he says and declares: ‘Why don’t I renounce my fellow monastics?’ …
“Yannūnāhaṁ gihī assan”ti vadati viññāpeti.
‘Why don’t I become a householder?’ …
“Yannūnāhaṁ upāsako assan”ti …
‘Why don’t I become a lay follower?’ …
“yannūnāhaṁ ārāmiko assan”ti …
‘Why don’t I become a monastery worker?’ …
“yannūnāhaṁ sāmaṇero assan”ti …
‘Why don’t I become a novice?’ …
“yannūnāhaṁ titthiyo assan”ti …
‘Why don’t I become a monastic of another religion?’ …
“yannūnāhaṁ titthiyasāvako assan”ti …
‘Why don’t I become a lay follower of another religion?’ …
“yannūnāhaṁ assamaṇo assan”ti …
‘Why don’t I become a non-ascetic?’ …
“yannūnāhaṁ asakyaputtiyo assan”ti vadati viññāpeti.
‘Why don’t I become a non-monastic?’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.
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Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,
“yadi panāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘What if I renounced the Buddha?’ …
“yadi panāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe…
he says and declares: ‘What if I were a non-monastic?’ …
“apāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘Perhaps I should renounce the Buddha?’ …
“apāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe…
he says and declares: ‘Perhaps I should be a non-monastic?’ …
“handāhaṁ buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘Well then, I should renounce the Buddha.’ …
“handāhaṁ asakyaputtiyo assan”ti vadati viññāpeti …pe…
he says and declares: ‘Well then, I should be a non-monastic.’ …
“hoti me buddhaṁ paccakkheyyan”ti vadati viññāpeti …pe…
he says and declares: ‘I think I should renounce the Buddha.’ …
“hoti me asakyaputtiyo assan”ti vadati viññāpeti.
he says and declares: ‘I think I should be a non-monastic.’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.
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Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno
longing to be a non-monastic,
“mātaraṁ sarāmī”ti vadati viññāpeti …
he says and declares: ‘I remember my mother.’ …
“pitaraṁ sarāmī”ti vadati viññāpeti …
‘I remember my father.’ …
“bhātaraṁ sarāmī”ti vadati viññāpeti …
‘I remember my brother.’ …
“bhaginiṁ sarāmī”ti vadati viññāpeti …
‘I remember my sister.’ …
“puttaṁ sarāmī”ti vadati viññāpeti …
‘I remember my son.’ …
“dhītaraṁ sarāmī”ti vadati viññāpeti …
‘I remember my daughter.’ …
“pajāpatiṁ sarāmī”ti vadati viññāpeti …
‘I remember my wife.’ …
“ñātake sarāmī”ti vadati viññāpeti …
‘I remember my relations.’ …
“mitte sarāmī”ti vadati viññāpeti …
‘I remember my friends.’ …
“gāmaṁ sarāmī”ti vadati viññāpeti …
‘I remember my village.’ …
“nigamaṁ sarāmī”ti vadati viññāpeti …
‘I remember my town.’ …
“khettaṁ sarāmī”ti vadati viññāpeti …
‘I remember my fields.’ …
“vatthuṁ sarāmī”ti vadati viññāpeti …
‘I remember my land.’ …
“hiraññaṁ sarāmī”ti vadati viññāpeti …
‘I remember my money.’ …
“suvaṇṇaṁ sarāmī”ti vadati viññāpeti …
‘I remember my gold.’ …
“sippaṁ sarāmī”ti vadati viññāpeti …
‘I remember my profession.’ …
“pubbe hasitaṁ lapitaṁ kīḷitaṁ samanussarāmī”ti vadati viññāpeti.
he says and declares: ‘I remember my former laughter, chatter, and play.’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.
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Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,
“mātā me atthi, sā mayā posetabbā”ti vadati viññāpeti …
he says and declares: ‘I have a mother who should be supported by me.’ …
“pitā me atthi, so mayā posetabbo”ti vadati viññāpeti …
‘I have a father …
“bhātā me atthi, so mayā posetabbo”ti vadati viññāpeti …
‘I have a brother …
“bhaginī me atthi, sā mayā posetabbā”ti vadati viññāpeti …
‘I have a sister …
“putto me atthi, so mayā posetabbo”ti vadati viññāpeti …
‘I have a son …
“dhītā me atthi, sā mayā posetabbā”ti vadati viññāpeti …
‘I have a daughter …
“pajāpati me atthi, sā mayā posetabbā”ti vadati viññāpeti …
‘I have a wife …
“ñātakā me atthi, te mayā posetabbā”ti vadati viññāpeti …
‘I have relations …
“mittā me atthi, te mayā posetabbā”ti vadati viññāpeti.
he says and declares: ‘I have friends who should be supported by me.’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.
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Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,
“mātā me atthi, sā maṁ posessatī”ti vadati viññāpeti …
he says and declares: ‘I have a mother; she’ll support me.’ …
“pitā me atthi, so maṁ posessatī”ti vadati viññāpeti …
‘I have a father; he’ll support me.’ …
“bhātā me atthi, so maṁ posessatī”ti vadati viññāpeti …
‘I have a brother; he’ll support me.’ …
“bhaginī me atthi, sā maṁ posessatī”ti vadati viññāpeti …
‘I have a sister; she’ll support me.’ …
“putto me atthi, so maṁ posessatī”ti vadati viññāpeti …
‘I have a son; he’ll support me.’ …
“dhītā me atthi, sā maṁ posessatī”ti vadati viññāpeti …
‘I have a daughter; she’ll support me.’ …
“pajāpati me atthi, sā maṁ posessatī”ti vadati viññāpeti …
‘I have a wife; she’ll support me.’ …
“ñātakā me atthi, te maṁ posessantī”ti vadati viññāpeti …
‘I have relations; they’ll support me.’ …
“mittā me atthi, te maṁ posessantī”ti vadati viññāpeti …
‘I have friends; they’ll support me.’ …
“gāmo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have a village; I’ll live by means of it.’ …
“nigamo me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have a town; I’ll live by means of it.’ …
“khettaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have fields; I’ll live by means of them.’ …
“vatthu me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have land; I’ll live by means of it.’ …
“hiraññaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have money; I’ll live by means of it.’ …
“suvaṇṇaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti …
‘I have gold; I’ll live by means of it.’ …
“sippaṁ me atthi, tenāhaṁ jīvissāmī”ti vadati viññāpeti.
he says and declares: ‘I have a profession; I’ll live by means of it.’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.
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Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno
longing to be a non-monastic,
“dukkaran”ti vadati viññāpeti …
he says and declares: ‘This is difficult to do.’ …
“na sukaran”ti vadati viññāpeti …
‘This isn’t easy to do.’ …
“duccaran”ti vadati viññāpeti …
‘This is difficult.’ …
“na sucaran”ti vadati viññāpeti …
‘This isn’t easy.’ …
“na ussahāmī”ti vadati viññāpeti …
‘I can’t endure.’ …
“na visahāmī”ti vadati viññāpeti …
‘I’m unable.’ …
“na ramāmī”ti vadati viññāpeti …
‘I don’t enjoy myself.’ …
“nābhiramāmī”ti vadati viññāpeti.
‘I take no delight.’
Evampi kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca apaccakkhātā.
In this way too, monks, there’s a revealing of weakness without the training being renounced.
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Kathañca, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā?
And how is there a revealing of weakness together with the training being renounced?
Idha, bhikkhave, bhikkhu ukkaṇṭhito anabhirato sāmaññā cavitukāmo
It may be that a monk is dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic, and he says and declares:
“buddhaṁ paccakkhāmī”ti vadati viññāpeti.
‘I renounce the Buddha.’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
In this way, monks, there’s a revealing of weakness together with the training being renounced.
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Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,
“dhammaṁ paccakkhāmī”ti vadati viññāpeti …
he says and declares: ‘I renounce the Teaching.’ …
“saṅghaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the Sangha.’ …
“sikkhaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the practice.’ …
“vinayaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the training.’ …
“pātimokkhaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the Monastic Code.’ …
“uddesaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce the recitation.’ …
“upajjhāyaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my preceptor.’ …
“ācariyaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my teacher.’ …
“saddhivihārikaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my student.’ …
“antevāsikaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my pupil.’ …
“samānupajjhāyakaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my co-student.’ …
“samānācariyakaṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my co-pupil.’ …
“sabrahmacāriṁ paccakkhāmī”ti vadati viññāpeti …
‘I renounce my fellow monastics.’ …
“gihīti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a householder.’ …
“upāsakoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a lay follower.’ …
“ārāmikoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a monastery worker.’ …
“sāmaṇeroti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a novice monk.’ …
“titthiyoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a monastic of another religion.’ …
“titthiyasāvakoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a lay follower of another religion.’ …
“assamaṇoti maṁ dhārehī”ti vadati viññāpeti …
‘Consider me a non-ascetic.’ …
“asakyaputtiyoti maṁ dhārehī”ti vadati viññāpeti.
‘Consider me a non-monastic.’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
In this way too, monks, there’s a revealing of weakness together with the training being renounced.
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Atha vā pana ukkaṇṭhito anabhirato sāmaññā cavitukāmo
Or again, dissatisfied, discontent, desiring to give up the monastic life;
bhikkhubhāvaṁ aṭṭīyamāno harāyamāno jigucchamāno
troubled, ashamed, and disgusted with the monkhood;
gihibhāvaṁ patthayamāno …pe…
longing to be a householder …
asakyaputtiyabhāvaṁ patthayamāno—
longing to be a non-monastic,
“alaṁ me buddhenā”ti vadati viññāpeti …pe…
he says and declares: ‘I’m done with the Buddha.’ …
“alaṁ me sabrahmacārīhī”ti vadati viññāpeti.
‘I’m done with my fellow monastics.’
Evampi …pe…
In this way too, monks, there’s a revealing of weakness together with the training being renounced.
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atha vā pana …pe…
Or again …
“kiṁ nu me buddhenā”ti vadati viññāpeti …pe…
he says and declares: ‘No more of the Buddha for me.’ …
“kiṁ nu me sabrahmacārīhī”ti vadati viññāpeti …
‘No more of my fellow monastics for me.’ …
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“na mamattho buddhenā”ti vadati viññāpeti …pe…
‘The Buddha is of no use to me.’ …
“na mamattho sabrahmacārīhī”ti vadati viññāpeti …
‘My fellow monastics are of no use to me.’
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“sumuttāhaṁ buddhenā”ti vadati viññāpeti …pe…
‘I’m well freed from the Buddha.’ …
“sumuttāhaṁ sabrahmacārīhī”ti vadati viññāpeti.
‘I’m well freed from my fellow monastics.’
Evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
In this way too, monks, there’s a revealing of weakness together with the training being renounced.
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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,
Or whatever other synonyms there are for the Buddha, for the Teaching, for the Sangha, for the practice, for the training, for the Monastic Code, for the recitation, for a preceptor, for a teacher, for a student, for a pupil, for a co-student, for a co-pupil, for a fellow monastic, for a householder, for a lay follower, for a monastery worker, for a novice monk, for a monastic of another religion, for a lay follower of another religion, for a non-ascetic, or for a non-monastic—
tehi ākārehi tehi liṅgehi tehi nimittehi vadati viññāpeti.
he speaks and declares by way of these indications, by way of these marks, by way of these signs.
Evaṁ kho, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā.
In this way, monks, there’s a revealing of weakness together with the training being renounced.
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Kathañca, bhikkhave, apaccakkhātā hoti sikkhā?
And how is the training not renounced?
Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti tehi ākārehi tehi liṅgehi tehi nimittehi ummattako sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training by way of these indications, by way of these marks, by way of these signs, but you’re insane, then the training isn’t renounced.
Ummattakassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to one who’s insane, the training isn’t renounced.
Khittacitto sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training when you’re deranged, the training isn’t renounced.
Khittacittassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to one who’s deranged, the training isn’t renounced.
Vedanāṭṭo sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training when you’re overwhelmed by pain, the training isn’t renounced.
Vedanāṭṭassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to one who’s overwhelmed by pain, the training isn’t renounced.
Devatāya santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to a god, the training isn’t renounced.
Tiracchānagatassa santike sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training to an animal, the training isn’t renounced.
Ariyakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā.
If an Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced.
Milakkhakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā.
If a non-Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced.
Ariyakena ariyassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā.
If an Indo-Aryan renounces the training to an Indo-Aryan who doesn’t understand, the training isn’t renounced.
Milakkhakena milakkhassa santike sikkhaṁ paccakkhāti, so ca na paṭivijānāti, apaccakkhātā hoti sikkhā.
If a non-Indo-Aryan renounces the training to a non-Indo-Aryan who doesn’t understand, the training isn’t renounced.
Davāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training as a joke, the training isn’t renounced.
Ravāya sikkhaṁ paccakkhāti, apaccakkhātā hoti sikkhā.
If you renounce the training because of speaking too fast, the training isn’t renounced.
Asāvetukāmo sāveti, apaccakkhātā hoti sikkhā.
If you announce what you don’t wish to announce, the training isn’t renounced.
Sāvetukāmo na sāveti, apaccakkhātā hoti sikkhā.
If you don’t announce what you wish to announce, the training isn’t renounced.
Aviññussa sāveti, apaccakkhātā hoti sikkhā.
If you announce to one who doesn’t understand, the training isn’t renounced.
Viññussa na sāveti, apaccakkhātā hoti sikkhā.
If you don’t announce to one who understands, the training isn’t renounced.
Sabbaso vā pana na sāveti, apaccakkhātā hoti sikkhā.
Or if you don’t make a full announcement, the training isn’t renounced.
Evaṁ kho, bhikkhave, apaccakkhātā hoti sikkhā.
In this way, monks, the training isn’t renounced.”
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Methunadhammo nāma
Sexual intercourse:
yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṁ odakantikaṁ rahassaṁ dvayaṁdvayasamāpatti, eso methunadhammo nāma.
what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples—this is called “sexual intercourse”.
Paṭisevati nāma
Has:
yo nimittena nimittaṁ aṅgajātena aṅgajātaṁ antamaso tilaphalamattampi paveseti, eso paṭisevati nāma.
whoever makes an organ enter an organ, a genital enter a genital, even to the depth of a sesame seed—this is called “has”.
Antamaso tiracchānagatāyapīti
Even with a female animal:
tiracchānagatitthiyāpi methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. Tena vuccati— “antamaso tiracchānagatāyapī”ti.
even having had sexual intercourse with a female animal, he is not an ascetic, not a Sakyan monastic, let alone with a woman—therefore it is called “even with a female animal”.
Pārājiko hotīti
He is expelled:
seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti.
just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.”
Asaṁvāsoti
Excluded from the community:
saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma.
Community: joint legal procedures, a joint recitation, the same training—this is called “community”.
So tena saddhiṁ natthi. Tena vuccati—“asaṁvāso”ti.
He does not take part in this—therefore it is called “excluded from the community”.
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Permutations
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Permutations part 1
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Summary
Tisso itthiyo—
There are three kinds of females:
manussitthī, amanussitthī, tiracchānagatitthī.
a human female, a female spirit, a female animal.
Tayo ubhatobyañjanakā—
There are three kinds of hermaphrodites:
manussubhatobyañjanako, amanussubhatobyañjanako, tiracchānagatubhatobyañjanako.
a human hermaphrodite, a hermaphrodite spirit, a hermaphrodite animal.
Tayo paṇḍakā—
There are three kinds of paṇḍakas:
manussapaṇḍako, amanussapaṇḍako, tiracchānagatapaṇḍako.
a human paṇḍaka, a paṇḍaka spirit, a paṇḍaka animal.
Tayo purisā—
There are three kinds of males:
manussapuriso, amanussapuriso, tiracchānagatapuriso.
a human male, a male spirit, a male animal.
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Exposition part 1
Manussitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a human female through three orifices:
vaccamagge, passāvamagge, mukhe.
the anus, the vagina, or the mouth. …
Amanussitthiyā …pe…
with a female spirit …
tiracchānagatitthiyā tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a female animal through three orifices:
vaccamagge, passāvamagge, mukhe.
the anus, the vagina, or the mouth. …
Manussubhatobyañjanakassa …
with a human hermaphrodite …
amanussubhatobyañjanakassa …
with a hermaphrodite spirit …
tiracchānagatubhatobyañjanakassa tayo magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a hermaphrodite animal through three orifices:
vaccamagge, passāvamagge, mukhe.
the anus, the vagina, or the mouth.
Manussapaṇḍakassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a human paṇḍaka through two orifices:
vaccamagge, mukhe.
the anus or the mouth. …
Amanussapaṇḍakassa …
with a paṇḍaka spirit …
tiracchānagatapaṇḍakassa …
with a paṇḍaka animal …
manussapurisassa …
with a human male …
amanussapurisassa …
with a male spirit …
tiracchānagatapurisassa dve magge methunaṁ dhammaṁ paṭisevantassa āpatti pārājikassa—
He commits an offense entailing expulsion if he has sexual intercourse with a male animal though two orifices:
vaccamagge, mukhe.
the anus or the mouth.
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Exposition part 2
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Voluntary sexual intercourse
Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā vaccamaggaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
If a monk has the intention of sexual relations and he makes his penis enter the anus of a human female …
Bhikkhussa sevanacittaṁ upaṭṭhite manussitthiyā passāvamaggaṁ …
the vagina of a human female …
mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
the mouth of a human female, he commits an offense entailing expulsion.
Bhikkhussa sevanacittaṁ upaṭṭhite amanussitthiyā …
If a monk has the intention of sexual relations and he makes his penis enter the anus of a female spirit …
tiracchānagatitthiyā …
the anus of a female animal …
manussubhatobyañjanakassa …
the anus of a human hermaphrodite …
amanussubhatobyañjanakassa …
the anus of a hermaphrodite spirit …
tiracchānagatubhatobyañjanakassa …
the anus of a hermaphrodite animal
vaccamaggaṁ passāvamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
… the vagina of a hermaphrodite animal … the mouth of a hermaphrodite animal, he commits an offense entailing expulsion.
Bhikkhussa sevanacittaṁ upaṭṭhite manussapaṇḍakassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
If a monk has the intention of sexual relations and he makes his penis enter the anus of a human paṇḍaka …
Bhikkhussa sevanacittaṁ upaṭṭhite amanussapaṇḍakassa …
the anus of a paṇḍaka spirit …
tiracchānagatapaṇḍakassa …
the anus of a paṇḍaka animal …
manussapurisassa …
the anus of a human male …
amanussapurisassa …
the anus of a male spirit …
tiracchānagatapurisassa vaccamaggaṁ mukhaṁ aṅgajātaṁ pavesentassa āpatti pārājikassa.
the anus of a male animal … the mouth of a male animal, he commits an offense entailing expulsion.
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Forced sexual intercourse: bringing the partner to the monk
Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa.
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion.
Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.
So ce pavesanaṁ na sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa.
If he does not agree to the entry, but he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion.
Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.
So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa.
If he does not agree to the entry, nor to having entered, but he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion.
Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.
So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa.
If he does not agree to the entry, nor to having entered, nor to the remaining, but he agrees to the taking out, he commits an offense entailing expulsion.
Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena aṅgajātaṁ abhinisīdenti.
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus.
So ce pavesanaṁ na sādiyati, paviṭṭhaṁ na sādiyati, ṭhitaṁ na sādiyati, uddharaṇaṁ na sādiyati, anāpatti.
If he does not agree to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.
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Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā passāvamaggena …
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her vagina …
mukhena aṅgajātaṁ abhinisīdenti.
her mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree to the entry, nor to having entered, nor to the remaining, nor to the taking out, there is no offense.
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Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ …
Enemy monks bring a human female who is awake …
suttaṁ …
asleep …
mattaṁ …
intoxicated …
ummattaṁ …
insane …
pamattaṁ …
heedless …
mataṁ akkhāyitaṁ …
dead but undecomposed …
mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus …
passāvamaggena …
her vagina …
mukhena aṅgajātaṁ abhinisīdenti.
her mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā amanussitthiṁ …
Enemy monks bring a female spirit …
tiracchānagatitthiṁ …
a female animal …
manussubhatobyañjanakaṁ …
a human hermaphrodite …
amanussubhatobyañjanakaṁ …
a hermaphrodite spirit …
tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena …
a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus …
passāvamaggena …
its vagina …
mukhena aṅgajātaṁ abhinisīdenti.
its mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ …
Enemy monks bring a hermaphrodite animal that is awake …
suttaṁ …
asleep …
mattaṁ …
intoxicated …
ummattaṁ …
insane …
pamattaṁ …
heedless …
mataṁ akkhāyitaṁ …
dead but undecomposed …
mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …
passāvamaggena …
its vagina …
mukhena aṅgajātaṁ abhinisīdenti.
its mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā manussapaṇḍakaṁ …
Enemy monks bring a human paṇḍaka …
amanussapaṇḍakaṁ …
a paṇḍaka spirit …
tiracchānagatapaṇḍakaṁ bhikkhussa santike ānetvā vaccamaggena …
a paṇḍaka animal to a monk and make it sit down so that his penis enters its anus …
mukhena aṅgajātaṁ abhinisīdenti.
its mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā tiracchānagatapaṇḍakaṁ jāgarantaṁ …
Enemy monks bring a paṇḍaka animal that is awake …
suttaṁ …
asleep …
mattaṁ …
intoxicated …
ummattaṁ …
insane …
pamattaṁ …
heedless …
mataṁ akkhāyitaṁ …
dead but undecomposed …
mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …
mukhena aṅgajātaṁ abhinisīdenti.
its mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā manussapurisaṁ …
Enemy monks bring a human male …
amanussapurisaṁ …
a male spirit …
tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena …
a male animal to a monk and make it sit down so that his penis enters its anus …
mukhena aṅgajātaṁ abhinisīdenti.
its mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ …
Enemy monks bring a male animal that is awake …
suttaṁ …
asleep …
mattaṁ …
intoxicated …
ummattaṁ …
insane …
pamattaṁ …
heedless …
mataṁ akkhāyitaṁ …
dead but undecomposed …
mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …
mukhena aṅgajātaṁ abhinisīdenti.
its mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
....
Forced sexual intercourse with cover: bringing the partner to the monk
Bhikkhupaccatthikā manussitthiṁ bhikkhussa santike ānetvā vaccamaggena …
Enemy monks bring a human female to a monk and make her sit down so that his penis enters her anus …
passāvamaggena …
her vagina …
mukhena aṅgajātaṁ abhinisīdenti
her mouth,
santhatāya asanthatassa,
the female covered and the monk uncovered;
asanthatāya santhatassa,
the female uncovered and the monk covered;
santhatāya santhatassa,
the female covered and the monk covered;
asanthatāya asanthatassa.
the female uncovered and the monk uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā manussitthiṁ jāgarantiṁ …
Enemy monks bring a human female who is awake …
suttaṁ …
asleep …
mattaṁ …
intoxicated …
ummattaṁ …
insane …
pamattaṁ …
heedless …
mataṁ akkhāyitaṁ …
dead but undecomposed …
mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one who is dead and mostly decomposed to a monk and make her sit down so that his penis enters her anus …
passāvamaggena …
her vagina …
mukhena aṅgajātaṁ abhinisīdenti,
her mouth,
santhatāya asanthatassa,
the female covered and the monk uncovered;
asanthatāya santhatassa,
the female uncovered and the monk covered;
santhatāya santhatassa,
the female covered and the monk covered;
asanthatāya asanthatassa.
the female uncovered and the monk uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā amanussitthiṁ …
Enemy monks bring a female spirit …
tiracchānagatitthiṁ …
a female animal …
manussubhatobyañjanakaṁ …
a human hermaphrodite …
amanussubhatobyañjanakaṁ …
a hermaphrodite spirit …
tiracchānagatubhatobyañjanakaṁ bhikkhussa santike ānetvā vaccamaggena …
a hermaphrodite animal to a monk and make it sit down so that his penis enters its anus …
passāvamaggena …
its vagina …
mukhena aṅgajātaṁ abhinisīdenti
its mouth,
santhatassa asanthatassa,
the animal covered and the monk uncovered;
asanthatassa santhatassa,
the animal uncovered and the monk covered;
santhatassa santhatassa,
the animal covered and the monk covered;
asanthatassa asanthatassa.
the animal uncovered and the monk uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā tiracchānagatubhatobyañjanakaṁ jāgarantaṁ …
Enemy monks bring a hermaphrodite animal that is awake …
suttaṁ …
asleep …
mattaṁ …
intoxicated …
ummattaṁ …
insane …
pamattaṁ …
heedless …
mataṁ akkhāyitaṁ …
dead but undecomposed …
mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …
passāvamaggena …
its vagina …
mukhena aṅgajātaṁ abhinisīdenti,
its mouth,
santhatassa asanthatassa,
the animal covered and the monk uncovered;
asanthatassa santhatassa,
the animal uncovered and the monk covered;
santhatassa santhatassa,
the animal covered and the monk covered;
asanthatassa asanthatassa.
the animal uncovered and the monk uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā manussapaṇḍakaṁ …
Enemy monks bring a human paṇḍaka …
amanussapaṇḍakaṁ …
a paṇḍaka spirit …
tiracchānagatapaṇḍakaṁ …
a paṇḍaka animal …
manussapurisaṁ …
a human male …
amanussapurisaṁ …
a male spirit …
tiracchānagatapurisaṁ bhikkhussa santike ānetvā vaccamaggena …
a male animal to a monk and make it sit down so that his penis enters its anus …
mukhena aṅgajātaṁ abhinisīdenti
its mouth,
santhatassa asanthatassa,
the animal covered and the monk uncovered;
asanthatassa santhatassa,
the animal uncovered and the monk covered;
santhatassa santhatassa,
the animal covered and the monk covered;
asanthatassa asanthatassa.
the animal uncovered and the monk uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā tiracchānagatapurisaṁ jāgarantaṁ …
Enemy monks bring a male animal that is awake …
suttaṁ …
asleep …
mattaṁ …
intoxicated …
ummattaṁ …
insane …
pamattaṁ …
heedless …
mataṁ akkhāyitaṁ …
dead but undecomposed …
mataṁ yebhuyyena akkhāyitaṁ …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Mataṁ yebhuyyena khāyitaṁ bhikkhussa santike ānetvā vaccamaggena …
They bring one that is dead and mostly decomposed to a monk and make it sit down so that his penis enters its anus …
mukhena aṅgajātaṁ abhinisīdenti,
its mouth,
santhatassa asanthatassa,
the animal covered and the monk uncovered;
asanthatassa santhatassa,
the animal uncovered and the monk covered;
santhatassa santhatassa,
the animal covered and the monk covered;
asanthatassa asanthatassa.
the animal uncovered and the monk uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
....
Forced sexual intercourse: bringing the monk to the partner
Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ …
Enemy monks bring a monk to a human female and make him sit down so that his penis enters her anus …
passāvamaggaṁ …
her vagina …
mukhaṁ abhinisīdenti.
her mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā …
Enemy monks bring a monk to a human female who is awake …
suttāya …
asleep …
mattāya …
intoxicated …
ummattāya …
insane …
pamattāya …
heedless …
matāya akkhāyitāya …
dead but undecomposed …
matāya yebhuyyena akkhāyitāya …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ …
They bring a monk to one who is dead and mostly decomposed and make him sit down so that his penis enters her anus …
passāvamaggaṁ …
her vagina …
mukhaṁ abhinisīdenti.
her mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā …
Enemy monks bring a monk to a female spirit …
tiracchānagatitthiyā …
a female animal …
manussubhatobyañjanakassa …
a human hermaphrodite …
amanussubhatobyañjanakassa …
a hermaphrodite spirit …
tiracchānagatubhatobyañjanakassa …
a hermaphrodite animal …
manussapaṇḍakassa …
a human paṇḍaka …
amanussapaṇḍakassa …
a paṇḍaka spirit …
tiracchānagatapaṇḍakassa …
a paṇḍaka animal …
manussapurisassa …
a human male …
amanussapurisassa …
a male spirit …
tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ …
a male animal and make him sit down so that his penis enters its anus …
mukhaṁ abhinisīdenti.
its mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa …
Enemy monks bring a monk to a male animal that is awake …
suttassa …
asleep …
mattassa …
intoxicated …
ummattassa …
insane …
pamattassa …
heedless …
matassa akkhāyitassa …
dead but undecomposed …
matassa yebhuyyena akkhāyitassa …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ …
They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus …
mukhaṁ abhinisīdenti.
its mouth.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
....
Forced sexual intercourse with cover: bringing the monk to the partner
Bhikkhupaccatthikā bhikkhuṁ manussitthiyā santike ānetvā aṅgajātena vaccamaggaṁ …
Enemy monks bring a monk to a human female and make him sit down so that his penis enters her anus …
passāvamaggaṁ …
her vagina …
mukhaṁ abhinisīdenti
her mouth,
santhatassa asanthatāya,
the monk covered and the female uncovered;
asanthatassa santhatāya,
the monk uncovered and the female covered;
santhatassa santhatāya,
the monk covered and the female covered;
asanthatassa asanthatāya.
the monk uncovered and the female uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā bhikkhuṁ manussitthiyā jāgarantiyā …
Enemy monks bring a monk to a human female who is awake …
suttāya …
asleep …
mattāya …
intoxicated …
ummattāya …
insane …
pamattāya …
heedless …
matāya akkhāyitāya …
dead but undecomposed …
matāya yebhuyyena akkhāyitāya …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Matāya yebhuyyena khāyitāya santike ānetvā aṅgajātena vaccamaggaṁ …
They bring a monk to a human female who is dead and mostly decomposed and make him sit down so that his penis enters her anus …
passāvamaggaṁ …
her vagina …
mukhaṁ abhinisīdenti
her mouth,
santhatassa asanthatāya,
the monk covered and the female uncovered;
asanthatassa santhatāya,
the monk uncovered and the female covered;
santhatassa santhatāya,
the monk covered and the female covered;
asanthatassa asanthatāya.
the monk uncovered and the female uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā bhikkhuṁ amanussitthiyā …
Enemy monks bring a monk to a female spirit …
tiracchānagatitthiyā …
a female animal …
manussubhatobyañjanakassa …
a human hermaphrodite …
amanussubhatobyañjanakassa …
a hermaphrodite spirit …
tiracchānagatubhatobyañjanakassa …
a hermaphrodite animal …
manussapaṇḍakassa …
a human paṇḍaka …
amanussapaṇḍakassa …
a paṇḍaka spirit …
tiracchānagatapaṇḍakassa …
a paṇḍaka animal …
manussapurisassa …
a human male …
amanussapurisassa …
a male spirit …
tiracchānagatapurisassa santike ānetvā aṅgajātena vaccamaggaṁ …
a male animal and make him sit down so that his penis enters its anus …
mukhaṁ abhinisīdenti
its mouth,
santhatassa asanthatassa,
the monk covered and the animal uncovered;
asanthatassa santhatassa,
the monk uncovered and the animal covered;
santhatassa santhatassa,
the monk covered and the animal covered;
asanthatassa asanthatassa,
the monk uncovered and the animal uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti pārājikassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits an offense entailing expulsion. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
----
----
Bhikkhupaccatthikā bhikkhuṁ tiracchānagatapurisassa jāgarantassa …
Enemy monks bring a monk to a male animal that is awake …
suttassa …
asleep …
mattassa …
intoxicated …
ummattassa …
insane …
pamattassa …
heedless …
matassa akkhāyitassa …
dead but undecomposed …
matassa yebhuyyena akkhāyitassa …pe…
dead and mostly undecomposed …
āpatti pārājikassa.
he commits an offense entailing expulsion.
Matassa yebhuyyena khāyitassa santike ānetvā aṅgajātena vaccamaggaṁ …
They bring a monk to one that is dead and mostly decomposed and make him sit down so that his penis enters its anus …
mukhaṁ abhinisīdenti
its mouth,
santhatassa asanthatassa,
the monk covered and the animal uncovered;
asanthatassa santhatassa,
the monk uncovered and the animal covered;
santhatassa santhatassa,
the monk covered and the animal covered;
asanthatassa asanthatassa,
the monk uncovered and the animal uncovered.
So ce pavesanaṁ sādiyati, paviṭṭhaṁ sādiyati, ṭhitaṁ sādiyati, uddharaṇaṁ sādiyati, āpatti thullaccayassa …pe…
If he agrees to the entry, and he agrees to having entered, and he agrees to the remaining, and he agrees to the taking out, he commits a serious offense. …
na sādiyati, anāpatti.
If he does not agree … there is no offense.
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Yathā bhikkhupaccatthikā vitthāritā, evaṁ vitthāretabbā.
As “enemy monks” has been explained in detail, so should the following categories be explained:
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Rājapaccatthikā …
Enemy kings …
corapaccatthikā …
enemy bandits …
dhuttapaccatthikā …
enemy scoundrels …
uppalagandhapaccatthikā.
“lotus-scent” enemies.
Saṅkhittaṁ.
The section in brief is finished.
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....
Permutations part 2
Maggena maggaṁ paveseti, āpatti pārājikassa.
If he makes a private part enter a private part, there is an offense entailing expulsion.
Maggena amaggaṁ paveseti, āpatti pārājikassa.
If he makes the mouth enter a private part, there is an offense entailing expulsion.
Amaggena maggaṁ paveseti, āpatti pārājikassa.
If he makes a private part enter the mouth, there is an offense entailing expulsion.
Amaggena amaggaṁ paveseti, āpatti thullaccayassa.
If he makes the mouth enter the mouth, there is a serious offense.
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Bhikkhu suttabhikkhumhi vippaṭipajjati;
A monk rapes a sleeping monk:
paṭibuddho sādiyati, ubho nāsetabbā.
if he wakes up and consents, both should be expelled;
Paṭibuddho na sādiyati, dūsako nāsetabbo.
if he wakes up but does not consent, the rapist should be expelled.
Bhikkhu suttasāmaṇeramhi vippaṭipajjati;
A monk rapes a sleeping novice:
paṭibuddho sādiyati, ubho nāsetabbā.
if he wakes up and consents, both should be expelled;
Paṭibuddho na sādiyati, dūsako nāsetabbo.
if he wakes up but does not consent, the rapist should be expelled.
Sāmaṇero suttabhikkhumhi vippaṭipajjati;
A novice rapes a sleeping monk:
paṭibuddho sādiyati, ubho nāsetabbā.
if he wakes up and consents, both should be expelled;
Paṭibuddho na sādiyati, dūsako nāsetabbo.
if he wakes up but does not consent, the rapist should be expelled.
Sāmaṇero suttasāmaṇeramhi vippaṭipajjati;
A novice rapes a sleeping novice:
paṭibuddho sādiyati, ubho nāsetabbā.
if he wakes up and consents, both should be expelled;
Paṭibuddho na sādiyati, dūsako nāsetabbo.
if he wakes up but does not consent, the rapist should be expelled.
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....
Non-offenses
Anāpatti—
There is no offense:
ajānantassa,
if he does not know;
asādiyantassa,
if he does not consent;
ummattakassa,
if he is insane;
khittacittassa,
if he is deranged;
vedanāṭṭassa,
if he is overwhelmed by pain;
ādikammikassāti.
if he is the first offender.
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Santhatabhāṇavāro niṭṭhito.
The section for recitation on covering is finished.
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4. Vinītavatthuuddānagāthā
Summary verses of case studies
Makkaṭī vajjiputtā ca,
“The female monkey, and the Vajjians,
gihī naggo ca titthiyā;
Householder, and a naked one, monastics of other religions;
Dārikuppalavaṇṇā ca,
The girl, and Uppalavaṇṇā,
byañjanehipare duve.
Two others with characteristics.
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Mātā dhītā bhaginī ca,
Mother, daughter, and sister,
jāyā ca mudu lambinā;
And wife, supple, with long;
Dve vaṇā lepacittañca,
Two on wounds, and a picture,
dārudhītalikāya ca.
And a wooden doll.
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Sundarena saha pañca,
Five with Sundara,
pañca sivathikaṭṭhikā;
Five about charnel grounds, bones;
Nāgī yakkhī ca petī ca,
A female dragon, and a female spirit, and a female ghost,
paṇḍakopahato chupe.
A paṇḍaka, impaired, should touch.
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Bhaddiye arahaṁ sutto,
The sleeping Perfected One in Bhaddiya,
sāvatthiyā caturo pare;
Four others in Sāvatthī;
Vesāliyā tayo mālā,
Three in Vesālī, garlands,
supine bhārukacchako.
The one from Bharukaccha in his dream.
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Supabbā saddhā bhikkhunī,
Supabbā, Saddhā, a nun,
Sikkhamānā sāmaṇerī ca;
A trainee nun, and a novice nun;
Vesiyā paṇḍako gihī,
A sex worker, a paṇḍaka, a female householder,
Aññamaññaṁ vuḍḍhapabbajito migoti.
Each other, gone forth in old age, a deer.”
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5. Vinītavatthu
Case studies
Tena kho pana samayena aññataro bhikkhu makkaṭiyā methunaṁ dhammaṁ paṭisevi.
