4👑☸Pi Tv Bu Vb Pj 4

Origin story

First sub-story


Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṃ upagacchiṃsu. Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ.	At one time the Buddha was staying near Vesālī in the hall with the peaked roof in the Great Wood. At that time a number of monks who were friends had entered the rains residence on the banks of the river Vaggumudā. Just then Vajjī was short of food and afflicted with hunger, with crops blighted and turned to straw, and it was not easy to get by on almsfood.
Atha kho tesaṃ bhikkhūnaṃ etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṃ. Kena nu kho mayaṃ upāyena samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti?	The monks considered the difficult circumstances, and they thought, “How can we remain united and in harmony, have a comfortable rains, and get almsfood without problems?”
Ekacce evamāhaṃsu—“handa mayaṃ, āvuso, gihīnaṃ kammantaṃ adhiṭṭhema, evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā”ti.	Some said, “We could work for the lay people, and they’ll give something in return. In this way we’ll be united and in harmony, and we’ll spend the rains in comfort and have no problems getting almsfood.”
Ekacce evamāhaṃsu—“alaṃ, āvuso, kiṃ gihīnaṃ kammantaṃ adhiṭṭhitena. Handa mayaṃ, āvuso, gihīnaṃ dūteyyaṃ harāma, evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā”ti.	Some said, “There’s no need to work for the lay people. Let’s instead take messages for them, and they’ll give something in return. In this way we’ll be united and in harmony, and we’ll spend the rains in comfort and have no problems getting almsfood.”
Ekacce evamāhaṃsu—“alaṃ, āvuso, kiṃ gihīnaṃ kammantaṃ adhiṭṭhitena. Kiṃ gihīnaṃ dūteyyaṃ haṭena. Handa mayaṃ, āvuso, gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsissāma—‘asuko bhikkhu paṭhamassa jhānassa lābhī, asuko bhikkhu dutiyassa jhānassa lābhī, asuko bhikkhu tatiyassa jhānassa lābhī, asuko bhikkhu catutthassa jhānassa lābhī, asuko bhikkhu sotāpanno, asuko bhikkhu sakadāgāmī, asuko bhikkhu anāgāmī, asuko bhikkhu arahā, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiñño’ti. Evaṃ te amhākaṃ dātuṃ maññissanti. Evaṃ mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasissāma, na ca piṇḍakena kilamissāmā”ti. “Esoyeva kho, āvuso, seyyo yo amhākaṃ gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito”ti.	Some said, “There’s no need to work for the lay people, nor to take messages for them. Let’s instead praise one another’s superhuman qualities to the lay people: ‘Such a monk has the first absorption, such a monk the second absorption, such a monk the third, such a monk the fourth; such a monk is a stream-enterer, such a monk a once-returner, such a non-returner, such a perfected one; such a monk has the three true insights, and such the six direct knowledges.’ Then they’ll give to us. In this way we’ll be united and in harmony, and we’ll spend the rains in comfort and have no problems getting almsfood. Indeed, this is the better way, that we praise one another’s superhuman qualities to the lay people.”
Atha kho te bhikkhū gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsiṃsu—“asuko bhikkhu paṭhamassa jhānassa lābhī … pe … asuko bhikkhu chaḷabhiñño”ti. Atha kho te manussā—“lābhā vata no, suladdhaṃ vata no, yesaṃ no evarūpā bhikkhū vassaṃ upagatā; na vata no ito pubbe evarūpā bhikkhū vassaṃ upagatā yathayime bhikkhū sīlavanto kalyāṇadhammā”ti, te na tādisāni bhojanāni attanā paribhuñjanti mātāpitūnaṃ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṃ denti ñātisālohitānaṃ denti, yādisāni bhikkhūnaṃ denti. Te na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṃ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṃ denti ñātisālohitānaṃ denti, yādisāni bhikkhūnaṃ denti. Atha kho te bhikkhū vaṇṇavā ahesuṃ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.	Then those monks praised one another’s superhuman qualities to the lay people: “Such a monk has the first absorption … such a monk has the six direct knowledges.” And those people thought, “We’re fortunate that such monks have come to us for the rains residence. Such monks as these, who are virtuous and of good character, have never before entered the rains residence with us.” 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. In this way those monks were handsome, with rounded features, bright faces, and clear skin.
Āciṇṇaṃ kho panetaṃ vassaṃvuṭṭhānaṃ bhikkhūnaṃ bhagavantaṃ dassanāya upasaṅkamituṃ. Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena senāsanaṃ saṃsāmetvā pattacīvaraṃ ādāya yena vesālī tena pakkamiṃsu. Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Now it was the custom for monks who had finished keeping the rains residence to go to see the Master. So when the rainy-season residence was completed and the three months had elapsed, those monks put their dwellings in order, took their bowls and robes, and departed for Vesālī. When they eventually arrived at Vesālī, they went to the hall with the peaked roof in the Great Wood. There they approached the Master, bowed down to him, and sat down to one side.
Tena kho pana samayena disāsu vassaṃvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā; vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—“kacci, bhikkhave, khamanīyaṃ kacci yāpanīyaṃ kacci samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha, na ca piṇḍakena kilamitthā”ti?	At that time the monks who had completed the rainy-season residence in that region were thin, haggard, and pale, their veins protruding all over their limbs. But the monks from the banks of the Vaggumudā were handsome, with rounded features, bright faces, and clear skin. It is the custom for Buddhas to greet newly arrived monks, and so the Master said to them, “I hope you’re keeping well, monks, I hope you’re comfortable; I hope you spent the rains at ease, in concord and harmony, without dispute, and that you had no trouble getting almsfood?”
“Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. Samaggā ca mayaṃ, bhante, sammodamānā avivadamānā phāsukaṃ vassaṃ vasimhā, na ca piṇḍakena kilamimhā”ti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti … pe … dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti—“dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmā”ti.	“We’re keeping well, Master, we’re comfortable; we spent the rains at ease, in concord and harmony, without dispute, and we had no trouble getting almsfood.” Buddhas sometimes ask knowing, and knowing sometimes do not ask; they ask knowing the right time to ask, and they ask knowing the right time not to ask. Buddhas ask when it is beneficial, not when it is unbeneficial; in regard to what is unbeneficial, the Buddhas have destroyed the bridge. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—“yathā kathaṃ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha na ca piṇḍakena kilamitthā”ti?	And the Master said to those monks, “In what way, monks, did you spend the rains at ease, without having any trouble getting almsfood?”
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ.	Then those monks told the Master.
“Kacci pana vo, bhikkhave, bhūtan”ti?	“But had you really achieved those superhuman qualities?”
“Abhūtaṃ, bhagavā”ti.	“No, Master.”
Vigarahi buddho bhagavā—“ananucchavikaṃ, moghapurisā, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, udarassa kāraṇā gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsissatha. Varaṃ tumhehi, moghapurisā, tiṇhena govikantanena kucchi parikanto, na tveva udarassa kāraṇā gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito. Taṃ kissa hetu? Tatonidānañhi, moghapurisā, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Itonidānañca kho, moghapurisā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya … pe … vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi—	The Buddha rebuked them, “It’s unsuitable, foolish men, it’s not proper, it’s not fitting for an ascetic, it’s not allowable, it’s not to be done. How can you for the sake of your stomachs praise one another’s superhuman qualities to lay people? It would be better for your bellies to be cut open with a sharp butcher’s knife than for you to praise one another’s superhuman qualities to lay people. Why is that? Because for that reason you might die or experience death-like suffering, but you wouldn’t because of that be reborn in a bad destination. But for this reason you might. This will not give rise to confidence in those without it …” … After criticizing them and giving a teaching, he addressed the monks:
“Pañcime, bhikkhave, mahācorā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekaccassa mahācorassa evaṃ hoti—‘kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi hananto ghātento chindanto chedāpento pacanto pācento’ti. So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto ghātento chindanto chedāpento pacanto pācento. Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṃ hoti—‘kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carissāmi sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carati sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Ayaṃ, bhikkhave, paṭhamo mahācoro santo saṃvijjamāno lokasmiṃ. #1	“Monks, there are these five great gangsters to be found in the world. What five? A great gangster thinks like this: ‘Oh when will I, with a following of a hundred or a thousand men, wander among villages, towns, and royal capitals, killing and making others kill, destroying and making others destroy, tormenting and making others torment?’ Then after some time, he does just that. Just so, monks, a bad monk thinks like this: ‘Oh when will I, with a following of a hundred or a thousand people, go wandering among villages, towns, and royal capitals; be honored, respected, and revered by both lay people and those gone forth; and obtain robe-cloth, almsfood, dwellings, and medicines?’ Then after some time, he does just that. This is the first great gangster to be found in the world.
Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahati. Ayaṃ, bhikkhave, dutiyo mahācoro santo saṃvijjamāno lokasmiṃ. #2	Again, a bad monk learns the Teaching and training proclaimed by the Buddha and takes it as his own. This is the second great gangster to be found in the world.
Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu suddhaṃ brahmacāriṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ayaṃ, bhikkhave, tatiyo mahācoro santo saṃvijjamāno lokasmiṃ. #3	Again, a bad monk groundlessly accuses someone who lives the spiritual life in purity of not abstaining from sexuality. This is the third great gangster to be found in the world.
Puna caparaṃ, bhikkhave, idhekacco pāpabhikkhu yāni tāni saṃghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṃ—ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṃ bhisi bibbohanaṃ lohakumbhī lohabhāṇakaṃ lohavārako lohakaṭāhaṃ vāsi parasu kuṭhārī kudālo nikhādanaṃ valli veḷu muñjaṃ pabbajaṃ tiṇaṃ mattikā dārubhaṇḍaṃ mattikābhaṇḍaṃ, tehi gihiṃ saṅgaṇhāti upalāpeti. Ayaṃ, bhikkhave, catuttho mahācoro santo saṃvijjamāno lokasmiṃ. #4	Again, a bad monk takes valuable goods and equipment belonging to the Order—a monastery, the land of a monastery, a dwelling, the land 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 axe, a spade, a chisel, a creeper, bamboo, reed, grass, clay, wooden articles, earthenware articles—and uses them to win over and create a following among lay people. This is the fourth great gangster to be found in the world.
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṃ aggo mahācoro yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati. Taṃ kissa hetu? Theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto”ti. #5	But in this world with its gods, its lords of death, and its supreme beings, in this population with its ascetics and brahmins, its gods and humans, this is the greatest gangster: he who untruthfully and groundlessly boasts about a superhuman quality. Why is that? Monks, you’ve eaten the country’s almsfood by theft.”
Aññathā santamattānaṃ,	Whoever should declare himself
aññathā yo pavedaye;	to be other than he truly is,
Nikacca kitavasseva,	Has eaten this by theft,
bhuttaṃ theyyena tassa taṃ.	like a cheater who has deceived.
Kāsāvakaṇṭhā bahavo,	Many ocher-necks of bad qualities,
pāpadhammā asaññatā;	uncontrolled and wicked—
Pāpā pāpehi kammehi,	By their wicked deeds,
nirayaṃ te upapajjare.	they are reborn in hell.
Seyyo ayoguḷo bhutto,	It is better to eat an iron ball,
tatto aggisikhūpamo;	heated, like a burning flame,
Yañce bhuñjeyya dussīlo,	Than for the immoral and uncontrolled
raṭṭhapiṇḍaṃ asaññatoti.	to eat the country’s alms.
Atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—	After criticizing the monks from the banks of the Vaggumudā in various ways for being difficult to maintain, difficult to support … “… And, monks, this training rule should be recited thus:

Preliminary ruling


“Yo pana bhikkhu anabhijānaṃ uttarimanussadhammaṃ attupanāyikaṃ alamariyañāṇadassanaṃ samudācareyya—‘iti jānāmi iti passāmī’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṃ vadeyya—‘ajānamevaṃ, āvuso, avacaṃ jānāmi, apassaṃ passāmi. Tucchaṃ musā vilapin’ti, ayampi pārājiko hoti asaṃvāso”ti.	‘If a monk falsely claims for himself a superhuman quality, knowledge and vision worthy of the noble ones, saying, “This I know, this I see,” but after some time—whether questioned or not, but having committed the offense and desiring purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” he too is expelled and excluded from the community.’”
Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.	In this way the Master laid down this training rule for the monks.

Second sub-story


Tena kho pana samayena sambahulā bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṃ byākariṃsu. Tesaṃ aparena samayena rāgāyapi cittaṃ namati dosāyapi cittaṃ namati mohāyapi cittaṃ namati. Tesaṃ kukkuccaṃ ahosi—“bhagavatā sikkhāpadaṃ paññattaṃ. Mayañcamha adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino, adhimānena aññaṃ byākarimhā. Kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā”ti? Te āyasmato ānandassa etamatthaṃ ārocesuṃ. Āyasmā ānando bhagavato etamatthaṃ ārocesi. “Honti ye te, ānanda, bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṃ byākaronti. Tañca kho etaṃ abbohārikan”ti.	At one time a number of monks, thinking they had seen what they had not, attained what they had not, achieved what they had not, realized what they had not, declared final knowledge because of overestimation. After some time, their minds inclined to sensual desire, ill-will, and confusion. They became remorseful, thinking, “The Master has laid down a training rule; yet we declared final knowledge because of overestimation. Could it be that we’ve committed an offense entailing expulsion?” They told Venerable Ānanda, who told the Master. He said, “Ānanda, these monks declared final knowledge because of overestimation, thinking they had seen what they had not, attained what they had not, achieved what they had not, realized what they had not, but this is negligible.
“Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—	And so, monks, this training rule should be recited thus:

Permutations

Summary


Uttarimanussadhammo nāma jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhirati.	A superhuman quality: absorption, release, samādhi, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in empty dwellings.

Definitions


Jhānanti paṭhamaṃ jhānaṃ dutiyaṃ jhānaṃ tatiyaṃ jhānaṃ catutthaṃ jhānaṃ.	Absorption: the first absorption, the second absorption, the third absorption, the fourth absorption.
Vimokkhoti suññato vimokkho animitto vimokkho appaṇihito vimokkho.	Release: emptiness release, signless release, desireless release.
Samādhīti suññato samādhi animitto samādhi appaṇihito samādhi.	samādhi: emptiness samādhi, signless samādhi, desireless samādhi.
Samāpattīti suññatā samāpatti animittā samāpatti appaṇihitā samāpatti.	Attainment: emptiness attainment, signless attainment, desireless attainment.
Ñāṇadassananti tisso vijjā.	Knowledge and vision: the three true insights.
Maggabhāvanāti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.	Development of the path: the four applications of mindfulness, the four right efforts, the four bases of supernormal power, the five spiritual faculties, the five spiritual powers, the seven factors of awakening, the noble eightfold path.
Phalasacchikiriyāti sotāpattiphalassa sacchikiriyā, sakadāgāmiphalassa sacchikiriyā, anāgāmiphalassa sacchikiriyā, arahattassa sacchikiriyā.	Realization of the fruits: 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 rāgassa pahānaṃ dosassa pahānaṃ mohassa pahānaṃ.	Abandoning the defilements: the abandoning of sensual desire, the abandoning of ill-will, the abandoning of confusion.
Vinīvaraṇatā cittassāti rāgā cittaṃ vinīvaraṇatā, dosā cittaṃ vinīvaraṇatā, mohā cittaṃ vinīvaraṇatā.	A mind without hindrances: a mind without sensual desire, a mind without ill-will, a mind without confusion.
Suññāgāre abhiratīti paṭhamena jhānena suññāgāre abhirati, dutiyena jhānena suññāgāre abhirati, tatiyena jhānena suññāgāre abhirati, catutthena jhānena suññāgāre abhirati.	Delighting in empty dwellings: because of the first absorption, there is delight in empty dwellings; because of the second absorption, there is delight in empty dwellings; because of the third absorption, there is delight in empty dwellings; because of the fourth absorption, there is delight in empty dwellings.