At one time a monk had sexual intercourse with a female monkey.
Tassa kukkuccaṁ ahosi—
He became anxious, thinking,
“bhagavatā sikkhāpadaṁ paññattaṁ,
“The Buddha has laid down a training rule.
kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
“Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu.
At one time a number of Vajjian monks from Vesālī had sexual intercourse without first renouncing the training and revealing their weakness.
Tesaṁ kukkuccaṁ ahosi—
They became anxious, thinking,
“bhagavatā sikkhāpadaṁ paññattaṁ,
“The Buddha has laid down a training rule.
kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti?
Could it be that we’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu—
At one time a monk had sexual intercourse while dressed like a householder, thinking he would avoid an offense.
gihiliṅgena methunaṁ dhammaṁ paṭisevi.
“evaṁ me anāpatti bhavissatī”ti—
Tassa kukkuccaṁ ahosi—
He became anxious, thinking,
“bhagavatā sikkhāpadaṁ paññattaṁ,
“The Buddha has laid down a training rule.
kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
“Āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu—
At one time a monk had sexual intercourse while naked, thinking he would avoid an offense.
naggo hutvā methunaṁ dhammaṁ paṭisevi.
“evaṁ me anāpatti bhavissatī”ti—
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu—
At one time a monk had sexual intercourse while dressed in a grass sarong …
kusacīraṁ nivāsetvā …
“evaṁ me anāpatti bhavissatī”ti—
vākacīraṁ nivāsetvā …
while dressed in a bark sarong …
phalakacīraṁ nivāsetvā …
while dressed in a sarong made of bits of wood …
kesakambalaṁ nivāsetvā …
while dressed in a sarong made of human hair …
vālakambalaṁ nivāsetvā …
while dressed in a sarong made of horse-hair …
ulūkapakkhikaṁ nivāsetvā …
while dressed in a sarong of owls’ wings …
ajinakkhipaṁ nivāsetvā methunaṁ dhammaṁ paṭisevi.
while dressed in a sarong of antelope hide, thinking he would avoid an offense.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake nipannaṁ dārikaṁ passitvā sāratto aṅguṭṭhaṁ aṅgajātaṁ pavesesi.
At one time a monk who was an alms-collector saw a little girl lying on a bench. Being lustful, he inserted his thumb into her vagina.
Sā kālamakāsi.
She died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti saṅghādisesassā”ti.
but there’s an offense entailing suspension.”
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Tena kho pana samayena aññataro māṇavako uppalavaṇṇāya bhikkhuniyā paṭibaddhacitto hoti.
At one time a young brahmin had fallen in love with the nun Uppalavaṇṇā.
Atha kho so māṇavako uppalavaṇṇāya bhikkhuniyā gāmaṁ piṇḍāya paviṭṭhāya kuṭikaṁ pavisitvā nilīno acchi.
When Uppalavaṇṇā had gone to the village for alms, he entered her hut and hid himself.
Uppalavaṇṇā bhikkhunī pacchābhattaṁ piṇḍapātapaṭikkantā pāde pakkhāletvā kuṭikaṁ pavisitvā mañcake nisīdi.
When she had eaten her meal and returned from alms round, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed.
Atha kho so māṇavako uppalavaṇṇaṁ bhikkhuniṁ uggahetvā dūsesi.
Then that young brahmin grabbed hold of her and raped her.
Uppalavaṇṇā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
She told the nuns what had happened.
Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ.
The nuns told the monks,
Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
who in turn told the Buddha.
“Anāpatti, bhikkhave, asādiyantiyā”ti.
“There’s no offense for one who doesn’t consent.”
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Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṁ pātubhūtaṁ hoti.
At one time female characteristics appeared on a monk.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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“Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhunīhi saṅgamituṁ.
“Monks, I allow that discipleship, that ordination, those years as a monk, to be transferred to the nuns.
Yā āpattiyo bhikkhūnaṁ bhikkhunīhi sādhāraṇā tā āpattiyo bhikkhunīnaṁ santike vuṭṭhātuṁ.
The monks’ offenses that are in common with the nuns are to be cleared with the nuns.
Yā āpattiyo bhikkhūnaṁ bhikkhunīhi asādhāraṇā tāhi āpattīhi anāpattī”ti.
For the monks’ offenses that are not in common with the nuns, there’s no offense.”
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Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṁ pātubhūtaṁ hoti.
At one time male characteristics appeared on a nun.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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“Anujānāmi, bhikkhave, taññeva upajjhaṁ tameva upasampadaṁ tāniyeva vassāni bhikkhūhi saṅgamituṁ.
“Monks, I allow that discipleship, that ordination, those years as a nun, to be transferred to the monks.
Yā āpattiyo bhikkhunīnaṁ bhikkhūhi sādhāraṇā tā āpattiyo bhikkhūnaṁ santike vuṭṭhātuṁ.
The nuns’ offenses that are in common with the monks are to be cleared with the monks.
Yā āpattiyo bhikkhunīnaṁ bhikkhūhi asādhāraṇā tāhi āpattīhi anāpattī”ti.
For the nuns’ offenses that are not in common with the monks, there’s no offense.”
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Tena kho pana samayena aññataro bhikkhu—
At one time a monk had sexual intercourse with his mother …
mātuyā methunaṁ dhammaṁ paṭisevi …
“evaṁ me anāpatti bhavissatī”ti—
dhītuyā methunaṁ dhammaṁ paṭisevi …
had sexual intercourse with his daughter …
bhaginiyā methunaṁ dhammaṁ paṭisevi …
had sexual intercourse with his sister, thinking he would avoid an offense. …
tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu purāṇadutiyikāya methunaṁ dhammaṁ paṭisevi.
At one time a monk had sexual intercourse with his ex-wife.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu mudupiṭṭhiko hoti.
At one time there was a monk with a supple back who was plagued by lust.
So anabhiratiyā pīḷito attano aṅgajātaṁ mukhena aggahesi.
He inserted his penis into his own mouth.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu lambī hoti.
At one time there was a monk with a long penis who was plagued by lust.
So anabhiratiyā pīḷito attano aṅgajātaṁ attano vaccamaggaṁ pavesesi.
He inserted his penis into his own anus.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi.
At one time a monk saw a dead body
Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti.
with a wound next to the genitals.
So—“evaṁ me anāpatti bhavissatī”ti—
Thinking he would avoid an offense, he
aṅgajāte aṅgajātaṁ pavesetvā vaṇena nīhari.
inserted his penis into the genitals and exited through the wound.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu matasarīraṁ passi.
At one time a monk saw a dead body
Tasmiñca sarīre aṅgajātasāmantā vaṇo hoti.
with a wound next to the genitals.
So—“evaṁ me anāpatti bhavissatī”ti—
Thinking he would avoid an offense,
vaṇe aṅgajātaṁ pavesetvā aṅgajātena nīhari.
he inserted his penis into the wound and exited through the genitals.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu sāratto lepacittassa nimittaṁ aṅgajātena chupi.
At one time a lustful monk touched the genitals in a picture with his penis.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
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Tena kho pana samayena aññataro bhikkhu sāratto dārudhītalikāya nimittaṁ aṅgajātena chupi.
At one time a lustful monk touched the genitals of a wooden doll with his penis.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
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Tena kho pana samayena sundaro nāma bhikkhu rājagahā pabbajito rathikāya gacchati.
At one time a monk called Sundara who had gone forth in Rājagaha was walking along a street.
Aññatarā itthī—
A woman said to him,
“muhuttaṁ, bhante, āgamehi, vandissāmī”ti
“Please wait, Sir, I’ll pay respect to you.”
sā vandantī antaravāsakaṁ ukkhipitvā mukhena aṅgajātaṁ aggahesi.
As she was paying respect, she held up his sarong and inserted his penis into her mouth.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“sādiyi tvaṁ, bhikkhū”ti?
“Monk, did you consent?”
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“Nāhaṁ, bhagavā, sādiyin”ti.
“I didn’t consent, Sir.”
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“Anāpatti, bhikkhu, asādiyantassā”ti.
“There’s no offense for one who doesn’t consent.”
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Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—
At one time a woman saw a monk and said,
“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”
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“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”
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“Ehi, bhante, ahaṁ vāyamissāmi, tvaṁ mā vāyami,
“I’ll make the effort, not you.
evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”
So bhikkhu tathā akāsi.
The monk acted accordingly.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—
At one time a woman saw a monk and said,
“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”
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“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”
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“Ehi, bhante, tvaṁ vāyama, ahaṁ na vāyamissāmi,
“You make the effort, not I.
evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”
So bhikkhu tathā akāsi.
The monk acted accordingly.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññatarā itthī bhikkhuṁ passitvā etadavoca—
At one time a woman saw a monk and said,
“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”
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“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”
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“Ehi, bhante, abbhantaraṁ ghaṭṭetvā bahi mocehi …pe…
“Rub inside but discharge outside. …
bahi ghaṭṭetvā abbhantaraṁ mocehi,
Rub outside but discharge inside.
evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”
So bhikkhu tathā akāsi.
The monk acted accordingly.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi.
At one time a monk went to a charnel ground where he saw an undecomposed corpse. He had sexual intercourse with it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena akkhāyitaṁ sarīraṁ passitvā tasmiṁ methunaṁ dhammaṁ paṭisevi.
At one time a monk went to a charnel ground where he saw a mostly undecomposed corpse. He had sexual intercourse with it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā yebhuyyena khāyitaṁ sarīraṁ passitvā
At one time a monk went to a charnel ground where he saw a mostly decomposed corpse.
tasmiṁ methunaṁ dhammaṁ paṭisevi.
He had sexual intercourse with it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti thullaccayassā”ti.
but there’s a serious offense.”
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Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe chupantaṁ aṅgajātaṁ pavesesi.
At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, making contact as he entered.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu sivathikaṁ gantvā chinnasīsaṁ passitvā vaṭṭakate mukhe acchupantaṁ aṅgajātaṁ pavesesi.
At one time a monk went to a charnel ground where he saw a decapitated head. He inserted his penis into the open mouth, without making contact as he entered.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu aññatarissā itthiyā paṭibaddhacitto hoti.
At one time a monk was in love with a certain woman.
Sā kālaṅkatā susāne chaḍḍitā.
When she died, the body was dumped on a charnel ground.
Aṭṭhikāni vippakiṇṇāni honti.
After some time only scattered bones remained.
Atha kho so bhikkhu sivathikaṁ gantvā aṭṭhikāni saṅkaḍḍhitvā nimitte aṅgajātaṁ paṭipādesi.
The monk went to the charnel ground, collected the bones, and brought his penis into the genital area.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu nāgiyā methunaṁ dhammaṁ paṭisevi …
At one time a monk had sexual intercourse with a female dragon …
yakkhiniyā methunaṁ dhammaṁ paṭisevi …
had sexual intercourse with a female spirit …
petiyā methunaṁ dhammaṁ paṭisevi …
had sexual intercourse with a female ghost …
paṇḍakassa methunaṁ dhammaṁ paṭisevi.
had sexual intercourse with a paṇḍaka.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu upahatindriyo hoti.
At one time there was a monk with impaired faculties.
So—“nāhaṁ vediyāmi sukhaṁ vā dukkhaṁ vā, anāpatti me bhavissatī”ti—
Thinking he would avoid an offense because he felt neither pleasure nor pain,
methunaṁ dhammaṁ paṭisevi. …pe…
he had sexual intercourse. …
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Vediyi vā so, bhikkhave, moghapuriso na vā vediyi, āpatti pārājikassā”ti.
“Whether or not that fool felt anything, there’s an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu—
At one time a monk who intended
“itthiyā methunaṁ dhammaṁ paṭisevissāmī”ti—
to have sexual intercourse with a woman
chupitamatte vippaṭisārī ahosi.
felt remorse at the mere touch.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti saṅghādisesassā”ti.
but there’s an offense entailing suspension.”
----
----
Tena kho pana samayena aññataro bhikkhu bhaddiye jātiyāvane divāvihāragato nipanno hoti.
At one time a monk was lying down in the Jātiyā Grove at Bhaddiya, having gone there for the day’s meditation.
Tassa aṅgamaṅgāni vātūpatthaddhāni honti.
He had an erection because of wind.
Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā pakkāmi.
A certain woman saw him and sat down on his penis. Having taken her pleasure, she left.
Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ.
Seeing the moisture, the monks told the Buddha.
“Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—
“Monks, an erection occurs for five reasons:
rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena.
because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars.
Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti.
....
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa.
It’s impossible that that monk had an erection because of sensual desire.
Arahaṁ so, bhikkhave, bhikkhu.
That monk is a perfected one.
Anāpatti, bhikkhave, tassa bhikkhuno”ti.
There’s no offense for that monk.”
----
----
Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti.
At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation.
Aññatarā gopālikā passitvā aṅgajāte abhinisīdi.
A woman cowherd saw him and sat down on his penis.
So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi.
The monk consented to the entry, to having entered, to the remaining, and to the taking out.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu sāvatthiyā andhavane divāvihāragato nipanno hoti.
At one time a monk was lying down in the Dark Wood at Sāvatthī, having gone there for the day’s meditation.
Aññatarā ajapālikā passitvā …
A woman goatherd saw him …
aññatarā kaṭṭhahārikā passitvā …
A woman gathering fire-wood saw him …
aññatarā gomayahārikā passitvā aṅgajāte abhinisīdi.
A woman gathering cow-dung saw him and sat down on his penis.
So bhikkhu pavesanaṁ sādiyi, paviṭṭhaṁ sādiyi, ṭhitaṁ sādiyi, uddharaṇaṁ sādiyi.
The monk consented to the entry, to having entered, to the remaining, and to the taking out.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato nipanno hoti.
At one time a monk was lying down in the Great Wood at Vesālī, having gone there for the day’s meditation.
Aññatarā itthī passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā sāmantā hasamānā ṭhitā hoti.
A woman saw him and sat down on his penis. Having taken her pleasure, she stood laughing nearby.
So bhikkhu paṭibujjhitvā taṁ itthiṁ etadavoca—
The monk woke up and said,
“tuyhidaṁ kamman”ti?
“Did you do this?”
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“Āma, mayhaṁ kamman”ti.
“Yes.”
----
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Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
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“sādiyi tvaṁ, bhikkhū”ti?
“Did you consent?”
----
----
“Nāhaṁ, bhagavā, jānāmī”ti.
“I didn’t even know, Sir.”
----
----
“ Anāpatti, bhikkhu, ajānantassā”ti.
“There’s no offense for one who doesn’t know.”
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Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti.
At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree.
Aññatarā itthī passitvā aṅgajāte abhinisīdi.
A woman saw him and sat down on his penis.
So bhikkhu sahasā vuṭṭhāsi.
The monk got up quickly.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“sādiyi tvaṁ, bhikkhū”ti?
“Did you consent?”
----
----
“Nāhaṁ, bhagavā, sādiyin”ti.
“I didn’t consent, Sir.”
----
----
“Anāpatti, bhikkhu, asādiyantassā”ti.
“There’s no offense for one who doesn’t consent.”
----
----
Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane divāvihāragato rukkhaṁ apassāya nipanno hoti.
At one time a monk went to the Great Wood at Vesālī for the day’s meditation. He lay down, resting his head against a tree.
Aññatarā itthī passitvā aṅgajāte abhinisīdi.
A woman saw him and sat down on his penis.
So bhikkhu akkamitvā pavattesi.
The monk kicked her off.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“sādiyi tvaṁ, bhikkhū”ti?
“Did you consent?”
----
----
“Nāhaṁ, bhagavā, sādiyin”ti.
“I didn’t consent, Sir.”
----
----
“Anāpatti, bhikkhu, asādiyantassā”ti.
“There’s no offense for one who doesn’t consent.”
----
----
Tena kho pana samayena aññataro bhikkhu vesāliyaṁ mahāvane kūṭāgārasālāyaṁ divāvihāragato dvāraṁ vivaritvā nipanno hoti.
At one time a monk went to the hall with the peaked roof in the Great Wood near Vesālī for the day’s meditation. He opened the door, lay down,
Tassa aṅgamaṅgāni vātūpatthaddhāni honti.
and had an erection because of wind.
Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya ārāmaṁ āgamaṁsu vihārapekkhikāyo.
Just then a number of women came to the monastery to look at the dwellings, bringing scents and garlands.
Atha kho tā itthiyo taṁ bhikkhuṁ passitvā aṅgajāte abhinisīditvā yāvadatthaṁ katvā, purisūsabho vatāyanti vatvā gandhañca mālañca āropetvā pakkamiṁsu.
They saw that monk and sat down on his penis. Having taken their pleasure, they said, “What a bull of a man.” They then put up their scents and garlands and left.
Bhikkhū kilinnaṁ passitvā bhagavato etamatthaṁ ārocesuṁ.
The monks saw the moisture and told the Buddha.
----
----
“Pañcahi, bhikkhave, ākārehi aṅgajātaṁ kammaniyaṁ hoti—
“Monks, an erection occurs for five reasons:
rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena.
because of sensual desire, feces, urine, or wind, or because of being stung by caterpillars.
Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṁ kammaniyaṁ hoti.
....
Aṭṭhānametaṁ, bhikkhave, anavakāso, yaṁ tassa bhikkhuno rāgena aṅgajātaṁ kammaniyaṁ assa.
It’s impossible that that monk had an erection because of sensual desire.
Arahaṁ so, bhikkhave, bhikkhu.
That monk is a perfected one.
Anāpatti, bhikkhave, tassa bhikkhuno.
There’s no offense for that monk.
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Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṁ saṁvaritvā paṭisallīyitun”ti.
But, monks, you should close the door when you are in seclusion during the day.”
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Tena kho pana samayena aññataro bhārukacchako bhikkhu supinante purāṇadutiyikāya methunaṁ dhammaṁ paṭisevitvā—
At one time a monk from Bharukaccha dreamed that he had sexual intercourse with his ex-wife.
“assamaṇo ahaṁ, vibbhamissāmī”ti,
He thought he was no longer a monastic and that he would have to disrobe.
bhārukacchaṁ gacchanto antarāmagge āyasmantaṁ upāliṁ passitvā etamatthaṁ ārocesi.
While on his way to Bharukaccha, he saw Venerable Upāli and told him what had happened.
Āyasmā upāli evamāha—
Venerable Upāli said,
“anāpatti, āvuso, supinantenā”ti.
“There’s no offense when it occurs while dreaming.”
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Tena kho pana samayena rājagahe supabbā nāma upāsikā mudhappasannā hoti.
At one time in Rājagaha there was a female lay follower called Supabbā who had misplaced faith.
Sā evaṁdiṭṭhikā hoti—
She had the view that
“yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti.
a woman who gives sexual intercourse gives the highest gift.
Sā bhikkhuṁ passitvā etadavoca—
She saw a monk and said,
“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”
----
----
“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”
----
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“Ehi, bhante, ūruntarikāya ghaṭṭehi,
“Then rub between the thighs.
evaṁ te anāpatti bhavissatī”ti …pe…
In this way there won’t be any offense for you. …
ehi, bhante, nābhiyaṁ ghaṭṭehi …
Then rub against the navel. …
ehi, bhante, udaravaṭṭiyaṁ ghaṭṭehi …
Then rub against the stomach. …
ehi, bhante, upakacchake ghaṭṭehi …
Then rub in the armpit. …
ehi, bhante, gīvāyaṁ ghaṭṭehi …
Then rub against the throat. …
ehi, bhante, kaṇṇacchidde ghaṭṭehi …
Then rub against the ear-hole. …
ehi, bhante, kesavaṭṭiyaṁ ghaṭṭehi …
Then rub against a coil of hair. …
ehi, bhante, aṅgulantarikāya ghaṭṭehi …
Then rub between the fingers. …
“ehi, bhante, hatthena upakkamitvā mocessāmi,
Then I’ll make you discharge with my hand.
evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”
So bhikkhu tathā akāsi.
The monk acted accordingly.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti saṅghādisesassā”ti.
but there’s an offense entailing suspension.”
----
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Tena kho pana samayena sāvatthiyaṁ saddhā nāma upāsikā mudhappasannā hoti.
At one time in Sāvatthī there was a female lay follower called Saddhā who had misplaced faith.
Sā evaṁdiṭṭhikā hoti—
She had the view that
“yā methunaṁ dhammaṁ deti sā aggadānaṁ detī”ti.
a woman who gives sexual intercourse gives the highest gift.
Sā bhikkhuṁ passitvā etadavoca—
She saw a monk and said,
“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Sir, come and have sexual intercourse.”
----
----
“Alaṁ, bhagini, netaṁ kappatī”ti.
“It’s not allowable.”
----
----
“Ehi, bhante, ūruntarikāya ghaṭṭehi …pe…
“Then rub between the thighs. …
ehi, bhante, hatthena upakkamitvā mocessāmi,
Then I’ll make you discharge with my hand.
evaṁ te anāpatti bhavissatī”ti.
In this way there won’t be any offense for you.”
So bhikkhu tathā akāsi.
The monk acted accordingly.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti saṅghādisesassā”ti.
but there’s an offense entailing suspension.”
----
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Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā bhikkhuniyā vippaṭipādesuṁ …
At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a nun. …
sikkhamānāya vippaṭipādesuṁ …
made him commit misconduct with a trainee nun. …
sāmaṇeriyā vippaṭipādesuṁ.
made him commit misconduct with a novice nun.
Ubho sādiyiṁsu.
Both agreed:
Ubho nāsetabbā.
both should be expelled.
Ubho na sādiyiṁsu.
Neither agreed:
Ubhinnaṁ anāpatti.
there is no offense for either.
----
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Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhuṁ gahetvā vesiyā vippaṭipādesuṁ …
At one time in Vesālī some Licchavī youths grabbed a monk and made him commit misconduct with a sex worker. …
paṇḍake vippaṭipādesuṁ …
made him commit misconduct with a paṇḍaka. …
gihiniyā vippaṭipādesuṁ.
made him commit misconduct with a female householder.
Bhikkhu sādiyi.
The monk agreed:
Bhikkhu nāsetabbo.
he should be expelled.
Bhikkhu na sādiyi.
The monk did not agree:
Bhikkhussa anāpatti.
there is no offense.
----
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Tena kho pana samayena vesāliyaṁ licchavikumārakā bhikkhū gahetvā aññamaññaṁ vippaṭipādesuṁ.
At one time in Vesālī some Licchavī youths grabbed two monks and made them commit misconduct with each other.
Ubho sādiyiṁsu.
Both agreed:
Ubho nāsetabbā.
both should be expelled.
Ubho na sādiyiṁsu.
Neither agreed:
Ubhinnaṁ anāpatti.
there is no offense for either.
----
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Tena kho pana samayena aññataro vuḍḍhapabbajito bhikkhu purāṇadutiyikāya dassanaṁ agamāsi.
At one time a monk who had gone forth in old age went to see his ex-wife.
Sā—“ehi, bhante, vibbhamā”ti aggahesi.
Saying, “Come and disrobe,” she grabbed him.
So bhikkhu paṭikkamanto uttāno paripati.
Stepping backward, the monk fell on his back.
Sā ubbhajitvā aṅgajāte abhinisīdi.
She pulled up his robe and sat down on his penis.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“sādiyi tvaṁ, bhikkhū”ti?
“Did you consent, monk?”
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“Nāhaṁ, bhagavā, sādiyin”ti.
“I didn’t consent, Sir.”
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“Anāpatti, bhikkhu, asādiyantassā”ti.
“There’s no offense for one who doesn’t consent.”
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Tena kho pana samayena aññataro bhikkhu araññe viharati.
At one time a certain monk was staying in the wilderness.
Migapotako tassa passāvaṭṭhānaṁ āgantvā passāvaṁ pivanto mukhena aṅgajātaṁ aggahesi.
A young deer came to his place of urination, drank the urine, and took hold of his penis with its mouth.
So bhikkhu sādiyi.
The monk consented.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Paṭhamapārājikaṁ samattaṁ.
The first offense entailing expulsion is finished.

1.2 –Dutiya-pārājika-sikkhāpada: (about stealing) second training rule on expulsion

Theravāda Vinaya
Theravāda Collection on Monastic Law
Mahāvibhaṅga
The Great Analysis
Pārājikakaṇḍa
The chapter on offenses entailing expulsion
2. Dutiyapārājikasikkhāpada
2. The second training rule on expulsion
First sub-story
Origin story
Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying at Rājagaha on the Vulture Peak.
Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṁ upagacchiṁsu.
At that time a number of monks who were friends had made grass huts on the slope of Mount Isigili and had entered the rainy-season residence there.
Āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṁ karitvā vassaṁ upagacchi.
Among them was Venerable Dhaniya the potter.
Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṁ pakkamiṁsu.
When the three months were over and they had completed the rainy-season residence, the monks demolished their grass huts, put away the grass and sticks, and left to wander the country.
Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṁ vasi, tattha hemantaṁ, tattha gimhaṁ.
But Venerable Dhaniya spent the winter and the summer right there.
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Atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
Then, on one occasion, while Dhaniya was in the village to collect almsfood, some women gathering grass and firewood demolished his grass hut and took away the grass and sticks.
Dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi.
A second time Dhaniya collected grass and sticks and made a grass hut,
Dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
and again the hut was demolished in the same way.
Tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi.
The same thing happened a third time.
Tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
....
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Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi—
Dhaniya thought,
“yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
“Three times this has happened.
Ahaṁ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo.
But I’m well-trained and experienced in my own craft of pottery.
Yannūnāhaṁ sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ kareyyan”ti.
Why don’t I knead mud myself and make a hut entirely of clay?”
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Atha kho āyasmā dhaniyo kumbhakāraputto sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ karitvā tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṁ kuṭikaṁ paci.
And he did just that. He then collected grass, sticks, and cow-dung, and he baked his hut.
Sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā, seyyathāpi indagopako.
It was a pretty and attractive little hut, red in color like a scarlet rain-mite.
Seyyathāpi nāma kiṅkaṇikasaddo; evamevaṁ tassā kuṭikāya saddo ahosi.
And when struck, it sounded just like a bell.
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Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ gijjhakūṭā pabbatā orohanto addasa taṁ kuṭikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ.
Soon afterwards the Buddha was descending from the Vulture Peak with a number of monks when he saw that hut.
Disvāna bhikkhū āmantesi—
He said to the monks,
“kiṁ etaṁ, bhikkhave, abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ, seyyathāpi indagopako”ti?
“What’s this pretty and attractive thing that’s red in color like a scarlet rain-mite?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
The monks told the Buddha,
Vigarahi buddho bhagavā—
who then rebuked Dhaniya:
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“ananucchavikaṁ, bhikkhave, tassa moghapurisassa ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṁ kuṭikaṁ karissati.
How could he make a hut entirely of clay?
Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati.
Doesn’t he have any consideration, compassion, and mercy for living beings?
Gacchathetaṁ, bhikkhave, kuṭikaṁ bhindatha.
Go, monks, and demolish this hut,
Mā pacchimā janatā pāṇesu pātabyataṁ āpajji.
so that future generations don’t follow his example.
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Na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā.
And, monks, you shouldn’t make a hut entirely of clay.
Yo kareyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
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“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā taṁ kuṭikaṁ bhindiṁsu.
Saying, “Yes, Sir,” they went to demolish it.
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Atha kho āyasmā dhaniyo kumbhakāraputto te bhikkhū etadavoca—
And Dhaniya said to them,
“kissa me tumhe, āvuso, kuṭikaṁ bhindathā”ti?
“Why are you demolishing my hut?”
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“Bhagavā, āvuso, bhedāpetī”ti.
“The Buddha has asked us to.”
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“Bhindathāvuso, sace dhammassāmī bhedāpetī”ti.
“Demolish it then, if the Lord of the Truth has said so.”
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Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi—
Dhaniya thought,
“yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
“Three times, while I was in the village to collect almsfood, women gathering grass and firewood demolished my hut and took away the grass and sticks.
Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā.
And now my hut made entirely of clay has been demolished at the Buddha’s request.
Atthi ca me dārugahe gaṇako sandiṭṭho.
Now, the caretaker of the woodyard is a friend of mine.
Yannūnāhaṁ dārugahe gaṇakaṁ dārūni yācitvā dārukuṭikaṁ kareyyan”ti.
Why don’t I ask him for timber and make a hut out of that?”
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Atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca—
Dhaniya then went to the caretaker of the woodyard and told him what had happened,
“yāvatatiyakaṁ kho me, āvuso, gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
....
Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā.
....
Dehi me, āvuso, dārūni.
adding, “Please give me some timber,
Icchāmi dārukuṭikaṁ kātun”ti.
I want to make a wooden hut.”
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“Natthi, bhante, tādisāni dārūni yānāhaṁ ayyassa dadeyyaṁ.
“There’s no timber, Sir, that I could give you.
Atthi, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni.
This timber is held by the King. It’s meant for repairs of the town and put aside in case of an emergency.
Sace tāni dārūni rājā dāpeti harāpetha, bhante”ti.
You can only have it if the King gives it away.”
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“Dinnāni, āvuso, raññā”ti.
“Actually, it’s been given by the King.”
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Atha kho dārugahe gaṇakassa etadahosi—
The caretaker of the woodyard thought,
“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā.
“These Sakyan monastics have integrity. They are celibate and their conduct is good, and they are truthful, moral, and have a good character.
Rājāpimesaṁ abhippasanno.
Even the King has faith in them.
Nārahati adinnaṁ dinnanti vattun”ti.
These venerables wouldn’t say something is given if it wasn’t.”
Atha kho dārugahe gaṇako āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca—
And he said to Dhaniya,
“harāpetha, bhante”ti.
“You may take it, Sir.”
Atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṁ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṁ akāsi.
Dhaniya then had that timber cut into pieces, took it away on carts, and made a wooden hut.
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Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca—
Soon afterwards the brahmin Vassakāra, the chief minister of Magadha, was inspecting the public works in Rājagaha when he went to the caretaker of the woodyard and said,
“yāni tāni, bhaṇe,
“What’s going on?
devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni kahaṁ tāni dārūnī”ti?
Where’s the timber held by the King that’s meant for repairs of the town and put aside in case of an emergency?”
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“Tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī”ti.
“The King has given it to Venerable Dhaniya.”
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Atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi—
Vassakāra was upset and thought,
“kathañhi nāma devo devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī”ti.
“How could the King give away this timber to Dhaniya the potter?”
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Atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—
He then went to King Seniya Bimbisāra of Magadha and said,
“saccaṁ kira devena devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī”ti?
“Is it true, sir, that you have given away to Dhaniya the potter the timber that was held for repairs of the town and put aside in case of an emergency?”
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“Ko evamāhā”ti?
“Who said that?”
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“Dārugahe gaṇako, devā”ti.
“The caretaker of the woodyard.”
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“Tena hi, brāhmaṇa, dārugahe gaṇakaṁ āṇāpehī”ti.
“Well then, brahmin, summon the caretaker of the woodyard.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṁ bandhaṁ āṇāpesi.
And Vassakāra had the caretaker of the woodyard bound and taken by force.
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Addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṁ bandhaṁ niyyamānaṁ.
Dhaniya saw this
Disvāna dārugahe gaṇakaṁ etadavoca—
and said to him,
“kissa tvaṁ, āvuso, bandho niyyāsī”ti?
“Why is this happening to you?”
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“Tesaṁ, bhante, dārūnaṁ kiccā”ti.
“Because of the timber, Sir.”
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“Gacchāvuso, ahampi āgacchāmī”ti.
“Go then, and I’ll come too.”
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“Eyyāsi, bhante, purāhaṁ haññāmī”ti.
“Please come before I’m done for.”
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Atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Dhaniya then went to King Bimbisāra’s house and sat down on the prepared seat.
Atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ abhivādetvā ekamantaṁ nisīdi.
The King approached Dhaniya, bowed, sat down,
Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca—
and said,
“saccaṁ kira mayā, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni ayyassa dinnānī”ti?
“Is it true, Venerable, that I have given to you the timber held for repairs of the town and put aside in case of an emergency”
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“Evaṁ, mahārājā”ti.
“Yes, great king.”
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“Mayaṁ kho, bhante, rājāno nāma bahukiccā bahukaraṇīyā,
“We kings are very busy—
datvāpi na sareyyāma;
we may give and not remember.
iṅgha, bhante, sarāpehī”ti.
Please remind me.”
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“Sarasi tvaṁ, mahārāja, paṭhamābhisitto evarūpiṁ vācaṁ bhāsitā—
“Do you remember, great king, when you were first anointed, speaking these words:
‘dinnaññeva samaṇabrāhmaṇānaṁ tiṇakaṭṭhodakaṁ paribhuñjantū’”ti.
‘I give the grass, sticks, and water for the monastics and brahmins to enjoy’?”
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“Sarāmahaṁ, bhante.
“I remember.
Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā.
There are monastics and brahmins who have a sense of conscience, who are afraid of wrongdoing and fond of the training.
Tesaṁ appamattakepi kukkuccaṁ uppajjati.
They are afraid of wrongdoing even in regard to small matters.
Tesaṁ mayā sandhāya bhāsitaṁ, tañca kho araññe apariggahitaṁ.
When I spoke, I was referring to them, and it concerned what’s ownerless in the wilderness.
So tvaṁ, bhante, tena lesena dārūni adinnaṁ harituṁ maññasi.
Yet you imagine that you can take timber not given to you by means of this pretext?
Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ haneyya vā bandheyya vā pabbājeyya vā.
Even so, I cannot beat, imprison, or banish a monastic or brahmin living in my own kingdom.
Gaccha, bhante, lomena tvaṁ muttosi.
Go, you’re free because of your status,
Māssu punapi evarūpaṁ akāsī”ti.
but don’t do such a thing again.”
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Manussā ujjhāyanti khiyyanti vipācenti—
But people complained and criticized him:
“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino.
“These Sakyan monastics are shameless and immoral liars.
Ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.
They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good.
Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.
But they don’t have the good character of a monastic or a brahmin.
Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ.
They’ve lost the plot!
Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ.
....
Apagatā ime sāmaññā, apagatā ime brahmaññā.
....
Rājānampi ime vañcenti, kiṁ panaññe manusse”ti.
They even deceive the King, never mind other people.”
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Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people.
Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti—
The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized Venerable Dhaniya,
“kathañhi nāma āyasmā dhaniyo kumbhakāraputto rañño dārūni adinnaṁ ādiyissatī”ti.
“How could he take the King’s timber without it being given to him?”
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Atha kho te bhikkhū āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking Dhaniya in many ways, they told the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ paṭipucchi—
The Buddha then had the Sangha of monks gathered and questioned Venerable Dhaniya:
“saccaṁ kira tvaṁ, dhaniya, rañño dārūni adinnaṁ ādiyī”ti?
“Is it true, Dhaniya, that you did this?”
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“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
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Vigarahi buddho bhagavā—
The Buddha rebuked him,
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, rañño dārūni adinnaṁ ādiyissasi.
How could you do this?
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya;
This will affect people’s confidence
atha khvetaṁ, moghapurisa, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
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Tena kho pana samayena aññataro purāṇavohāriko mahāmatto bhikkhūsu pabbajito bhagavato avidūre nisinno hoti.
Just then a former judge who had gone forth with the monks was sitting near the Buddha.
Atha kho bhagavā taṁ bhikkhuṁ etadavoca—
The Buddha said to him,
“kittakena kho, bhikkhu, rājā māgadho seniyo bimbisāro coraṁ gahetvā hanati vā bandhati vā pabbājeti vā”ti?
“For stealing how much does King Bimbisāra beat, imprison, or banish a thief?”
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“Pādena vā, bhagavā, pādārahena vā”ti.
“For stealing a pāda coin, Sir, or the value of a pāda.”
Tena kho pana samayena rājagahe pañcamāsako pādo hoti.
At that time in Rājagaha a pāda coin was worth five māsaka coins.
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Atha kho bhagavā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ anekapariyāyena vigarahitvā dubbharatāya …pe…
After rebuking Venerable Dhaniya in many ways, the Buddha spoke in dispraise of being difficult to support …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
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....
Preliminary ruling
“Yo pana bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyeyya,
‘If a monk, intending to steal, takes what has not been given to him—
yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā—‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno
the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—
ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
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Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.
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Second sub-story
Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharitvā ārāmaṁ haritvā bhājesuṁ.
At one time the monks from the group of six went to the dyers, stole their stock of cloth, brought it back to the monastery, and shared it out.
Bhikkhū evamāhaṁsu—
The other monks said to them,
“mahāpuññattha tumhe, āvuso.
“You have great merit,
Bahuṁ tumhākaṁ cīvaraṁ uppannan”ti.
seeing that you’ve gotten so much robe-cloth.”
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“Kuto, āvuso, amhākaṁ puññaṁ,
“How is it that we have merit?
idāni mayaṁ rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharimhā”ti.
Just now we went to the dyers and stole their cloth.”
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“Nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ.
“But hasn’t the Buddha laid down a training rule?
Kissa tumhe, āvuso, rajakabhaṇḍikaṁ avaharitthā”ti?