Exposition

First absorption


Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.	If he lies in full awareness, saying, “I attained the first absorption,” 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.
Catūhākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.	If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when four 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; he misrepresents his view of what is true.
Pañcahākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ vinidhāya khantiṃ.	If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when five 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; he misrepresents his view of what is true; he misrepresents his belief of what is true.
Chahākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.	If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when six 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.
Sattahākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.	If he lies in full awareness, saying, “I’m attaining the first absorption,” 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.
Catūhākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.	If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when four 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; he misrepresents his view of what is true.
Pañcahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.	If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when five 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; he misrepresents his view of what is true; he misrepresents his belief of what is true.
Chahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.	If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when six 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.
Sattahākārehi paṭhamaṃ jhānaṃ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.	If he lies in full awareness, saying, “I’ve attained the first absorption,” 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.
Catūhākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.	If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when four 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; he misrepresents his view of what is true.
Pañcahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.	If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when five 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; he misrepresents his view of what is true; he misrepresents his belief of what is true.
Chahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.	If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when six 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.
Sattahākārehi paṭhamaṃ jhānaṃ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.	If he lies in full awareness, saying, “I obtain the first absorption,” 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.
Catūhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.	If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when four 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; he misrepresents his view of what is true.
Pañcahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.	If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when five 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; he misrepresents his view of what is true; he misrepresents his belief of what is true.
Chahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.	If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when six 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.
Sattahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.	If he lies in full awareness, saying, “I master the first absorption,” 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.
Catūhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.	If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when four 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; he misrepresents his view of what is true.
Pañcahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.	If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when five 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; he misrepresents his view of what is true; he misrepresents his belief of what is true.
Chahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.	If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when six 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.
Sattahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.	If he lies in full awareness, saying, “I’ve realized the first absorption,” 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.
Catūhākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ.	If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when four 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; he misrepresents his view of what is true.
Pañcahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ.	If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when five 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; he misrepresents his view of what is true; he misrepresents his belief of what is true.
Chahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ.	If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when six 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.
Sattahākārehi paṭhamaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Other individual attainments


Yathā idaṃ paṭhamaṃ jhānaṃ vitthāritaṃ evaṃ sabbampi vitthāretabbaṃ.	As the first absorption has been expanded in detail, so all should be expanded:
Tīhākārehi … pe … sattahākārehi dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … catutthassa jhānassa lābhimhi … vasimhi … catutthaṃ jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I attained the second absorption … I attained the third absorption … I attained the fourth absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Tīhākārehi suññataṃ vimokkhaṃ … animittaṃ vimokkhaṃ … appaṇihitaṃ vimokkhaṃ samāpajjiṃ … samāpajjāmi … samāpanno … appaṇihitassa vimokkhassa lābhimhi … vasimhi … appaṇihito vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa … pe ….	If he lies in full awareness, saying, “I attained the emptiness release … I attained the signless release … I attained the desireless release … I’m attaining … I have attained … I obtain … I master … I’ve realized the desireless release,” 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.
Tīhākārehi suññataṃ samādhiṃ … animittaṃ samādhiṃ … appaṇihitaṃ samādhiṃ samāpajjiṃ … samāpajjāmi … samāpanno … appaṇihitassa samādhissa lābhimhi … vasimhi … appaṇihito samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the emptiness samādhi … I attained the signless samādhi … I attained the desireless samādhi … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the desireless samādhi,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi suññataṃ samāpattiṃ … animittaṃ samāpattiṃ … appaṇihitaṃ samāpattiṃ samāpajjiṃ … samāpajjāmi … samāpanno … appaṇihitāya samāpattiyā lābhimhi … vasimhi … appaṇihitā samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the emptiness attainment … I attained the signless attainment … I attained the desireless attainment … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi tisso vijjā samāpajjiṃ … samāpajjāmi … samāpanno … tissannaṃ vijjānaṃ lābhimhi … vasimhi … tisso vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the three true insights … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi cattāro satipaṭṭhāne … cattāro sammappadhāne … cattāro iddhipāde samāpajjiṃ … samāpajjāmi … samāpanno … catunnaṃ iddhipādānaṃ lābhimhi … vasimhi … cattāro iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the four applications of mindfulness … I attained the four right efforts … I attained the four bases for spiritual power … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the four bases for spiritual power,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi pañcindriyāni … pañca balāni samāpajjiṃ … samāpajjāmi … samāpanno … pañcannaṃ balānaṃ lābhimhi … vasimhi … pañcabalāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the five spiritual faculties … I attained the five spiritual powers … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi satta bojjhaṅge samāpajjiṃ … samāpajjāmi … samāpanno … sattannaṃ bojjhaṅgānaṃ lābhimhi … vasimhi … satta bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the seven factors of awakening … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi ariyaṃ aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ … samāpajjāmi … samāpanno … ariyassa aṭṭhaṅgikassa maggassa lābhimhi … vasimhi … ariyo aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the noble eightfold path … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi sotāpattiphalaṃ … sakadāgāmiphalaṃ … anāgāmiphalaṃ … arahattaṃ samāpajjiṃ … samāpajjāmi … samāpanno … arahattassa lābhimhi vasimhi arahattaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the fruit of stream-entry … I attained the fruit of once-returning … I attained the fruit of non-returning … I attained perfection … I’m attaining … I’ve attained … I obtain … I master … I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

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/I’ve renounced sensual desire/I’ve let go of sensual desire/I’ve abandoned sensual desire/I’ve relinquished sensual desire/I’ve forsaken sensual desire/I’ve thrown aside sensual desire,” he commits an offense entailing expulsion when three conditions are fulfilled.
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/I’ve renounced ill-will/I’ve let go of ill-will/I’ve abandoned ill-will/I’ve relinquished ill-will/I’ve forsaken ill-will/I’ve thrown aside ill-will,” he commits an offense entailing expulsion when three conditions are fulfilled.
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/I’ve renounced confusion/I’ve let go of confusion/I’ve abandoned confusion/I’ve relinquished confusion/I’ve forsaken confusion/I’ve thrown aside confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi rāgā me cittaṃ 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.
Tīhākārehi dosā me cittaṃ 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.
Tīhākārehi … pe … sattahākārehi mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	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: 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Suddhikaṃ niṭṭhitaṃ.	The basic series is finished.