Why then do you steal the dyers’ cloth?”
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“Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ.
“It’s true that the Buddha has laid down a training rule,
Tañca kho gāme, no araññe”ti.
but it concerns inhabited areas, not the wilderness.”
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“Nanu, āvuso, tathevetaṁ hoti.
“But that’s just the same.
Ananucchavikaṁ, āvuso, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tumhe, āvuso, rajakabhaṇḍikaṁ avaharissatha.
How could you steal the dyers’ cloth?
Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya;
This will affect people’s confidence,
atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
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Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking those monks in many ways, they told the Buddha.
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Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi—
The Buddha had the Sangha of monks gathered and questioned those monks:
“saccaṁ kira tumhe, bhikkhave, rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharitthā”ti?
“Is it true, monks, that you did this?”
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“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
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Vigarahi buddho bhagavā—
The Buddha rebuked them,
“ananucchavikaṁ, moghapurisā, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tumhe, moghapurisā, rajakabhaṇḍikaṁ avaharissatha.
How could you do this?
Netaṁ, moghapurisā, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya;
This will affect people’s confidence,
atha khvetaṁ, moghapurisā, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya …pe…
Then, after rebuking the monks from the group of six in many ways, the Buddha spoke in dispraise of being difficult to support …
vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi … pe
but he spoke in praise of … being energetic. Having given a teaching on what is right and proper, he addressed the monks …
… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And so, monks, this training rule should be recited like this:
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....
Final ruling
“Yo pana bhikkhu gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyeyya,
‘If a monk, intending to steal, takes from an inhabited area or from the wilderness what has not been given to him—
yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā—‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno
the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—
ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
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....
Definitions
Yo panāti
A:
yo yādiso …pe…
whoever …
bhikkhūti
Monk:
…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
Gāmo nāma
An inhabited area:
ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.
an inhabited area of one hut, an inhabited area of two huts, an inhabited area of three huts, an inhabited area of four huts, an inhabited area with people, an inhabited area without people, an enclosed inhabited area, an unenclosed inhabited area, a disorganized inhabited area, and even a caravan settled for more than four months is called “an inhabited area”.
Gāmūpacāro nāma
The access to an inhabited area:
parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto,
of an enclosed inhabited area: the stone-throw of a man of average height standing at the threshold of the gateway to the inhabited area;
aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto.
of an unenclosed inhabited area: the stone-throw of a man of average height standing at the access to a house.
Araññaṁ nāma
The wilderness:
ṭhapetvā gāmañca gāmūpacārañca avasesaṁ araññaṁ nāma.
apart from inhabited areas and the access to inhabited areas, the remainder is called “the wilderness”.
Adinnaṁ nāma
What has not been given:
yaṁ adinnaṁ anissaṭṭhaṁ apariccattaṁ rakkhitaṁ gopitaṁ mamāyitaṁ parapariggahitaṁ. Etaṁ adinnaṁ nāma.
what has not been given, what has not been let go of, what has not been relinquished; what is guarded, what is protected, what is regarded as “mine”, what belongs to someone else. This is called “what has not been given”.
Theyyasaṅkhātanti
Intending to steal:
theyyacitto avaharaṇacitto.
the thought of theft, the thought of stealing.
Ādiyeyyāti
Takes:
ādiyeyya hareyya avahareyya iriyāpathaṁ vikopeyya ṭhānā cāveyya saṅketaṁ vītināmeyya.
takes, carries off, steals, interrupts the movement of, moves from its base, does not stick to an arrangement.
Yathārūpaṁ nāma
The sort:
pādaṁ vā pādārahaṁ vā atirekapādaṁ vā.
a pāda coin, the value of a pāda, or more than a pāda.
Rājāno nāma
Kings:
pathabyārājā padesarājā maṇḍalikā antarabhogikā akkhadassā mahāmattā, ye vā pana chejjabhejjaṁ karontā anusāsanti. Ete rājāno nāma.
kings of the earth, kings of a region, rulers of islands, rulers of border areas, judges, government officials, or whoever metes out physical punishment—these are called “kings”.
Coro nāma
A thief:
yo pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ adinnaṁ theyyasaṅkhātaṁ ādiyati. Eso coro nāma.
whoever, intending to steal, takes anything that has not been given, having a value of five māsaka coins or more—he is called “a thief”.
Haneyyuṁ vāti
Would beat:
hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyuṁ.
would beat with the hand, the foot, a whip, a cane, a cudgel, or by mutilation.
Bandheyyuṁ vāti
Would imprison:
rajjubandhanena vā andubandhanena vā saṅkhalikabandhanena vā gharabandhanena vā nagarabandhanena vā gāmabandhanena vā nigamabandhanena vā bandheyyuṁ, purisaguttiṁ vā kareyyuṁ.
would imprison by constricting with a rope, by constricting with shackles, by constricting with chains, by constricting to a house, by constricting to a city, by constricting to a village, by constricting to a town, or by guarding.
Pabbājeyyuṁ vāti
Would banish:
gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṁ.
would banish from a village, from a town, from a city, from a country, or from a district.
Corosi bālosi mūḷhosi thenosīti
You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief:
paribhāso eso.
this is a rebuke.
Tathārūpaṁ nāma
....
pādaṁ vā pādārahaṁ vā atirekapādaṁ vā.
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Ādiyamānoti
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ādiyamāno haramāno avaharamāno iriyāpathaṁ vikopayamāno ṭhānā cāvayamāno saṅketaṁ vītināmayamāno.
....
Ayampīti
He too:
purimaṁ upādāya vuccati.
this is said with reference to the preceding offense entailing expulsion.
Pārājiko hotīti
Is expelled:
seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya;
just as a fallen, withered leaf is incapable of becoming green again,
evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti.
so too is a monk who, intending to steal, takes an ungiven pāda coin, the value of a pāda, or more than a pāda not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.”
Asaṁvāsoti
Excluded from the community:
saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā. Eso saṁvāso nāma.
Community: joint legal procedures, a joint recitation, the same training—this is called “community”.
So tena saddhiṁ natthi. Tena vuccati—“asaṁvāso”ti.
He does not take part in this—therefore it is called “excluded from the community”.
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Permutations
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Permutations part 1
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Summary
Bhūmaṭṭhaṁ thalaṭṭhaṁ ākāsaṭṭhaṁ vehāsaṭṭhaṁ udakaṭṭhaṁ nāvaṭṭhaṁ yānaṭṭhaṁ bhāraṭṭhaṁ ārāmaṭṭhaṁ vihāraṭṭhaṁ khettaṭṭhaṁ vatthuṭṭhaṁ gāmaṭṭhaṁ araññaṭṭhaṁ udakaṁ dantapoṇaṁ vanappati haraṇakaṁ upanidhi suṅkaghātaṁ pāṇo apadaṁ dvipadaṁ catuppadaṁ bahuppadaṁ ocarako oṇirakkho saṁvidāvahāro saṅketakammaṁ nimittakammanti.
Being underground, being on the ground, being in the air, being above ground, being in water, being in a boat, being in a vehicle, carried as a load, being in a park, being in a monastic dwelling, being in a field, being on a site, being in an inhabited area, being in the wilderness, water, tooth cleaner, forest tree, that which is carried, that which is deposited, customs station, a living being, footless, two-footed, four-footed, many-footed, a spy, a keeper of entrusted property, mutually agreed stealing, acting by arrangement, making a sign.
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Exposition
Bhūmaṭṭhaṁ nāma
Being underground:
bhaṇḍaṁ bhūmiyaṁ nikkhittaṁ hoti nikhātaṁ paṭicchannaṁ.
the goods have been placed underground, buried, concealed.
Bhūmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati kudālaṁ vā piṭakaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the underground goods,” and he seeks for a companion, seeks for a spade or a basket, or goes there, he commits an offense of wrong conduct.
Tattha jātakaṁ kaṭṭhaṁ vā lataṁ vā chindati, āpatti dukkaṭassa.
If he breaks a twig or a creeper growing there, he commits an offense of wrong conduct.
Tattha paṁsuṁ khaṇati vā byūhati vā uddharati vā, āpatti dukkaṭassa.
If he digs the soil or heaps it up or removes it, he commits an offense of wrong conduct.
Kumbhiṁ āmasati, āpatti dukkaṭassa.
If he touches the container, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Attano bhājanaṁ pavesetvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he puts his own vessel into the container and touches something worth five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Attano bhājanagataṁ vā karoti muṭṭhiṁ vā chindati, āpatti pārājikassa.
If he makes it enter his own vessel or takes it with his fist, there is an offense entailing expulsion.
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Suttāruḷhaṁ bhaṇḍaṁ pāmaṅgaṁ vā kaṇṭhasuttakaṁ vā kaṭisuttakaṁ vā sāṭakaṁ vā veṭhanaṁ vā theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches goods made of string—an ornamental hanging string, a necklace, an ornamental girdle, a wrap garment, or a turban—he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Koṭiyaṁ gahetvā uccāreti, āpatti thullaccayassa.
If he grasps it at the top and pulls it, he commits a serious offense.
Ghaṁsanto nīharati, āpatti thullaccayassa.
If he rubs it while lifting it, he commits a serious offense.
Antamaso kesaggamattampi kumbhimukhā moceti, āpatti pārājikassa.
If he removes the goods even as much as a hair’s breadth over the rim of the container, he commits an offense entailing expulsion.
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Sappiṁ vā telaṁ vā madhuṁ vā phāṇitaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto ekena payogena pivati, āpatti pārājikassa.
If, intending to steal, he drinks—in a single action—ghee, oil, honey, or syrup having a value of five māsaka coins or more, he commits an offense entailing expulsion.
Tattheva bhindati vā chaḍḍeti vā jhāpeti vā aparibhogaṁ vā karoti āpatti dukkaṭassa.
If he destroys it, throws it away, burns it, or renders it useless, he commits an offense of wrong conduct.
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Thalaṭṭhaṁ nāma
Being on the ground:
bhaṇḍaṁ thale nikkhittaṁ hoti.
the goods have been placed on the ground.
Thalaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods on the ground,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Ākāsaṭṭhaṁ nāma
Being in the air:
bhaṇḍaṁ ākāsagataṁ hoti.
the goods are in the air—
Moro vā kapiñjaro vā tittiro vā vaṭṭako vā, sāṭakaṁ vā veṭhanaṁ vā hiraññaṁ vā suvaṇṇaṁ vā chijjamānaṁ patati.
a peacock, a partridge, or a quail; or a wrap garment or a turban; or money or gold that falls after being cut loose.
Ākāsaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the air,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Gamanaṁ upacchindati, āpatti dukkaṭassa.
If he cuts off their course of movement, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Vehāsaṭṭhaṁ nāma
Being above ground:
bhaṇḍaṁ vehāsagataṁ hoti.
the goods are above ground—
Mañce vā pīṭhe vā cīvaravaṁse vā cīvararajjuyā vā bhittikhile vā nāgadante vā rukkhe vā laggitaṁ hoti, antamaso pattādhārakepi.
on a bed, on a bench, on a bamboo robe rack, on a clothesline, on a wall peg, in a tree, or even just on a bowl rest.
Vehāsaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods that are above ground,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Udakaṭṭhaṁ nāma
Being in the water:
bhaṇḍaṁ udake nikkhittaṁ hoti.
the goods have been placed in water.
Udakaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the water,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Nimujjati vā ummujjati vā, āpatti dukkaṭassa.
If he either dives into the water or floats on the surface, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches the goods, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṁ uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bhisaṁ vā macchaṁ vā kacchapaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches either a blue, red, or white lotus growing there, or a lotus root, or a fish, or a turtle having a value of five māsakas or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
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Nāvā nāma
A boat:
yāya tarati.
that by means of which one crosses.
Nāvaṭṭhaṁ nāma
Being in a boat:
bhaṇḍaṁ nāvāya nikkhittaṁ hoti.
the goods have been placed in a boat.
“Nāvaṭṭhaṁ bhaṇḍaṁ avaharissāmī”ti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Nāvaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches it, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Bandhanaṁ moceti, āpatti dukkaṭassa.
If he loosens the moorings, he commits an offense of wrong conduct.
Bandhanaṁ mocetvā āmasati, āpatti dukkaṭassa.
If, after loosening the moorings, he touches it, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Uddhaṁ vā adho vā tiriyaṁ vā antamaso kesaggamattampi saṅkāmeti, āpatti pārājikassa.
If he makes it move upstream or downstream or across the water, even as much as a hair’s breadth, he commits an offense entailing expulsion.
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Yānaṁ nāma
A vehicle:
vayhaṁ ratho sakaṭaṁ sandamānikā.
a wagon, a carriage, a cart, a chariot.
Yānaṭṭhaṁ nāma
Being in a vehicle:
bhaṇḍaṁ yāne nikkhittaṁ hoti.
the goods have been placed in a vehicle.
Yānaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Yānaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches it, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
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Bhāro nāma
A load:
sīsabhāro khandhabhāro kaṭibhāro olambako.
a load carried on the head, a load carried on the shoulder, a load carried on the hip, one hanging down.
Sīse bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches the load on the head, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Khandhaṁ oropeti, āpatti pārājikassa.
If he lowers it to the shoulder, he commits an offense entailing expulsion.
Khandhe bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches the load on the shoulder, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Kaṭiṁ oropeti, āpatti pārājikassa.
If he lowers it to the hip, he commits an offense entailing expulsion.
Kaṭiyā bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches the load on the hip, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he causes it to stir, he commits a serious offense.
Hatthena gaṇhāti, āpatti pārājikassa.
If he takes it with the hand, there is an offense entailing expulsion.
Hatthe bhāraṁ theyyacitto bhūmiyaṁ nikkhipati, āpatti pārājikassa.
If, intending to steal a load in the hand, he places it on the ground, he commits an offense entailing expulsion.
Theyyacitto bhūmito gaṇhāti, āpatti pārājikassa.
If, intending to steal, he picks it up from the ground, he commits an offense entailing expulsion.
Ārāmo nāma
A park:
pupphārāmo phalārāmo.
a garden, an orchard.
Ārāmaṭṭhaṁ nāma
Being in a park:
bhaṇḍaṁ ārāme catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in a park in four locations: underground, on the ground, in the air, above the ground.
Ārāmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the park,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches something growing there—a root, a piece of bark, a leaf, a flower, or a fruit—having a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
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Ārāmaṁ abhiyuñjati, āpatti dukkaṭassa.
If he claims the park, he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the owner as to his ownership, he commits a serious offense.
Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
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Vihāraṭṭhaṁ nāma
Being in a monastic dwelling:
bhaṇḍaṁ vihāre catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in a monastic dwelling in four locations: underground, on the ground, in the air, above the ground.
Vihāraṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the monastic dwelling,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Vihāraṁ abhiyuñjati, āpatti dukkaṭassa.
If he claims the monastic dwelling, he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the owner as to his ownership, he commits a serious offense.
Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
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Khettaṁ nāma
A field:
yattha pubbaṇṇaṁ vā aparaṇṇaṁ vā jāyati.
where grain or vegetables grow.
Khettaṭṭhaṁ nāma
Being in a field:
bhaṇḍaṁ khette catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in a field in four locations: underground, on the ground, in the air, above the ground.
Khettaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti, dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the field,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṁ pubbaṇṇaṁ vā aparaṇṇaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches grain or vegetables that grow there, having a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
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Khettaṁ abhiyuñjati, āpatti dukkaṭassa.
If he claims the field, he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the owner as to his ownership, he commits a serious offense.
Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
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Khīlaṁ vā rajjuṁ vā vatiṁ vā mariyādaṁ vā saṅkāmeti, āpatti dukkaṭassa.
If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct.
Ekaṁ payogaṁ anāgate, āpatti thullaccayassa.
When one action of the moving remains, he commits a serious offense.
Tasmiṁ payoge āgate, āpatti pārājikassa.
When the last action of the moving is completed, he commits an offense entailing expulsion.
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Vatthu nāma
A site:
ārāmavatthu vihāravatthu.
the site of a park or a monastery, the site of a monastic dwelling.
Vatthuṭṭhaṁ nāma
Being on a site:
bhaṇḍaṁ vatthusmiṁ catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed on a site in four locations: underground, on the ground, in the air, above the ground.
Vatthuṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods on the site,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Vatthuṁ abhiyuñjati, āpatti dukkaṭassa.
If he claims the site, he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the owner as to his ownership, he commits a serious offense.
Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
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Khīlaṁ vā rajjuṁ vā vatiṁ vā pākāraṁ vā saṅkāmeti, āpatti dukkaṭassa.
If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct.
Ekaṁ payogaṁ anāgate āpatti thullaccayassa.
When one action of the moving remains, he commits a serious offense.
Tasmiṁ payoge āgate āpatti pārājikassa.
When the last action of the moving is completed, he commits an offense entailing expulsion.
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Gāmaṭṭhaṁ nāma
Being in an inhabited area:
bhaṇḍaṁ gāme catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in an inhabited area in four locations: underground, on the ground, in the air, above the ground.
Gāmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the inhabited area,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Araññaṁ nāma
The wilderness:
yaṁ manussānaṁ pariggahitaṁ hoti, taṁ araññaṁ.
any wilderness which is owned by people.
Araññaṭṭhaṁ nāma
Being in the wilderness:
bhaṇḍaṁ araññe catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in the wilderness in four locations: underground, on the ground, in the air, above the ground.
Araññaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the wilderness,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Āmasati, āpatti dukkaṭassa.
If he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṁ kaṭṭhaṁ vā lataṁ vā tiṇaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches something that belongs there—a twig, a creeper, or grass—having a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
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Udakaṁ nāma
Water:
bhājanagataṁ vā hoti pokkharaṇiyā vā taḷāke vā.
in a vessel, in a pond, or in a reservoir.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches it, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Attano bhājanaṁ pavesetvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ udakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he puts his own vessel into the container holding the water, and he touches water having a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Attano bhājanagataṁ karoti, āpatti pārājikassa.
If he puts it into his own vessel, he commits an offense entailing expulsion.
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Mariyādaṁ bhindati, āpatti dukkaṭassa.
If he breaks the embankment, he commits an offense of wrong conduct.
Mariyādaṁ bhinditvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti pārājikassa.
If, after breaking the embankment, he allows water to escape that has a value of five māsaka coins or more, he commits an offense entailing expulsion.
Atirekamāsakaṁ vā ūnapañcamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti thullaccayassa.
If he allows water to escape that has a value of more than one māsaka but less than five māsakas, he commits a serious offense.
Māsakaṁ vā ūnamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti dukkaṭassa.
If he allows water to escape that has a value of one māsaka or less, he commits an offense of wrong conduct.
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Dantapoṇaṁ nāma
Tooth cleaner:
chinnaṁ vā acchinnaṁ vā.
either ready for use or not.
Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Vanappati nāma
Forest tree:
yo manussānaṁ pariggahito hoti rukkho paribhogo.
whatever useful tree is owned by people.
Theyyacitto chindati, pahāre pahāre āpatti dukkaṭassa.
If, intending to steal, he fells it, then for each blow he commits an offense of wrong conduct.
Ekaṁ pahāraṁ anāgate, āpatti thullaccayassa.
When one blow remains before the tree is felled, he commits a serious offense.
Tasmiṁ pahāre āgate, āpatti pārājikassa.
When the last blow is completed, he commits an offense entailing expulsion.
Haraṇakaṁ nāma
Goods being carried:
aññassa haraṇakaṁ bhaṇḍaṁ.
the goods of another are being carried.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches them, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Sahabhaṇḍahārakaṁ padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he thinks, “Together with the carrier I’ll carry off the goods,” and he makes the carrier move one foot, he commits a serious offense.
Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
If he makes him move the second foot, he commits an offense entailing expulsion.
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Patitaṁ bhaṇḍaṁ gahessāmīti pātāpeti, āpatti dukkaṭassa.
If he thinks, “I’ll take the fallen goods,” and he makes them fall, he commits an offense of wrong conduct.
Patitaṁ bhaṇḍaṁ pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches fallen goods having a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
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Upanidhi nāma
Deposit:
upanikkhittaṁ bhaṇḍaṁ.
goods deposited with a monk.
Dehi me bhaṇḍanti vuccamāno nāhaṁ gaṇhāmīti bhaṇati, āpatti dukkaṭassa.
If the monk is told, “Give me my goods,” and he says, “I won’t get them for you,” he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the mind of the owner as to whether he will get them back, he commits a serious offense.
Sāmiko na mayhaṁ dassatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “He won’t give them to me,” and he gives up the effort of getting them back, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
Suṅkaghātaṁ nāma
Customs station:
raññā ṭhapitaṁ hoti pabbatakhaṇḍe vā nadītitthe vā gāmadvāre vā—
it is established by a king in a mountain-pass, at a ford in a river, or at the gateway of a village
“atra paviṭṭhassa suṅkaṁ gaṇhantū”ti.
so that tax can be collected from any person passing through.
Tatra pavisitvā rājaggaṁ bhaṇḍaṁ pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal and having entered the customs station, he touches goods that have a tax value to the king of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Paṭhamaṁ pādaṁ suṅkaghātaṁ atikkāmeti, āpatti thullaccayassa.
If he goes beyond the customs station with one foot, he commits a serious offense.
Dutiyaṁ pādaṁ atikkāmeti, āpatti pārājikassa.
If he goes beyond the customs station with the second foot, he commits an offense entailing expulsion.
Antosuṅkaghāte ṭhito bahisuṅkaghātaṁ pāteti, āpatti pārājikassa.
If, standing within the customs station, he makes the goods fall outside the customs station, he commits an offense entailing expulsion.
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Suṅkaṁ pariharati, āpatti dukkaṭassa.
If he avoids the customs station altogether, he commits an offense of wrong conduct.
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Pāṇo nāma
Creature:
manussapāṇo vuccati.
a human being is what is meant.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches the person, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes the person stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves the person from their base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he thinks, “I’ll take the person away on foot,” and he makes them move the first foot, he commits a serious offense.
Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
If he makes them move the second foot, he commits an offense entailing expulsion.
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Apadaṁ nāma
Footless:
ahi macchā.
snakes and fish.
Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Dvipadaṁ nāma
Two-footed:
manussā, pakkhajātā.
humans and birds.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches it, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense.
Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
If he makes it move the second foot, he commits an offense entailing expulsion.
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Catuppadaṁ nāma—
Four-footed:
hatthī assā oṭṭhā goṇā gadrabhā pasukā.
elephants, horses, camels, cattle, donkeys, domesticated animals.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches it, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense.
Dutiyaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he makes it move the second foot, he commits a serious offense.
Tatiyaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he makes it move the third foot, he commits a serious offense.
Catutthaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
If he makes it move the fourth foot, he commits an offense entailing expulsion.
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Bahuppadaṁ nāma—
Many-footed:
vicchikā satapadī uccāliṅgapāṇakā.
scorpions, centipedes, caterpillars.
Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes it stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti saṅkāmeti, pade pade āpatti thullaccayassa.
If he thinks, “I’ll take it away on foot,” and he makes it move, he commits a serious offense for each leg that moves.
Pacchimaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
When the last leg moves, he commits an offense entailing expulsion.
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Ocarako nāma
A spy:
bhaṇḍaṁ ocaritvā
having spied out goods.
ācikkhati—“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
If he describes them, saying, “Steal such-and-such goods,” he commits an offense of wrong conduct.
So taṁ bhaṇḍaṁ avaharati, āpatti ubhinnaṁ pārājikassa.
If he steals those goods, there is an offense entailing expulsion for both.
Oṇirakkho nāma
A protector of goods:
āhaṭaṁ bhaṇḍaṁ gopento
a monk who guards goods that have been brought to him.
pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes them stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Saṁvidāvahāro nāma
Mutually agreed stealing:
sambahulā saṁvidahitvā
a number have agreed together.
eko bhaṇḍaṁ avaharati, āpatti sabbesaṁ pārājikassa.
If only one steals the goods, there is an offense entailing expulsion for all of them.
Saṅketakammaṁ nāma
Acting by arrangement:
saṅketaṁ karoti— “purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā
one makes an arrangement for before the meal or for after the meal, for the night or for the day.
tena saṅketena taṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
If he says, “Steal those goods according to this arrangement,” he commits an offense of wrong conduct.
Tena saṅketena taṁ bhaṇḍaṁ avaharati, āpatti ubhinnaṁ pārājikassa.
If the other steals those goods according to that arrangement, there is an offense entailing expulsion for both.
Taṁ saṅketaṁ pure vā pacchā vā taṁ bhaṇḍaṁ avaharati, mūlaṭṭhassa anāpatti.
If he steals those goods before or after the time of the arrangement, there is no offense for the instigator,
Avahārakassa āpatti pārājikassa.
but an offense entailing expulsion for the thief.
Nimittakammaṁ nāma
Making a sign:
nimittaṁ karoti.
he makes a sign.
Akkhiṁ vā nikhaṇissāmi bhamukaṁ vā ukkhipissāmi sīsaṁ vā ukkhipissāmi, tena nimittena taṁ bhaṇḍaṁ avaharāti, āpatti dukkaṭassa.
If he says, “When I wink, at that sign steal the goods,” or, “When I raise an eyebrow, at that sign steal the goods,” or, “When I nod, at that sign steal the goods,” he commits an offense of wrong conduct.
Tena nimittena taṁ bhaṇḍaṁ avaharati, āpatti ubhinnaṁ pārājikassa.
If, at that sign, the other steals the goods, there is an offense entailing expulsion for both.
Taṁ nimittaṁ pure vā pacchā vā taṁ bhaṇḍaṁ avaharati, mūlaṭṭhassa anāpatti.
If he steals the goods before or after the sign, there is no offense for the instigator,
Avahārakassa āpatti pārājikassa.
but an offense entailing expulsion for the thief.
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Permutations part 2
Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a monk,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
“Steal such-and-such goods,” he commits an offense of wrong conduct.
So taṁ maññamāno taṁ avaharati, āpatti ubhinnaṁ pārājikassa.
If the other monk steals them, thinking they are the ones he was told to steal, there is an offense entailing expulsion for both.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a monk,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
“Steal such-and-such goods,” he commits an offense of wrong conduct.
So taṁ maññamāno aññaṁ avaharati,
If the other monk steals other goods, thinking they are the ones he was told to steal,
mūlaṭṭhassa anāpatti.
there is no offense for the instigator,
Avahārakassa āpatti pārājikassa.
but there is an offense entailing expulsion for the thief.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a monk,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
“Steal such-and-such goods,” he commits an offense of wrong conduct.
So aññaṁ maññamāno taṁ avaharati,
If the other monk steals them, thinking they are other than what he was told to steal,
āpatti ubhinnaṁ pārājikassa.
there is an offense entailing expulsion for both.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a monk,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
“Steal such-and-such goods,” he commits an offense of wrong conduct.
So aññaṁ maññamāno aññaṁ avaharati,
If the other monk steals other goods, thinking they are other than what he was told to steal,
mūlaṭṭhassa anāpatti.
there is no offense for the instigator,
Avahārakassa āpatti pārājikassa.
but there is an offense entailing expulsion for the thief.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a monk,
“itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ bhaṇḍaṁ avaharatū’”ti,
“Tell so-and-so to tell so-and-so to steal such-and-such goods,”
āpatti dukkaṭassa.
he commits an offense of wrong conduct.
So itarassa āroceti, āpatti dukkaṭassa.
In telling the next person, there is an offense of wrong conduct.
Avahārako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa.
If the potential thief agrees, there is a serious offense for the instigator.
So taṁ bhaṇḍaṁ avaharati, āpatti sabbesaṁ pārājikassa.
If he steals those goods, there is an offense entailing expulsion for all of them.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a monk,
“itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ bhaṇḍaṁ avaharatū’”ti,
“Tell so-and-so to tell so-and-so to steal such-and-such goods,”
āpatti dukkaṭassa.
he commits an offense of wrong conduct.
So aññaṁ āṇāpeti, āpatti dukkaṭassa.
If the other monk tells someone else than the one he was told to tell, he commits an offense of wrong conduct.
Avahārako paṭiggaṇhāti, āpatti dukkaṭassa.
If the potential thief agrees, there is an offense of wrong conduct.
So taṁ bhaṇḍaṁ avaharati, mūlaṭṭhassa anāpatti.
If he steals those goods, there is no offense for the instigator,
Āṇāpakassa ca avahārakassa ca āpatti pārājikassa.
but there is an offense entailing expulsion for the messenger and for the thief.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a second monk,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti,
“Steal such-and-such goods,”
āpatti dukkaṭassa.
he commits an offense of wrong conduct.
So gantvā puna paccāgacchati—
He goes, but returns, saying,
“nāhaṁ sakkomi taṁ bhaṇḍaṁ avaharitun”ti.
“I’m not able to steal those goods.”
So puna āṇāpeti—
If the first monk tells him again,
“yadā sakkosi tadā taṁ bhaṇḍaṁ avaharā”ti,
“When you’re able, then steal those goods,”
āpatti dukkaṭassa.
he commits an offense of wrong conduct.
So taṁ bhaṇḍaṁ avaharati,
If the second monk steals the goods,
āpatti ubhinnaṁ pārājikassa.
there is an offense entailing expulsion for both.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a second monk,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti,
“Steal such-and-such goods,”
āpatti dukkaṭassa.
he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī na sāveti—
He then he regrets it, but does not say,
“mā avaharī”ti.
“Don’t steal them.”
So taṁ bhaṇḍaṁ avaharati,
If the second monk then steals those goods,
āpatti ubhinnaṁ pārājikassa.
there is an offense entailing expulsion for both.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a second monk,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti,
“Steal such-and-such goods,”
āpatti dukkaṭassa.
he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī sāveti—
He then regrets it and says,
“mā avaharī”ti.
“Don’t steal them.”
So “āṇatto ahaṁ tayā”ti, taṁ bhaṇḍaṁ avaharati,
If the second monk replies, “I’ve been told by you to do so,” and he then steals those goods,
mūlaṭṭhassa anāpatti.
there is no offense for the instigator,
Avahārakassa āpatti pārājikassa.
but an offense entailing expulsion for the thief.
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Bhikkhu bhikkhuṁ āṇāpeti—
If a monk tells a second monk,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti,
“Steal such-and-such goods,”
āpatti dukkaṭassa.
he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī sāveti—
He then regrets it and says,
“mā avaharī”ti.
“Don’t steal them.”
So “sādhū”ti?
If the second monk replies, “Fine,”
Oramati, ubhinnaṁ anāpatti.
and desists, there is no offense for either.
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Permutations part 3
Pañcahi ākārehi adinnaṁ ādiyantassa āpatti pārājikassa—
For one who steals there is an offense entailing expulsion when five factors are fulfilled:
parapariggahitañca hoti,
it is the possession of another;
parapariggahitasaññī ca,
he perceives it as such;
garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā,.
it is a valuable possession worth five māsaka coins or more;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti thullaccayassa.
if he makes it stir, he commits a serious offense;
Ṭhānā cāveti, āpatti pārājikassa.
if he moves it from its base, he commits an offense entailing expulsion.
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Pañcahi ākārehi adinnaṁ ādiyantassa āpatti thullaccayassa—
For one who steals there is a serious offense when five factors are fulfilled:
parapariggahitañca hoti,
it is the possession of another;
parapariggahitasaññī ca,
he perceives it as such;
lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā,
it is an ordinary possession worth more than one māsaka coin, but less than five;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti dukkaṭassa.
if he makes it stir, he commits an offense of wrong conduct;
Ṭhānā cāveti, āpatti thullaccayassa.
if he moves it from its base, he commits a serious offense.
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Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when five factors are fulfilled:
Parapariggahitañca hoti,
it is the possession of another;
parapariggahitasaññī ca,
he perceives it as such;
lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā,
it is an ordinary possession worth one māsaka coin or less;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti dukkaṭassa.
if he makes it stir, he commits an offense of wrong conduct;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
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Chahi ākārehi adinnaṁ ādiyantassa āpatti pārājikassa.
For one who steals there is an offense entailing expulsion when six factors are fulfilled:
Na ca sakasaññī,
he does not perceive it as his own;
na ca vissāsaggāhī,
he does not take it on trust;
na ca tāvakālikaṁ,
he does not borrow it;
garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā,
it is a valuable possession worth five māsaka coins or more;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti thullaccayassa.
if he makes it stir, he commits a serious offense;
Ṭhānā cāveti, āpatti pārājikassa.
if he moves it from its base, he commits an offense entailing expulsion.
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Chahi ākārehi adinnaṁ ādiyantassa āpatti thullaccayassa.
For one who steals there is a serious offense when six factors are fulfilled:
Na ca sakasaññī,
he does not perceive it as his own;
na ca vissāsaggāhī,
he does not take it on trust;
na ca tāvakālikaṁ,
he does not borrow it;
lahuko ca hoti parikkhāro atirekamāsako vā ūnapañcamāsako vā,
it is an ordinary possession worth more than one māsaka coin, but less than five;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti dukkaṭassa.
if he makes it stir, he commits an offense of wrong conduct;
Ṭhānā cāveti, āpatti thullaccayassa.
if he moves it from its base, he commits a serious offense.
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Chahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when six factors are fulfilled:
Na ca sakasaññī,
he does not perceive it as his own;
na ca vissāsaggāhī,
he does not take it on trust;
na ca tāvakālikaṁ,
he does not borrow it;
lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā,
it is an ordinary possession worth one māsaka coin or less;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti dukkaṭassa.
if he makes it stir, he commits an offense of wrong conduct;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
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Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when five factors are fulfilled:
Na ca parapariggahitaṁ hoti,
it is not the possession of another;
parapariggahitasaññī ca,
but he perceives it as the possession of another;
garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā,
it is a valuable possession worth five māsaka coins or more;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti dukkaṭassa.
if he makes it stir, he commits an offense of wrong conduct;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
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Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when five factors are fulfilled:
Na ca parapariggahitaṁ hoti,
it is not the possession of another;
parapariggahitasaññī ca,
but he perceives it as the possession of another;
lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā,
it is an ordinary possession worth more than one māsaka coin, but less than five;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti dukkaṭassa.
if he makes it stir, he commits an offense of wrong conduct;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
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Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when five factors are fulfilled:
Na ca parapariggahitaṁ hoti,
it is not the possession of another;
parapariggahitasaññī ca,
but he perceives it as the possession of another;
lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā,
it is an ordinary possession worth one māsaka coin or less;
theyyacittañca paccupaṭṭhitaṁ hoti.
he has the intention to steal it;
Āmasati, āpatti dukkaṭassa.
if he touches it, he commits an offense of wrong conduct;
Phandāpeti, āpatti dukkaṭassa.
if he makes it stir, he commits an offense of wrong conduct;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
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Non-offenses
Anāpatti—
There is no offense:
sasaññissa,
if he perceives it as his own;
vissāsaggāhe,
if he takes it on trust;
tāvakālike,
if he borrows it;
petapariggahe,
if it is the possession of a ghost;
tiracchānagatapariggahe,
if it is the possession of an animal;
paṁsukūlasaññissa,
if he perceives it as discarded;
ummattakassa,
if he is insane;
khittacittassa
if he is deranged;
vedanāṭṭassa
if he is overwhelmed by pain;
ādikammikassāti.
if he is the first offender.
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Adinnādānamhi paṭhamabhāṇavāro niṭṭhito.
The first section for recitation on stealing is finished.
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2.1. Vinītavatthuuddānagāthā
Summary verses of case studies
Rajakehi pañca akkhātā,
“Five are told with dyers,
caturo attharaṇehi ca;
And four with bedspreads;
Andhakārena ve pañca,
Five with darkness,
pañca hāraṇakena ca.
And five with a carrier.
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Niruttiyā pañca akkhātā,
Five are told with ways of speaking,
vātehi apare duve;
Another two with wind;
Asambhinne kusāpāto,
Fresh, drawing lots,
jantaggena sahā dasa.
With the sauna it is ten.
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Vighāsehi pañca akkhātā,
Five are told with animal kills,
pañca ceva amūlakā;
And five on without proper reason;
Dubbhikkhe kuramaṁsañca,
Boiled rice during a shortage of food, and meat,
pūvasakkhalimodakā.
Pastries, cookies, cakes.
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Chaparikkhārathavikā,
Six on requisites, and bag,
bhisivaṁsā na nikkhame;
Mattress, bamboo, on not coming out;
Khādanīyañca vissāsaṁ,
And taking fresh food on trust,
sasaññāyapare duve.
Another two on perceiving as one’s own.
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Satta nāvaharāmāti,
Seven on ‘We didn’t steal,’
satta ceva avāharuṁ;
And seven where they did steal;
Saṅghassa avaharuṁ satta,
Seven where they stole from the Sangha,
pupphehi apare duve.
Another two with flowers.
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Tayo ca vuttavādino,
And three on taking messages,
maṇi tīṇi atikkame;
Three on taking gems past;
Sūkarā ca migā macchā,
And pigs, deer, fish,
yānañcāpi pavattayi.
And he set a vehicle in motion.
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Duve pesī duve dārū,
Two on a piece, two on wood,
paṁsukūlaṁ duve dakā;
Discarded, two on water;
Anupubbavidhānena,
Step by step, by arrangement,
tadañño na paripūrayi.
Another did not amount to it.
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Sāvatthiyā caturo muṭṭhī,
Four handfuls at Sāvatthī,
dve vighāsā duve tiṇā;
Two on kills, two about grass;
Saṅghassa bhājayuṁ satta,
Seven where they divided the belongings of the Sangha,
satta ceva assāmikā.
And seven on non-owners.
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Dārudakā mattikā dve tiṇāni,
Wood, water, clay, two on grass,
Saṅghassa satta avahāsi seyyaṁ;
Seven on stealing the Sangha’s bedding;
Sassāmikaṁ na cāpi nīhareyya,
And one should not take away what has an owner,
Hareyya sassāmikaṁ tāvakālikaṁ.
One may borrow what has an owner.
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Campā rājagahe ceva,
Campā, and in Rājagaha,
vesāliyā ca ajjuko;
And Ajjuka at Vesālī;
Bārāṇasī ca kosambī,
And Benares, Kosambī,
sāgalā daḷhikena cāti.
And Sāgalā with Dalhika.”
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2.2. Vinītavatthu
Case studies
Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avahariṁsu.
On one occasion the monks from the group of six went to the dyers and stole their collection of cloth.
Tesaṁ kukkuccaṁ ahosi—
They became anxious, thinking,
“bhagavatā sikkhāpadaṁ paññattaṁ.
“The Buddha has laid down a training rule.
Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti.
Could it be that we’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“Monks, you have committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacittaṁ uppādesi.
On one occasion a monk went to the dyers, saw a valuable cloth, and had the intention to steal it.
Tassa kukkuccaṁ ahosi—
He became anxious …
“bhagavatā sikkhāpadaṁ paññattaṁ,
“The Buddha has laid down a training rule.
kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
“Anāpatti, bhikkhu, cittuppāde”ti.
“There’s no offense for the arising of a thought.”
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Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto āmasi.
On one occasion a monk went to the dyers, saw a valuable cloth, and touched it, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
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Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto phandāpesi.
On one occasion a monk went to the dyers, saw a valuable cloth, and made it stir, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti thullaccayassā”ti.
but there’s a serious offense.”
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Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto ṭhānā cāvesi.
On one occasion a monk went to the dyers, saw a valuable cloth, and moved it from its base, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro piṇḍacāriko bhikkhu mahagghaṁ uttarattharaṇaṁ passitvā theyyacittaṁ uppādesi …pe…
On one occasion an alms-collecting monk saw a valuable bedspread and had the intention to steal it. … “There’s no offense for the arising of a thought.” …
theyyacitto āmasi …pe…
and touched it, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …
theyyacitto phandāpesi …pe…
and made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …
theyyacitto ṭhānā cāvesi.
and moved it from its base, intending to steal it. …
Tassa kukkuccaṁ ahosi …pe…
....
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṁ passitvā nimittaṁ akāsi—
On one occasion a monk saw some goods during the day. He took note of them with the thought,
“rattiṁ avaharissāmī”ti.
“I’ll steal them at night.”
So taṁ maññamāno taṁ avahari …pe…
And he stole them, thinking they were the ones he had seen. …
taṁ maññamāno aññaṁ avahari …pe…
But he stole other goods, thinking they were the ones he had seen. …
aññaṁ maññamāno taṁ avahari …pe…
And he stole them, thinking they were other than the ones he had seen. …
aññaṁ maññamāno aññaṁ avahari.
But he stole other goods, thinking they were other than the ones he had seen.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṁ passitvā nimittaṁ akāsi—
On one occasion a monk saw some goods during the day. He took note of them with the thought,
“rattiṁ avaharissāmī”ti.
“I’ll steal them at night.”
So taṁ maññamāno attano bhaṇḍaṁ avahari.
But he stole his own goods, thinking they were the ones he had seen.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu aññassa bhaṇḍaṁ haranto sīse bhāraṁ theyyacitto āmasi …pe…
On one occasion a monk who was carrying the goods of another on his head touched the load, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …
theyyacitto phandāpesi …pe…
made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …
theyyacitto khandhaṁ oropesi …pe…
lowered it onto his shoulder, intending to steal it. … “You have committed an offense entailing expulsion.” …
----
----
khandhe bhāraṁ theyyacitto āmasi …pe…
touched the load on the shoulder, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …
theyyacitto phandāpesi …pe…
made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …
theyyacitto kaṭiṁ oropesi …pe…
lowered it onto his hip, intending to steal it. … “You have committed an offense entailing expulsion.” …
----
----
kaṭiyā bhāraṁ theyyacitto āmasi …pe…
touched the load on the hip, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …
theyyacitto phandāpesi …pe…
made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …
theyyacitto hatthena aggahesi …pe…
took hold of it with his hand, intending to steal it. … “You have committed an offense entailing expulsion.” …
----
----
hatthe bhāraṁ theyyacitto bhūmiyaṁ nikkhipi …pe…
placed the load in his hand on the ground, intending to steal it. … “You have committed an offense entailing expulsion.” …
theyyacitto bhūmito aggahesi.
picked it up from the ground, intending to steal it. …
Tassa kukkuccaṁ ahosi …pe…
....
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu ajjhokāse cīvaraṁ pattharitvā vihāraṁ pāvisi.
On one occasion a monk spread out his robe outside and entered his dwelling.
Aññataro bhikkhu— “māyidaṁ cīvaraṁ nassī”ti, paṭisāmesi.
A second monk, thinking, “Let me look after it,” put it away.
So nikkhamitvā taṁ bhikkhuṁ pucchi— “āvuso, mayhaṁ cīvaraṁ kena avahaṭan”ti?
The first monk came out of his dwelling and asked the monks, “Who’s stolen my robe?”
So evamāha— “mayā avahaṭan”ti.
The second monk said, “I’ve ‘stolen’ it.”
“So taṁ ādiyi, assamaṇosi tvan”ti.
The first monk took hold of him and said, “You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe….
The second monk became anxious …
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
“Kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking?”
----
----
“Niruttipatho ahaṁ, bhagavā”ti.
“Sir, it was just a way of speaking.”
----
----
“Anāpatti, bhikkhu, niruttipathe”ti.
“If it was just a way of speaking, there’s no offense.”
----
----
Tena kho pana samayena aññataro bhikkhu pīṭhe cīvaraṁ nikkhipitvā.
On one occasion a monk placed his robe on a bench …
Pīṭhe nisīdanaṁ nikkhipitvā …
placed his sitting mat on a bench …
heṭṭhāpīṭhe pattaṁ nikkhipitvā vihāraṁ pāvisi.
put his almsbowl under a bench and entered his dwelling.
Aññataro bhikkhu— “māyaṁ patto nassī”ti paṭisāmesi.
A second monk, thinking, “Let me look after it,” put it away.
So nikkhamitvā taṁ bhikkhuṁ pucchi— “āvuso, mayhaṁ patto kena avahaṭo”ti?
The first monk came out and asked the monks, “Who’s stolen my bowl?”
So evamāha— “mayā avahaṭo”ti.
The second monk said, “I’ve ‘stolen’ it.”
So taṁ ādiyi, “assamaṇosi tvan”ti.
The first monk took hold of him and said, “You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, niruttipathe”ti.
“If it was just a way of speaking, there’s no offense.”
----
----
Tena kho pana samayena aññatarā bhikkhunī vatiyā cīvaraṁ pattharitvā vihāraṁ pāvisi.
On one occasion a nun spread out her robe on a fence and entered her dwelling.
Aññatarā bhikkhunī— “māyidaṁ cīvaraṁ nassī”ti paṭisāmesi.
A second nun, thinking, “Let me look after it,” put it away.
Sā nikkhamitvā taṁ bhikkhuniṁ pucchi—
The first nun came out and asked the nuns,
“ayye, mayhaṁ cīvaraṁ kena avahaṭan”ti?
“Venerables, who’s stolen my robe?”
Sā evamāha— “mayā avahaṭan”ti.
The second nun said, “I’ve ‘stolen’ it.”
“Sā taṁ ādiyi, assamaṇīsi tvan”ti.
The first nun took hold of her and said, “You’re not a monastic anymore!”
Tassā kukkuccaṁ ahosi …pe….
The second nun became anxious …
Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
She told the nuns,
Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ.
who in turn told the monks,
Bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
who in turn told the Buddha. …
“anāpatti, bhikkhave, niruttipathe”ti.
“If it was just a way of speaking, there’s no offense.”
----
----
Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṁ sāṭakaṁ passitvā sāmikānaṁ dassāmīti, aggahesi.
On one occasion a monk saw a wrap garment blown up by a whirlwind. He took hold of it, thinking, “I’ll give it to the owners.”
Sāmikā taṁ bhikkhuṁ codesuṁ—
But the owners accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Atheyyacitto ahaṁ, bhagavā”ti.
“I didn’t intend to steal it, Sir.”
----
----
“Anāpatti, bhikkhu, atheyyacittassā”ti.
“There’s no offense for one who doesn’t intend to steal.”
----
----
Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṁ veṭhanaṁ passitvā—
On one occasion a monk took hold of a turban that had been blown up by a whirlwind,
“pure sāmikā passantī”ti theyyacitto aggahesi.
intending to steal it before the owners found out.
Sāmikā taṁ bhikkhuṁ codesuṁ—
The owners accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu susānaṁ gantvā abhinne sarīre paṁsukūlaṁ aggahesi.
On one occasion a monk went to a charnel ground and took the rags from a fresh corpse.
Tasmiñca sarīre peto adhivattho hoti.
The ghost was still dwelling in that body,
Atha kho so peto taṁ bhikkhuṁ etadavoca—
and it said to the monk,
“mā, bhante, mayhaṁ sāṭakaṁ aggahesī”ti.
“Sir, don’t take my wrap.”
So bhikkhu anādiyanto agamāsi.
The monk took no notice and left.
Atha kho taṁ sarīraṁ uṭṭhahitvā tassa bhikkhuno piṭṭhito piṭṭhito anubandhi.
Then the corpse got up and followed behind that monk.
Atha kho so bhikkhu vihāraṁ pavisitvā dvāraṁ thakesi.
The monk entered his dwelling and closed the door,
Atha kho taṁ sarīraṁ tattheva paripati.
and the corpse collapsed right there.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, abhinne sarīre paṁsukūlaṁ gahetabbaṁ.
But a monk shouldn’t take rags from a fresh corpse.
Yo gaṇheyya, āpatti dukkaṭassā”ti.
If he does, he commits an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu saṅghassa cīvare bhājīyamāne theyyacitto kusaṁ saṅkāmetvā cīvaraṁ aggahesi.
On one occasion robe-cloth belonging to the Sangha was being distributed. A monk disregarded the draw and took the robe-cloth, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena āyasmā ānando jantāghare aññatarassa bhikkhuno antaravāsakaṁ attano maññamāno nivāsesi.
On one occasion when Venerable Ānanda was in a sauna, he thought the sarong of another monk was his own and put it on.
Atha kho so bhikkhu āyasmantaṁ ānandaṁ etadavoca—
The other monk said,
“kissa me tvaṁ, āvuso ānanda, antaravāsakaṁ nivāsesī”ti?
“Ānanda, why did you put on my sarong?”
----
----
“Sakasaññī ahaṁ, āvuso”ti.
“I thought it was my own.”
----
----
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anāpatti, bhikkhave, sakasaññissā”ti.
“There’s no offense for one who perceives it as his own.”
----
----
Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā sīhavighāsaṁ passitvā pacāpetvā paribhuñjiṁsu.
On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a lion’s kill. They had it cooked and ate it.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, sīhavighāse”ti.
“There’s no offense when it’s the remains of a lion’s kill.”
----
----
Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā byagghavighāsaṁ passitvā …
On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a tiger’s kill …
dīpivighāsaṁ passitvā …
saw the remains of a panther’s kill …
taracchavighāsaṁ passitvā …
saw the remains of a hyena’s kill …
kokavighāsaṁ passitvā pacāpetvā paribhuñjiṁsu.
saw the remains of a wolf’s kill. They had it cooked and ate it.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, tiracchānagatapariggahe”ti.
“There’s no offense when it’s the possession of an animal.”
----
----
Tena kho pana samayena aññataro bhikkhu saṅghassa odane bhājīyamāne—
On one occasion, when rice belonging to the Sangha was being distributed,
“aparassa bhāgaṁ dehī”ti amūlakaṁ aggahesi.
a monk said without grounds, “Please give me a portion for one more,” and he took it away.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti sampajānamusāvāde pācittiyassā”ti.
but there’s an offense entailing confession for lying in full awareness.”
----
----
Tena kho pana samayena aññataro bhikkhu saṅghassa khādanīye bhājīyamāne …
On one occasion, when fresh food belonging to the Sangha was being distributed …
saṅghassa pūve bhājīyamāne …
when pastries belonging to the Sangha were being distributed …
saṅghassa ucchumhi bhājīyamāne …
when sugarcane belonging to the Sangha was being distributed …
saṅghassa timbarūsake bhājīyamāne—
when gaub fruits belonging to the Sangha were being distributed,
“aparassa bhāgaṁ dehī”ti amūlakaṁ aggahesi.
a monk said without grounds, “Please give me a portion for one more,” and he took it away.
Tassa kukkuccaṁ ahosi …pe….
He became anxious …
“Anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti sampajānamusāvāde pācittiyassā”ti.
but there’s an offense entailing confession for lying in full awareness.”
----
----
Tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṁ pavisitvā pattapūraṁ odanaṁ theyyacitto avahari.
On one occasion during a shortage of food, a monk entered a rice kitchen and took a bowlful of boiled rice, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṁ pavisitvā pattapūraṁ maṁsaṁ theyyacitto avahari.
On one occasion during a shortage of food, a monk entered a slaughterhouse and took a bowlful of meat, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṁ pavisitvā pattapūraṁ pūvaṁ theyyacitto avahari …pe…
On one occasion during a shortage of food, a monk entered a bakery and took a bowlful of pastries, intending to steal it. …
pattapūrā sakkhaliyo theyyacitto avahari …pe…
took a bowlful of cookies, intending to steal it. …
pattapūre modake theyyacitto avahari.
took a bowlful of cakes, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu divā parikkhāraṁ passitvā nimittaṁ akāsi—
On one occasion a certain monk saw a requisite during the day. He took note of it with the thought,
“rattiṁ avaharissāmī”ti.
“I’ll steal it at night.”
So taṁ maññamāno taṁ avahari …pe…
He then stole it, thinking it was what he had seen …
taṁ maññamāno aññaṁ avahari …pe…
He then stole something else, thinking it was what he had seen …
aññaṁ maññamāno taṁ avahari …pe…
He then stole it, thinking it was something other than what he had seen …
aññaṁ maññamāno aññaṁ avahari.
He then stole something else, thinking it was something other than what he had seen.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu divā parikkhāraṁ passitvā nimittaṁ akāsi—
On one occasion a certain monk saw a requisite during the day. He took note of it with the thought,
“rattiṁ avaharissāmī”ti.
“I’ll steal it at night.”
So taṁ maññamāno attano parikkhāraṁ avahari.
But he stole his own requisite, thinking it was what he had seen.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu pīṭhe thavikaṁ passitvā—
On one occasion a monk saw a bag on a bench.
“ito gaṇhanto pārājiko bhavissāmī”ti saha pīṭhakena saṅkāmetvā aggahesi.
He thought, “If I take it from there I shall be expelled,” and so he took it by moving the bench.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu saṅghassa bhisiṁ theyyacitto avahari.
On one occasion a monk took a mattress from the Sangha, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu cīvaravaṁse cīvaraṁ theyyacitto avahari.
On one occasion a monk took a robe from a bamboo robe rack, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu vihāre cīvaraṁ avaharitvā—
On one occasion a monk stole a robe in a dwelling.
“ito nikkhamanto pārājiko bhavissāmī”ti vihārā na nikkhami …pe…
He thought, “If I come out from here, I shall be expelled,” and he remained in that dwelling.
bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Nikkhami vā so, bhikkhave, moghapuriso na vā nikkhami, āpatti pārājikassā”ti.
“Whether that fool comes out or not, he has committed an offense entailing expulsion.”
----
----
Tena kho pana samayena dve bhikkhū sahāyakā honti.
At one time there were two monks who were friends.
Eko bhikkhu gāmaṁ piṇḍāya pāvisi.
One of them went into the village for almsfood.
Dutiyo bhikkhu saṅghassa khādanīye bhājīyamāne sahāyakassa bhāgaṁ gahetvā.
When fresh food belonging to the Sangha was being distributed, the second monk took his friend’s portion.
tassa vissasanto paribhuñji.
Taking it on trust, he ate it.
So jānitvā taṁ codesi—
When he found out about this, the first monk accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
----
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Vissāsaggāho ahaṁ, bhagavā”ti.
“I took it on trust, Sir.”
----
----
“Anāpatti, bhikkhu, vissāsaggāhe”ti.
“There’s no offense for one who takes on trust.”
----
----
Tena kho pana samayena sambahulā bhikkhū cīvarakammaṁ karonti.
On one occasion a number of monks were making robes.
Saṅghassa khādanīye bhājīyamāne sabbesaṁ paṭivisā āharitvā upanikkhittā honti.
When fresh food belonging to the Sangha was being distributed, they took their shares and put them aside.
Aññataro bhikkhu aññatarassa bhikkhuno paṭivisaṁ attano maññamāno paribhuñji.
A certain monk ate another monk’s portion, thinking it was his own.
So jānitvā taṁ codesi—
When the other monk found out about this, he accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
----
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Sakasaññī ahaṁ, bhagavā”ti.
“I thought it was my own, Sir.”
----
----
“Anāpatti, bhikkhu, sakasaññissā”ti.
“There’s no offense for one who perceives it as his own.”
----
----
Tena kho pana samayena sambahulā bhikkhū cīvarakammaṁ karonti.
On one occasion a number of monks were making robes.
Saṅghassa khādanīye bhājīyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno paṭiviso āharitvā upanikkhitto hoti.
When fresh food belonging to the Sangha was being distributed, they brought a certain monk’s share in another monk’s almsbowl and put it aside.
Pattasāmiko bhikkhu attano maññamāno paribhuñji.
The monk who was the owner of the bowl ate the food, thinking it was his own.
So jānitvā taṁ codesi—
When he found out about this, the owner of the food accused him
“assamaṇosi tvan”ti.
Tassa kukkuccaṁ ahosi …pe…
....
“anāpatti, bhikkhu, sakasaññissā”ti.
“There’s no offense for one who perceives it as his own.”
----
----
Tena kho pana samayena ambacorakā ambaṁ pātetvā bhaṇḍikaṁ ādāya agamaṁsu.
On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left.
Sāmikā te corake anubandhiṁsu.
The owners pursued them.
Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu.
When they saw the owners, the thieves dropped the bundle and ran away.
Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu.
Some monks perceived those mangoes as discarded, had them offered, and ate them.
Sāmikā te bhikkhū codesuṁ—
But the owners accused them, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
----
----
“Kiṁcittā tumhe, bhikkhave”ti?
“What were you thinking, monks?”
----
----
“Paṁsukūlasaññino mayaṁ, bhagavā”ti.
“Sir, we perceived them as discarded.”
----
----
“Anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
----
----
Tena kho pana samayena jambucorakā …
On one occasion black plum thieves …
labujacorakā …
bread-fruit thieves …
panasacorakā …
jack-fruit thieves …
tālapakkacorakā …
palm-fruit thieves …
ucchucorakā …
sugarcane thieves …
timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṁ ādāya agamaṁsu.
gaub fruit thieves picked some fruit, collected them in a bundle, and left.
Sāmikā te corake anubandhiṁsu.
The owners pursued them.
Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu.
When they saw the owners, the thieves dropped the bundle and ran away.
Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu.
Some monks perceived those gaub fruit as discarded, had them offered, and ate them.
Sāmikā te bhikkhū codesuṁ—
But the owners accused them, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
----
----
Tena kho pana samayena ambacorakā ambaṁ pātetvā bhaṇḍikaṁ ādāya agamaṁsu.
On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left.
Sāmikā te corake anubandhiṁsu.
The owners pursued them.
Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu.
When they saw the owners, the thieves dropped the bundle and ran away.
Bhikkhū—“pure sāmikā passantī”ti, theyyacittā paribhuñjiṁsu.
Some monks ate them, intending to steal them before the owners found them.
Sāmikā te bhikkhū codesuṁ—
The owners accused those monks, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena jambucorakā …
On one occasion black plum thieves …
labujacorakā …
bread-fruit thieves …
panasacorakā …
jack-fruit thieves …
tālapakkacorakā …
palm-fruit thieves …
ucchucorakā …
sugarcane thieves …
timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṁ ādāya agamaṁsu.
gaub fruit thieves picked some fruit, collected them in a bundle, and left.
Sāmikā te corake anubandhiṁsu.
The owners pursued them.
Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu.
When they saw the owners, the thieves dropped the bundle and ran away.
Bhikkhū—“pure sāmikā passantī”ti, theyyacittā paribhuñjiṁsu.
Some monks ate them, intending to steal them before the owners found them.
Sāmikā te bhikkhū codesuṁ—
The owners accused those monks, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu saṅghassa ambaṁ theyyacitto avahari …
On one occasion a monk took a mango from the Sangha, intending to steal it. …
saṅghassa jambuṁ …
a black plum …
saṅghassa labujaṁ …
a bread-fruit …
saṅghassa panasaṁ …
a jack-fruit …
saṅghassa tālapakkaṁ …
a palm-fruit …
saṅghassa ucchuṁ …
a sugarcane …
saṅghassa timbarūsakaṁ theyyacitto avahari.
a gaub fruit from the Sangha, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu pupphārāmaṁ gantvā ocitaṁ pupphaṁ pañcamāsagghanakaṁ theyyacitto avahari.
On one occasion a monk went to a garden and took a cut flower worth five māsaka coins, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu pupphārāmaṁ gantvā pupphaṁ ocinitvā pañcamāsagghanakaṁ theyyacitto avahari.
On one occasion a monk went to a garden, picked a flower worth five māsaka coins, and took it away, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchanto aññataraṁ bhikkhuṁ etadavoca—
On one occasion a certain monk who was going to the village said to another monk,
“āvuso, tuyhaṁ upaṭṭhākakulaṁ vutto vajjemī”ti.
“I can take a message to the family that supports you.”
So gantvā ekaṁ sāṭakaṁ āharāpetvā attanā paribhuñji.
He went there and brought back a wrap garment that he used himself.
So jānitvā taṁ codesi—
When the other monk found out about this, he accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, vutto vajjemīti vattabbo.
But you shouldn’t say, ‘I can take a message.’
Yo vadeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchati.
On one occasion a certain monk was going to the village.
Aññataro bhikkhu taṁ bhikkhuṁ etadavoca—
Another monk said to him,
“āvuso, mayhaṁ upaṭṭhākakulaṁ vutto vajjehī”ti.
“Please take a message to the family that supports me.”
So gantvā yugasāṭakaṁ āharāpetvā ekaṁ attanā paribhuñji, ekaṁ tassa bhikkhuno adāsi.
He went there and brought back a pair of wrap garments. He used one himself and gave the other to the other monk.
So jānitvā taṁ codesi—
When the other monk found out about this, he accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, vutto vajjehīti vattabbo.
But you shouldn’t say, ‘Please take a message.’
Yo vadeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchanto aññataraṁ bhikkhuṁ etadavoca—
On one occasion a monk who was going to the village said to another monk,
“āvuso, tuyhaṁ upaṭṭhākakulaṁ vutto vajjemī”ti.
“I can take a message to the family that supports you.”
Sopi evamāha—
He replied,
“vutto vajjehī”ti.
“Please do.”
So gantvā āḷhakaṁ sappiṁ tulaṁ guḷaṁ doṇaṁ taṇḍulaṁ āharāpetvā attanā paribhuñji.
He went there and brought back an āḷhaka measure of ghee, a tulā measure of sugar, and a doṇa measure of husked rice, which he ate himself.
So jānitvā taṁ codesi—
When the other monk found out about this, he accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, vutto vajjemīti vattabbo, na ca vutto vajjehīti vattabbo.
But you shouldn’t say, ‘I can take a message;’ nor should you say, ‘Please do.’
Yo vadeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro puriso mahagghaṁ maṇiṁ ādāya aññatarena bhikkhunā saddhiṁ addhānamaggappaṭipanno hoti.
At one time a man who was traveling with a monk was carrying a valuable gem.
Atha kho so puriso suṅkaṭṭhānaṁ passitvā tassa bhikkhuno ajānantassa thavikāya maṇiṁ pakkhipitvā suṅkaṭṭhānaṁ atikkamitvā aggahesi.
When the man saw a customs station, he put the gem into the monk’s bag without his knowing. When they had gone past the customs station, he retrieved it.
Tassa kukkuccaṁ ahosi …pe…
The monk was anxious …
----
----
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Nāhaṁ, bhagavā, jānāmī”ti.
“I didn’t know, Sir.”
----
----
“Anāpatti, bhikkhu, ajānantassā”ti.
“There’s no offense for one who doesn’t know.”
----
----
Tena kho pana samayena aññataro puriso mahagghaṁ maṇiṁ ādāya aññatarena bhikkhunā saddhiṁ addhānamaggappaṭipanno hoti.
At one time a man who was traveling with a monk was carrying a valuable gem.
Atha kho so puriso suṅkaṭṭhānaṁ passitvā gilānālayaṁ karitvā attano bhaṇḍikaṁ tassa bhikkhuno adāsi.
When the man saw a customs station, he pretended to be sick, and gave his own bag to the monk.
Atha kho so puriso suṅkaṭṭhānaṁ atikkamitvā taṁ bhikkhuṁ etadavoca—
When they had passed the customs station, he said to the monk,
“āhara me, bhante, bhaṇḍikaṁ; nāhaṁ akallako”ti.
“Please give me my bag, Sir, I’m not sick.”
----
----
“Kissa pana tvaṁ, āvuso, evarūpaṁ akāsī”ti?
“Then why did you say so?”
----
----
Atha kho so puriso tassa bhikkhuno etamatthaṁ ārocesi.
The man told the monk.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
“Nāhaṁ, bhagavā, jānāmī”ti.
“I didn’t know, Sir.”
“Anāpatti, bhikkhu, ajānantassā”ti.
“There’s no offense for one who doesn’t know.”
----
----
Tena kho pana samayena aññataro bhikkhu satthena saddhiṁ addhānamaggappaṭipanno hoti.
At one time a monk was traveling with a group.
Aññataro puriso taṁ bhikkhuṁ āmisena upalāpetvā suṅkaṭṭhānaṁ passitvā mahagghaṁ maṇiṁ tassa bhikkhuno adāsi—
A man bribed that monk by giving him food. Seeing a customs station, he gave the monk a valuable gem, saying,
“imaṁ, bhante, maṇiṁ suṅkaṭṭhānaṁ atikkāmehī”ti.
“Sir, please take this gem past the customs,”
Atha kho so bhikkhu taṁ maṇiṁ suṅkaṭṭhānaṁ atikkāmesi.
which the monk did.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ sūkaraṁ kāruññena muñci.
On one occasion a monk, feeling compassion, released a pig trapped in a snare.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Kāruññādhippāyo ahaṁ, bhagavā”ti.
“I was motivated by compassion, Sir.”
----
----
“Anāpatti, bhikkhu, kāruññādhippāyassā”ti.
“There’s no offense for one who is motivated by compassion.”
----
----
Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ sūkaraṁ—
On one occasion a monk released a pig trapped in a snare,
“pure sāmikā passantī”ti, theyyacitto muñci.
intending to steal it before the owners found it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ migaṁ kāruññena muñci …
On one occasion a monk, feeling compassion, released a deer trapped in a snare. … “There’s no offense for one who is motivated by compassion.” …
pāse bandhaṁ migaṁ—
released a deer trapped in a snare,
“pure sāmikā passantī”ti, theyyacitto muñci …
intending to steal it before the owners found it. … “You have committed an offense entailing expulsion.” …
kumine bandhe macche kāruññena muñci …
feeling compassion, released fish trapped in a fish-net … “There’s no offense for one who is motivated by compassion.” …
kumine bandhe macche—
released fish trapped in a fish-net,
“pure sāmikā passantī”ti theyyacitto muñci.
intending to steal them before the owners found them.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu yāne bhaṇḍaṁ passitvā—
On one occasion a monk saw some goods in a vehicle.
“ito gaṇhanto pārājiko bhavissāmī”ti,
He thought, “If I take them from there, I’ll be expelled.”
atikkamitvā pavaṭṭetvā aggahesi.
So he took them by setting the vehicle in motion.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṁ maṁsapesiṁ—
On one occasion a monk seized a piece of meat picked up by a hawk,
“sāmikānaṁ dassāmī”ti aggahesi.
intending to give it to the owners.
Sāmikā taṁ bhikkhuṁ codesuṁ—
But the owners accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, atheyyacittassā”ti.
“There’s no offense for one who doesn’t intend to steal.”
----
----
Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṁ maṁsapesiṁ—
On one occasion a monk seized a piece of meat picked up by a hawk,
“pure sāmikā passantī”ti, theyyacitto aggahesi.
intending to steal it before the owners found out.
Sāmikā taṁ bhikkhuṁ codesuṁ—
The owners accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena manussā uḷumpaṁ bandhitvā aciravatiyā nadiyā osārenti.
At one time some men made a raft that they put on the river Aciravatī.
Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṁsu.
Because the binding ropes snapped, the sticks were scattered about.
Bhikkhū paṁsukūlasaññino uttāresuṁ.
Some monks removed them from the water, perceiving them as discarded.
Sāmikā te bhikkhū codesuṁ—
The owners accused those monks, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
----
----
Tena kho pana samayena manussā uḷumpaṁ bandhitvā aciravatiyā nadiyā osārenti.
At one time some men made a raft, which they put on the river Aciravatī.
Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṁsu.
Because the binding ropes snapped, the sticks were scattered about.
Bhikkhū—“pure sāmikā passantī”ti, theyyacittā uttāresuṁ.
Some monks removed them from the water, intending to steal them before the owners found them.
Sāmikā te bhikkhū codesuṁ—
The owners accused those monks, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro gopālako rukkhe sāṭakaṁ ālaggetvā uccāraṁ agamāsi.
On one occasion a cowherd hung his wrap garment on a tree and went to relieve himself.
Aññataro bhikkhu paṁsukūlasaññī aggahesi.
A monk thought it had been discarded and took it.
Atha kho so gopālako taṁ bhikkhuṁ codesi—
The cowherd accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
----
----
Tena kho pana samayena aññatarassa bhikkhuno nadiṁ tarantassa rajakānaṁ hatthato muttaṁ sāṭakaṁ pāde laggaṁ hoti.
On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river.
So bhikkhu—“sāmikānaṁ dassāmī”ti aggahesi.
The monk took hold of it, thinking, “I’ll give it to its owners.”
Sāmikā taṁ bhikkhuṁ codesuṁ—
But the owners accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, atheyyacittassā”ti.
“There’s no offense for one who doesn’t intend to steal.”
----
----
Tena kho pana samayena aññatarassa bhikkhuno nadiṁ tarantassa rajakānaṁ hatthato muttaṁ sāṭakaṁ pāde laggaṁ hoti.
On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river.
So bhikkhu—“pure sāmikā passantī”ti, theyyacitto aggahesi.
The monk took hold of it, intending to steal it before the owners found it.
Sāmikā taṁ bhikkhuṁ codesuṁ—
The owners accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu sappikumbhiṁ passitvā thokaṁ thokaṁ paribhuñji.
On one occasion a monk saw a pot of ghee and ate it little by little.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena sambahulā bhikkhū saṁvidahitvā agamaṁsu—
At one time a number of monks made an arrangement and then left, thinking,
“bhaṇḍaṁ avaharissāmā”ti.
“We’ll steal these goods.”
Eko bhaṇḍaṁ avahari.
One of them stole the goods.
Te evamāhaṁsu—
The others said,
“na mayaṁ pārājikā.
“We’re not expelled.
Yo avahaṭo so pārājiko”ti.
He who stole them is expelled.”
Bhagavato etamatthaṁ ārocesuṁ …
They told the Buddha.
“āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You’ve all committed an offense entailing expulsion.”
----
----
Tena kho pana samayena sambahulā bhikkhū saṁvidahitvā bhaṇḍaṁ avaharitvā bhājesuṁ.
At one time a number of monks made an arrangement, stole some goods, and shared them out.
Tehi bhājīyamāne ekamekassa paṭiviso na pañcamāsako pūri.
Each one of them received a share worth less than five māsaka coins.
Te evamāhaṁsu—
They said,
“na mayaṁ pārājikā”ti.
“We’re not expelled.”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ dubbhikkhe āpaṇikassa taṇḍulamuṭṭhiṁ theyyacitto avahari.
On one occasion when Sāvatthī was short of food, a monk took a handful of rice from a shopkeeper, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ dubbhikkhe āpaṇikassa muggamuṭṭhiṁ …
On one occasion when Sāvatthī was short of food, a monk stole a handful of mung beans from a shopkeeper, intending to steal it. …
māsamuṭṭhiṁ …
a handful of black gram …
tilamuṭṭhiṁ theyyacitto avahari.
a handful of sesame from a shopkeeper, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena sāvatthiyaṁ andhavane corakā gāviṁ hantvā maṁsaṁ khāditvā sesakaṁ paṭisāmetvā agamaṁsu.
At one time in the Dark Wood near Sāvatthī, thieves killed a cow, ate some of the flesh, put the remainder aside, and went away.
Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu.
Some monks had it offered and ate it, perceiving it as discarded.
Corakā te bhikkhū codesuṁ—
The thieves accused those monks, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
----
----
Tena kho pana samayena sāvatthiyaṁ andhavane corakā sūkaraṁ hantvā maṁsaṁ khāditvā sesakaṁ paṭisāmetvā agamaṁsu.
At one time in the Dark Wood near Sāvatthī, thieves killed a pig, ate some of the flesh, put the remainder aside, and went away.
Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu.
Some monks had it offered and ate it, perceiving it as discarded.
Corakā te bhikkhū codesuṁ—
The thieves accused those monks, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
----
----
Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṁ gantvā lūtaṁ tiṇaṁ pañcamāsagghanakaṁ theyyacitto avahari.
On one occasion a monk went to a meadow and took cut grass worth five māsaka coins, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṁ gantvā tiṇaṁ lāyitvā pañcamāsagghanakaṁ theyyacitto avahari.
On one occasion a monk went to a meadow, cut grass worth five māsaka coins, and took it away, intending to steal it.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena āgantukā bhikkhū saṅghassa ambaṁ bhājāpetvā paribhuñjiṁsu.
On one occasion some newly arrived monks shared out the mangoes belonging to the Sangha and ate them.
Āvāsikā bhikkhū te bhikkhū codesuṁ—
The resident monks accused those monks, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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“Kiṁcittā tumhe, bhikkhave”ti?
“What were you thinking, monks?”
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“Paribhogatthāya mayaṁ, bhagavā”ti.
“We thought they were meant for eating, Sir.”
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“Anāpatti, bhikkhave, paribhogatthāyā”ti.
“There’s no offense for one who thinks it is meant for eating.”
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Tena kho pana samayena āgantukā bhikkhū saṅghassa jambuṁ …
On one occasion some newly arrived monks shared out the black plums belonging to the Sangha …
saṅghassa labujaṁ …
the bread-fruit belonging to the Sangha …
saṅghassa panasaṁ …
the jack-fruit belonging to the Sangha …
saṅghassa tālapakkaṁ …
the palm fruits belonging to the Sangha …
saṅghassa ucchuṁ …
the sugarcane belonging to the Sangha …
saṅghassa timbarūsakaṁ bhājāpetvā paribhuñjiṁsu.
the gaub fruit belonging to the Sangha and ate them.
Āvāsikā bhikkhū te bhikkhū codesuṁ—
The resident monks accused those monks, saying,
“assamaṇāttha tumhe”ti.
“You’re not monastics anymore!”
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, paribhogatthāyā”ti.
“There’s no offense for one who thinks it is meant for eating.”
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Tena kho pana samayena ambapālakā bhikkhūnaṁ ambaphalaṁ denti.
On one occasion the keepers of a mango-grove gave a mango to some monks.
Bhikkhū—“gopetuṁ ime issarā, nayime dātun”ti,
The monks, thinking, “They have the authority to guard, but not to give away,”
kukkuccāyantā na paṭiggaṇhanti.
were afraid of wrongdoing and did not accept it.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anāpatti, bhikkhave, gopakassa dāne”ti.
“There’s no offense if it’s a gift from a guardian.”