Combinations of two attainments


Tīhākārehi paṭhamañca jhānaṃ dutiyañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa dutiyassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṃ dutiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa … pe ….	If he lies in full awareness, saying, “I attained the first absorption and the second absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the second absorption,” 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.
Tīhākārehi paṭhamañca jhānaṃ tatiyañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa tatiyassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṃ tatiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the third absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the third absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi paṭhamañca jhānaṃ catutthañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa catutthassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the fourth absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṃ suññatañca vimokkhaṃ … paṭhamañca jhānaṃ animittañca vimokkhaṃ … paṭhamañca jhānaṃ appaṇihitañca vimokkhaṃ samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa appaṇihitassa ca vimokkhassa lābhimhi … vasimhi … paṭhamañca jhānaṃ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the emptiness release … I attained the first absorption and the signless release … I attained the first absorption and the desireless release … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi paṭhamañca jhānaṃ suññatañca samādhiṃ … paṭhamañca jhānaṃ animittañca samādhiṃ … paṭhamañca jhānaṃ appaṇihitañca samādhiṃ samāpajjiṃ … samāpajjāmi … samāpanno paṭhamassa ca jhānassa appaṇihitassa ca samādhissa lābhimhi … vasimhi … paṭhamañca jhānaṃ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the emptiness samādhi … I attained the first absorption and the signless samādhi … I attained the first absorption and the desireless samādhi … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the desireless samādhi,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi paṭhamañca jhānaṃ suññatañca samāpattiṃ … paṭhamañca jhānaṃ animittañca samāpattiṃ … paṭhamañca jhānaṃ appaṇihitañca samāpattiṃ samāpajjiṃ … samāpajjāmi … samāpanno paṭhamassa ca jhānassa appaṇihitāya ca samāpattiyā lābhimhi … vasimhi … paṭhamañca jhānaṃ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the emptiness attainment … I attained the first absorption and the signless attainment … I attained the first absorption and the desireless attainment … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṃ tisso ca vijjā samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa tissannañca vijjānaṃ lābhimhi … vasimhi … paṭhamañca jhānaṃ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the three true insights … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṃ cattāro ca satipaṭṭhāne … paṭhamañca jhānaṃ cattāro ca sammappadhāne … paṭhamañca jhānaṃ cattāro ca iddhipāde samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa catunnañca iddhipādānaṃ lābhimhi … vasimhi … paṭhamañca jhānaṃ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the four applications of mindfulness … I attained the first absorption and the four right efforts … I attained the first absorption and the four bases for spiritual power … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the four bases for spiritual power,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi paṭhamañca jhānaṃ pañca ca indriyāni … paṭhamañca jhānaṃ pañca ca balāni samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa pañcannañca balānaṃ lābhimhi … vasimhi … paṭhamañca jhānaṃ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the five spiritual faculties … I attained the first absorption and the five spiritual powers … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi paṭhamañca jhānaṃ satta ca bojjhaṅge samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa sattannañca bojjhaṅgānaṃ lābhimhi … vasimhi … paṭhamañca jhānaṃ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the seven factors of awakening … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi paṭhamañca jhānaṃ ariyañca aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi … vasimhi … paṭhamañca jhānaṃ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the noble eightfold path … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṃ sotāpattiphalañca … paṭhamañca jhānaṃ sakadāgāmiphalañca … paṭhamañca jhānaṃ anāgāmiphalañca … paṭhamañca jhānaṃ arahattañca samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa arahattassa ca lābhimhi … vasimhi … paṭhamañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and the fruit of stream-entry … I attained the first absorption and the fruit of once-returning … I attained the first absorption and the fruit of non-returning … I attained the first absorption and perfection … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the first absorption and I’ve given up sensual desire … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption and I’ve given up sensual desire … and I’ve given up ill-will … 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 paṭhamañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṃ sacchikataṃ mayā, rāgā ca me cittaṃ vinīvaraṇaṃ … dosā ca me cittaṃ vinīvaraṇaṃ … mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I attained the first absorption and my mind is free from the hindrance of sensual desire … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the first absorption 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: 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Khaṇḍacakkaṃ niṭṭhitaṃ.	The unconnected permutation series is finished.
Tīhākārehi dutiyañca jhānaṃ tatiyañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa tatiyassa ca jhānassa lābhimhi … vasimhi … dutiyañca jhānaṃ tatiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the second absorption and the third absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the second absorption and the third absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi dutiyañca jhānaṃ catutthañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa catutthassa ca jhānassa lābhimhi … vasimhi … dutiyañca jhānaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the second absorption and the fourth absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the second absorption and the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi dutiyañca jhānaṃ suññatañca vimokkhaṃ … animittañca vimokkhaṃ … appaṇihitañca vimokkhaṃ … suññatañca samādhiṃ … animittañca samādhiṃ … appaṇihitañca samādhiṃ … suññatañca samāpattiṃ … animittañca samāpattiṃ … appaṇihitañca samāpattiṃ … tisso ca vijjā … cattāro ca satipaṭṭhāne … cattāro ca sammappadhāne … cattāro ca iddhipāde … pañca ca indriyāni … pañca ca balāni … satta ca bojjhaṅge … ariyañca aṭṭhaṅgikaṃ maggaṃ … sotāpattiphalañca … sakadāgāmiphalañca … anāgāmiphalañca … arahattañca samāpajjiṃ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa arahattassa ca lābhimhi … vasimhi … dutiyañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the second absorption and the emptiness release … and the signless release … and the desireless release … and the emptiness samādhi … and the signless samādhi … and the desireless samādhi … 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 bases for spiritual 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 … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the second absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi dutiyañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa lābhimhi … vasimhi … dutiyañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ … dosā ca me cittaṃ vinīvaraṇaṃ … mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the second absorption and I’ve given up sensual desire … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the second absorption and I’ve given up sensual desire … and I’ve given up ill-will … 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,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi … pe … sattahākārehi dutiyañca jhānaṃ paṭhamañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa paṭhamassa ca jhānassa lābhimhi … vasimhi … dutiyañca jhānaṃ paṭhamañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa … pe … vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I attained the second absorption and the first absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the second absorption and the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.
Baddhacakkaṃ.	The linked permutation series.
Evaṃ ekekaṃ mūlaṃ kātuna baddhacakkaṃ parivattakaṃ kattabbaṃ.	In this way each root item is to be dealt with as in the linked permutation series.
Idaṃ saṃkhittaṃ.	Here it is in brief:
Tīhākārehi tatiyañca jhānaṃ catutthañca jhānaṃ … pe … tatiyañca jhānaṃ arahattañca samāpajjiṃ … samāpajjāmi … samāpanno … tatiyassa ca jhānassa arahattassa ca lābhimhi … vasimhi … tatiyañca jhānaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the third absorption and the fourth absorption … the third absorption and perfection … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the third absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi tatiyañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … tatiyassa ca jhānassa lābhimhi … vasimhi … tatiyañca jhānaṃ sacchikataṃ mayā, rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ … dosā ca me cittaṃ vinīvaraṇaṃ … mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the third absorption and I’ve given up sensual desire … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the third absorption and I’ve given up sensual desire … and I’ve given up ill-will … 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,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi tatiyañca jhānaṃ paṭhamañca jhānaṃ … tatiyañca jhānaṃ dutiyañca jhānaṃ samāpajjiṃ … samāpajjāmi … samāpanno … tatiyassa ca jhānassa dutiyassa ca jhānassa lābhimhi … vasimhi … tatiyañca jhānaṃ dutiyañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “I attained the third absorption and the first absorption … I attained the third absorption and the second absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the third absorption and the second absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ … pe … dutiyañca jhānaṃ … tatiyañca jhānaṃ … catutthañca jhānaṃ samāpajjiṃ samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ catutthassa ca jhānassa lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ catutthañca jhānaṃ sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the first absorption … the second absorption … the third absorption … the fourth absorption … I’m attaining … I’ve attained … I obtain … I master … my mind is free from the hindrance of confusion and I’ve realized the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ suññatañca vimokkhaṃ … animittañca vimokkhaṃ … appaṇihitañca vimokkhaṃ samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitassa ca vimokkhassa lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness release … and I attained the signless release … and I attained the desireless release … I’m attaining … I’ve attained … I obtain … I master … 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 cittaṃ vinīvaraṇaṃ suññatañca samādhiṃ … animittañca samādhiṃ … appaṇihitañca samādhiṃ samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitassa ca samādhissa lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness samādhi … and I attained the signless samādhi … and I attained the desireless samādhi … I’m attaining … I’ve attained … I obtain … I master … my mind is free from the hindrance of confusion and I’ve realized the desireless samādhi,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ suññatañca samāpattiṃ … animittañca samāpattiṃ … appaṇihitañca samāpattiṃ samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitāya ca samāpattiyā lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness attainment … and I attained the signless attainment … and I attained the desireless attainment … I’m attaining … I’ve attained … I obtain … I master … 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 cittaṃ vinīvaraṇaṃ tisso ca vijjā samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ tissannañca vijjānaṃ lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the three true insights … I’m attaining … I’ve attained … I obtain … I master … 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 cittaṃ vinīvaraṇaṃ cattāro ca satipaṭṭhāne … cattāro ca sammappadhāne … cattāro ca iddhipāde samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ catunnañca iddhipādānaṃ lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the four applications of mindfulness … and I attained the four right efforts … and I attained the four bases for spiritual power … I’m attaining … I’ve attained … I obtain … I master … my mind is free from the hindrance of confusion and I’ve realized the four bases for spiritual power,” he commits an offense entailing expulsion when three conditions are fulfilled.
Tīhākārehi mohā ca me cittaṃ vinīvaraṇaṃ pañca ca indriyāni … pañca ca balāni samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ pañcannañca balānaṃ lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the five spiritual faculties … and I attained the five spiritual powers … I’m attaining … I’ve attained … I obtain … I master … 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 cittaṃ vinīvaraṇaṃ satta ca bojjhaṅge samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ sattannañca bojjhaṅgānaṃ lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the seven factors of awakening … I’m attaining … I’ve attained … I obtain … I master … 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 cittaṃ vinīvaraṇaṃ ariyañca aṭṭhaṅgikaṃ maggaṃ samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the noble eightfold path … I’m attaining … I’ve attained … I obtain … I master … 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 cittaṃ vinīvaraṇaṃ sotāpattiphalañca … sakadāgāmiphalañca … anāgāmiphalañca … arahattañca samāpajjiṃ … samāpajjāmi … samāpanno … mohā ca me cittaṃ vinīvaraṇaṃ arahattassa ca lābhimhi … vasimhi … mohā ca me cittaṃ vinīvaraṇaṃ arahattañca sacchikataṃ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the fruit of stream-entry … and I attained the fruit of once-returning … and I attained the fruit of non-returning … and I attained perfection … I’m attaining … I’ve attained … I obtain … I master … 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 cittaṃ vinīvaraṇaṃ, rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.	If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I’ve given up sensual desire … and I’ve given up ill-will … 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 cittaṃ vinīvaraṇaṃ rāgā ca me cittaṃ vinīvaraṇaṃ … dosā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	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 … 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: 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Ekamūlakaṃ niṭṭhitaṃ.	The section on one root item is finished.

Combinations of more than two attainments


Yathā ekamūlakaṃ vitthāritaṃ evameva dumūlakādipi vitthāretabbaṃ.	The sections on two root items, etc., are to be given in detail in the same way as the section on one root item.