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Tena kho pana samayena jambupālakā …
On one occasion the keepers of a black plum grove …
labujapālakā …
the keepers of a bread-fruit grove …
panasapālakā …
the keepers of a jack-fruit grove …
tālapakkapālakā …
the keepers of a palm grove …
ucchupālakā …
the keepers of a sugarcane field …
timbarūsakapālakā bhikkhūnaṁ timbarūsakaṁ denti.
the keepers of a gaub fruit grove gave a gaub fruit to some monks.
Bhikkhū—“gopetuṁ ime issarā, nayime dātun”ti,
The monks, thinking, “They have the authority to guard, but not to give away,”
kukkuccāyantā na paṭiggaṇhanti.
were afraid of wrongdoing and did not accept it.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anāpatti, bhikkhave, gopakassa dāne”ti.
“There’s no offense if it’s a gift from a guardian.”
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Tena kho pana samayena aññataro bhikkhu saṅghassa dāruṁ tāvakālikaṁ haritvā attano vihārassa kuṭṭaṁ upatthambhesi.
On one occasion a monk borrowed a piece of wood belonging to the Sangha and used it to support the wall of his own dwelling.
Bhikkhū taṁ bhikkhuṁ codesuṁ—
The monks accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
Tassa kukkuccaṁ ahosi.
He became anxious
Bhagavato etamatthaṁ ārocesi.
and told the Buddha.
“Kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
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“Tāvakāliko ahaṁ, bhagavā”ti.
“I was borrowing it, Sir.”
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“Anāpatti, bhikkhu, tāvakālike”ti.
“There’s no offense for one who is borrowing.”
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Tena kho pana samayena aññataro bhikkhu saṅghassa udakaṁ theyyacitto avahari …
On one occasion a monk took water from the Sangha, intending to steal it. …
saṅghassa mattikaṁ theyyacitto avahari …
took clay from the Sangha, intending to steal it. …
saṅghassa puñjakitaṁ tiṇaṁ theyyacitto avahari …
took a pile of grass from the Sangha, intending to steal it. …
tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu saṅghassa puñjakitaṁ tiṇaṁ theyyacitto jhāpesi.
On one occasion a monk set fire to a pile of grass belonging to the Sangha, intending to steal.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion,
Āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
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Tena kho pana samayena aññataro bhikkhu saṅghassa mañcaṁ theyyacitto avahari …
On one occasion a monk took a bed from the Sangha, intending to steal it. …
tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu saṅghassa pīṭhaṁ …
On one occasion a monk took a bench from the Sangha, intending to steal it …
saṅghassa bhisiṁ …
a mattress from the Sangha …
saṅghassa bibbohanaṁ …
a pillow from the Sangha …
saṅghassa kavāṭaṁ …
a door from the Sangha …
saṅghassa ālokasandhiṁ …
a window from the Sangha …
saṅghassa gopānasiṁ theyyacitto avahari …
took a rafter from the Sangha, intending to steal it. …
tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṁ senāsanaṁ aññatra paribhuñjanti.
At one time the monks used elsewhere the furniture belonging to a certain lay follower.
Atha kho so upāsako ujjhāyati khiyyati vipāceti—
That lay follower complained and criticized them,
“kathañhi nāma bhadantā aññatra paribhogaṁ aññatra paribhuñjissantī”ti.
“How can the Venerables use furniture where it doesn’t belong?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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“Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo.
“You shouldn’t use furniture where it doesn’t belong.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
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Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṁ kukkuccāyantā chamāyaṁ nisīdanti.
Soon afterwards, being afraid of wrongdoing, the monks did not take any furniture to the observance-day hall or to meetings, and they sat down on the bare ground.
Gattānipi cīvarānipi paṁsukitāni honti.
They became dirty, as did their robes.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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“Anujānāmi, bhikkhave, tāvakālikaṁ haritun”ti.
“I allow you to borrow.”
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Tena kho pana samayena campāyaṁ thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṁ gantvā—
On one occasion at Campā, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said,
“ayyā icchati tekaṭulayāguṁ pātun”ti,
“The Venerable wants to drink the triple pungent congee.”
pacāpetvā haritvā attanā paribhuñji.
When it was ready, she took it away and ate it herself.
Sā jānitvā taṁ codesi—
When Thullanandā found out about this, she accused her, saying,
“assamaṇīsi tvan”ti.
“You’re not a monastic anymore!”
Tassā kukkuccaṁ ahosi …pe….
She became anxious …
Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
She then told the nuns,
Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ.
who in turn told the monks,
Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
who then told the Buddha.
“Anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti sampajānamusāvāde pācittiyassā”ti.
but there’s an offense entailing confession for lying in full awareness.”
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Tena kho pana samayena rājagahe thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṁ gantvā—
On one occasion in Rājagaha, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said,
“ayyā icchati madhugoḷakaṁ khāditun”ti,
“The Venerable wants a honey-ball.”
pacāpetvā haritvā attanā paribhuñji.
When it was ready, she took it away and ate it herself.
Sā jānitvā taṁ codesi—
When Thullanandā found out about this, she accused her, saying,
“assamaṇīsi tvan”ti.
“You’re not a monastic anymore!”
Tassā kukkuccaṁ ahosi …pe…
She became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti sampajānamusāvāde pācittiyassā”ti.
but there’s an offense entailing confession for lying in full awareness.”
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Tena kho pana samayena vesāliyaṁ āyasmato ajjukassa upaṭṭhākassa gahapatino dve dārakā honti— putto ca bhāgineyyo ca.
At that time there was a householder in Vesāli who was a supporter of Venerable Ajjuka and who had two children living with him, a son and a nephew.
Atha kho so gahapati āyasmantaṁ ajjukaṁ etadavoca—
He said to Ajjuka,
“imaṁ, bhante, okāsaṁ yo imesaṁ dvinnaṁ dārakānaṁ saddho hoti pasanno tassa ācikkheyyāsī”ti.
“Sir, please assign my property to the one of these two boys who has faith and confidence.”
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Tena kho pana samayena tassa gahapatino bhāgineyyo saddho hoti pasanno. Atha kho āyasmā ajjuko taṁ okāsaṁ tassa dārakassa ācikkhi.
It turned out that the householder’s nephew had faith and confidence, and so Ajjuka assigned the property to him.
So tena sāpateyyena kuṭumbañca saṇṭhapesi dānañca paṭṭhapesi.
He then established a household with that wealth and made a gift.
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Atha kho tassa gahapatino putto āyasmantaṁ ānandaṁ etadavoca—
The householder’s son then said to Venerable Ānanda,
“ko nu kho, bhante ānanda, pituno dāyajjo— putto vā bhāgineyyo vā”ti?
“Who is the father’s heir, Venerable Ānanda, the son or the nephew?”
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“Putto kho, āvuso, pituno dāyajjo”ti.
“The son is the father’s heir.”
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“Ayaṁ, bhante, ayyo ajjuko amhākaṁ sāpateyyaṁ amhākaṁ methunakassa ācikkhī”ti.
“Sir, Venerable Ajjuka has assigned our wealth to our housemate.”
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“Assamaṇo, āvuso, āyasmā ajjuko”ti.
“Venerable Ajjuka is not a monastic anymore.”
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Atha kho āyasmā ajjuko āyasmantaṁ ānandaṁ etadavoca—
Ajjuka then said to Ānanda,
“dehi me, āvuso ānanda, vinicchayan”ti.
“Ānanda, please do a proper investigation.”
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Tena kho pana samayena āyasmā upāli āyasmato ajjukassa pakkho hoti.
On that occasion Venerable Upāli was siding with Ajjuka,
Atha kho āyasmā upāli āyasmantaṁ ānandaṁ etadavoca—
and he said to Ānanda,
“yo nu kho, āvuso ānanda, sāmikena ‘imaṁ okāsaṁ itthannāmassa ācikkheyyāsī’ti vutto tassa ācikkhati, kiṁ so āpajjatī”ti?
“Ānanda, when one is asked by the owner to assign a property to so-and-so and one does as asked, what has one committed?”
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“Na, bhante, kiñci āpajjati, antamaso dukkaṭamattampī”ti.
“One hasn’t committed anything, Sir, not even an act of wrong conduct.”
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“Ayaṁ, āvuso, āyasmā ajjuko sāmikena—‘imaṁ okāsaṁ itthannāmassa ācikkhā’ti vutto tassa ācikkhati;
“Venerable Ajjuka was asked by the owner to assign his property to so-and-so, which he did.
anāpatti, āvuso, āyasmato ajjukassā”ti.
There’s no offense for Venerable Ajjuka.”
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Tena kho pana samayena bārāṇasiyaṁ āyasmato pilindavacchassa upaṭṭhākakulaṁ corehi upaddutaṁ hoti.
At that time a family in Benares that supported Venerable Pilindavaccha was harassed by criminals.
Dve ca dārakā nītā honti.
Two of their children were kidnapped.
Atha kho āyasmā pilindavaccho te dārake iddhiyā ānetvā pāsāde ṭhapesi.
Soon afterwards Pilindavaccha brought those children back by his supernormal powers and put them in a stilt house.
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Manussā te dārake passitvā—
When people saw those children, they said,
“ayyassāyaṁ pilindavacchassa iddhānubhāvo”ti,
“This is the greatness of Venerable Pilindavaccha’s supernormal powers,”
āyasmante pilindavacche abhippasīdiṁsu.
and they gained confidence in him.
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Bhikkhū ujjhāyanti khiyyanti vipācenti—
But the monks complained and criticized him,
“kathañhi nāma āyasmā pilindavaccho corehi nīte dārake ānessatī”ti.
“How could Venerable Pilindavaccha bring back children who had been kidnapped by criminals?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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“Anāpatti, bhikkhave, iddhimassa iddhivisaye”ti.
“There’s no offense for someone who uses their supernormal powers.”
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Tena kho pana samayena dve bhikkhū sahāyakā honti—paṇḍuko ca kapilo ca.
At that time the two monks Paṇḍaka and Kapila were friends.
Eko gāmake viharati, eko kosambiyaṁ.
One was staying in a village and one at Kosambī.
Atha kho tassa bhikkhuno gāmakā kosambiṁ gacchantassa antarāmagge nadiṁ tarantassa sūkarikānaṁ hatthato muttā medavaṭṭi pāde laggā hoti.
Then, while one of them was traveling from that village to Kosambī, he had to cross a river. As he did so, a lump of fat that had escaped from the hands of a pork-butcher stuck to his foot.
So bhikkhu—“sāmikānaṁ dassāmī”ti aggahesi.
He grabbed it, thinking, “I’ll give it to the owners.”
Sāmikā taṁ bhikkhuṁ codesuṁ—
But the owners accused him, saying,
“assamaṇosi tvan”ti.
“You’re not a monastic anymore!”
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Taṁ uttiṇṇaṁ gopālikā passitvā etadavoca—
Just then a woman cowherd who had seen him crossing said,
“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti.
“Come, Sir, have sexual intercourse.”
So—“pakatiyāpāhaṁ assamaṇo”ti tassā methunaṁ dhammaṁ paṭisevitvā
Thinking he was no longer a monastic, he had sexual intercourse with her.
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kosambiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
When he arrived at Kosambī, he told the monks,
Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
who in turn told the Buddha.
“Anāpatti, bhikkhave, adinnādāne pārājikassa;
“There’s no offense entailing expulsion for stealing,
āpatti methunadhammasamāyoge pārājikassā”ti.
but there’s an offense entailing expulsion for having sexual intercourse.”
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Tena kho pana samayena sāgalāyaṁ āyasmato daḷhikassa saddhivihāriko bhikkhu anabhiratiyā pīḷito āpaṇikassa veṭhanaṁ avaharitvā āyasmantaṁ daḷhikaṁ etadavoca—
At that time a monk at Sāgalā who was a student of Venerable Daḷhika was plagued by lust. He stole a turban from a shopkeeper and said to Daḷhika,
“assamaṇo ahaṁ, bhante, vibbhamissāmī”ti.
“Sir, I’m not a monastic anymore. I’ll disrobe.”
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“Kiṁ tayā, āvuso, katan”ti?
“But what have you done?”
So tamatthaṁ ārocesi.
He told him.
Āharāpetvā agghāpesi.
Venerable Daḷhika had the turban brought and valued.
Taṁ agghāpentaṁ na pañcamāsake agghati.
It was worth less than five māsaka coins.
“Anāpatti, āvuso, pārājikassā”ti.
Saying, “There’s no offense entailing expulsion,”
Dhammakathaṁ akāsi.
he gave a teaching.
So bhikkhu abhiramatīti.
And that monk was delighted.
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Dutiyapārājikaṁ samattaṁ.
The second offense entailing expulsion is finished.

1.3 –Tatiya-pārājika-sikkhāpada: (about murder) third training rule on expulsion

Theravāda Vinaya
Theravāda Collection on Monastic Law
Mahāvibhaṅga
The Great Analysis
Pārājikakaṇḍa
The chapter on offenses entailing expulsion
3. Tatiyapārājikasikkhāpada
3. The third training rule on expulsion
....
Origin story
....
First sub-story
Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī.
Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati.
At that time the Buddha spoke to the monks in many ways about unattractiveness—he spoke in praise of unattractiveness, of developing the mind in unattractiveness, and of the attainment of unattractiveness.
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Atha kho bhagavā bhikkhū āmantesi—
The Buddha then addressed the monks:
“icchāmahaṁ, bhikkhave, addhamāsaṁ paṭisallīyituṁ.
“Monks, I wish to go into solitary retreat for half a month.
Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No one should visit me except the one who brings me almsfood.”
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“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, Venerable Sir.”
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Bhikkhū—“bhagavā kho anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsatī”ti,
Soon afterwards the monks reflected that the Buddha had praised unattractiveness in many ways,
te anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti.
and they devoted themselves to developing the mind in unattractiveness in its many different facets.
Te sakena kāyena aṭṭīyanti harāyanti jigucchanti.
As a consequence, they became troubled by their own bodies, ashamed of and disgusted with them.
Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;
Just as a young woman or man—someone fond of adornments, with freshly washed hair—would be ashamed, humiliated, and disgusted if the carcass of a snake, dog, or man was hung around her neck,
evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā
just so those monks were troubled by their own bodies.
attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti,
They took their own lives, took the lives of one another,
migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
and they went to Migalaṇḍika, the monastic lookalike, and said,
“sādhu no, āvuso, jīvitā voropehi.
“Please kill us.
Idaṁ te pattacīvaraṁ bhavissatī”ti.
You will get our bowl and robes.”
Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṁ asiṁ ādāya yena vaggumudā nadī tenupasaṅkami.
And hired for a bowl and robes, Migalaṇḍika killed a number of monks. He then took his blood-stained knife to the river Vaggumudā.
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Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṁ taṁ asiṁ dhovantassa ahudeva kukkuccaṁ ahu vippaṭisāro—
While washing it, he became anxious and remorseful, thinking,
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.
“What the heck have I done?
Bahuṁ vata mayā apuññaṁ pasutaṁ, yohaṁ bhikkhū sīlavante kalyāṇadhamme jīvitā voropesin”ti.
I’ve made so much demerit by killing good monks.”
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Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṁ samaṇakuttakaṁ etadavoca—
Then a god from the realm of the Lord of Death, coming across the water, said to Migalaṇḍika,
“sādhu sādhu, sappurisa, lābhā te, sappurisa, suladdhaṁ te, sappurisa.
“Well done, superior man, you’re truly fortunate.
Bahuṁ tayā, sappurisa, puññaṁ pasutaṁ, yaṁ tvaṁ atiṇṇe tāresī”ti.
You’ve made much merit by helping across those who hadn’t yet crossed.”
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Atha kho migalaṇḍiko samaṇakuttako—
Migalaṇḍika thought,
“lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, atiṇṇe kirāhaṁ tāremī”ti,
“So it seems that I’m fortunate, that I’ve made much merit!”
tiṇhaṁ asiṁ ādāya vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā evaṁ vadeti—
He then went from dwelling to dwelling, from yard to yard, and said,
“ko atiṇṇo, kaṁ tāremī”ti?
“Who hasn’t crossed yet? Who can I help across?”
Tattha ye te bhikkhū avītarāgā tesaṁ tasmiṁ samaye hotiyeva bhayaṁ hoti chambhitattaṁ hoti lomahaṁso.
The monks who still had worldly attachments became fearful and terrified, with goosebumps all over.
Ye pana te bhikkhū vītarāgā tesaṁ tasmiṁ samaye na hoti bhayaṁ na hoti chambhitattaṁ na hoti lomahaṁso.
Only those who were free from worldly attachments were unaffected.
----
----
Atha kho migalaṇḍiko samaṇakuttako ekampi bhikkhuṁ 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, tiṁsampi bhikkhū ekāhena jīvitā voropesi, cattālīsampi bhikkhū ekāhena jīvitā voropesi, paññāsampi bhikkhū ekāhena jīvitā voropesi, saṭṭhimpi bhikkhū ekāhena jīvitā voropesi.
Then, on a single day, Migalaṇḍika killed one monk, two monks, three, four, five, ten, twenty, thirty, forty, fifty, even sixty monks.
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Atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi—
At the end of that half-month, when the Buddha came out of seclusion, he said to Venerable Ānanda,
“kiṁ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?
“Ānanda, why is the Sangha of monks so reduced?”
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----
“Tathā hi pana, bhante, bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsati.
Ānanda told him what had happened,
Te ca, bhante, bhikkhū— ‘bhagavā kho anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati, ādissa ādissa asubhasamāpattiyā vaṇṇaṁ bhāsatī’ti, te anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti.
....
Te sakena kāyena aṭṭīyanti harāyanti jigucchanti.
....
Seyyathāpi nāma itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;
....
evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā
....
attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti,
....
migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
....
‘sādhu no, āvuso, jīvitā voropehi.
....
Idaṁ te pattacīvaraṁ bhavissatī’ti.
....
Atha kho, bhante, migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo ekampi bhikkhuṁ ekāhena jīvitā ....
....
voropesi …pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesi.
....
Sādhu, bhante, bhagavā aññaṁ pariyāyaṁ ācikkhatu yathāyaṁ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.
adding, “Please give another instruction, Venerable Sir, for the Sangha of monks to become established in perfect insight.”
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“Tenahānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“Well then, Ānanda, bring together in the assembly hall all the monks who live supported by Vesālī.”
“Evaṁ, bhante”ti,
“Yes.”
kho āyasmā ānando bhagavato paṭissuṇitvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca—
When he had done so, he went to the Buddha and said,
“sannipatito, bhante, bhikkhusaṅgho;
“Sir, the Sangha of monks is gathered.
yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Please do as you think appropriate.”
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Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi—
The Buddha then went to the assembly hall, sat down on the prepared seat, and addressed the monks:
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“Ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.
“Monks, when undistractible-lucidity by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and a satisfying state of bliss. And it removes bad and unwholesome qualities on the spot, whenever they arise.
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse uhataṁ rajojallaṁ tamenaṁ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti;
Just as a great, unseasonal storm in the last month of the hot season removes the dust and dirt from the air,
evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.
just so, when undistractible-lucidity by mindfulness of breathing is developed and cultivated, it is peaceful and sublime, and it removes bad and unwholesome qualities on the spot, whenever they arise.
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Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?
And how is undistractible-lucidity by mindfulness of breathing developed and cultivated in this way?
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Idha, bhikkhave, bhikkhu
Here, a monk
[0.1] 🏞️ arañña-gato vā
[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā
🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā
🏕️ to an empty dwelling.
[0.2] nisīdati
[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā
[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya
[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.
[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,
[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati
Always “mindful” of [and applying ☸Dharma], he breathes out.

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(4sp🐘 #2 vedanā-(a)nu-passī )

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

(4sp🐘 #3 cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

(4sp🐘 #4 ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
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Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti.
Monks, when undistractible-lucidity by mindfulness of breathing is developed and cultivated like this, it is peaceful and sublime, and a satisfying state of bliss. And it removes bad and unwholesome qualities on the spot, whenever they arise.”
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Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
The Buddha then had the Sangha gathered and questioned the monks:
“saccaṁ kira, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
“Is it true, monks, that there are monks who have taken their own lives, who have killed one another, and who have said to Migalaṇḍika,
‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’”ti?
‘Please kill us. You will get our bowl and robes’?”
----
----
“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
----
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Vigarahi buddho bhagavā—
The Buddha rebuked them,
“ananucchavikaṁ, bhikkhave, tesaṁ bhikkhūnaṁ ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Monks, it’s not suitable for these monks, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it should not be done.
Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vakkhanti—
How could those monks do this?
‘sādhu no, āvuso, jīvitā voropehi, idaṁ te pattacīvaraṁ bhavissatī’ti.
....
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
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....
Preliminary ruling
“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya,
‘If a monk intentionally kills a human being or seeks an instrument of death for them,
ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
----
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Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.
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....
Second sub-story
Tena kho pana samayena aññataro upāsako gilāno hoti.
At one time a certain lay follower was sick.
Tassa pajāpati abhirūpā hoti dassanīyā pāsādikā.
He had a beautiful and pleasant wife,
Chabbaggiyā bhikkhū tassā itthiyā paṭibaddhacittā honti.
who the monks from the group of six had fallen in love with.
Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—
They said to each other,
“sace kho so, āvuso, upāsako jīvissati na mayaṁ taṁ itthiṁ labhissāma.
“If this lay follower recovers, we won’t get her.
Handa mayaṁ, āvuso, tassa upāsakassa maraṇavaṇṇaṁ saṁvaṇṇemā”ti.
Come, let’s praise death to him.”
----
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Atha kho chabbaggiyā bhikkhū yena so upāsako tenupasaṅkamiṁsu; upasaṅkamitvā taṁ upāsakaṁ etadavocuṁ—
They then went to that lay follower and said,
“tvaṁ khosi, upāsaka, katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso.
“You’ve done what’s good and wholesome; you’ve made a shelter against fear. You haven’t done anything bad; you haven’t been greedy or immoral.
Kataṁ tayā kalyāṇaṁ, akataṁ tayā pāpaṁ.
....
Kiṁ tuyhiminā pāpakena dujjīvitena.
So why carry on with this miserable and difficult life?
Mataṁ te jīvitā seyyo.
Death is better for you.
Ito tvaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasi.
When you’ve passed away, you’ll be reborn in a happy place, in heaven.
Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti.
There you’ll be able to enjoy the pleasures of heaven.”
----
----
Atha kho so upāsako—
That lay follower thought,
“saccaṁ kho ayyā āhaṁsu.
“The venerables have spoken the truth,
Ahañhi katakalyāṇo katakusalo katabhīruttāṇo akatapāpo akataluddo akatakibbiso.
....
Kataṁ mayā kalyāṇaṁ, akataṁ mayā pāpaṁ.
for I’ve done what’s good and avoided what’s bad,
Kiṁ mayhiminā pāpakena dujjīvitena.
....
Mataṁ me jīvitā seyyo.
....
Ito ahaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmi.
and after death I’ll be reborn in a happy place.”
Tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressāmī”ti,
....
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so asappāyāni ceva bhojanāni bhuñji asappāyāni ca khādanīyāni khādi asappāyāni ca sāyanīyāni sāyi asappāyāni ca pānāni pivi.
From then on he ate various kinds of detrimental food and drank detrimental drinks,
Tassa asappāyāni ceva bhojanāni bhuñjato asappāyāni ca khādanīyāni khādato asappāyāni ca sāyanīyāni sāyato asappāyāni ca pānāni pivato kharo ābādho uppajji.
and as a consequence, he became very ill
So teneva ābādhena kālamakāsi.
and died.
----
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Tassa pajāpati ujjhāyati khiyyati vipāceti—
But his wife complained and criticized those monks,
“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino.
“These Sakyan monastics are shameless and immoral liars.
Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.
They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good.
Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ,
But they don’t have the good character of a monastic or brahmin.
naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā.
They’ve lost the plot!
Ime me sāmikassa maraṇavaṇṇaṁ saṁvaṇṇesuṁ.
They praised death to my husband,
Imehi me sāmiko mārito”ti.
and as a result my husband is dead.”
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Aññepi manussā ujjhāyanti khiyyanti vipācenti—
And other people complained and criticized them in the same way.
“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino.
....
Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.
....
Natthi imesaṁ sāmaññaṁ natthi imesaṁ brahmaññaṁ, naṭṭhaṁ imesaṁ sāmaññaṁ naṭṭhaṁ imesaṁ brahmaññaṁ, kuto imesaṁ sāmaññaṁ kuto imesaṁ brahmaññaṁ, apagatā ime sāmaññā apagatā ime brahmaññā.
....
Ime upāsakassa maraṇavaṇṇaṁ saṁvaṇṇesuṁ.
....
Imehi upāsako mārito”ti.
....
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Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the criticism of those people.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
Those monks who had few desires and a sense of conscience, who were contented, afraid of wrongdoing, and fond of the training, complained and criticized those monks,
“kathañhi nāma chabbaggiyā bhikkhū upāsakassa maraṇavaṇṇaṁ saṁvaṇṇissantī”ti.
“How could they praise death to that lay follower?”
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Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe…
After rebuking those monks in many ways, they told the Buddha …
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“saccaṁ kira tumhe, bhikkhave, upāsakassa maraṇavaṇṇaṁ saṁvaṇṇethā”ti?
“Is it true, monks, that you did this?”
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“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
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Vigarahi buddho bhagavā—
The Buddha rebuked them,
“ananucchavikaṁ, moghapurisā, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish men, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it should not be done.
Kathañhi nāma tumhe, moghapurisā, upāsakassa maraṇavaṇṇaṁ saṁvaṇṇissatha.
How could you do this?
Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And so, monks, this training rule should be recited like this:
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Final ruling
“Yo pana bhikkhu sañcicca manussaviggahaṁ jīvitā voropeyya satthahārakaṁ vāssa pariyeseyya maraṇavaṇṇaṁ vā saṁvaṇṇeyya maraṇāya vā samādapeyya—
‘If a monk intentionally kills a human being or seeks an instrument of death for him or praises death or incites someone to die, saying,
‘ambho purisa, kiṁ tuyhiminā pāpakena dujjīvitena, mataṁ te jīvitā seyyo’ti,
“My friend, what’s the point of this miserable and difficult life? Death is better for you than life!”—
iti cittamano cittasaṅkappo anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya,
thinking and intending thus, if he praises death in many ways or incites someone to die—
ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
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Definitions
Yo panāti
A:
yo yādiso …pe…
whoever …
bhikkhūti
Monk:
…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
Sañciccāti
Intentionally:
jānanto sañjānanto cecca abhivitaritvā vītikkamo.
knowing, perceiving, having intended, having decided, he transgresses.
Manussaviggaho nāma
A human being:
yaṁ mātukucchismiṁ paṭhamaṁ cittaṁ uppannaṁ paṭhamaṁ viññāṇaṁ pātubhūtaṁ, yāva maraṇakālā etthantare eso manussaviggaho nāma.
from the mind’s first appearance in the mother’s womb, from the first manifestation of consciousness, until the time of death: in between these—this is called “a human being”.
Jīvitā voropeyyāti
Kills:
jīvitindriyaṁ upacchindati uparodheti santatiṁ vikopeti.
Cuts off the life faculty, brings it to an end, interrupts its continuation.
Satthahārakaṁ vāssa pariyeseyyāti
Or seeks an instrument of death for him:
asiṁ vā sattiṁ vā bheṇḍiṁ vā laguḷaṁ vā pāsāṇaṁ vā satthaṁ vā visaṁ vā rajjuṁ vā.
a sword, a dagger, an arrow, a club, a rock, a knife, poison, or a rope.
Maraṇavaṇṇaṁ vā saṁvaṇṇeyyāti
Or praises death:
jīvite ādīnavaṁ dasseti, maraṇe vaṇṇaṁ bhaṇati.
he shows the disadvantage in living and speaks in praise of death.
Maraṇāya vā samādapeyyāti
Or incites someone to die:
satthaṁ vā āhara, visaṁ vā khāda, rajjuyā vā ubbandhitvā kālaṁ karohīti.
he says, “Kill yourself with a knife,” “Eat poison,” “Die by hanging yourself with a rope.”
Ambho purisāti
My friend:
ālapanādhivacanametaṁ.
this is a form of address.
Kiṁ tuyhiminā pāpakena dujjīvitenāti
What’s the point of this miserable and difficult life:
pāpakaṁ nāma jīvitaṁ
Miserable life:
aḍḍhānaṁ jīvitaṁ upādāya daliddānaṁ jīvitaṁ pāpakaṁ lāmakaṁ,
the life of the poor is miserable compared to the life of the rich;
sadhanānaṁ jīvitaṁ upādāya adhanānaṁ jīvitaṁ pāpakaṁ,
the life of the impoverished is miserable compared to the life of the wealthy;
devānaṁ jīvitaṁ upādāya manussānaṁ jīvitaṁ pāpakaṁ.
the life of humans is miserable compared to the life of the gods.
Dujjīvitaṁ nāma
Difficult life:
hatthacchinnassa pādacchinnassa hatthapādacchinnassa kaṇṇacchinnassa nāsacchinnassa kaṇṇanāsacchinnassa,
the life of one whose hands are cut off, whose feet are cut off, whose hands and feet are cut off, whose ears are cut off, whose nose is cut off, whose ears and nose are cut off.
iminā ca pāpakena iminā ca dujjīvitena mataṁ te jīvitā seyyoti.
Because of this sort of miserableness and this sort of difficult life, one says, “Death is better for you than life!”
Iti cittamanoti
Thinking:
yaṁ cittaṁ taṁ mano, yaṁ mano taṁ cittaṁ.
mind and thought are equivalent.
Cittasaṅkappoti
Intending:
maraṇasaññī maraṇacetano maraṇādhippāyo.
perceiving death, intending death, aiming at death.
Anekapariyāyenāti
In many ways:
uccāvacehi ākārehi.
in various manners.
Maraṇavaṇṇaṁ vā saṁvaṇṇeyyāti
He praises death:
jīvite ādīnavaṁ dasseti, maraṇe vaṇṇaṁ bhaṇati—
he shows the disadvantage in living and speaks in praise of death, saying,
“ito tvaṁ kālaṅkato kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasi,
“When you’ve passed away, you’ll be reborn in a happy destination, in heaven.
tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāressasī”ti.
There you’ll be able to enjoy the pleasures of heaven.”
Maraṇāya vā samādapeyyāti
Or incites someone to die:
satthaṁ vā āhara, visaṁ vā khāda, rajjuyā vā ubbandhitvā kālaṁ karohi, sobbhe vā narake vā papāte vā papatāti.
he says, “Kill yourself with a knife,” “Eat poison,” “Die by hanging yourself with a rope,” “Jump into a chasm,” “Jump into a pit,” “Jump off a cliff.”
Ayampīti
He too:
purime upādāya vuccati.
this is said with reference to the preceding offenses entailing expulsion.
Pārājiko hotīti
Is expelled:
seyyathāpi nāma puthusilā dvidhā bhinnā appaṭisandhikā hoti,
just as an ordinary stone that has broken in half cannot be put back together again,
evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti asakyaputtiyo.
so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic.
Tena vuccati— “pārājiko hotī”ti.
Therefore it is said, “he is expelled.”
Asaṁvāsoti
Excluded from the community:
saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma.
Community: joint legal procedures, a joint recitation, the same training—this is called “community”.
So tena saddhiṁ natthi, tena vuccati asaṁvāsoti.
He does not take part in this—therefore it is called “excluded from the community”.
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Permutations
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Summary
Sāmaṁ, adhiṭṭhāya, dūtena, dūtaparamparāya, visakkiyena dūtena, gatapaccāgatena dūtena,
Oneself, having made a determination, by messenger, by a series of messengers, by a messenger who does not follow instructions, by a messenger gone and returned again.
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araho rahosaññī,
Not in private, but perceiving it as private.
raho arahosaññī,
In private, but perceiving it as not private.
araho arahosaññī,
Not in private, and perceiving it as not private.
raho rahosaññī
In private, and perceiving it as private.
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kāyena saṁvaṇṇeti,
He praises by means of the body.
vācāya saṁvaṇṇeti,
He praises by means of speech.
kāyena vācāya saṁvaṇṇeti,
He praises by means of both the body and speech.
dūtena saṁvaṇṇeti,
He praises by means of a messenger.
lekhāya saṁvaṇṇeti,
He praises by means of writing.
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opātaṁ apassenaṁ, upanikkhipanaṁ, bhesajjaṁ, rūpūpahāro, saddūpahāro, gandhūpahāro, rasūpahāro, phoṭṭhabbūpahāro, dhammūpahāro, ācikkhanā, anusāsanī, saṅketakammaṁ, nimittakammanti.
A pit, a piece of furniture, placing near, tonic, arranging a sight, arranging a sound, arranging a smell, arranging a taste, arranging a touch, arranging a mental quality, information, instruction, acting by arrangement, making a sign.
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Exposition
Sāmanti
Oneself:
sayaṁ hanati kāyena vā kāyapaṭibaddhena vā nissaggiyena vā.
one oneself kills by means of the body or by means of something connected to the body or by means of something released.
Adhiṭṭhāyāti
Having made a determination:
adhiṭṭhahitvā āṇāpeti— “evaṁ vijjha, evaṁ pahara, evaṁ ghātehī”ti.
having made a determination, he tells someone, “Hit thus, strike thus, kill thus.”
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By messenger:
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So taṁ maññamāno taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the second monk kills that person, thinking it is the one he was told to kill, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So taṁ maññamāno aññaṁ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa.
If the second monk kills another person, thinking it is the one he was told to kill, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
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Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So aññaṁ maññamāno taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the second monk kills that person, thinking it is someone other than the one he was told to kill, there is an offense entailing expulsion for both.
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Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So aññaṁ maññamāno aññaṁ jīvitā voropeti; mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.
If the second monk kills another person, thinking it is someone other than the one he was told to kill, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
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By a series of messengers:
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ jīvitā voropetū’”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Tell so-and-so to tell so-and-so to kill so-and-so,” he commits an offense of wrong conduct.
So itarassa āroceti, āpatti dukkaṭassa.
In telling the next person, there is an offense of wrong conduct.
Vadhako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa.
If the potential murderer agrees, there is a serious offense for the instigator.
So taṁ jīvitā voropeti, āpatti sabbesaṁ pārājikassa.
If he kills that person, there is an offense entailing expulsion for all of them.
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By a messenger who does not follow instructions:
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ jīvitā voropetū’”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Tell so-and-so to tell so-and-so to kill so-and-so,” he commits an offense of wrong conduct.
So aññaṁ āṇāpeti, āpatti dukkaṭassa.
If the other monk tells another person than the one he was told to tell, he commits an offense of wrong conduct.
Vadhako paṭiggaṇhāti, āpatti dukkaṭassa.
If the potential murderer agrees, there is an offense of wrong conduct.
So taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti;
If he kills that person, there is no offense for the instigator,
āṇāpakassa ca vadhakassa ca āpatti pārājikassa.
but there is an offense entailing expulsion for the messenger and for the murderer.
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By a messenger gone and returned again:
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So gantvā puna paccāgacchati— “nāhaṁ sakkomi taṁ jīvitā voropetun”ti.
He goes, but returns, saying, “I wasn’t able to kill them.”
So puna āṇāpeti— “yadā sakkosi tadā taṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If the first monk tells him again, “When you’re able, then kill them,” he commits an offense of wrong conduct.
So taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the second monk kills that person, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī na sāveti— “mā ghātehī”ti.
He then regrets it, but does not say, “Don’t kill them.”
So taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the second monk then kills that person, there is an offense entailing expulsion for both.
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Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī sāveti— “mā ghātehī”ti.
He then regrets and says, “Don’t kill them.”
So—“āṇatto ahaṁ tayā”ti taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti. Vadhakassa āpatti pārājikassa.
If the second monk replies, “I’ve been told by you to do so,” and then kills that person, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
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Bhikkhu bhikkhuṁ āṇāpeti— “itthannāmaṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
If a monk tells a second monk, “Kill so-and-so,” he commits an offense of wrong conduct.
So āṇāpetvā vippaṭisārī sāveti— “mā ghātehī”ti.
He then regrets it and says, “Don’t kill them.”
So sādhūti oramati, ubhinnaṁ anāpatti.
If the second monk replies, “Fine,” and desists, there is no offense for either.
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Araho rahosaññī
Not in private, but perceiving it as private:
ullapati— “aho itthannāmo hato assā”ti, āpatti dukkaṭassa.
if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct.
Raho arahosaññī
In private, but perceiving it as not private:
ullapati— “aho itthannāmo hato assā”ti, āpatti dukkaṭassa.
if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct.
Araho arahosaññī
Not in private, and perceiving it as not private:
ullapati— “aho itthannāmo hato assā”ti, āpatti dukkaṭassa.
if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct.
Raho rahosaññī
In private, and perceiving it as private:
ullapati— “aho itthannāmo hato assā”ti, āpatti dukkaṭassa.
if he says aloud, “I wish so-and-so was killed,” he commits an offense of wrong conduct.
Kāyena saṁvaṇṇeti nāma
He praises by means of the body:
kāyena vikāraṁ karoti— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if a monk makes a gesture with the body, indicating, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct.
Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Vācāya saṁvaṇṇeti nāma
He praises by means of speech:
vācāya bhaṇati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if a monk says, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct.
Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Kāyena vācāya saṁvaṇṇeti nāma
He praises by means of the body and speech:
kāyena ca vikāraṁ karoti, vācāya ca bhaṇati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if a monk makes a gesture with the body and says, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct.
Tāya saṁvaṇṇanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that praise, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Dūtena saṁvaṇṇeti nāma
He praises by means of a messenger:
dūtassa sāsanaṁ āroceti— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if a monk gives instructions to a messenger, saying, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct.
Dūtassa sāsanaṁ sutvā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, after hearing the messenger’s instruction, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Lekhāya saṁvaṇṇeti nāma
He praises by means of writing:
lekhaṁ chindati— “yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, akkharakkharāya āpatti dukkaṭassa.
if a monk writes, “Whoever dies thus, receives wealth,” or, “Whoever dies thus, becomes famous,” or, “Whoever dies thus, goes to heaven,” he commits an offense of wrong conduct for each character he writes.
Lekhaṁ passitvā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, after seeing the writing, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Opātaṁ nāma
A pit:
manussaṁ uddissa opātaṁ khanati— “papatitvā marissatī”ti, āpatti dukkaṭassa.
if a monk digs a pit for a human being, thinking, “Falling into it, they will die,” he commits an offense of wrong conduct.
Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa.
If a person falls into it and experiences pain, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
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Anodissa opātaṁ khanati— “yo koci papatitvā marissatī”ti, āpatti dukkaṭassa.
If a monk digs a non-specific pit, thinking, “Whatever falls into it, will die,” he commits an offense of wrong conduct.
Manusso tasmiṁ papatati, āpatti dukkaṭassa.
If a person falls into it, the monk commits an offense of wrong conduct.
Papatite dukkhā vedanā uppajjati, āpatti thullaccayassa.
If they experience pain after falling in, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If they die, the monk commits an offense entailing expulsion.
Yakkho vā peto vā tiracchānagatamanussaviggaho vā tasmiṁ papatati, āpatti dukkaṭassa.
If a spirit, ghost, or animal in human form falls into it, the monk commits an offense of wrong conduct.
Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa.
If it experiences pain after falling in, the monk commits an offense of wrong conduct.
Marati, āpatti thullaccayassa.
If it dies, the monk commits a serious offense.
Tiracchānagato tasmiṁ papatati, āpatti dukkaṭassa.
If an animal falls into it, the monk commits an offense of wrong conduct.
Papatite dukkhā vedanā uppajjati, āpatti dukkaṭassa.
If it experiences pain after falling in, the monk commits an offense of wrong conduct.
Marati, āpatti pācittiyassa.
If it dies, the monk commits an offense entailing confession.
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Apassenaṁ nāma
A piece of furniture:
apassene satthaṁ vā ṭhapeti visena vā makkheti dubbalaṁ vā karoti sobbhe vā narake vā papāte vā ṭhapeti— “papatitvā marissatī”ti, āpatti dukkaṭassa.
if a monk places a dagger in a piece of furniture, smears the furniture with poison, or makes it weak, or if he places it near a lake, a pit, or a cliff, thinking, “Falling down, they’ll die,” he commits an offense of wrong conduct.
Satthena vā visena vā papatitena vā dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person experiences pain because of the dagger, the poison, or the fall, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Upanikkhipanaṁ nāma
Placing near:
asiṁ vā sattiṁ vā bheṇḍiṁ vā laguḷaṁ vā pāsāṇaṁ vā satthaṁ vā visaṁ vā rajjuṁ vā upanikkhipati— “iminā marissatī”ti, āpatti dukkaṭassa.
if a monk places a knife, a dagger, an arrow, a club, a rock, a sword, poison, or a rope near a person, thinking, “Using this, they’ll die,” he commits an offense of wrong conduct.
“Tena marissāmī”ti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If the target person thinks, “Using that, I shall die,” and he does something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Bhesajjaṁ nāma
Tonics:
sappiṁ vā navanītaṁ vā telaṁ vā madhuṁ vā phāṇitaṁ vā deti— “imaṁ sāyitvā marissatī”ti, āpatti dukkaṭassa.
if a monk gives a person ghee, butter, oil, honey, or syrup, thinking, “After tasting this, they’ll die,” he commits an offense of wrong conduct.
Taṁ sāyite dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person tastes it and experiences pain, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Rūpūpahāro nāma
Arranging a sight:
amanāpikaṁ rūpaṁ upasaṁharati bhayānakaṁ bheravaṁ— “imaṁ passitvā uttasitvā marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a dreadful and terrifying sight, thinking, “Seeing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct.
Taṁ passitvā uttasati, āpatti thullaccayassa.
If the target person sees it and becomes terrified, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ rūpaṁ upasaṁharati— “imaṁ passitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a lovely sight, thinking, “Seeing this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Taṁ passitvā alābhakena sussati, āpatti thullaccayassa.
If the target person sees it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Saddūpahāro nāma
Arranging a sound:
amanāpikaṁ saddaṁ upasaṁharati bhayānakaṁ bheravaṁ— “imaṁ sutvā uttasitvā marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a dreadful and terrifying sound, thinking, “Hearing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct.
Taṁ sutvā uttasati, āpatti thullaccayassa.
If the target person hears it and becomes terrified, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ saddaṁ upasaṁharati pemanīyaṁ hadayaṅgamaṁ— “imaṁ sutvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a lovely and heart-stirring sound, thinking, “Hearing this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Taṁ sutvā alābhakena sussati, āpatti thullaccayassa.
If the target person hears it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Gandhūpahāro nāma
Arranging a smell:
amanāpikaṁ gandhaṁ upasaṁharati jegucchaṁ pāṭikulyaṁ— “imaṁ ghāyitvā jegucchatā pāṭikulyatā marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a disgusting and repulsive smell, thinking, “Smelling this, they’ll die from disgust and repulsion,” he commits an offense of wrong conduct.
Taṁ ghāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person smells it and experiences suffering because of disgust and revulsion, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ gandhaṁ upasaṁharati— “imaṁ ghāyitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a fragrant scent, thinking, “Smelling this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Taṁ ghāyitvā alābhakena sussati, āpatti thullaccayassa.
If the target person smells it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Rasūpahāro nāma
Arranging a taste:
amanāpikaṁ rasaṁ upasaṁharati jegucchaṁ pāṭikulyaṁ— “imaṁ sāyitvā jegucchatā pāṭikulyatā marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a disgusting and repulsive flavor, thinking, “Tasting this, they’ll die from disgust and repulsion,” he commits an offense of wrong conduct.
Taṁ sāyite jegucchatā pāṭikulyatā dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person tastes it and experiences suffering because of disgust and repulsion, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ rasaṁ upasaṁharati— “imaṁ sāyitvā alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a delicious flavor, thinking, “Tasting this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Taṁ sāyitvā alābhakena sussati, āpatti thullaccayassa.
If the target person tastes it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Phoṭṭhabbūpahāro nāma
Arranging a touch:
amanāpikaṁ phoṭṭhabbaṁ upasaṁharati dukkhasamphassaṁ kharasamphassaṁ— “iminā phuṭṭho marissatī”ti, āpatti dukkaṭassa.
if a monk arranges a painful and harsh physical contact, thinking, “Touched by this, they’ll die,” he commits an offense of wrong conduct.
Tena phuṭṭhassa dukkhā vedanā uppajjati, āpatti thullaccayassa.
If the target person makes contact with it and experiences pain, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Manāpikaṁ phoṭṭhabbaṁ upasaṁharati sukhasamphassaṁ mudusamphassaṁ— “iminā phuṭṭho alābhakena sussitvā marissatī”ti, āpatti dukkaṭassa.
If a monk arranges a pleasant and soft physical contact, thinking, “Touched by this and then being unable to get hold of it, they’ll wither and die,” he commits an offense of wrong conduct.
Tena phuṭṭho alābhakena sussati, āpatti thullaccayassa.
If the target person is touched by it and then withers because of not getting hold of it, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Dhammūpahāro nāma
Arranging a mental quality:
nerayikassa nirayakathaṁ katheti— “imaṁ sutvā uttasitvā marissatī”ti, āpatti dukkaṭassa.
if a monk talks about hell to someone bound for hell, thinking, “Hearing this and becoming terrified, they’ll die,” he commits an offense of wrong conduct.
Taṁ sutvā uttasati, āpatti thullaccayassa.
If the target person hears it and becomes terrified, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Kalyāṇakammassa saggakathaṁ katheti— “imaṁ sutvā adhimutto marissatī”ti, āpatti dukkaṭassa.
If a monk talks about heaven to someone of good behavior, thinking, “Hearing this and being keen on it, they’ll die,” he commits an offense of wrong conduct.
Taṁ sutvā adhimutto marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If the target person hears it, becomes keen on it, and thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Ācikkhanā nāma
Information:
puṭṭho bhaṇati— “evaṁ marassu. Yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if, being asked, a monk says, “Die like this. Anyone who does receives wealth,” or, “Die like this. Anyone who does becomes famous,” or, “Die like this. Anyone who does goes to heaven,” he commits an offense of wrong conduct.
Tāya ācikkhanāya marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that information, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Anusāsanī nāma
Instruction:
apuṭṭho bhaṇati— “evaṁ marassu. Yo evaṁ marati so dhanaṁ vā labhati yasaṁ vā labhati saggaṁ vā gacchatī”ti, āpatti dukkaṭassa.
if, without being asked, a monk says, “Die like this. Anyone who does receives wealth,” or, “Die like this. Anyone who does becomes famous,” or, “Die like this. Anyone who does goes to heaven,” he commits an offense of wrong conduct.
Tāya anusāsaniyā marissāmīti dukkhaṁ vedanaṁ uppādeti, āpatti thullaccayassa.
If, because of that instruction, the target person thinks, “I shall die,” and they do something painful, the monk commits a serious offense.
Marati, āpatti pārājikassa.
If the person dies, the monk commits an offense entailing expulsion.
Saṅketakammaṁ nāma
Acting by arrangement:
saṅketaṁ karoti purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā— “tena saṅketena taṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
if a monk makes an arrangement for before the meal or for after the meal, for the night or for the day, telling another person, “Kill that person according to this arrangement,” he commits an offense of wrong conduct.
Tena saṅketena taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If the other person kills that person according to that arrangement, there is an offense entailing expulsion for both.
Taṁ saṅketaṁ pure vā pacchā vā taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.
If he kills him before or after the time of the arrangement, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
Nimittakammaṁ nāma
Making a sign:
nimittaṁ karoti— “akkhiṁ vā nikhaṇissāmi bhamukaṁ vā ukkhipissāmi sīsaṁ vā ukkhipissāmi, tena nimittena taṁ jīvitā voropehī”ti, āpatti dukkaṭassa.
a monk makes a sign. If he says to another person, “When I wink, at that sign kill that person,” “When I raise an eyebrow, at that sign kill that person,” or, “When I nod, at that sign kill that person,” he commits an offense of wrong conduct.
Tena nimittena taṁ jīvitā voropeti, āpatti ubhinnaṁ pārājikassa.
If, at that sign, the other person kills that person, there is an offense entailing expulsion for both.
Taṁ nimittaṁ pure vā pacchā vā taṁ jīvitā voropeti, mūlaṭṭhassa anāpatti, vadhakassa āpatti pārājikassa.
If he kills him before or after the sign, there is no offense for the instigator, but there is an offense entailing expulsion for the murderer.
....
Non-offenses
Anāpatti—
There is no offense:
asañcicca
if it is unintentional;
ajānantassa
if he does not know;
namaraṇādhippāyassa
if he is not aiming at death;
ummattakassa
if he is insane;
ādikammikassāti.
if he is the first offender.
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Manussaviggahapārājikamhi paṭhamabhāṇavāro niṭṭhito.
The first section for recitation on expulsion in relation to human beings is finished.
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3.1. Vinītavatthuuddānagāthā
Summary verses of case studies
Saṁvaṇṇanā nisīdanto,
“Praising, sitting down,
musalodukkhalena ca;
And with pestle, with mortar;
Vuḍḍhapabbajitābhisanno,
Gone forth when old, flowing out,
aggavīmaṁsanāvisaṁ.
First, experimental poison.
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Tayo ca vatthukammehi,
And three with making sites,
iṭṭhakāhipare tayo;
Another three with bricks;
Vāsī gopānasī ceva,
And also machete, and rafter.
aṭṭakotaraṇaṁ pati.
An elevated platform, coming down, fell down.
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Sedaṁ natthuñca sambāho,
Sweating, and nose treatment, massage,
nhāpanabbhañjanena ca;
By bathing, and by rubbing;
Uṭṭhāpento nipātento,
Making get up, making lie down,
annapānena māraṇaṁ.
Death through food, death through drink.
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Jāragabbho sapattī ca,
Child by a lover, and co-wives;
mātā puttaṁ ubho vadhi;
mother, child, he killed both,
Ubho na miyyare maddā,
he killed neither; crushing,
tāpaṁ vañjhā vijāyinī.
Heating, barren, fertile.
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Patodaṁ niggahe yakkho,
Tickling, in taking hold of, a spirit,
vāḷayakkhañca pāhiṇi;
And predatory spirits, sending;
Taṁ maññamāno pahari,
Thinking it was them, he gave a blow,
saggañca nirayaṁ bhaṇe.
In talking about heaven, and about hell.
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Āḷaviyā tayo rukkhā,
Three trees at Āḷavī,
dāyehi apare tayo;
Three others with forest groves;
Mā kilamesi na tuyhaṁ,
Don’t torture, no I can’t,
takkaṁ sovīrakena cāti.
Buttermilk, and salty purgative.”
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3.2. Vinītavatthu
Case studies
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhū kāruññena maraṇavaṇṇaṁ saṁvaṇṇesuṁ.
Out of compassion, the monks praised death to him.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti?
They became anxious and said, “The Buddha has laid down a training rule. Could it be that we’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro piṇḍacāriko bhikkhu pīṭhake pilotikāya paṭicchannaṁ dārakaṁ nisīdanto ottharitvā māresi.
On one occasion an alms-collecting monk sat down on a bench, crushing a boy who was concealed by an old cloth. The boy died.
Tassa kukkuccaṁ ahosi “bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
The monk became anxious and thought, “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
“Anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
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Na ca, bhikkhave, appaṭivekkhitvā āsane nisīditabbaṁ; yo nisīdeyya, āpatti dukkaṭassā”ti.
But you shouldn’t sit down on a seat without checking it. If you do, you commit an offense of wrong conduct.”
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Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṁ paññapento musale ussite ekaṁ musalaṁ aggahesi.
On one occasion a monk was preparing a seat in a dining hall in an inhabited area. When he took hold of a pestle high up,
Dutiyo musalo paripatitvā aññatarassa dārakassa matthake avatthāsi.
a second pestle fell down, hitting a boy,
So kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking?”
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“Asañcicca ahaṁ, bhagavā”ti.
“I didn’t intend it, Sir.”
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“Anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
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Tena kho pana samayena aññataro bhikkhu bhattagge antaraghare āsanaṁ paññapento udukkhalabhaṇḍikaṁ akkamitvā pavaṭṭesi.
On one occasion a monk was preparing a seat in a dining hall in an inhabited area when he forcefully kicked the implements belonging to a mortar.
Aññataraṁ dārakaṁ ottharitvā māresi.
They crushed a boy, who died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
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Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti.
At one time a father and son had gone forth with the monks.
Kāle ārocite putto pitaraṁ etadavoca—
When the time was announced for a certain event, the son said to his father,
“gaccha, bhante, saṅgho taṁ patimānetī”ti
“Go, Sir, the Sangha is waiting for you,”
piṭṭhiyaṁ gahetvā paṇāmesi.
and seizing him by the back, he pushed him.
So papatitvā kālamakāsi.
The father fell and died.
Tassa kukkuccaṁ ahosi …pe…
The son became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking?”
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“Nāhaṁ, bhagavā, maraṇādhippāyo”ti.
“I didn’t mean to kill him, Sir.”
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“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
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Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti.
At one time a father and son had gone forth with the monks.
Kāle ārocite putto pitaraṁ etadavoca—
When the time was announced for a certain event, the son said to his father,
“gaccha, bhante, saṅgho taṁ patimānetī”ti
“Go, Sir, the Sangha is waiting for you,”
maraṇādhippāyo piṭṭhiyaṁ gahetvā paṇāmesi.
and seizing him by the back, he pushed him, aiming to kill him.
So papatitvā kālamakāsi.
The father fell and died.
Tassa kukkuccaṁ ahosi …pe…
The son became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena pitāputtā bhikkhūsu pabbajitā honti.
At one time a father and son had gone forth with the monks.
Kāle ārocite putto pitaraṁ etadavoca—
When the time was announced for a certain event, the son said to his father,
“gaccha, bhante, saṅgho taṁ patimānetī”ti
“Go, Sir, the Sangha is waiting for you,”
maraṇādhippāyo piṭṭhiyaṁ gahetvā paṇāmesi.
and seizing him by the back, he pushed him, aiming to kill him.
So papatitvā na kālamakāsi.
The father fell, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The son became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
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Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti.
On one occasion a monk got meat stuck in his throat while eating.
Aññataro bhikkhu tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi.
A second monk hit him on the neck.
Salohitaṁ maṁsaṁ pati.
The meat was expelled together with blood,
So bhikkhu kālamakāsi.
and the monk died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
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Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti.
On one occasion a monk got meat stuck in his throat while eating.
Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi.
Another monk hit him on the neck, aiming to kill him.
Salohitaṁ maṁsaṁ pati.
The meat was expelled together with blood,
So bhikkhu kālamakāsi.
and the monk died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
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Tena kho pana samayena aññatarassa bhikkhuno bhuñjantassa maṁsaṁ kaṇṭhe vilaggaṁ hoti.
On one occasion a monk got meat stuck in his throat while eating.
Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno gīvāyaṁ pahāraṁ adāsi.
Another monk hit him on the neck, aiming to kill him.
Salohitaṁ maṁsaṁ pati.
The meat was expelled together with blood,
So bhikkhu na kālamakāsi.
but the monk did not die.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
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Tena kho pana samayena aññataro piṇḍacāriko bhikkhu visagataṁ piṇḍapātaṁ labhitvā paṭikkamanaṁ haritvā bhikkhūnaṁ aggakārikaṁ adāsi.
On one occasion an alms-collecting monk received poisoned almsfood. He brought it back and gave the first portion to other monks.
Te bhikkhū kālamakaṁsu.
They died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
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“Nāhaṁ, bhagavā, jānāmī”ti.
“I didn’t know, Sir.”
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“Anāpatti, bhikkhu, ajānantassā”ti.
“There’s no offense for one who doesn’t know.”
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Tena kho pana samayena aññataro bhikkhu vīmaṁsādhippāyo aññatarassa bhikkhuno visaṁ adāsi.
On one occasion a monk gave poison to a second monk with the purpose of investigating it.
So bhikkhu kālamakāsi.
That monk died.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
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“Vīmaṁsādhippāyo ahaṁ, bhagavā”ti.
“My purpose was to investigate it, Sir.”
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“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
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Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṁ karonti.
On one occasion the monks of Āḷavī were preparing a site for a dwelling
Aññataro bhikkhu heṭṭhā hutvā silaṁ uccāresi.
when a monk lifted up a stone to another monk above him.
Uparimena bhikkhunā duggahitā silā heṭṭhimassa bhikkhuno matthake avatthāsi.
As the second monk did not grasp it properly, it fell on the head of the monk below,
So bhikkhu kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
----
----
Tena kho pana samayena āḷavakā bhikkhū vihāravatthuṁ karonti.
On one occasion the monks of Āḷavī were preparing a site for a dwelling
Aññataro bhikkhu heṭṭhā hutvā silaṁ uccāresi.
when a monk lifted up a stone to another monk above him.
Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake silaṁ muñci.
The second monk dropped the stone on his head, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṁ uṭṭhāpenti.
On one occasion the monks of Āḷavī were building a wall for a dwelling
Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṁ uccāresi.
when a monk lifted up a brick to another monk above him.
Uparimena bhikkhunā duggahitā iṭṭhakā heṭṭhimassa bhikkhuno matthake avatthāsi.
As the second monk did not grasp it properly, it fell on the head of the monk below,
So bhikkhu kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
----
----
Tena kho pana samayena āḷavakā bhikkhū vihārassa kuṭṭaṁ uṭṭhāpenti.
On one occasion the monks of Āḷavī were building a wall for a dwelling
Aññataro bhikkhu heṭṭhā hutvā iṭṭhakaṁ uccāresi.
when a monk lifted up a brick to another monk above him.
Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake iṭṭhakaṁ muñci.
The second monk dropped the brick on his head, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti.
On one occasion the monks of Āḷavī were doing building work
Aññataro bhikkhu heṭṭhā hutvā vāsiṁ uccāresi.
when a monk lifted up a machete to another monk above him.
Uparimena bhikkhunā duggahitā vāsī heṭṭhimassa bhikkhuno matthake avatthāsi.
As the second monk did not grasp it properly, it fell on the head of the monk below,
So bhikkhu kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
----
----
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti.
On one occasion the monks of Āḷavī were doing building work
Aññataro bhikkhu heṭṭhā hutvā vāsiṁ uccāresi.
when a monk lifted up a machete to another monk above him.
Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake vāsiṁ muñci.
The second monk dropped the machete on his head, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti.
On one occasion the monks of Āḷavī were doing building work
Aññataro bhikkhu heṭṭhā hutvā gopānasiṁ uccāresi.
when a monk lifted up a rafter to another monk above him.
Uparimena bhikkhunā duggahitā gopānasī heṭṭhimassa bhikkhuno matthake avatthāsi.
As the second monk did not grasp it properly, it fell on the head of the monk below,
So bhikkhu kālamakāsi.
who died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, asañciccā”ti.
“There’s no offense when it’s unintentional.”
----
----
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karonti.
On one occasion the monks of Āḷavī were doing building work
Aññataro bhikkhu heṭṭhā hutvā gopānasiṁ uccāresi.
when a monk lifted up a rafter to another monk above him.
Uparimo bhikkhu maraṇādhippāyo heṭṭhimassa bhikkhuno matthake gopānasiṁ muñci.
The second monk dropped the rafter on his head, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā aṭṭakaṁ bandhanti.
On one occasion the monks of Āḷavī were putting together an elevated platform while doing building work.
Aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—
A monk said to another monk,
“āvuso, atraṭṭhito bandhāhī”ti.
“Put it together while standing here.”
So tatraṭṭhito bandhanto paripatitvā kālamakāsi.
He did, and he fell down and died.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Nāhaṁ, bhagavā, maraṇādhippāyo”ti.
“I didn’t mean to kill him, Sir.”
----
----
“Anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā aṭṭakaṁ bandhanti.
On one occasion the monks of Āḷavī were putting together an elevated platform while doing building work.
Aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ etadavoca—
A monk said to another monk,
“āvuso, atraṭṭhito bandhāhī”ti.
“Put it together while standing here,” aiming to kill him.
So tatraṭṭhito bandhanto paripatitvā kālamakāsi …pe…
He did, and he fell down and died. …
paripatitvā na kālamakāsi.
he fell down, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu vihāraṁ chādetvā otarati.
On one occasion a monk was coming down after roofing a dwelling.
Aññataro bhikkhu taṁ bhikkhuṁ etadavoca—
A second monk said to him,
“āvuso, ito otarāhī”ti.
“Come down here.”
So tena otaranto paripatitvā kālamakāsi.
He did, and he fell down and died.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu vihāraṁ chādetvā otarati.
On one occasion a monk was coming down after roofing a dwelling.
Aññataro bhikkhu maraṇādhippāyo taṁ bhikkhuṁ etadavoca—
A second monk said to him,
“āvuso, ito otarāhī”ti.
“Come down here,” aiming to kill him.
So tena otaranto paripatitvā kālamakāsi …pe…
He did, and he fell down and died. …
paripatitvā na kālamakāsi.
he fell down, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito gijjhakūṭaṁ pabbataṁ abhiruhitvā papāte papatanto aññataraṁ vilīvakāraṁ ottharitvā māresi.
On one occasion a monk who was plagued by lust climbed the Vulture Peak, jumped off the cliff, and hit a basket-maker. The basket-maker died,
Tassa kukkuccaṁ ahosi …pe…
and the monk became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, attānaṁ pātetabbaṁ. Yo pāteyya, āpatti dukkaṭassā”ti.
But, monks, you shouldn’t jump off anything. If you do, you commit an offense of wrong conduct.”
----
----
Tena kho pana samayena chabbaggiyā bhikkhū gijjhakūṭaṁ pabbataṁ abhiruhitvā davāya silaṁ pavijjhiṁsu.
On one occasion the monks from the group of six climbed the Vulture Peak and threw down a stone for fun.
Sā aññataraṁ gopālakaṁ ottharitvā māresi.
It hit a cowherd, who died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, davāya silā pavijjhitabbā. Yo pavijjheyya, āpatti dukkaṭassā”ti.
But, monks, you shouldn’t throw down stones for fun. If you do, you commit an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū sedesuṁ.
The monks made him sweat by heating him.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā sedesuṁ.
The monks made him sweat by heating him, aiming to kill him.
So bhikkhu kālamakāsi. …pe…
He died. …
So bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti.
On one occasion a monk had a severe headache.
Tassa bhikkhū natthuṁ adaṁsu.
The monks gave him medical treatment through the nose.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññatarassa bhikkhuno sīsābhitāpo hoti.
On one occasion a certain monk had a severe headache.
Tassa bhikkhū maraṇādhippāyā natthuṁ adaṁsu.
The monks gave him medical treatment through the nose, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū sambāhesuṁ.
The monks massaged him.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā sambāhesuṁ.
The monks massaged him, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū nhāpesuṁ.
The monks bathed him.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā nhāpesuṁ.
The monks bathed him, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū telena abbhañjiṁsu.
The monks rubbed him with oil.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā telena abbhañjiṁsu.
The monks rubbed him with oil, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū uṭṭhāpesuṁ.
The monks made him get up.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā uṭṭhāpesuṁ.
The monks made him get up, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū nipātesuṁ.
The monks made him lie down.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Taṁ bhikkhū maraṇādhippāyā nipātesuṁ.
The monks made him lie down, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhū annaṁ adaṁsu.
The monks gave him food.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhū maraṇādhippāyā annaṁ adaṁsu.
The monks gave him food, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhu pānaṁ adaṁsu.
The monks gave him a drink.
So bhikkhu kālamakāsi.
He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion a certain monk was sick.
Tassa bhikkhū maraṇādhippāyā pānaṁ adaṁsu.
The monks gave him a drink, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti.
At one time a woman whose husband was living away from home became pregnant by a lover.
Sā kulūpakaṁ bhikkhuṁ etadavoca—
She said to a monk who associated with her family,
“iṅghāyya, gabbhapātanaṁ jānāhī”ti.
“Venerable, please help me have an abortion.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā gabbhapātanaṁ adāsi.
and he helped her have an abortion.
Dārako kālamakāsi.
The child died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—
At one time a certain man had two wives,
ekā vañjhā, ekā vijāyinī.
one barren and one fertile.
Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—
The barren one said to a monk who associated with her family,
“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati.
“If the other wife gives birth to a son, Venerable, she’ll become the head wife.
Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti.
Please make her have an abortion.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā gabbhapātanaṁ adāsi.
and he did so.
Dārako kālamakāsi,
The child died,
mātā na kālamakāsi.
but the mother did not die.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—
At one time a certain man had two wives,
ekā vañjhā, ekā vijāyinī.
one barren and one fertile.
Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—
The barren one said to a monk who associated with her family,
“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati.
“If the other wife gives birth to a son, Venerable, she’ll become the head wife.
Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti.
Please make her have an abortion.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā gabbhapātanaṁ adāsi.
and he did so.
Mātā kālamakāsi,
The mother died,
dārako na kālamakāsi.
but the child did not die.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññatarassa purisassa dve pajāpatiyo honti—
At one time a certain man had two wives,
ekā vañjhā, ekā vijāyinī.
one barren and one fertile.
Vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—
The barren one said to a monk who associated with her family,
“sace sā, bhante, vijāyissati sabbassa kuṭumbassa issarā bhavissati.
“If the other wife gives birth to a son, Venerable, she’ll become the head wife.
Iṅghāyya, tassā gabbhapātanaṁ jānāhī”ti.
Please make her have an abortion.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā gabbhapātanaṁ adāsi.
and he did so.
Ubho kālamakaṁsu …pe…
Both died. …
ubho na kālamakaṁsu.
Neither died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṁ bhikkhuṁ etadavoca—
On one occasion a woman who was pregnant said to a monk who associated with her family,
“iṅghāyya, gabbhapātanaṁ jānāhī”ti.
“Venerable, please help me have an abortion.”
“Tena hi, bhagini, maddassū”ti.
“Well then, crush it,” he said.
Sā maddāpetvā gabbhaṁ pātesi.
She crushed it and had an abortion.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññatarā gabbhinī itthī kulūpakaṁ bhikkhuṁ etadavoca—
On one occasion a woman who was pregnant said to a monk who associated with her family,
“iṅghāyya, gabbhapātanaṁ jānāhī”ti.
“Venerable, please help me have an abortion.”
“Tena hi, bhagini, tāpehī”ti.
“Well then, heat yourself,” he said.
Sā tāpetvā gabbhaṁ pātesi.
She heated herself and had an abortion.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññatarā vañjhā itthī kulūpakaṁ bhikkhuṁ etadavoca—
On one occasion a barren woman said to a monk who associated with her family,
“iṅghāyya, bhesajjaṁ jānāhi yenāhaṁ vijāyeyyan”ti.
“Please find some medicine, Venerable, to help me become pregnant.”
“Suṭṭhu, bhaginī”ti
“Alright,” he said,
tassā bhesajjaṁ adāsi.
and he gave her some medicine.
Sā kālamakāsi.
She died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena aññatarā vijāyinī itthī kulūpakaṁ bhikkhuṁ etadavoca—
On one occasion a fertile woman said to a monk who associated with her family,
“iṅghāyya, bhesajjaṁ jānāhi yenāhaṁ na vijāyeyyan”ti.
“Please find some medicine, Venerable, to help me not become pregnant.”
“Suṭṭhu, bhaginī”ti tassā bhesajjaṁ adāsi.
“Alright,” he said, and he gave her some medicine.
Sā kālamakāsi.
She died.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiyaṁ bhikkhuṁ aṅgulipatodakena hāsesuṁ.
On one occasion the monks from the group of six tickled a monk from the group of seventeen to make him laugh.
So bhikkhu uttanto anassāsako kālamakāsi.
Being unable to catch his breath, he died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, pārājikassā”ti.
“There’s no offense entailing expulsion.”
----
----
Tena kho pana samayena sattarasavaggiyā bhikkhū chabbaggiyaṁ bhikkhuṁ kammaṁ karissāmāti ottharitvā māresuṁ.
On one occasion the monks from the group of seventeen overpowered a monk from the group of six, intending to do a legal procedure against him. He died.
Tesaṁ kukkuccaṁ ahosi …pe…
They became anxious …
“anāpatti, bhikkhave, pārājikassā”ti.
“There’s no offense entailing expulsion.”
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----
Tena kho pana samayena aññataro bhūtavejjako bhikkhu yakkhaṁ jīvitā voropesi.
On one occasion an exorcist monk killed a spirit.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ vāḷayakkhavihāraṁ pāhesi.
On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits.
Taṁ yakkhā jīvitā voropesuṁ.
The spirits killed him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
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Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ vāḷayakkhavihāraṁ pāhesi.
On one occasion a monk sent a second monk to a dwelling inhabited by predatory spirits, aiming to kill him.
Taṁ yakkhā jīvitā voropesuṁ …pe…
The spirits killed him. …
taṁ yakkhā jīvitā na voropesuṁ.
The spirits did not kill him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ vāḷakantāraṁ pāhesi.
On one occasion a monk sent a second monk to a wilderness inhabited by predatory animals.
Taṁ vāḷā jīvitā voropesuṁ.
The predatory animals killed him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ vāḷakantāraṁ pāhesi.
On one occasion a monk sent a second monk to a wilderness inhabited by predatory animals, aiming to kill him.
Taṁ vāḷā jīvitā voropesuṁ …pe…
The predatory animals killed him. …
taṁ vāḷā jīvitā na voropesuṁ.
The predatory animals did not kill him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ corakantāraṁ pāhesi.
On one occasion a monk sent a second monk to a wilderness inhabited by criminals.
Taṁ corā jīvitā voropesuṁ.
The criminals killed him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
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Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ corakantāraṁ pāhesi.
On one occasion a monk sent a second monk to a wilderness inhabited by criminals, aiming to kill him.
Taṁ corā jīvitā voropesuṁ …pe…
The criminals killed him. …
taṁ corā jīvitā na voropesuṁ.
The criminals did not kill him.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu taṁ maññamāno taṁ jīvitā voropesi …pe…
On one occasion a monk killed a person, thinking it was them …
taṁ maññamāno aññaṁ jīvitā voropesi …pe…
killed another person, thinking it was them …
aññaṁ maññamāno taṁ jīvitā voropesi …pe…
killed a person, thinking they were another …
aññaṁ maññamāno aññaṁ jīvitā voropesi.
killed another person, thinking they were another.
Tassa kukkuccaṁ ahosi …pe…
That monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
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Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti.
At one time a monk was possessed by a spirit.
Aññataro bhikkhu tassa bhikkhuno pahāraṁ adāsi.
Another monk gave him a blow.
So bhikkhu kālamakāsi.
He died.
Tassa kukkuccaṁ ahosi …pe…
The other monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu amanussena gahito hoti.
At one time a monk was possessed by a spirit.
Aññataro bhikkhu maraṇādhippāyo tassa bhikkhuno pahāraṁ adāsi.
A second monk gave him a blow, aiming to kill him.
So bhikkhu kālamakāsi …pe…
He died. …
so bhikkhu na kālamakāsi.
He did not die.
Tassa kukkuccaṁ ahosi …pe…
The second monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu kalyāṇakammassa saggakathaṁ kathesi.
On one occasion a monk gave a talk about heaven to a man of good behavior.
So adhimutto kālamakāsi.
He became keen on it and died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo kalyāṇakammassa saggakathaṁ kathesi.
On one occasion a monk gave a talk about heaven to a man of good behavior, aiming to kill him.
So adhimutto kālamakāsi …pe…
He became keen on it and died. …
so adhimutto na kālamakāsi.
He became keen on it, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu nerayikassa nirayakathaṁ kathesi.
On one occasion a monk gave a talk about hell to a man bound for hell.
So uttasitvā kālamakāsi.
He became terrified and died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena aññataro bhikkhu maraṇādhippāyo nerayikassa nirayakathaṁ kathesi.
On one occasion a monk gave a talk about hell to a man bound for hell, aiming to kill him.
So uttasitvā kālamakāsi …pe…
He became terrified and died. …
so uttasitvā na kālamakāsi.
He became terrified, but did not die.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindanti.
On one occasion the monks of Āḷavī were felling a tree while doing building work.
Aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—
A monk said to a second monk,
“āvuso, atraṭṭhito chindāhī”ti.
“Fell it while standing here.”
Taṁ tatraṭṭhitaṁ chindantaṁ rukkho ottharitvā māresi.
He did. The tree fell on him, and he died.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
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Tena kho pana samayena āḷavakā bhikkhū navakammaṁ karontā rukkhaṁ chindanti.
On one occasion the monks of Āḷavī were felling a tree while doing building work.
Aññataro bhikkhu maraṇādhippāyo aññataraṁ bhikkhuṁ etadavoca—
A monk said to a second monk,
“āvuso, atraṭṭhito chindāhī”ti.
“Fell it while standing here,” aiming to kill him.
Taṁ tatraṭṭhitaṁ chindantaṁ rukkho ottharitvā māresi …pe…
He did. The tree fell on him, and he died. …
rukkho ottharitvā na māresi.
The tree fell on him, but he did not die.
Tassa kukkuccaṁ ahosi …pe…
The first monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpesuṁ;
On one occasion the monks from the group of six set fire to a forest grove.
manussā daḍḍhā kālamakaṁsu.
People were burned and died.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, namaraṇādhippāyassā”ti.
“There’s no offense for one who isn’t aiming at death.”
----
----
Tena kho pana samayena chabbaggiyā bhikkhū maraṇādhippāyā dāyaṁ ālimpesuṁ.
On one occasion the monks from the group of six set fire to a forest grove, aiming to cause death.
Manussā daḍḍhā kālamakaṁsu …pe…
People were burned and died. …
manussā daḍḍhā na kālamakaṁsu.