Combination of all attainments


Idaṃ sabbamūlakaṃ	This is the section on all root items:
Tīhākārehi … pe … Tīhākārehi … pe … sattahākārehi paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ … samāpajjāmi … samāpanno … pe … rāgo ca me catto, doso ca me catto, moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṃ vinīvaraṇaṃ, dosā ca me cittaṃ vinīvaraṇaṃ, mohā ca me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “I attained the first absorption and the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness samādhi and the signless samādhi and the desireless samādhi 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 bases for spiritual 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 … I’m attaining … I’ve attained … etc. … 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 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: 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Sabbamūlakaṃ niṭṭhitaṃ.	The section on all root items is finished.
Suddhikavārakathā niṭṭhitā.	The exposition of the section on the basic series is finished.
Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo dutiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	Meaning to say first absorption, but saying something else
Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo tatiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the second absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
Tīhākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo catutthaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the third absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
	If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the fourth absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
Tīhākārehi … pe … sattahākārehi paṭhamaṃ jhānaṃ samāpajjinti vattukāmo suññataṃ vimokkhaṃ … animittaṃ vimokkhaṃ … appaṇihitaṃ vimokkhaṃ … suññataṃ samādhiṃ … animittaṃ samādhiṃ … appaṇihitaṃ samādhiṃ … suññataṃ samāpattiṃ … animittaṃ samāpattiṃ … appaṇihitaṃ samāpattiṃ … tisso vijjā … cattāro satipaṭṭhāne … cattāro sammappadhāne … cattāro iddhipāde … pañcindriyāni … pañca balāni … satta bojjhaṅge … ariyaṃ aṭṭhaṅgikaṃ maggaṃ … sotāpattiphalaṃ … sakadāgāmiphalaṃ … anāgāmiphalaṃ … arahattaṃ samāpajjiṃ … pe … rāgo me catto … doso me catto … moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā me cittaṃ vinīvaraṇaṃ … dosā me cittaṃ vinīvaraṇaṃ … mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the emptiness release … the signless release … the desireless release … the emptiness samādhi … the signless samādhi … the desireless samādhi … the emptiness attainment … the signless attainment … the desireless attainment … the three true insights … the four applications of mindfulness … the four right efforts … the four bases for spiritual power … the five spiritual faculties … the five spiritual powers … the seven factors of awakening … the noble eightfold path … the fruit of stream-entry … the fruit of once-returning … the fruit of non-returning … perfection … I’ve given up sensual desire … I’ve given up ill-will … I’ve given up confusion/renounced it/let it go/abandoned it/relinquished it/forsaken it/thrown it aside … My mind is free from the hindrance of sensual desire … My mind is free from the hindrance of ill-will … 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; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Vatthuvisārakassa ekamūlakassa khaṇḍacakkaṃ niṭṭhitaṃ.	The unconnected permutation series on one root item with a speech extension is finished.

Tīhākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo tatiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	Meaning to say second absorption, but saying something else
Tīhākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo catutthaṃ jhānaṃ samāpajjinti … pe … mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the third absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
Tīhākārehi … pe … sattahākārehi dutiyaṃ jhānaṃ samāpajjinti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa … pe … vinidhāya bhāvaṃ.	If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the fourth absorption … 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; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
	If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.
Vatthuvisārakassa ekamūlakassa baddhacakkaṃ.	The linked permutation series on one root item with a speech extension.
Mūlaṃ saṃkhittaṃ.	The basis in brief.
Tīhākārehi mohā me cittaṃ vinīvaraṇanti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	Meaning to say he is free from confusion, but saying something else
Tīhākārehi … pe … sattahākārehi mohā me cittaṃ vinīvaraṇanti vattukāmo dosā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa … pe … vinidhāya bhāvaṃ.	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 absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
	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; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.
Vatthuvisārakassa ekamūlakaṃ niṭṭhitaṃ.	The section on one root item with a speech extension is finished.
Yathā ekamūlakaṃ vitthāritaṃ evameva dumūlakādipi vitthāretabbaṃ.	Meaning to say any particular combination of individual attainments, but saying something else
Idaṃ sabbamūlakaṃ	The sections on two root items, etc., are to be given in detail in the same way as the section on one root item.
Tīhākārehi … pe … sattahākārehi paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ … pe … rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṃ vinīvaraṇaṃ dosā ca me cittaṃ vinīvaraṇanti vattukāmo mohā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	Meaning to say all the attainments but one, and instead saying the remaining one
Tīhākārehi dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ suññatañca vimokkhaṃ animittañca vimokkhaṃ appaṇihitañca vimokkhaṃ suññatañca samādhiṃ animittañca samādhiṃ appaṇihitañca samādhiṃ suññatañca samāpattiṃ animittañca samāpattiṃ appaṇihitañca samāpattiṃ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṃ maggaṃ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṃ … pe … rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṃ vinīvaraṇaṃ dosā ca me cittaṃ vinīvaraṇaṃ mohā ca me cittaṃ vinīvaraṇanti vattukāmo paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	This is the section on all root items:
Tīhākārehi tatiyañca jhānaṃ catutthañca jhānaṃ … pe … mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ samāpajjinti vattukāmo dutiyaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.	If he lies in full awareness, meaning to say, “I attained the first absorption and the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness samādhi and the signless samādhi and the desireless samādhi 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 bases for spiritual 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 … and I’ve given up sensual desire … and I’ve given up ill-will … 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; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled.
Tīhākārehi … pe … sattahākārehi mohā ca me cittaṃ vinīvaraṇaṃ paṭhamañca jhānaṃ dutiyañca jhānaṃ tatiyañca jhānaṃ catutthañca jhānaṃ … pe … rāgā ca me cittaṃ vinīvaraṇanti vattukāmo dosā me cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, meaning to say, “I attained the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness samādhi and the signless samādhi and the desireless samādhi 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 bases for spiritual 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 … and I’ve given up sensual desire … and I’ve given up ill-will … 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 absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, there is a serious offense when three conditions are fulfilled.
Vatthuvisārakassa sabbamūlakaṃ niṭṭhitaṃ.	If he lies in full awareness, meaning to say, “I attained the third absorption and the fourth absorption … and my mind is free from the hindrance of confusion and I attained the first absorption,” while actually saying, “I attained the second absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.
Vatthuvisārakassa cakkapeyyālaṃ niṭṭhitaṃ.	If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion and I attained the first absorption and the second absorption and the third absorption and the fourth absorption … 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; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Vatthukāmavārakathā niṭṭhitā.	The section on all root items with a speech extension is finished.
Tīhākārehi yo te vihāre vasi so bhikkhu paṭhamaṃ jhānaṃ samāpajji … samāpajjati … samāpanno … so bhikkhu paṭhamassa jhānassa lābhī … vasī … tena bhikkhunā paṭhamaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.	The successive permutation series with a speech extension is finished.
Catūhākārehi … pañcahākārehi … chahākārehi … sattahākārehi yo te vihāre vasi so bhikkhu paṭhamaṃ jhānaṃ samāpajji … samāpajjati … samāpanno … so bhikkhu paṭhamassa jhānassa lābhī … vasī … tena bhikkhunā paṭhamaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	The exposition of the section on ʻmeaning to say’ is finished.
Tīhākārehi yo te vihāre vasi so bhikkhu dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ … catutthaṃ jhānaṃ … suññataṃ vimokkhaṃ … animittaṃ vimokkhaṃ … appaṇihitaṃ vimokkhaṃ … suññataṃ samādhiṃ … animittaṃ samādhiṃ … appaṇihitaṃ samādhiṃ … suññataṃ samāpattiṃ … animittaṃ samāpattiṃ … appaṇihitaṃ samāpattiṃ … tisso vijjā … cattāro satipaṭṭhāne … cattāro sammappadhāne … cattāro iddhipāde … pañca indriyāni … pañca balāni … satta bojjhaṅge … ariyaṃ aṭṭhaṅgikaṃ maggaṃ … sotāpattiphalaṃ … sakadāgāmiphalaṃ … anāgāmiphalaṃ … arahattaṃ samāpajji … samāpajjati … samāpanno … so bhikkhu arahattassa lābhī … vasī … tena bhikkhunā arahattaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa.	Gross hinting: in regard to dwellings
Tīhākārehi yo te vihāre vasi, tassa bhikkhuno rāgo catto … doso catto … moho catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa.	If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption … is attaining … has attained … obtains … masters … has realized the first absorption,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct 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.
Tīhākārehi … pe … sattahākārehi yo te vihāre vasi, tassa bhikkhuno rāgā cittaṃ vinīvaraṇaṃ … dosā cittaṃ vinīvaraṇaṃ … mohā cittaṃ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption … is attaining … has attained … obtains … masters … has realized the first absorption,” then, if the listener understands, he commits a serious offense when four … five … six … seven conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Tīhākārehi … pe … sattahākārehi yo te vihāre vasi so bhikkhu suññāgāre paṭhamaṃ jhānaṃ … dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ … catutthaṃ jhānaṃ samāpajji … samāpajjati … samāpanno … so bhikkhu suññāgāre catutthassa jhānassa lābhī … vasī … tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the second absorption … the third absorption … the fourth absorption … the emptiness release … the signless release … the desireless release … the emptiness samādhi … the signless samādhi … the desireless samādhi … the emptiness attainment … the signless attainment … the desireless attainment … the three true insights … the four applications of mindfulness … the four right efforts … the four bases for spiritual power … the five spiritual faculties … the five spiritual powers … the seven factors of awakening … the noble eightfold path … the fruit of stream-entry … the fruit of once-returning … the fruit of non-returning … perfection … is attaining … has attained … obtains … masters … has realized perfection,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.
Yathā idaṃ vitthāritaṃ evameva sesānipi vitthāretabbāni.	If he lies in full awareness, saying, “The monk who stayed in your dwelling has given up sensual desire … has given up ill-will … has given up confusion/renounced it/let it go/abandoned it/relinquished it/forsaken it/thrown it aside,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.
Tīhākārehi … pe … sattahākārehi yo te cīvaraṃ paribhuñji … yo te piṇḍapātaṃ paribhuñji … yo te senāsanaṃ paribhuñji … yo te gilānappaccayabhesajjaparikkhāraṃ paribhuñji so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji … samāpajjati … samāpanno … so bhikkhu suññāgāre catutthassa jhānassa lābhī … vasī … tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa … pe … vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “The monk who stayed in your dwelling has a mind free from the hindrance of sensual desire … a mind free from the hindrance of ill-will … a mind free from the hindrance of confusion,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Tīhākārehi … pe … sattahākārehi yena te vihāro paribhutto … yena te cīvaraṃ paribhuttaṃ … yena te piṇḍapāto paribhutto … yena te senāsanaṃ paribhuttaṃ … yena te gilānappaccayabhesajjaparikkhāro paribhutto … so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji … samāpajjati … samāpanno … so bhikkhu suññāgāre catutthassa jhānassa lābhī … vasī … tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa … pe … vinidhāya bhāvaṃ.	If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption in an empty dwelling … the second absorption … the third absorption … the fourth absorption … is attaining … has attained … obtains … masters … has realized the fourth absorption in an empty dwelling,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
Tīhākārehi … pe … sattahākārehi yaṃ tvaṃ āgamma vihāraṃ adāsi … cīvaraṃ adāsi … piṇḍapātaṃ adāsi … senāsanaṃ adāsi … gilānappaccayabhesajjaparikkhāraṃ adāsi so bhikkhu suññāgāre catutthaṃ jhānaṃ samāpajji … samāpajjati … samāpanno … so bhikkhu suññāgāre catutthassa jhānassa lābhī … vasī … tena bhikkhunā suññāgāre catutthaṃ jhānaṃ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa—pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya bhāvaṃ.	Gross hinting: in regard to any requisite
Peyyālapannarasakaṃ niṭṭhitaṃ.	The remainder should be given in detail in the same way:
Paccayappaṭisaṃyuttavārakathā niṭṭhitā.	If he lies in full awareness, saying, “The monk who made use of your robe-cloth … who made use of your almsfood … who made use of your dwelling … who made use of your medicines attained the fourth absorption in an empty dwelling … is attaining … has attained … obtains … masters … has realized the fourth absorption in an empty dwelling,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.
Uttarimanussadhammacakkapeyyālaṃ niṭṭhitaṃ.	If he lies in full awareness, saying, “The monk who has made use of your dwelling … who has made use of your robe-cloth … who has made use of your almsfood … who has made use of your dwelling … who has made use of your medicines attained the fourth absorption in an empty dwelling … is attaining … has attained … obtains … masters … has realized the fourth absorption in an empty dwelling,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.
Anāpatti—adhimānena, anullapanādhippāyassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.	If he lies in full awareness, saying, “The monk to whom you gave a dwelling … to whom you gave robe-cloth … to whom you gave almsfood … to whom you gave a dwelling … to whom you gave medicines he attained the fourth absorption in an empty dwelling … is attaining … has attained … obtains … masters … has realized the fourth absorption in an empty dwelling,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven 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; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.
	The successive fifteen are finished.
	The exposition of the section on that connected with requisites is finished.
	The successive permutation series on superhuman qualities is finished.