People were burned, but did not die.
Tesaṁ kukkuccaṁ ahosi …pe…
The monks became anxious …
“anāpatti, bhikkhave, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu āghātanaṁ gantvā coraghātaṁ etadavoca—
On one occasion a monk went to a place of execution and said to the executioner,
“āvuso, māyimaṁ kilamesi.
“Don’t torture him.
Ekena pahārena jīvitā voropehī”ti.
Kill him with a single blow.”
“Suṭṭhu, bhante”ti
“Alright, Sir,” he said,
ekena pahārena jīvitā voropesi.
and he killed him with a single blow.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu āghātanaṁ gantvā coraghātaṁ etadavoca—
On one occasion a monk went to a place of execution and said to the executioner,
“āvuso, māyimaṁ kilamesi.
“Don’t torture him.
Ekena pahārena jīvitā voropehī”ti.
Kill him with a single blow.”
So—“nāhaṁ tuyhaṁ vacanaṁ karissāmī”ti
Saying, “No, I can’t,”
taṁ jīvitā voropesi.
he executed him.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
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Tena kho pana samayena aññataro puriso ñātighare hatthapādacchinno ñātakehi samparikiṇṇo hoti.
On one occasion a man whose hands and feet had been cut off was at his relatives’ house, surrounded by his relations.
Aññataro bhikkhu te manusse etadavoca—
A monk said to those people,
“āvuso, icchatha imassa maraṇan”ti?
“Do you want to euthanize him?”
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----
“Āma, bhante, icchāmā”ti.
“Yes, Sir.”
----
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“Tena hi takkaṁ pāyethā”ti.
“Then give him buttermilk.”
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Te taṁ takkaṁ pāyesuṁ.
They gave him buttermilk
So kālamakāsi.
and he died.
Tassa kukkuccaṁ ahosi …pe…
The monk became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro puriso kulaghare hatthapādacchinno ñātakehi samparikiṇṇo hoti.
On one occasion a man whose hands and feet had been cut off was at home, surrounded by his relations.
Aññatarā bhikkhunī te manusse etadavoca—
A nun said to those people,
“āvuso, icchatha imassa maraṇan”ti?
“Do you want to euthanize him?”
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----
“Āmāyye, icchāmā”ti.
“Yes, Venerable.”
----
----
“Tena hi loṇasovīrakaṁ pāyethā”ti.
“Then give him salty purgative.”
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----
Te taṁ loṇasovīrakaṁ pāyesuṁ.
They gave him salty purgative
So kālamakāsi.
and he died.
Tassā kukkuccaṁ ahosi …pe….
The nun became anxious …
Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
She then told the nuns,
Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ.
who in turn told the monks,
Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
who then told the Buddha.
“Āpattiṁ sā, bhikkhave, bhikkhunī āpannā pārājikan”ti.
“Monks, that nun has committed an offense entailing expulsion.”
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Tatiyapārājikaṁ samattaṁ.
The third offense entailing expulsion is finished.

1.4 –Catuttha-pārājika-sikkhāpada: (bragging) fourth training rule on expulsion

Theravāda Vinaya
Theravāda Collection on Monastic Law
Mahāvibhaṅga
The Great Analysis
Pārājikakaṇḍa
The chapter on offenses entailing expulsion
4. Catutthapārājikasikkhāpada
4. The fourth training rule on expulsion
....
Origin story
....
First sub-story
Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī,
Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṁ upagacchiṁsu.
a number of monks who were friends had entered the rainy-season residence on the banks of the river Vaggumudā.
Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā,
At that time Vajjī was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw.
na sukarā uñchena paggahena yāpetuṁ.
It was not easy to get by on almsfood.
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Atha kho tesaṁ bhikkhūnaṁ etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ.
The monks considered the difficult circumstances, and they thought,
Kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma,
“How can we have a comfortable rains, live in peace and harmony,
na ca piṇḍakena kilameyyāmā”ti?
and get almsfood without trouble?”
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Ekacce evamāhaṁsu—
Some said,
“handa mayaṁ, āvuso, gihīnaṁ kammantaṁ adhiṭṭhema,
“We could work for the householders,
evaṁ te amhākaṁ dātuṁ maññissanti.
and they’ll support us in return.”
Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma,
....
na ca piṇḍakena kilamissāmā”ti.
....
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Ekacce evamāhaṁsu—
Others said,
“alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena.
“There’s no need to work for the householders.
Handa mayaṁ, āvuso, gihīnaṁ dūteyyaṁ harāma,
Let’s instead take messages for them,
evaṁ te amhākaṁ dātuṁ maññissanti.
and they’ll support us in return.”
Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma,
....
na ca piṇḍakena kilamissāmā”ti.
....
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Ekacce evamāhaṁsu—
Still others said,
“alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena.
“There’s no need to work or take messages for them.
Kiṁ gihīnaṁ dūteyyaṁ haṭena.
....
Handa mayaṁ, āvuso, gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissāma—
Let’s instead talk up one another’s superhuman qualities to the householders:
‘asuko bhikkhu paṭhamassa jhānassa lābhī,
‘That monk has the first jhāna,
asuko bhikkhu dutiyassa jhānassa lābhī,
that monk the second jhāna,
asuko bhikkhu tatiyassa jhānassa lābhī,
that monk the third,
asuko bhikkhu catutthassa jhānassa lābhī,
that monk the fourth;
asuko bhikkhu sotāpanno,
that monk is a stream-enterer,
asuko bhikkhu sakadāgāmī,
that monk a once-returner,
asuko bhikkhu anāgāmī,
that a non-returner,
asuko bhikkhu arahā,
that a perfected one;
asuko bhikkhu tevijjo,
that monk has the three true insights,
asuko bhikkhu chaḷabhiñño’ti.
and that the six direct knowledges.’
Evaṁ te amhākaṁ dātuṁ maññissanti.
Then they’ll support us.
Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma,
In this way we’ll have a comfortable rains, live together in peace and harmony,
na ca piṇḍakena kilamissāmā”ti.
and get almsfood without trouble.
“Esoyeva kho, āvuso, seyyo yo amhākaṁ gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito”ti.
This is the way to go.”
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Atha kho te bhikkhū gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsiṁsu—
Then those monks did just that.
“asuko bhikkhu paṭhamassa jhānassa lābhī …pe…
....
asuko bhikkhu chaḷabhiñño”ti.
....
Atha kho te manussā—
And the people there thought,
“lābhā vata no, suladdhaṁ vata no, yesaṁ no evarūpā bhikkhū vassaṁ upagatā;
“We’re so fortunate that such monks have come to us for the rainy-season residence.
na vata no ito pubbe evarūpā bhikkhū vassaṁ upagatā yathayime bhikkhū sīlavanto kalyāṇadhammā”ti,
Such virtuous and good monks have never before entered the rains residence with us.”
te na tādisāni bhojanāni attanā paribhuñjanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti.
And they gave such food and drink to those monks that they did not even eat and drink themselves, or give to their parents, to their wives and children, to their slaves, servants, and workers, to their friends and companions, or to their relatives.
Te na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti.
....
Atha kho te bhikkhū vaṇṇavā ahesuṁ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.
Soon those monks had a good color, bright faces, clear skin, and sharp senses.
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Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ.
Now it was the custom for monks who had completed the rainy-season residence to go and visit the Buddha.
Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaraṁ ādāya yena vesālī tena pakkamiṁsu.
And so, when the three months were over and they had completed the rains residence, those monks put their dwellings in order, took their bowls and robes, and set out for Vesālī.
Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
When they eventually arrived, they went to the hall with the peaked roof in the Great Wood. There they approached the Buddha, bowed, and sat down.
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Tena kho pana samayena disāsu vassaṁvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā;
At that time the monks who had completed the rains residence in that region were thin, haggard, and pale, with veins protruding all over their bodies.
vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.
Yet the monks from the banks of the Vaggumudā had a good color, bright faces, clear skin, and sharp senses.
Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.
Since it is the custom for Buddhas to greet newly arrived monks,
Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—
the Buddha said to them,
“kacci, bhikkhave, khamanīyaṁ kacci yāpanīyaṁ
“I hope you’re keeping well, monks, I hope you’re getting by?
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kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?
I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”
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“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā.
“We’re keeping well, Venerable Sir, we’re getting by.
Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti.
We had a comfortable and harmonious rains, and got almsfood without trouble.”
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti …pe…
When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial.
dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti.
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
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Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—
And the Buddha said to those monks,
“yathā kathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha na ca piṇḍakena kilamitthā”ti?
“In what way, monks, did you have a comfortable and harmonious rains? And how did you get almsfood without trouble?”
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Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
They then told him.
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“Kacci pana vo, bhikkhave, bhūtan”ti?
“But did you really have those superhuman qualities?”
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“Abhūtaṁ, bhagavā”ti.
“No, Sir.”
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Vigarahi buddho bhagavā—
The Buddha rebuked them,
“ananucchavikaṁ, moghapurisā, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tumhe, moghapurisā, udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissatha.
How could you for the sake of your stomachs talk up one another’s superhuman qualities to householders?
Varaṁ tumhehi, moghapurisā, tiṇhena govikantanena kucchi parikanto, na tveva udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito.
It would be better for your bellies to be cut open with a sharp butcher’s knife than for you to talk up one another’s superhuman qualities to householders.
Taṁ kissa hetu?
Why is that?
Tatonidānañhi, moghapurisā, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ,
For although it might cause death or death-like suffering,
na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
it would not cause you to be reborn in a bad destination.
Itonidānañca kho, moghapurisā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
But this might.
Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking them and giving a teaching, he addressed the monks:
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“Pañcime, bhikkhave, mahācorā santo saṁvijjamānā lokasmiṁ.
“Monks, there are these five notorious gangsters to be found in the world.
Katame pañca?
What five?
Idha, bhikkhave, ekaccassa mahācorassa evaṁ hoti—
There are notorious gangsters who think like this:
‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi
‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand men,
hananto ghātento chindanto chedāpento pacanto pācento’ti.
killing, destroying, and torturing?’
So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto ghātento chindanto chedāpento pacanto pācento.
Then after some time, he does just that.
Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṁ hoti—
Just so, monks, a bad monk thinks like this:
‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carissāmi
‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand people,
sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
being honored, respected, and revered by both lay people and those gone forth, getting robes, almsfood, dwellings, and medicinal supplies?’
So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carati sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
Then after some time, he does just that.
Ayaṁ, bhikkhave, paṭhamo mahācoro santo saṁvijjamāno lokasmiṁ.
This is the first notorious gangster to be found in the world.
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Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṁ dhammavinayaṁ pariyāpuṇitvā attano dahati.
Or a bad monk learns the spiritual path proclaimed by the Buddha and takes it as his own.
Ayaṁ, bhikkhave, dutiyo mahācoro santo saṁvijjamāno lokasmiṁ.
This is the second notorious gangster to be found in the world.
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Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu suddhaṁ brahmacāriṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti.
Or a bad monk groundlessly charges someone living a pure spiritual life with a sexual offense.
Ayaṁ, bhikkhave, tatiyo mahācoro santo saṁvijjamāno lokasmiṁ.
This is the third notorious gangster to be found in the world.
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Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṁ—
Or a bad monk takes valuable goods and requisites from the Sangha—
ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṁ bhisi bibbohanaṁ lohakumbhī lohabhāṇakaṁ lohavārako lohakaṭāhaṁ vāsi parasu kuṭhārī kudālo nikhādanaṁ valli veḷu muñjaṁ pabbajaṁ tiṇaṁ mattikā dārubhaṇḍaṁ mattikābhaṇḍaṁ,
a monastery, the land of a monastery, a dwelling, the site of a dwelling, a bed, a bench, a mattress, a pillow, a metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, a chisel, a creeper, bamboo, a reed, grass, clay, wooden goods, earthenware goods—
tehi gihiṁ saṅgaṇhāti upalāpeti.
and uses them to bribe and create a following among householders.
Ayaṁ, bhikkhave, catuttho mahācoro santo saṁvijjamāno lokasmiṁ.
This is the fourth notorious gangster to be found in the world.
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Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṁ aggo mahācoro yo asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati.
But in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, this is the most notorious gangster of all: one who claims to have a non-existent superhuman quality.
Taṁ kissa hetu?
Why is that?
Theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto”ti.
Monks, you’ve eaten the country’s almsfood by theft.”
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Aññathā santamattānaṁ,
“Whoever should declare himself
aññathā yo pavedaye;
To be other than he truly is,
Nikacca kitavasseva,
Has eaten this by theft,
bhuttaṁ theyyena tassa taṁ.
Like a cheater who has deceived.
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Kāsāvakaṇṭhā bahavo,
Many ocher-necks of bad qualities,
pāpadhammā asaññatā;
Uncontrolled and wicked—
Pāpā pāpehi kammehi,
By their wicked deeds,
nirayaṁ te upapajjare.
They are reborn in hell.
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Seyyo ayoguḷo bhutto,
It’s better to eat an iron ball,
tatto aggisikhūpamo;
As hot as a licking flame,
Yañce bhuñjeyya dussīlo,
Than for the immoral and uncontrolled
raṭṭhapiṇḍaṁ asaññatoti.
To eat the country’s alms.”
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Atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya …pe…
After rebuking the monks from the banks of the Vaggumudā in many ways for being difficult to maintain, difficult to support …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
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Preliminary ruling
“Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya—‘iti jānāmi iti passāmī’ti,
‘If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, “This I know, this I see,”
tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya—‘ajānamevaṁ, āvuso, avacaṁ jānāmi, apassaṁ passāmi. Tucchaṁ musā vilapin’ti,
but after some time—whether questioned or not, but having committed the offense and seeking purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,”
ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
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Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.
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Second sub-story
Tena kho pana samayena sambahulā bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṁ byākariṁsu.
Soon afterwards a number of monks, thinking they had seen and realized what in fact they had not, declared final knowledge because of overestimation.
Tesaṁ aparena samayena rāgāyapi cittaṁ namati dosāyapi cittaṁ namati mohāyapi cittaṁ namati.
After some time, their minds inclined to sensual desire, ill will, and confusion.
Tesaṁ kukkuccaṁ ahosi—
They became anxious, thinking,
“bhagavatā sikkhāpadaṁ paññattaṁ.
“The Buddha has laid down a training rule,
Mayañcamha adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino, adhimānena aññaṁ byākarimhā.
yet we declared final knowledge because of overestimation.
Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti?
Could it be that we’ve committed an offense entailing expulsion?”
Te āyasmato ānandassa etamatthaṁ ārocesuṁ.
They told Venerable Ānanda,
Āyasmā ānando bhagavato etamatthaṁ ārocesi.
who told the Buddha.
“Honti ye te, ānanda, bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṁ byākaronti.
He said, “This is negligible, Ānanda.
Tañca kho etaṁ abbohārikan”ti.
....
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“Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
And so, monks, this training rule should be recited like this:
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Final ruling
“Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya—‘iti jānāmi iti passāmī’ti,
‘If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, “This I know, this I see,”
tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya—‘ajānamevaṁ, āvuso, avacaṁ jānāmi, apassaṁ passāmi. Tucchaṁ musā vilapin’ti,
but after some time—whether he is questioned or not, but having committed the offense and seeking purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” then,
aññatra adhimānā,
except if it is due to overestimation,
ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”
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Definitions
Yo panāti
A:
yo yādiso …pe…
whoever …
bhikkhūti
Monk:
…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
Anabhijānanti
Falsely:
asantaṁ abhūtaṁ asaṁvijjamānaṁ ajānanto apassanto attani kusalaṁ dhammaṁ— atthi me kusalo dhammoti.
although a certain wholesome quality is non-existent in himself, not real, not to be found, and he does not see it or know it, he says, “I have this wholesome quality.”
Uttarimanussadhammo nāma
A superhuman quality:
jhānaṁ vimokkho samādhi samāpatti ñāṇadassanaṁ maggabhāvanā phalasacchikiriyā kilesappahānaṁ vinīvaraṇatā cittassa suññāgāre abhirati.
jhāna, release, undistractible-lucidity, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in solitude.
Attupanāyikanti
For himself:
te vā kusale dhamme attani upaneti attānaṁ vā tesu kusalesu dhammesu upaneti.
either he presents those good qualities as in himself, or he presents himself as among those good qualities.
Ñāṇanti
Knowledge:
tisso vijjā.
the three true insights.
Dassananti
Vision:
yaṁ ñāṇaṁ taṁ dassanaṁ, yaṁ dassanaṁ taṁ ñāṇaṁ.
knowledge and vision are equivalent.
Samudācareyyāti
Claims:
āroceyya itthiyā vā purisassa vā gahaṭṭhassa vā pabbajitassa vā.
announces to a woman or a man, to a lay person or one gone forth.
Iti jānāmi iti passāmīti
This I know, this I see:
jānāmahaṁ ete dhamme, passāmahaṁ ete dhamme atthi ca ete dhammā mayi, ahañca etesu dhammesu sandissāmīti.
“I know these qualities,” “I see these qualities,” “These qualities are found in me and I conform to them.”
Tato aparena samayenāti
After some time:
yasmiṁ khaṇe samudāciṇṇaṁ hoti taṁ khaṇaṁ taṁ layaṁ taṁ muhuttaṁ vītivatte.
the moment, the second, the instant after he has made the claim.
Samanuggāhīyamānoti
He is questioned:
yaṁ vatthu paṭiññātaṁ hoti tasmiṁ vatthusmiṁ samanuggāhīyamāno—
he is questioned in regard to what he has claimed:
“kinte adhigataṁ,
“What did you attain?”
kinti te adhigataṁ,
“How did you attain it?”
kadā te adhigataṁ,
“When did you attain it?”
kattha te adhigataṁ,
“Where did you attain it?”
katame te kilesā pahīnā,
“Which defilements did you abandon?”
katamesaṁ tvaṁ dhammānaṁ lābhī”ti.
“Which qualities did you gain?”
Asamanuggāhīyamānoti
Not:
na kenaci vuccamāno.
he is not spoken to by anyone.
Āpannoti
Having committed the offense:
pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā pārājikaṁ āpattiṁ āpanno hoti.
having bad desires, overcome by desire, claiming to have a non-existent, unreal superhuman quality, he has committed an offense entailing expulsion.
Visuddhāpekkhoti
Seeking purification:
gihī vā hotukāmo upāsako vā hotukāmo ārāmiko vā hotukāmo sāmaṇero vā hotukāmo.
he desires to be a householder, a lay follower, a monastery worker, or a novice monk.
Ajānamevaṁ, āvuso, avacaṁ—jānāmi, apassaṁ passāmīti
Not knowing I said that I know, not seeing that I see:
nāhaṁ ete dhamme jānāmi, nāhaṁ ete dhamme passāmi, natthi ca ete dhammā mayi, na cāhaṁ etesu dhammesu sandissāmīti.
“I don’t know these qualities,” “I don’t see these qualities,” “These qualities aren’t found in me and I don’t conform to them.”
Tucchaṁ musā vilapinti
What I said was empty and false:
tucchakaṁ mayā bhaṇitaṁ, musā mayā bhaṇitaṁ, abhūtaṁ mayā bhaṇitaṁ, ajānantena mayā bhaṇitaṁ.
“What I said was empty,” “What I said was false,” “What I said was unreal,” “I said it without knowing.”
Aññatra adhimānāti
Except if it is due to overestimation:
ṭhapetvā adhimānaṁ.
Unless it is due to overestimation.
Ayampīti
He too:
purime upādāya vuccati.
this is said with reference to the preceding offenses entailing expulsion.
Pārājiko hotīti
Is expelled:
seyyathāpi nāma tālo matthakacchinno abhabbo puna virūḷhiyā;
just as a palm tree with its crown cut off is incapable of further growth,
evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo.
so too is a monk with bad desires, overcome by desire, who claims to have a non-existent superhuman quality not an ascetic, not a Sakyan monastic.
Tena vuccati— “pārājiko hotī”ti.
Therefore it is said, “he is expelled.”
Asaṁvāsoti
Excluded from the community:
saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma.
Community: joint legal procedures, a joint recitation, the same training—this is called “community”.
So tena saddhiṁ natthi. Tena vuccati— “asaṁvāso”ti.
He does not take part in this—therefore it is called “excluded from the community”.
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Permutations
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Summary
Uttarimanussadhammo nāma
A superhuman quality:
jhānaṁ vimokkho samādhi samāpatti ñāṇadassanaṁ maggabhāvanā phalasacchikiriyā kilesappahānaṁ vinīvaraṇatā cittassa suññāgāre abhirati.
jhāna, release, undistractible-lucidity, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in solitude.
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Definitions
Jhānanti
jhāna:
paṭhamaṁ jhānaṁ dutiyaṁ jhānaṁ tatiyaṁ jhānaṁ catutthaṁ jhānaṁ.
the first jhāna, the second jhāna, the third jhāna, the fourth jhāna.
Vimokkhoti
Release:
suññato vimokkho animitto vimokkho appaṇihito vimokkho.
emptiness release, signless release, desireless release.
Samādhīti
undistractible-lucidity:
suññato samādhi animitto samādhi appaṇihito samādhi.
emptiness undistractible-lucidity, signless undistractible-lucidity, desireless undistractible-lucidity.
Samāpattīti
Attainment:
suññatā samāpatti animittā samāpatti appaṇihitā samāpatti.
emptiness attainment, signless attainment, desireless attainment.
Ñāṇadassananti
Knowledge and vision:
tisso vijjā.
the three true insights.
Maggabhāvanāti
Development of the path:
cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
the four applications of mindfulness, the four right efforts, the four foundations for supernormal power, the five spiritual faculties, the five spiritual powers, the seven factors of awakening, the noble eightfold path.
Phalasacchikiriyāti
Realization of the fruits:
sotāpattiphalassa sacchikiriyā, sakadāgāmiphalassa sacchikiriyā, anāgāmiphalassa sacchikiriyā, arahattassa sacchikiriyā.
realization of the fruit of stream-entry, realization of the fruit of once-returning, realization of the fruit of non-returning, realization of perfection.
Kilesappahānanti
Abandoning the defilements:
rāgassa pahānaṁ dosassa pahānaṁ mohassa pahānaṁ.
the abandoning of sensual desire, the abandoning of ill will, the abandoning of confusion.
Vinīvaraṇatā cittassāti
A mind without hindrances:
rāgā cittaṁ vinīvaraṇatā, dosā cittaṁ vinīvaraṇatā, mohā cittaṁ vinīvaraṇatā.
a mind without sensual desire, a mind without ill will, a mind without confusion.
Suññāgāre abhiratīti
Delighting in solitude:
paṭhamena jhānena suññāgāre abhirati,
because of the first jhāna, there is delight in solitude;
dutiyena jhānena suññāgāre abhirati,
because of the second jhāna, there is delight in solitude;
tatiyena jhānena suññāgāre abhirati,
because of the third jhāna, there is delight in solitude;
catutthena jhānena suññāgāre abhirati.
because of the fourth jhāna, there is delight in solitude.
....
Exposition
....
First jhāna
Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.
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----
Catūhākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first jhāna,” he commits an offense entailing expulsion when four conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.
----
----
Pañcahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first jhāna,” he commits an offense entailing expulsion when five conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ vinidhāya khantiṁ.
he misrepresents his view of what is true; he misrepresents his belief of what is true.
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Chahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first jhāna,” he commits an offense entailing expulsion when six conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.
----
----
Sattahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first jhāna,” he commits an offense entailing expulsion when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Tīhākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.
----
----
Catūhākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first jhāna,” he commits an offense entailing expulsion when four conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.
----
----
Pañcahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first jhāna,” he commits an offense entailing expulsion when five conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ.
he misrepresents his belief of what is true.
----
----
Chahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first jhāna,” he commits an offense entailing expulsion when six conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.
----
----
Sattahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first jhāna,” he commits an offense entailing expulsion when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Tīhākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.
----
----
Catūhākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first jhāna,” he commits an offense entailing expulsion when four conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.
----
----
Pañcahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first jhāna,” he commits an offense entailing expulsion when five conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ.
he misrepresents his belief of what is true.
----
----
Chahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first jhāna,” he commits an offense entailing expulsion when six conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.
----
----
Sattahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first jhāna,” he commits an offense entailing expulsion when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Tīhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.
----
----
Catūhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first jhāna,” he commits an offense entailing expulsion when four conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.
----
----
Pañcahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first jhāna,” he commits an offense entailing expulsion when five conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ.
he misrepresents his belief of what is true.
----
----
Chahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first jhāna,” he commits an offense entailing expulsion when six conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.
----
----
Sattahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first jhāna,” he commits an offense entailing expulsion when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Tīhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.
----
----
Catūhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first jhāna,” he commits an offense entailing expulsion when four conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.
----
----
Pañcahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first jhāna,” he commits an offense entailing expulsion when five conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ.
he misrepresents his belief of what is true.
----
----
Chahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first jhāna,” he commits an offense entailing expulsion when six conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.
----
----
Sattahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first jhāna,” he commits an offense entailing expulsion when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Tīhākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.
----
----
Catūhākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first jhāna,” he commits an offense entailing expulsion when four conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.
----
----
Pañcahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first jhāna,” he commits an offense entailing expulsion when five conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ.
he misrepresents his belief of what is true.
----
----
Chahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first jhāna,” he commits an offense entailing expulsion when six conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.
----
----
Sattahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first jhāna,” he commits an offense entailing expulsion when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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....
Other individual attainments
Yathā idaṁ paṭhamaṁ jhānaṁ vitthāritaṁ evaṁ sabbampi vitthāretabbaṁ.
As the first jhāna has been expanded in detail, so should all be expanded:
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Tīhākārehi …pe… sattahākārehi dutiyaṁ jhānaṁ …pe…
If he lies in full awareness, saying, “I attained the second jhāna,” …
tatiyaṁ jhānaṁ …pe…
“I attained the third jhāna,” …
catutthaṁ jhānaṁ samāpajjiṁ …
“I attained the fourth jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
catutthassa jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
catutthaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
“I’ve realized the fourth jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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----
Tīhākārehi suññataṁ vimokkhaṁ …
If he lies in full awareness, saying, “I attained the emptiness release,” …
animittaṁ vimokkhaṁ …
“I attained the signless release,” …
appaṇihitaṁ vimokkhaṁ samāpajjiṁ …
“I attained the desireless release,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
appaṇihitassa vimokkhassa lābhimhi …
“I obtain …
vasimhi …
“I master …
appaṇihito vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe….
“I’ve realized the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled: …
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Tīhākārehi suññataṁ samādhiṁ …
If he lies in full awareness, saying, “I attained the emptiness undistractible-lucidity,” …
animittaṁ samādhiṁ …
“I attained the signless undistractible-lucidity,” …
appaṇihitaṁ samādhiṁ samāpajjiṁ …
“I attained the desireless undistractible-lucidity,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
appaṇihitassa samādhissa lābhimhi …
“I obtain …
vasimhi …
“I master …
appaṇihito samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the desireless undistractible-lucidity,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi suññataṁ samāpattiṁ …
If he lies in full awareness, saying, “I attained the emptiness attainment,” …
animittaṁ samāpattiṁ …
“I attained the signless attainment,” …
appaṇihitaṁ samāpattiṁ samāpajjiṁ …
“I attained the desireless attainment,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
appaṇihitāya samāpattiyā lābhimhi …
“I obtain …
vasimhi …
“I master …
appaṇihitā samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi tisso vijjā samāpajjiṁ …
If he lies in full awareness, saying, “I attained the three true insights,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
tissannaṁ vijjānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
tisso vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi cattāro satipaṭṭhāne …
If he lies in full awareness, saying, “I attained the four applications of mindfulness,” …
cattāro sammappadhāne …
“I attained the four right efforts,” …
cattāro iddhipāde samāpajjiṁ …
“I attained the four foundations for supernormal power,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
catunnaṁ iddhipādānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
cattāro iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi pañcindriyāni …
If he lies in full awareness, saying, “I attained the five spiritual faculties,” …
pañca balāni samāpajjiṁ …
“I attained the five spiritual powers,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
pañcannaṁ balānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
pañcabalāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi satta bojjhaṅge samāpajjiṁ …
If he lies in full awareness, saying, “I attained the seven factors of awakening,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
sattannaṁ bojjhaṅgānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
satta bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi ariyaṁ aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the noble eightfold path,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
ariyassa aṭṭhaṅgikassa maggassa lābhimhi …
“I obtain …
vasimhi …
“I master …
ariyo aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi sotāpattiphalaṁ …
If he lies in full awareness, saying, “I attained the fruit of stream-entry,” …
sakadāgāmiphalaṁ …
“I attained the fruit of once-returning,” …
anāgāmiphalaṁ …
“I attained the fruit of non-returning,” …
arahattaṁ samāpajjiṁ …
“I attained perfection …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
“I master …
“I obtain …
arahattassa lābhimhi vasimhi arahattaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi rāgo me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “I’ve given up sensual desire, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi doso me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “I’ve given up ill will, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi rāgā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “My mind is free from the hindrance of sensual desire,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “My mind is free from the hindrance of ill will,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi …pe… sattahākārehi mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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Suddhikaṁ niṭṭhitaṁ.
The basic series is finished.
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Combinations of two attainments
Tīhākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the second jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa dutiyassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ dutiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe….
“I’ve realized the first jhāna and the second jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled:
....
before he has lied, he knows he is going to lie;
....
while lying, he knows he is lying;
....
after he has lied, he knows he has lied.
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Tīhākārehi paṭhamañca jhānaṁ tatiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the third jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa tatiyassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ tatiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the third jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ catutthañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the fourth jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa catutthassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the fourth jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ suññatañca vimokkhaṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the emptiness release,” …
paṭhamañca jhānaṁ animittañca vimokkhaṁ …
“I attained the first jhāna and the signless release,” …
paṭhamañca jhānaṁ appaṇihitañca vimokkhaṁ samāpajjiṁ …
“I attained the first jhāna and the desireless release,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa appaṇihitassa ca vimokkhassa lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ suññatañca samādhiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the emptiness undistractible-lucidity,” …
paṭhamañca jhānaṁ animittañca samādhiṁ …
“I attained the first jhāna and the signless undistractible-lucidity,” …
paṭhamañca jhānaṁ appaṇihitañca samādhiṁ samāpajjiṁ …
“I attained the first jhāna and the desireless undistractible-lucidity,” …
samāpajjāmi …
“I’m attaining …
samāpanno
“I’ve attained …
paṭhamassa ca jhānassa appaṇihitassa ca samādhissa lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the desireless undistractible-lucidity,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ suññatañca samāpattiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the emptiness attainment,” …
paṭhamañca jhānaṁ animittañca samāpattiṁ …
“I attained the first jhāna and the signless attainment,” …
paṭhamañca jhānaṁ appaṇihitañca samāpattiṁ samāpajjiṁ …
“I attained the first jhāna and the desireless attainment,” …
samāpajjāmi …
“I’m attaining …
samāpanno
“I’ve attained …
paṭhamassa ca jhānassa appaṇihitāya ca samāpattiyā lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ tisso ca vijjā samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the three true insights,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa tissannañca vijjānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ cattāro ca satipaṭṭhāne …
If he lies in full awareness, saying, “I attained the first jhāna and the four applications of mindfulness,” …
paṭhamañca jhānaṁ cattāro ca sammappadhāne …
“I attained the first jhāna and the four right efforts,” …
paṭhamañca jhānaṁ cattāro ca iddhipāde samāpajjiṁ …
“I attained the first jhāna and the four foundations for supernormal power,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa catunnañca iddhipādānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ pañca ca indriyāni …
If he lies in full awareness, saying, “I attained the first jhāna and the five spiritual faculties,” …
paṭhamañca jhānaṁ pañca ca balāni samāpajjiṁ …
“I attained the first jhāna and the five spiritual powers,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa pañcannañca balānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ satta ca bojjhaṅge samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the seven factors of awakening,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa sattannañca bojjhaṅgānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ ariyañca aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the noble eightfold path,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ sotāpattiphalañca …
If he lies in full awareness, saying, “I attained the first jhāna and the fruit of stream-entry,” …
paṭhamañca jhānaṁ sakadāgāmiphalañca …
“I attained the first jhāna and the fruit of once-returning,” …
paṭhamañca jhānaṁ anāgāmiphalañca …
“I attained the first jhāna and the fruit of non-returning,” …
paṭhamañca jhānaṁ arahattañca samāpajjiṁ …
“I attained the first jhāna and perfection,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa arahattassa ca lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first jhāna and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi paṭhamañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and I’ve given up sensual desire,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto …
“I’ve realized the first jhāna and I’ve given up sensual desire …
doso ca me catto …
and I’ve given up ill will …
moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
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Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and my mind is free from the hindrance of sensual desire,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
paṭhamassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
paṭhamañca jhānaṁ sacchikataṁ mayā, rāgā ca me cittaṁ vinīvaraṇaṁ …
“I’ve realized the first jhāna and my mind is free from the hindrance of sensual desire,” …
dosā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of ill will,” …
mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—
and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Khaṇḍacakkaṁ niṭṭhitaṁ.
The unconnected permutation series is finished.
----
----
Tīhākārehi dutiyañca jhānaṁ tatiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the second jhāna and the third jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
dutiyassa ca jhānassa tatiyassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
dutiyañca jhānaṁ tatiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the second jhāna and the third jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi dutiyañca jhānaṁ catutthañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the second jhāna and the fourth jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
dutiyassa ca jhānassa catutthassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
dutiyañca jhānaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the second jhāna and the fourth jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi dutiyañca jhānaṁ suññatañca vimokkhaṁ …
If he lies in full awareness, saying, “I attained the second jhāna and the emptiness release,” …
animittañca vimokkhaṁ …
and the signless release,” …
appaṇihitañca vimokkhaṁ …
and the desireless release,” …
suññatañca samādhiṁ …
and the emptiness undistractible-lucidity,” …
animittañca samādhiṁ …
and the signless undistractible-lucidity,” …
appaṇihitañca samādhiṁ …
and the desireless undistractible-lucidity,” …
suññatañca samāpattiṁ …
and the emptiness attainment,” …
animittañca samāpattiṁ …
and the signless attainment,” …
appaṇihitañca samāpattiṁ …
and the desireless attainment,” …
tisso ca vijjā …
and the three true insights,” …
cattāro ca satipaṭṭhāne …
and the four applications of mindfulness,” …
cattāro ca sammappadhāne …
and the four right efforts,” …
cattāro ca iddhipāde …
and the four foundations for supernormal power,” …
pañca ca indriyāni …
and the five spiritual faculties,” …
pañca ca balāni …
and the five spiritual powers,” …
satta ca bojjhaṅge …
and the seven factors of awakening,” …
ariyañca aṭṭhaṅgikaṁ maggaṁ …
and the noble eightfold path,” …
sotāpattiphalañca …
and the fruit of stream-entry,” …
sakadāgāmiphalañca …
and the fruit of once-returning,” …
anāgāmiphalañca …
and the fruit of non-returning,” …
arahattañca samāpajjiṁ …
and perfection,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
dutiyassa ca jhānassa arahattassa ca lābhimhi …
“I obtain …
vasimhi …
“I master …
dutiyañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the second jhāna and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi dutiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the second jhāna and I’ve given up sensual desire …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
dutiyassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
dutiyañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto …
“I’ve realized the second jhāna and I’ve given up sensual desire …
doso ca me catto …
and I’ve given up ill will …
moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito.
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” …
Rāgā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of sensual desire,” …
dosā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of ill will,” …
mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.
and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi …pe… sattahākārehi dutiyañca jhānaṁ paṭhamañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the second jhāna and the first jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
dutiyassa ca jhānassa paṭhamassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
dutiyañca jhānaṁ paṭhamañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe…
“I’ve realized the second jhāna and the first jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled …
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Baddhacakkaṁ.
The linked permutation series is finished.
----
----
Evaṁ ekekaṁ mūlaṁ kātuna baddhacakkaṁ parivattakaṁ kattabbaṁ.
In this way each section is to be dealt with as in the linked permutation series.
----
----
Idaṁ saṅkhittaṁ.
Here it is in brief:
----
----
Tīhākārehi tatiyañca jhānaṁ catutthañca jhānaṁ …pe…
If he lies in full awareness, saying, “I attained the third jhāna and the fourth jhāna,” …
tatiyañca jhānaṁ arahattañca samāpajjiṁ …
the third jhāna and perfection,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
tatiyassa ca jhānassa arahattassa ca lābhimhi …
“I obtain …
vasimhi …
“I master …
tatiyañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the third jhāna and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi tatiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the third jhāna and I’ve given up sensual desire …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
tatiyassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
tatiyañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto …
“I’ve realized the third jhāna and I’ve given up sensual desire …
doso ca me catto …
and I’ve given up ill will …
moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito.