Non-offenses 4.1. Vinītavatthuuddānagāthā


4.1. Vinītavatthuuddānagāthā	Non-offenses
	There is no offense: if he overestimates himself; if he does not intend to make a claim; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.
	Case rulings mnemonic list
Adhimāne araññamhi,	About overestimation, in the wilderness,
piṇḍopajjhāriyāpatho;	Almsfood, a preceptor, behavior;
Saṃyojanā rahodhammā,	Fetters, qualities in private,
vihāro paccupaṭṭhito.	A dwelling, attended on.
Na dukkaraṃ viriyamathopi maccuno,	Not difficult, energy, fear of death,
Bhāyāvuso vippaṭisāri sammā;	Remorseful friend, rightly;
Viriyena yogena ārādhanāya,	By energy, by exertion,
Atha vedanāya adhivāsanā duve.	Two on the enduring of feeling.
Brāhmaṇe pañca vatthūni,	Five stories on a brahmin,
aññaṃ byākaraṇā tayo;	Three on declaring final knowledge;
Agārāvaraṇā kāmā,	House, rejected sense-pleasures,
rati cāpi apakkami.	And delight, set out.
Aṭṭhi pesi ubho gāvaghātakā,	Bone, 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 with testicles as burden;
Kūpe nimuggo hi so pāradāriko,	An adulterer submerged in a pit,
Gūthakhādī ahu duṭṭhabrāhmaṇo.	An eater of dung 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 sweltering woman scattered 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 vinayasmiṃ pabbajaṃ,	These having gone forth in the training of Kassapa
Pāpakammamakariṃsu tāvade.	Did bad deeds just then.
Tapodā rājagahe yuddhaṃ,	The Tapodā in Rājagaha, battle,
nāgānogāhanena ca;	And with the plunging in of elephants;
Sobhito arahaṃ bhikkhu,	The perfected monk Sobhita
pañcakappasataṃ sareti.	Recalls five hundred eons.

Case details, part 1 4.2. Vinītavatthu


4.2. Vinītavatthu	Case details, part 1
Tena kho pana samayena aññataro bhikkhu adhimānena aññaṃ byākāsi. Tassa kukkuccaṃ ahosi—“bhagavatā sikkhāpadaṃ paññattaṃ. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno”ti? Bhagavato etamatthaṃ ārocesi. “Anāpatti, bhikkhu, adhimānenā”ti. #1	At one time a monk declared final knowledge because of overestimation. He became remorseful, thinking, “The Master has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” He told the Master. “There’s no offense for one who overestimates himself.”