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” …
Rāgā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of sensual desire,” …
dosā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of ill will,” …
mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.
and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi tatiyañca jhānaṁ paṭhamañca jhānaṁ …
If he lies in full awareness, saying, “I attained the third jhāna and the first jhāna,” …
tatiyañca jhānaṁ dutiyañca jhānaṁ samāpajjiṁ …
“I attained the third jhāna and the second jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
tatiyassa ca jhānassa dutiyassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
tatiyañca jhānaṁ dutiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the third jhāna and the second jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled. …
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ …pe…
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the first jhāna,” …
dutiyañca jhānaṁ …
the second jhāna,” …
tatiyañca jhānaṁ …
the third jhāna,” …
catutthañca jhānaṁ samāpajjiṁ
the fourth jhāna,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ catutthassa ca jhānassa lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the fourth jhāna,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca vimokkhaṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness release,” …
animittañca vimokkhaṁ …
and I attained the signless release,” …
appaṇihitañca vimokkhaṁ samāpajjiṁ …
and I attained the desireless release,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitassa ca vimokkhassa lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca samādhiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness undistractible-lucidity,” …
animittañca samādhiṁ …
and I attained the signless undistractible-lucidity,” …
appaṇihitañca samādhiṁ samāpajjiṁ …
and I attained the desireless undistractible-lucidity,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitassa ca samādhissa lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the desireless undistractible-lucidity,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca samāpattiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness attainment,” …
animittañca samāpattiṁ …
and I attained the signless attainment,” …
appaṇihitañca samāpattiṁ samāpajjiṁ …
and I attained the desireless attainment,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitāya ca samāpattiyā lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ tisso ca vijjā samāpajjiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the three true insights,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ tissannañca vijjānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ cattāro ca satipaṭṭhāne …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the four applications of mindfulness,” …
cattāro ca sammappadhāne …
and I attained the four right efforts,” …
cattāro ca iddhipāde samāpajjiṁ …
and I attained the four foundations for supernormal power,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ catunnañca iddhipādānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ pañca ca indriyāni …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the five spiritual faculties,” …
pañca ca balāni samāpajjiṁ …
and I attained the five spiritual powers,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ pañcannañca balānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ satta ca bojjhaṅge samāpajjiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the seven factors of awakening,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ sattannañca bojjhaṅgānaṁ lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ ariyañca aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the noble eightfold path,” …
samāpajjāmi …
“I’m attaining …
samāpanno …
“I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi …
“I obtain …
vasimhi …
“I master …
mohā ca me cittaṁ vinīvaraṇaṁ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ sotāpattiphalañca …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the fruit of stream-entry,” …
sakadāgāmiphalañca …
and I attained the fruit of once-returning,” …
anāgāmiphalañca …
and I attained the fruit of non-returning,” …
arahattañca samāpajjiṁ …
and I attained perfection,” …
samāpajjāmi …
and I’m attaining …
samāpanno …
and I’ve attained …
mohā ca me cittaṁ vinīvaraṇaṁ arahattassa ca lābhimhi …
and I obtain …
vasimhi …
and I master …
mohā ca me cittaṁ vinīvaraṇaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ, rāgo ca me catto …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I’ve given up sensual desire …
doso ca me catto …
and I’ve given up ill will …
moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.
----
----
Tīhākārehi …pe… sattahākārehi mohā ca me cittaṁ vinīvaraṇaṁ rāgā ca me cittaṁ vinīvaraṇaṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and my mind is free from the hindrance of sensual desire,” …
dosā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—
and my mind is free from the hindrance of ill will,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Ekamūlakaṁ niṭṭhitaṁ.
The section based on one item is finished.
----
----
....
Combinations of more than two attainments
Yathā ekamūlakaṁ vitthāritaṁ evameva dumūlakādipi vitthāretabbaṁ.
The sections based on two items, etc., are to be given in detail in the same way as the section based on one item.
----
----
....
Combination of all attainments
Idaṁ sabbamūlakaṁ
This is the section based on all items:
----
----
Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first jhāna and the second jhāna and the third jhāna and the fourth jhāna and the emptiness release and the signless release and the desireless release and the emptiness undistractible-lucidity and the signless undistractible-lucidity and the desireless undistractible-lucidity and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection …
samāpajjāmi …
and I’m attaining …
samāpanno …pe…
and I’ve attained … etc. …
rāgo ca me catto, doso ca me catto, moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito.
and I’ve given up sensual desire, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and I’ve given up ill will, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside;
Rāgā ca me cittaṁ vinīvaraṇaṁ, dosā ca me cittaṁ vinīvaraṇaṁ, mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—
and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Sabbamūlakaṁ niṭṭhitaṁ.
The section based on all items is finished.
----
----
Suddhikavārakathā niṭṭhitā.
The exposition of the section on the basic series is finished.
----
----
....
Meaning to say first jhāna, but saying something else
Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo dutiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the first jhāna,” while actually saying, “I attained the second jhāna,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
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Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo tatiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the first jhāna,” while actually saying, “I attained the third jhāna,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
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Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo catutthaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the first jhāna,” while actually saying, “I attained the fourth jhāna,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
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Tīhākārehi …pe… sattahākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo suññataṁ vimokkhaṁ …
If he lies in full awareness, meaning to say, “I attained the first jhāna,” while actually saying, “I attained the emptiness release,” …
animittaṁ vimokkhaṁ …
the signless release,” …
appaṇihitaṁ vimokkhaṁ …
the desireless release,” …
suññataṁ samādhiṁ …
the emptiness undistractible-lucidity,” …
animittaṁ samādhiṁ …
the signless undistractible-lucidity,” …
appaṇihitaṁ samādhiṁ …
the desireless undistractible-lucidity,” …
suññataṁ samāpattiṁ …
the emptiness attainment,” …
animittaṁ samāpattiṁ …
the signless attainment,” …
appaṇihitaṁ samāpattiṁ …
the desireless attainment,” …
tisso vijjā …
the three true insights,” …
cattāro satipaṭṭhāne …
the four applications of mindfulness,” …
cattāro sammappadhāne …
the four right efforts,” …
cattāro iddhipāde …
the four foundations for supernormal power,” …
pañcindriyāni …
the five spiritual faculties,” …
pañca balāni …
the five spiritual powers,” …
satta bojjhaṅge …
the seven factors of awakening,” …
ariyaṁ aṭṭhaṅgikaṁ maggaṁ …
the noble eightfold path,” …
sotāpattiphalaṁ …
the fruit of stream-entry,” …
sakadāgāmiphalaṁ …
the fruit of once-returning,” …
anāgāmiphalaṁ …
the fruit of non-returning,” …
arahattaṁ samāpajjiṁ …pe…
perfection,” …
rāgo me catto …
“I’ve given up sensual desire …
doso me catto …
“I’ve given up ill will …
moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito.
“I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside.,”
Rāgā me cittaṁ vinīvaraṇaṁ …
“My mind is free from the hindrance of sensual desire,” …
dosā me cittaṁ vinīvaraṇaṁ …
“My mind is free from the hindrance of ill will,” …
mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
“My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa—
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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Vatthuvisārakassa ekamūlakassa khaṇḍacakkaṁ niṭṭhitaṁ.
The unconnected permutation series based on one item with a speech extension is finished.
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....
Meaning to say second jhāna, but saying something else
Tīhākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo tatiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the second jhāna,” while actually saying, “I attained the third jhāna,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
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Tīhākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo catutthaṁ jhānaṁ samāpajjinti …pe…
If he lies in full awareness, meaning to say, “I attained the second jhāna,” while actually saying, “I attained the fourth jhāna,” …
mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
“My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
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----
Tīhākārehi …pe… sattahākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the second jhāna,” while actually saying, “I attained the first jhāna,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa …pe…
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled …
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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Vatthuvisārakassa ekamūlakassa baddhacakkaṁ.
The linked permutation series based on one item with a speech extension is finished.
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Mūlaṁ saṅkhittaṁ.
The basis in brief is finished.
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....
Meaning to say he is free from confusion, but saying something else
Tīhākārehi mohā me cittaṁ vinīvaraṇanti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion,” while actually saying, “I attained the first jhāna,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
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----
Tīhākārehi …pe… sattahākārehi mohā me cittaṁ vinīvaraṇanti vattukāmo dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion,” while actually saying, “My mind is free from the hindrance of ill will,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa …pe…
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled …
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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Vatthuvisārakassa ekamūlakaṁ niṭṭhitaṁ.
The section based on one item with a speech extension is finished.
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....
Meaning to say any particular combination of individual attainments, but saying something else
Yathā ekamūlakaṁ vitthāritaṁ evameva dumūlakādipi vitthāretabbaṁ.
The sections based on two items, etc., are to be given in detail in the same way as the section based on one item.
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....
Meaning to say all the attainments but one, and instead saying the remaining one
Idaṁ sabbamūlakaṁ
This is the section based on all items:
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Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …pe…
If he lies in full awareness, meaning to say, “I attained the first jhāna and the second jhāna and the third jhāna and the fourth jhāna and the emptiness release and the signless release and the desireless release and the emptiness undistractible-lucidity and the signless undistractible-lucidity and the desireless undistractible-lucidity and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection …
rāgo ca me catto …
and I’ve given up sensual desire …
doso ca me catto …
and I’ve given up ill will …
moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṁ vinīvaraṇaṁ dosā ca me cittaṁ vinīvaraṇanti vattukāmo mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will,” while actually saying, “My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled.
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Tīhākārehi dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …pe…
If he lies in full awareness, meaning to say, “I attained the second jhāna and the third jhāna and the fourth jhāna and the emptiness release and the signless release and the desireless release and the emptiness undistractible-lucidity and the signless undistractible-lucidity and the desireless undistractible-lucidity and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection …
rāgo ca me catto …
and I’ve given up sensual desire …
doso ca me catto …
and I’ve given up ill will …
moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṁ vinīvaraṇaṁ dosā ca me cittaṁ vinīvaraṇaṁ mohā ca me cittaṁ vinīvaraṇanti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will and my mind is free from the hindrance of confusion,” while actually saying, “I attained the first jhāna,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, there is a serious offense when three conditions are fulfilled.
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Tīhākārehi tatiyañca jhānaṁ catutthañca jhānaṁ …pe…
If he lies in full awareness, meaning to say, “I attained the third jhāna and the fourth jhāna …
mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ samāpajjinti vattukāmo dutiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
and my mind is free from the hindrance of confusion and I attained the first jhāna,” while actually saying, “I attained the second jhāna,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
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Tīhākārehi …pe… sattahākārehi mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ …pe…
If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion and I attained the first jhāna and the second jhāna and the third jhāna and the fourth jhāna …
rāgā ca me cittaṁ vinīvaraṇanti vattukāmo dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
and my mind is free from the hindrance of sensual desire,” while actually saying, “My mind is free from the hindrance of ill will,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;
na paṭivijānantassa āpatti thullaccayassa—
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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Vatthuvisārakassa sabbamūlakaṁ niṭṭhitaṁ.
The section based on all items with a speech extension is finished.
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Vatthuvisārakassa cakkapeyyālaṁ niṭṭhitaṁ.
The successive permutation series with a speech extension is finished.
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Vatthukāmavārakathā niṭṭhitā.
The exposition of the section on “meaning to say” is finished.
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....
Gross hinting: in regard to dwellings
Tīhākārehi yo te vihāre vasi so bhikkhu paṭhamaṁ jhānaṁ samāpajji …
If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first jhāna,” …
samāpajjati …
is attaining …
samāpanno …
has attained …
so bhikkhu paṭhamassa jhānassa lābhī …
obtains …
vasī …
masters …
tena bhikkhunā paṭhamaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the first jhāna,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.
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Catūhākārehi … pañcahākārehi … chahākārehi … sattahākārehi yo te vihāre vasi so bhikkhu paṭhamaṁ jhānaṁ samāpajji …
If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first jhāna,” …
samāpajjati …
is attaining …
samāpanno …
has attained …
so bhikkhu paṭhamassa jhānassa lābhī …
obtains …
vasī …
masters …
tena bhikkhunā paṭhamaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the first jhāna,” then, if the listener understands, he commits a serious offense when four … five … six … seven conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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Tīhākārehi yo te vihāre vasi so bhikkhu dutiyaṁ jhānaṁ …
If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the second jhāna,” …
tatiyaṁ jhānaṁ …
the third jhāna,” …
catutthaṁ jhānaṁ …
the fourth jhāna,” …
suññataṁ vimokkhaṁ …
the emptiness release,” …
animittaṁ vimokkhaṁ …
the signless release,” …
appaṇihitaṁ vimokkhaṁ …
the desireless release,” …
suññataṁ samādhiṁ …
the emptiness undistractible-lucidity,” …
animittaṁ samādhiṁ …
the signless undistractible-lucidity,” …
appaṇihitaṁ samādhiṁ …
the desireless undistractible-lucidity,” …
suññataṁ samāpattiṁ …
the emptiness attainment,” …
animittaṁ samāpattiṁ …
the signless attainment,” …
appaṇihitaṁ samāpattiṁ …
the desireless attainment,” …
tisso vijjā …
the three true insights,” …
cattāro satipaṭṭhāne …
the four applications of mindfulness,” …
cattāro sammappadhāne …
the four right efforts,” …
cattāro iddhipāde …
the four foundations for supernormal power,” …
pañca indriyāni …
the five spiritual faculties,” …
pañca balāni …
the five spiritual powers,” …
satta bojjhaṅge …
the seven factors of awakening,” …
ariyaṁ aṭṭhaṅgikaṁ maggaṁ …
the noble eightfold path,” …
sotāpattiphalaṁ …
the fruit of stream-entry,” …
sakadāgāmiphalaṁ …
the fruit of once-returning,” …
anāgāmiphalaṁ …
the fruit of non-returning,” …
arahattaṁ samāpajji …
perfection,” …
samāpajjati …
is attaining …
samāpanno …
has attained …
so bhikkhu arahattassa lābhī …
obtains …
vasī …
masters …
tena bhikkhunā arahattaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized perfection,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa.
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.
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Tīhākārehi yo te vihāre vasi, tassa bhikkhuno rāgo catto …
If he lies in full awareness, saying, “The monk who stayed in your dwelling has given up sensual desire …
doso catto …
has given up ill will …
moho catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has given up confusion, renounced it, has let it go, has abandoned it, has relinquished it, has forsaken it, has thrown it aside,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa.
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.
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Tīhākārehi …pe… sattahākārehi yo te vihāre vasi, tassa bhikkhuno rāgā cittaṁ vinīvaraṇaṁ …
If he lies in full awareness, saying, “The monk who stayed in your dwelling has a mind free from the hindrance of sensual desire,” …
dosā cittaṁ vinīvaraṇaṁ …
a mind free from the hindrance of ill will,” …
mohā cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
a mind free from the hindrance of confusion,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
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Tīhākārehi …pe… sattahākārehi yo te vihāre vasi so bhikkhu suññāgāre paṭhamaṁ jhānaṁ …
If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first jhāna in solitude,” …
dutiyaṁ jhānaṁ …
the second jhāna …
tatiyaṁ jhānaṁ …
the third jhāna …
catutthaṁ jhānaṁ samāpajji …
the fourth jhāna …
samāpajjati …
is attaining …
samāpanno …
has attained …
so bhikkhu suññāgāre catutthassa jhānassa lābhī …
obtains …
vasī …
masters …
tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the fourth jhāna in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
....
Gross hinting: in regard to any requisite
Yathā idaṁ vitthāritaṁ evameva sesānipi vitthāretabbāni.
The remainder should be given in detail in the same way:
----
----
Tīhākārehi …pe… sattahākārehi yo te cīvaraṁ paribhuñji …
If he lies in full awareness, saying, “The monk who made use of your robe-cloth …
yo te piṇḍapātaṁ paribhuñji …
who made use of your almsfood …
yo te senāsanaṁ paribhuñji …
who made use of your furniture …
yo te gilānappaccayabhesajjaparikkhāraṁ paribhuñji so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji …
who made use of your medicinal supplies attained the fourth jhāna in solitude,” …
samāpajjati …
is attaining …
samāpanno …
has attained …
so bhikkhu suññāgāre catutthassa jhānassa lābhī …
obtains …
vasī …
masters …
tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the fourth jhāna in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa …pe…
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled …
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Tīhākārehi …pe… sattahākārehi yena te vihāro paribhutto …
If he lies in full awareness, saying, “The monk who has made use of your dwelling …
yena te cīvaraṁ paribhuttaṁ …
who has made use of your robe-cloth …
yena te piṇḍapāto paribhutto …
who has made use of your almsfood …
yena te senāsanaṁ paribhuttaṁ …
who has made use of your furniture …
yena te gilānappaccayabhesajjaparikkhāro paribhutto …
who has made use of your medicinal supplies
so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji …
attained the fourth jhāna in solitude,” …
samāpajjati …
is attaining …
samāpanno …
has attained …
so bhikkhu suññāgāre catutthassa jhānassa lābhī …
obtains …
vasī …
masters …
tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the fourth jhāna in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa …pe…
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled …
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Tīhākārehi …pe… sattahākārehi yaṁ tvaṁ āgamma vihāraṁ adāsi …
If he lies in full awareness, saying, “The monk you gave a dwelling to …
cīvaraṁ adāsi …
you gave robe-cloth to …
piṇḍapātaṁ adāsi …
you gave almsfood to …
senāsanaṁ adāsi …
you gave furniture to …
gilānappaccayabhesajjaparikkhāraṁ adāsi so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji …
you gave medicinal supplies to, he attained the fourth jhāna in solitude,” …
samāpajjati …
is attaining …
samāpanno …
has attained …
so bhikkhu suññāgāre catutthassa jhānassa lābhī …
obtains …
vasī …
masters …
tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
he has realized the fourth jhāna in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;
na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled:
pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;
bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;
bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;
vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;
vinidhāya khantiṁ,
he misrepresents his belief of what is true;
vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;
vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.
----
----
Peyyālapannarasakaṁ niṭṭhitaṁ.
The successive fifteen are finished.
----
----
Paccayappaṭisaṁyuttavārakathā niṭṭhitā.
The exposition of the section on that connected with requisites is finished.
----
----
Uttarimanussadhammacakkapeyyālaṁ niṭṭhitaṁ.
The successive permutation series on superhuman qualities is finished.
----
----
....
Non-offenses
Anāpatti—
There is no offense:
adhimānena,
if he overestimates himself;
anullapanādhippāyassa,
if he does not intend to make a claim;
ummattakassa,
if he is insane;
khittacittassa,
if he is deranged;
vedanāṭṭassa,
if he is overwhelmed by pain;
ādikammikassāti.
if he is the first offender.
----
----
4.1. Vinītavatthuuddānagāthā
Summary verses of case studies
Adhimāne araññamhi,
“About overestimation, in the wilderness,
piṇḍopajjhāriyāpatho;
Almsfood, preceptor, behavior;
Saṁyojanā rahodhammā,
Fetters, qualities in private,
vihāro paccupaṭṭhito.
Dwelling, supported.
----
----
Na dukkaraṁ viriyamathopi maccuno,
Not difficult, and then energy, fear of death,
Bhāyāvuso vippaṭisāri sammā;
Remorseful friend, rightly;
Viriyena yogena ārādhanāya,
To be reached by energy, to be reached by exertion,
Atha vedanāya adhivāsanā duve.
Then two on the enduring of feeling.
----
----
Brāhmaṇe pañca vatthūni,
Five cases of a brahmin,
aññaṁ byākaraṇā tayo;
Three on declaring final knowledge;
Agārāvaraṇā kāmā,
Home, rejected sense pleasures,
rati cāpi apakkami.
And delight, set out.
----
----
Aṭṭhi pesi ubho gāvaghātakā,
Bone, and lump—both are cattle butchers;
Piṇḍo sākuṇiko nicchavi orabbhi;
A morsel is a poultry butcher, a sheep butcher is flayed;
Asi ca sūkariko satti māgavi,
And a pig butcher and sword, a deer hunter and knife,
Usu ca kāraṇiko sūci sārathi.
And a torturer and arrow, a horse trainer and needle.
----
----
Yo ca sibbīyati sūcako hi so,
And a slanderer is sewn,
Aṇḍabhāri ahu gāmakūṭako;
A corrupt magistrate had testicles as burden;
Kūpe nimuggo hi so pāradāriko,
An adulterer submerged in a pit,
Gūthakhādī ahu duṭṭhabrāhmaṇo.
An eater of feces was a wicked brahmin.
----
----
Nicchavitthī aticārinī ahu,
A flayed woman was an adulteress,
Maṅgulitthī ahu ikkhaṇitthikā;
An ugly woman was a fortune-teller;
Okilinī hi sapattaṅgārokiri,
A sweating woman poured coals on a co-wife,
Sīsacchinno ahu coraghātako.
A beheaded man was an executioner.
----
----
Bhikkhu bhikkhunī sikkhamānā,
A monk, a nun, a trainee nun,
Sāmaṇero atha sāmaṇerikā;
A novice monk, then a novice nun—
Kassapassa vinayasmiṁ pabbajaṁ,
These having gone forth in the training of Kassapa
Pāpakammamakariṁsu tāvade.
did bad deeds right there.
----
----
Tapodā rājagahe yuddhaṁ,
The Tapodā, battle in Rājagaha,
nāgānogāhanena ca;
And with the plunging in of elephants;
Sobhito arahaṁ bhikkhu,
The perfected monk Sobhita
pañcakappasataṁ sareti.
recalled five hundred eons.”
----
----
4.2. Vinītavatthu
Case studies, part 1
Tena kho pana samayena aññataro bhikkhu adhimānena aññaṁ byākāsi.
At one time a monk declared final knowledge because of overestimation.
Tassa kukkuccaṁ ahosi—
He became anxious, thinking,
“bhagavatā sikkhāpadaṁ paññattaṁ.
“The Buddha has laid down a training rule.
Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
“Anāpatti, bhikkhu, adhimānenā”ti.
“There’s no offense for overestimates.”
----
----
Tena kho pana samayena aññataro bhikkhu paṇidhāya araññe viharati—
At one time a monk lived in the wilderness
“evaṁ maṁ jano sambhāvessatī”ti.
because he wanted people to esteem him.
Taṁ jano sambhāvesi.
People esteemed him.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, paṇidhāya araññe vatthabbaṁ. Yo vaseyya, āpatti dukkaṭassā”ti.
But, monks, you should not live in the wilderness because of a wish. If you do, you commit an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu paṇidhāya piṇḍāya carati—
At one time a monk was walking for almsfood
“evaṁ maṁ jano sambhāvessatī”ti.
because he wanted people to esteem him.
Taṁ jano sambhāvesi.
People esteemed him.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, paṇidhāya piṇḍāya caritabbaṁ. Yo careyya, āpatti dukkaṭassā”ti.
But, monks, you should not walk for almsfood because of a wish. If you do, you commit an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—
At one time a monk said to another monk,
“ye, āvuso, amhākaṁ upajjhāyassa saddhivihārikā sabbeva arahanto”ti.
“Those who are pupils of our preceptor are all perfected ones.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I wanted to make a claim, Sir.”
----
----
“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—
At one time a monk said to another monk,
“ye, āvuso, amhākaṁ upajjhāyassa antevāsikā sabbeva mahiddhikā mahānubhāvā”ti.
“Those who are pupils of our preceptor all have great supernormal power.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I wanted to make a claim, Sir.”
----
----
“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu paṇidhāya caṅkamati …
At one time a monk did walking meditation because he wanted people to esteem him …
paṇidhāya tiṭṭhati …
stood because he wanted people to esteem him …
paṇidhāya nisīdati …
sat because he wanted people to esteem him …
paṇidhāya seyyaṁ kappeti—
lay down
“evaṁ maṁ jano sambhāvessatī”ti.
because he wanted people to esteem him.
Taṁ jano sambhāvesi.
People esteemed him.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.
----
----
Na ca, bhikkhave, paṇidhāya seyyā kappetabbā.
But, monks, you should not lie down because of a wish.
Yo kappeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality to another monk, saying,
Sopi evamāha—“mayhampi, āvuso, saṁyojanā pahīnā”ti.
“I’ve abandoned the fetters.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
----
----
Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality in private.
Paracittavidū bhikkhu taṁ bhikkhuṁ apasādesi—
A monk who could read minds rebuked him, saying,
“mā, āvuso, evarūpaṁ abhaṇi.
....
Nattheso tuyhan”ti.
“No, you haven’t got it.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality in private.
Devatā taṁ bhikkhuṁ apasādesi—
A god rebuked him, saying,
“mā, bhante, evarūpaṁ abhaṇi.
....
Nattheso tuyhan”ti.
“No, Sir, you haven’t got it.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”
----
----
Tena kho pana samayena aññataro bhikkhu aññataraṁ upāsakaṁ etadavoca—
At one time a monk said to a lay follower,
“yo, āvuso, tuyhaṁ vihāre vasati so bhikkhu arahā”ti.
“The monk living in your dwelling is a perfected one.”
So ca tassa vihāre vasati.
He was the one who lived in that dwelling.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I wanted to make a claim, Sir.”
----
----
“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu aññataraṁ upāsakaṁ etadavoca—
At one time a monk said to a lay follower,
“yaṁ tvaṁ, āvuso, upaṭṭhesi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena so bhikkhu arahā”ti.
“The one you support with with robe-cloth, almsfood, a dwelling, and medicinal supplies, he’s a perfected one.”
So ca taṁ upaṭṭheti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.
He was the one who was supported in that way.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I wanted to make a claim, Sir.”
----
----
“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”
----
----
“Nāvuso, dukkaraṁ aññaṁ byākātun”ti.
“It’s not difficult to declare final knowledge.”
----
----
Tassa kukkuccaṁ ahosi—
He became anxious and thought,
“ye kho te bhagavato sāvakā te evaṁ vadeyyuṁ.
“Those who are true disciples of the Buddha may say that,
Ahañcamhi na bhagavato sāvako.
but I’m no such disciple.
Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
“Kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
----
----
“Anullapanādhippāyo ahaṁ, bhagavā”ti.
“I didn’t intend to make a claim, Sir.”
----
----
“Anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”
----
----
“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti.
“Superhuman qualities are attained by those who are energetic.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
----
“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“mā kho, āvuso, bhāyī”ti.
“Don’t be afraid.”
----
----
“Nāhaṁ, āvuso, maccuno bhāyāmī”ti.
“I’m not afraid of death.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
----
“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“mā kho, āvuso, bhāyī”ti.
“Don’t be afraid.”
----
----
“Yo nūnāvuso, vippaṭisārī assa so bhāyeyyā”ti.
“One who’s remorseful might be afraid.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
----
“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”
----
----
“Ārādhanīyo kho, āvuso, dhammo sammāpayuttenā”ti.
“Superhuman qualities are attained by those who apply themselves rightly.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
----
“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”
----
----
“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti.
“Superhuman qualities are attained by those who are energetic.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
----
“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”
----
----
“Ārādhanīyo kho, āvuso, dhammo yuttayogenā”ti.
“Superhuman qualities are attained by those who exert themselves.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
----
----
“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
----
----
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti?
“We hope you’re bearing up? We hope you’re comfortable?”
----
----
“Nāvuso, sakkā yena vā tena vā adhivāsetun”ti.
“It’s not possible for just anyone to endure this.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
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“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
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Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.
Taṁ bhikkhū etadavocuṁ—
The monks said to him,
“kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti?
“We hope you’re bearing up? We hope you’re comfortable?”
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“Nāvuso, sakkā puthujjanena adhivāsetun”ti.
“It’s not possible for an ordinary person to endure this.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
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“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
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“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I intended to make a claim, Sir.”
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“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,
āpatti thullaccayassā”ti.
but there’s a serious offense.”
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Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca—
At one time a brahmin invited the monks, saying,
“āyantu bhonto arahanto”ti.
“Perfected sirs, please come.”
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Tesaṁ kukkuccaṁ ahosi—
They became anxious and said,
“mayañcamha na arahanto.
“We’re not perfected ones,
Ayañca brāhmaṇo amhe arahantavādena samudācarati.
and yet this brahmin speaks to us as if we are.
Kathaṁ nu kho amhehi paṭipajjitabban”ti?
What should we do?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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“Anāpatti, bhikkhave, pasādabhaññe”ti.
“There’s no offense when something is spoken in faith.”
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Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca—
At one time a brahmin invited the monks, saying,
“nisīdantu bhonto arahanto”ti …
“Perfected sirs, please be seated.” …
“bhuñjantu bhonto arahanto”ti …
“Perfected sirs, please eat.” …
“tappentu bhonto arahanto”ti …
“Perfected sirs, please be satisfied.” …
“gacchantu, bhonto arahanto”ti.
“Perfected sirs, please go.”
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Tesaṁ kukkuccaṁ ahosi—
They became anxious and said,
“mayañcamha na arahanto.
“We’re not perfected ones,
Ayañca brāhmaṇo amhe arahantavādena samudācarati.
and yet this brahmin speaks to us as if we are.
Kathaṁ nu kho amhehi paṭipajjitabban”ti?
What should we do?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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“Anāpatti, bhikkhave, pasādabhaññe”ti.
“There’s no offense when something is spoken in faith.”
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Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality to another monk, saying,
Sopi evamāha—“mayhampi, āvuso, āsavā pahīnā”ti.
“I’ve abandoned the corruptions.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality to another monk, saying,
Sopi evamāha—“mayhampi, āvuso, ete dhammā saṁvijjantī”ti.
“I have these qualities.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality to another monk, saying,
Sopi evamāha—“ahampāvuso, tesu dhammesu sandissāmī”ti.
“I conform to these qualities.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—
At one time the relatives of a certain monk said to him,
“ehi, bhante, agāraṁ ajjhāvasā”ti.
“Come, Sir, live at home.”
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“Abhabbo kho, āvuso, mādiso agāraṁ ajjhāvasitun”ti.
“One like me is incapable of living at home.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
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“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
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Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—
At one time the relatives of a certain monk said to him,
“ehi, bhante, kāme paribhuñjā”ti.
“Come, Sir, enjoy worldly pleasures.”
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“Āvaṭā me, āvuso, kāmā”ti.
“The pleasures of the world have been rejected by me.”
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
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“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
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Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—
At one time the relatives of a certain monk said to him,
“abhiramasi, bhante”ti?
“Come, Sir, enjoy yourself.”
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“Abhirato ahaṁ, āvuso, paramāya abhiratiyā”ti.
“I’m enjoying myself with the highest enjoyment.”
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Tassa kukkuccaṁ ahosi.
He became anxious,
“Ye kho te bhagavato sāvakā te evaṁ vadeyyuṁ.
thinking, “Those who are true disciples of the Buddha may say that,
Ahañcamhi na bhagavato sāvako.
but I’m no such disciple.
Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha.
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“Kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”
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“Anullapanādhippāyo ahaṁ, bhagavā”ti.
“I didn’t intend to make a claim, Sir.”
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“Anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”
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Tena kho pana samayena sambahulā bhikkhū katikaṁ katvā aññatarasmiṁ āvāse vassaṁ upagacchiṁsu—
At one time a number of monks entered the rainy-season residence in a certain monastery, making this agreement:
“yo imamhā āvāsā paṭhamaṁ pakkamissati taṁ mayaṁ arahāti jānissāmā”ti.
“Whoever sets out from this monastery first, we’ll know him as a perfected one.”
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Aññataro bhikkhu—
One of them thought,
“maṁ arahāti jānantū”ti,
“Let them think I’m a perfected one,”
tamhā āvāsā paṭhamaṁ pakkāmi.
and he set out first from that monastery.
Tassa kukkuccaṁ ahosi …pe…
He became anxious …
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“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”
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....
Case studies, part 2
Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary,
Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti.
Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture Peak.
Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lakkhaṇaṁ etadavoca—
One morning Mahāmoggallāna robed up, took his bowl and robe, went to Lakkhaṇa, and said,
“Lakkhaṇa, let’s enter Rājagaha for almsfood.”
....
“āyāmāvuso lakkhaṇa, rājagahaṁ piṇḍāya pavisissāmā”ti.
....
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“Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi.
“Yes.”
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Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi.
As they descended from the Vulture Peak, Mahāmoggallāna smiled at a certain place.
Atha kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca—
Lakkhaṇa asked him why, and Māhamoggallāna replied,
“ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?
....
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“Akālo kho, āvuso lakkhaṇa, etassa pañhassa.
“This isn’t the right time to ask.
Bhagavato maṁ santike etaṁ pañhaṁ pucchā”ti.
Please ask me in the presence of the Buddha.”
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Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu;
Then, when they had eaten their meal and returned from almsround, Lakkhaṇa and Mahāmoggallāna went to the Buddha,
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
bowed, and sat down.
Ekamantaṁ nisinno kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca—
And Lakkhaṇa said to Mahāmoggallāna,
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“idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi.
“Earlier on, as we were descending from the Vulture Peak, you smiled at a certain place.
Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?
Why was that?”
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“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ aṭṭhikasaṅkhalikaṁ vehāsaṁ gacchantiṁ.
“As I was coming down from the Vulture Peak, I saw a skeleton flying through the air.
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vituḍenti.
Vultures, crows, and hawks were pursuing it, striking it between the ribs,
Sā sudaṁ aṭṭassaraṁ karoti.
while it uttered cries of distress.
Tassa mayhaṁ, āvuso, etadahosi—
And I thought
‘acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma satto bhavissati.
how amazing and astonishing it is that such a being should exist,
Evarūpopi nāma yakkho bhavissati.
such a spirit,
Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti.
such a state of existence.”
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Bhikkhū ujjhāyanti khiyyanti vipācenti—
But the monks complained and criticized him,
“uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti.
“He’s claiming a superhuman ability!”
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Atha kho bhagavā bhikkhū āmantesi—
The Buddha then said to them:
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“cakkhubhūtā vata, bhikkhave, sāvakā viharanti.
“There are disciples who have vision
Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti.
and knowledge,
Yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati.
who can know, see, and witness such things.
Pubbeva me so, bhikkhave, satto diṭṭho ahosi.
I too, monks, have seen that being,
Api cāhaṁ na byākāsiṁ.
but I didn’t speak about it.
Ahañcetaṁ byākareyyaṁ pare ca me na saddaheyyuṁ.
If I had, others wouldn’t have believed me,
Ye me na saddaheyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.
which would have led to their harm and suffering for a long time.
Eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi.
That being was a cattle butcher right here in Rājagaha.
So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvappaṭilābhaṁ paṭisaṁvedeti.
As a result of his deeds, he was tormented in hell for many hundreds of thousands of years. And now, because of the remaining result of his actions, he’s experiencing such an existence.
Saccaṁ, bhikkhave, moggallāno āha.
Moggallāna spoke truthfully.
Anāpatti, bhikkhave, moggallānassā”ti.
There’s no offense for Moggallāna.”
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“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapesiṁ vehāsaṁ gacchantiṁ.
“As I was coming down from the Vulture Peak, I saw a lump of flesh flying through the air.
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces,
Sā sudaṁ aṭṭassaraṁ karoti …pe…
while it uttered cries of distress. …” …
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eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi …pe….
“… That being, monks, was a cattle butcher right here in Rājagaha. …”
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“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapiṇḍaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a morsel of flesh flying through the air.
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces,
So sudaṁ aṭṭassaraṁ karoti …pe…
while it uttered cries of distress. …” …
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eso, bhikkhave, satto imasmiṁyeva rājagahe sākuṇiko ahosi …pe….
“… That being, monks, was a poultry butcher right here in Rājagaha. …”
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“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a flayed man flying through the air.
Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing him, tearing at him and pulling him to pieces,
So sudaṁ aṭṭassaraṁ karoti …pe…
while he uttered cries of distress. …” …
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eso, bhikkhave, satto imasmiṁyeva rājagahe orabbhiko ahosi …pe….
“… That being, monks, was a mutton butcher right here in Rājagaha. …”
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“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asilomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with swords for body hairs flying through the air.
Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti.
Again and again he was stabbed by those swords,
So sudaṁ aṭṭassaraṁ karoti …pe…
while uttering cries of distress. …” …
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eso, bhikkhave, satto imasmiṁyeva rājagahe sūkariko ahosi …pe….
“… That being, monks, was a pork butcher right here in Rājagaha. …”
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“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sattilomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with knives for body hairs flying through the air.
Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti.
Again and again he was stabbed by those knives,
So sudaṁ aṭṭassaraṁ karoti …pe…
while uttering cries of distress. …” …
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eso, bhikkhave, satto imasmiṁyeva rājagahe māgaviko ahosi …pe….
“… That being, monks, was a deer hunter right here in Rājagaha. …”
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“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ usulomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with arrows for body hairs flying through the air.
Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti.
Again and again he was pierced by those arrows,
So sudaṁ aṭṭassaraṁ karoti …pe…
while uttering cries of distress. …” …
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eso, bhikkhave, satto imasmiṁyeva rājagahe kāraṇiko ahosi …pe….
“… That being, monks, was a torturer right here in Rājagaha. …”
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“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with needles for body hairs flying through the air.
Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti.
Again and again he was pierced by those needles,
So sudaṁ aṭṭassaraṁ karoti …pe…
while uttering cries of distress. …” …