Tena kho pana samayena aññataro bhikkhu paṇidhāya araññe viharati—“evaṃ maṃ jano sambhāvessatī”ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya araññe vatthabbaṃ. Yo vaseyya, āpatti dukkaṭassā”ti. #2	At one time a monk lived in the wilderness because he wanted people to esteem him. People esteemed him. He became remorseful … “There’s no offense entailing expulsion. 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—“evaṃ maṃ jano sambhāvessatī”ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya piṇḍāya caritabbaṃ. Yo careyya, āpatti dukkaṭassā”ti. #3	At one time a monk was walking for almsfood because he wanted people to esteem him. People esteemed him. He became remorseful … “There’s no offense entailing expulsion. 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 aññataraṃ bhikkhuṃ etadavoca—“ye, āvuso, amhākaṃ upajjhāyassa saddhivihārikā sabbeva arahanto”ti. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti?	At one time a monk said to another monk, “Those who are pupils of our preceptor are all perfected ones.” He became remorseful … “What was your intention, monk?”
“Ullapanādhippāyo ahaṃ, bhagavā”ti.	“I wanted to make a claim, Master.”
“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #4	“There’s no offense entailing expulsion, but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca—“ye, āvuso, amhākaṃ upajjhāyassa antevāsikā sabbeva mahiddhikā mahānubhāvā”ti. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti?	At one time a monk said to another monk, “Those who are students of our preceptor all have great supernormal power.” He became remorseful … “What was your intention, monk?”
“Ullapanādhippāyo ahaṃ, bhagavā”ti.	“I wanted to make a claim, Master.”
“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #5	“There’s no offense entailing expulsion, but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu paṇidhāya caṅkamati … paṇidhāya tiṭṭhati … paṇidhāya nisīdati … paṇidhāya seyyaṃ kappeti—“evaṃ maṃ jano sambhāvessatī”ti. Taṃ jano sambhāvesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, paṇidhāya seyyā kappetabbā. Yo kappeyya, āpatti dukkaṭassā”ti. #6–‍9	At one time a monk walked up and down because he wanted people to esteem him … stood because he wanted people to esteem him … sat because he wanted people to esteem him … laid down because he wanted people to esteem him. People esteemed him. He became remorseful … “There’s no offense entailing expulsion. But, monks, you should not walk up and down … stand … sit … lie down because of a wish. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha—“mayhampi, āvuso, saṃyojanā pahīnā”ti. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #10	At one time a monk claimed a superhuman quality to another monk: “I’ve abandoned the fetters.” He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṃ ullapati. Paracittavidū bhikkhu taṃ bhikkhuṃ apasādesi—“mā, āvuso, evarūpaṃ abhaṇi. Nattheso tuyhan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti. #11	At one time a monk claimed a superhuman quality in private. Another monk, knowing the mind of that monk, criticized him, “Don’t say that; you haven’t got it.” He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṃ ullapati. Devatā taṃ bhikkhuṃ apasādesi—“mā, bhante, evarūpaṃ abhaṇi. Nattheso tuyhan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti. #12	At one time a monk claimed a superhuman quality in private. A god criticized him, “Venerable, don’t say that; you haven’t got it.” He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññataraṃ upāsakaṃ etadavoca—“yo, āvuso, tuyhaṃ vihāre vasati so bhikkhu arahā”ti. So ca tassa vihāre vasati. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti?	At one time a monk said to a lay follower, “Whatever monk lives in your dwelling is a perfected one.” He was the one who lived in that dwelling. He became remorseful … “What was your intention, monk?”
“Ullapanādhippāyo ahaṃ, bhagavā”ti.	“I wanted to make a claim, Master.”
“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #13	“There’s no offense entailing expulsion, but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu aññataraṃ upāsakaṃ etadavoca—“yaṃ tvaṃ, āvuso, upaṭṭhesi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena so bhikkhu arahā”ti. So ca taṃ upaṭṭheti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti?	At one time a monk said to a lay follower, “The one you attend on with robe-cloth, almsfood, a dwelling, and medicines, he is a perfected one.” He was the one who was attended on in that way. He became remorseful … “What was your intention, monk?”
“Ullapanādhippāyo ahaṃ, bhagavā”ti.	“I wanted to make a claim, Master.”
“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #14	“There’s no offense entailing expulsion, but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“atthāyasmato uttarimanussadhammo”ti?	At one time a monk was sick. The monks said to him, “Venerable, do you have any superhuman quality?”
“Nāvuso, dukkaraṃ aññaṃ byākātun”ti.	“It’s not difficult to declare final knowledge.”
Tassa kukkuccaṃ ahosi—“ye kho te bhagavato sāvakā te evaṃ vadeyyuṃ. Ahañcamhi na bhagavato sāvako. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno”ti? Bhagavato etamatthaṃ ārocesi. “Kiṃcitto tvaṃ, bhikkhū”ti?	He became remorseful and thought, “Those who are true disciples of the Master may say that, but I’m not such a disciple. Could it be that I’ve committed an offense entailing expulsion?” He told the Master. “What was your intention, monk?”
“Anullapanādhippāyo ahaṃ, bhagavā”ti.	“I didn’t intend to make a claim, Master.”
“Anāpatti, bhikkhu, anullapanādhippāyassā”ti. #15	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“atthāyasmato uttarimanussadhammo”ti?	At one time a monk was sick. The monks said to him, “Venerable, do you have any superhuman quality?”
“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti. Tassa kukkuccaṃ ahosi … pe …	“A superhuman quality is to be reached by one who’s energetic.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #16	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“mā kho, āvuso, bhāyī”ti.	At one time a monk was sick. The monks said to him, “Don’t be afraid.”
“Nāhaṃ, āvuso, maccuno bhāyāmī”ti. Tassa kukkuccaṃ ahosi … pe …	“I’m not afraid of death.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #17	“There’s no offense for one who doesn’t intend to make a claim.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“mā kho, āvuso, bhāyī”ti.	At one time a monk was sick. The monks said to him, “Don’t be afraid.”
“Yo nūnāvuso, vippaṭisārī assa so bhāyeyyā”ti. Tassa kukkuccaṃ ahosi … pe …	“One who’s remorseful might be afraid.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #18	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“atthāyasmato uttarimanussadhammo”ti?	At one time a monk was sick. The monks said to him, “Venerable, do you have any superhuman quality?”
“Ārādhanīyo kho, āvuso, dhammo sammāpayuttenā”ti. Tassa kukkuccaṃ ahosi … pe …	“A superhuman quality is to be reached by one who applies himself rightly.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #19	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“atthāyasmato uttarimanussadhammo”ti?	At one time a monk was sick. The monks said to him, “Venerable, do you have any superhuman quality?”
“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti. Tassa kukkuccaṃ ahosi … pe …	“A superhuman quality is to be reached by one who’s energetic.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #20	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“atthāyasmato uttarimanussadhammo”ti?	At one time a monk was sick. The monks said to him, “Venerable, do you have any superhuman quality?”
“Ārādhanīyo kho, āvuso, dhammo yuttayogenā”ti. Tassa kukkuccaṃ ahosi … pe …	“A superhuman quality is to be reached by one who exerts himself.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #21	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“kaccāvuso, khamanīyaṃ, kacci yāpanīyan”ti?	At one time a monk was sick. The monks said to him, “We hope you’re bearing up, we hope you’re comfortable?”
“Nāvuso, sakkā yena vā tena vā adhivāsetun”ti. Tassa kukkuccaṃ ahosi … pe …	“It’s not possible for just anyone to endure this.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #22	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṃ bhikkhū etadavocuṃ—“kaccāvuso, khamanīyaṃ, kacci yāpanīyan”ti?	At one time a monk was sick. The monks said to him, “We hope you’re bearing up, we hope you’re comfortable?”
“Nāvuso, sakkā puthujjanena adhivāsetun”ti. Tassa kukkuccaṃ ahosi … pe …	“It’s not possible for an ordinary person to endure this.” He became remorseful …
“kiṃcitto tvaṃ, bhikkhū”ti?	“What was your intention, monk?”
“Ullapanādhippāyo ahaṃ, bhagavā”ti.	“I intended to make a claim, Master.”
“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti. #23	“There’s no offense entailing expulsion, but there’s a serious offense.”

Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca—“āyantu bhonto arahanto”ti.	At one time a brahmin invited the monks: “Let the good sirs, the perfected ones, come.”
Tesaṃ kukkuccaṃ ahosi—“mayañcamha na arahanto. Ayañca brāhmaṇo amhe arahantavādena samudācarati. Kathaṃ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṃ ārocesuṃ.	They became remorseful and said, “We’re not perfected ones, and yet this brahmin speaks to us as if we were. What should we do?” They told the Master.
“Anāpatti, bhikkhave, pasādabhaññe”ti. #24	“There’s no offense when something is spoken in faith.”

Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca—“nisīdantu bhonto arahanto”ti … “bhuñjantu bhonto arahanto”ti … “tappentu bhonto arahanto”ti … “gacchantu, bhonto arahanto”ti.	At one time a brahmin invited the monks: “Let the good sirs, the perfected ones, be seated … Let the good sirs, the perfected ones, eat … Let the good sirs, the perfected ones, be satisfied … Let the good sirs, the perfected ones, go.”
Tesaṃ kukkuccaṃ ahosi—“mayañcamha na arahanto. Ayañca brāhmaṇo amhe arahantavādena samudācarati. Kathaṃ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṃ ārocesuṃ.	They became remorseful and said, “We’re not perfected ones, and yet this brahmin speaks to us as if we were. What should we do?” They told the Master.
“Anāpatti, bhikkhave, pasādabhaññe”ti. #25–‍28	“There’s no offense when something is spoken in faith.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha—“mayhampi, āvuso, āsavā pahīnā”ti. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #29	At one time a monk claimed a superhuman quality to another monk: “I’ve abandoned the corruptions.” He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha—“mayhampi, āvuso, ete dhammā saṃvijjantī”ti. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #30	At one time a monk claimed a superhuman quality to another monk: “I have these qualities.” He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṃ ullapati. Sopi evamāha—“ahampāvuso, tesu dhammesu sandissāmī”ti. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #31	At one time a monk claimed a superhuman quality to another monk: “I conform to these qualities.” He became remorseful … “You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ—“ehi, bhante, agāraṃ ajjhāvasā”ti.	At one time the relatives of a certain monk said to him, “Come, Venerable, live at home.”
“Abhabbo kho, āvuso, mādiso agāraṃ ajjhāvasitun”ti. Tassa kukkuccaṃ ahosi … pe …	“One like me is incapable of living at home.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #32	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ—“ehi, bhante, kāme paribhuñjā”ti.	At one time the relatives of a certain monk said to him, “Come, Venerable, enjoy sense pleasures.”
“Āvaṭā me, āvuso, kāmā”ti. Tassa kukkuccaṃ ahosi … pe …	“The pleasures of the senses have been rejected by me.” He became remorseful …
“anāpatti, bhikkhu, anullapanādhippāyassā”ti. #33	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataraṃ bhikkhuṃ ñātakā etadavocuṃ—“abhiramasi, bhante”ti?	At one time the relatives of a certain monk said to him, “Come, Venerable, enjoy yourself.”
“Abhirato ahaṃ, āvuso, paramāya abhiratiyā”ti.	“I’m enjoying myself with the highest enjoyment.”
Tassa kukkuccaṃ ahosi. “Ye kho te bhagavato sāvakā te evaṃ vadeyyuṃ. Ahañcamhi na bhagavato sāvako. Kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno”ti? Bhagavato etamatthaṃ ārocesi.	He became remorseful, thinking, “Those who are true disciple of the Master may say that, but I’m not such a disciple. Could it be that I’ve committed an offense entailing expulsion?” He told the Master.
“Kiṃcitto tvaṃ, bhikkhū”ti?	“What was your intention, monk?”
“Anullapanādhippāyo ahaṃ, bhagavā”ti.	“I didn’t intend to make a claim, Master.”
“Anāpatti, bhikkhu, anullapanādhippāyassā”ti. #34	“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena sambahulā bhikkhū katikaṃ katvā aññatarasmiṃ āvāse vassaṃ upagacchiṃsu—“yo imamhā āvāsā paṭhamaṃ pakkamissati taṃ mayaṃ arahāti jānissāmā”ti.	At one time a number of monks entered the rainy season residence in a certain monastery, making this agreement: “Whomever sets out from this monastery first, we’ll know him as a perfected one.”
Aññataro bhikkhu—“maṃ arahāti jānantū”ti, tamhā āvāsā paṭhamaṃ pakkāmi. Tassa kukkuccaṃ ahosi … pe …	One of the monks thought, “Let them know me as a perfected one,” and he set out first from that monastery. He became remorseful …
“āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #35	“You’ve committed an offense entailing expulsion.”

Case details, part 2


Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti. Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lakkhaṇaṃ etadavoca—“āyāmāvuso lakkhaṇa, rājagahaṃ piṇḍāya pavisissāmā”ti.	At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary, while Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on Mount Vulture Peak. One morning Mahāmoggallāna robed up, took his bowl and robe, approached Lakkhaṇa, and said, “Lakkhaṇa, let’s enter Rājagaha for almsfood.”
“Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi.	“Yes.”
Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca—“ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?	As they were descending from Mount Vulture Peak, Mahāmoggallāna smiled at a certain place. Lakkhaṇa asked him, “Why are you smiling?”
“Akālo kho, āvuso lakkhaṇa, etassa pañhassa. Bhagavato maṃ santike etaṃ pañhaṃ pucchā”ti.	“This isn’t the right time to reply. Please ask me in the presence of the Master.”
Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca—	Then, after their meal and after returning from almsround, Lakkhaṇa and Mahāmoggallāna approached the Master and sat down to one side. And Lakkhaṇa said to Mahāmoggallāna:
“idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?	“Just now, as you were descending from Mount Vulture Peak, you smiled at a certain place. Why was that?”
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ aṭṭhikasaṅkhalikaṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vituḍenti. Sā sudaṃ aṭṭassaraṃ karoti. Tassa mayhaṃ, āvuso, etadahosi—‘acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma satto bhavissati. Evarūpopi nāma yakkho bhavissati. Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti.	“As I was coming down from Mount Vulture Peak, I saw a skeleton flying through the air. Vultures, crows, and hawks were in close pursuit of it, striking it between the ribs, while it uttered cries of distress. And I thought how amazing and astonishing it is that such a being should exist, such a spirit, such a state of existence.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—“uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī”ti.	The monks complained and criticized him, “Venerable Mahāmoggallāna is claiming a superhuman ability.”
Atha kho bhagavā bhikkhū āmantesi—	The Master then said to them:
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti. Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. Yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati. Pubbeva me so, bhikkhave, satto diṭṭho ahosi. Api cāhaṃ na byākāsiṃ. Ahañcetaṃ byākareyyaṃ pare ca me na saddaheyyuṃ. Ye me na saddaheyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. Eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi. So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvappaṭilābhaṃ paṭisaṃvedeti. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti. #36	“There are disciples who have vision and knowledge, and they can see, know, and witness such things. I too, monks, have seen that being, but I didn’t speak about it. If I had, others wouldn’t have believed me, and that would have been for their harm and suffering for long time. That being was a cattle-butcher in this very Rājagaha. As a result of his deeds, he was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. And now, because of the remaining result of his actions, he’s experiencing such an existence. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapesiṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a lump of flesh flying through the air. Vultures, crows, and hawks were in close pursuit of it, tearing at it and pulling it to pieces, while it uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi … pe …. #37	“… That being, monks, was a cattle-butcher in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapiṇḍaṃ vehāsaṃ gacchantaṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a morsel of flesh flying through the air. Vultures, crows, and hawks were in close pursuit of it, tearing at it and pulling it to pieces, while it uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sākuṇiko ahosi … pe …. #38	“… That being, monks, was a poultry-butcher in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ purisaṃ vehāsaṃ gacchantaṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a flayed man flying through the air. Vultures, crows, and hawks were in close pursuit of him, tearing at him and pulling him to pieces, while he uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe orabbhiko ahosi … pe …. #39	“… That being, monks, was a sheep-butcher in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a man who had body hairs of swords flying through the air. Again and again he was stabbed by those swords, while uttering cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sūkariko ahosi … pe …. #40	“… That being, monks, was a butcher of pigs in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sattilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a man with body hairs of knives flying through the air. Again and again he was stabbed by those knives, while uttering cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe māgaviko ahosi … pe …. #41	“… That being, monks, was a deer-hunter in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ usulomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a man with body hairs of arrows flying through the air. Again and again he was pierced by those arrows, while uttering cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe kāraṇiko ahosi … pe …. #42	“… That being, monks, was a torturer in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a man with body hairs of needles flying through the air. Again and again he was pierced by those needles, while uttering cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sārathiko ahosi … pe …. #43	“… That being, monks, was a horse trainer in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti; mukhe pavisitvā urato nikkhamanti; ure pavisitvā udarato nikkhamanti; udare pavisitvā ūrūhi nikkhamanti; ūrūsu pavisitvā jaṅghāhi nikkhamanti; jaṅghāsu pavisitvā pādehi nikkhamanti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a man with body hairs of needles flying through the air. Those needles pierced his head and came out through his mouth, entered his mouth and came out through his breast, entered his breast and came out through his stomach, entered his stomach and came out through his thighs, entered his thighs and came out through his calves, entered his calves and came out through his feet—and he uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sūcako ahosi … pe …. #44	“… That being, monks, was a slanderer in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ kumbhaṇḍaṃ purisaṃ vehāsaṃ gacchantaṃ. So gacchantopi teva aṇḍe khandhe āropetvā gacchati, nisīdantopi tesveva aṇḍesu nisīdati. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a man flying through the air who had testicles like pots. When he walked, he had to lift his testicles on to his shoulder; and when he sat down, he sat on top of his testicles. Vultures, crows, and hawks were in close pursuit of him, tearing at him and pulling him to pieces, while he uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe gāmakūṭo ahosi … pe …. #45	“… That being, monks, was a corrupt magistrate in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ … pe …	“As I was coming down from Mount Vulture Peak, I saw a man sunk over his head in a pit of dung …”
eso, bhikkhave, satto imasmiṃyeva rājagahe pāradāriko ahosi … pe …. #46	“… That being, monks, was an adulterer in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ ubhohi hatthehi gūthaṃ khādantaṃ … pe …	“As I was coming down from Mount Vulture Peak, I saw a man sunk over his head in a pit of dung, eating dung with both hands …”
eso, bhikkhave, satto imasmiṃyeva rājagahe duṭṭhabrāhmaṇo ahosi. So kassapassa sammāsambuddhassa pāvacane bhikkhusaṃghaṃ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā kālaṃ ārocāpetvā etadavoca—‘ato, bhonto, yāvadatthaṃ bhuñjantu ceva harantu cā’”ti … pe …. #47	“… That being, monks, was a wicked brahmin in this very Rājagaha. At the time of Kassapa, the fully Awakened One, he invited the Order of monks to a meal. He filled a trough with dung, announced the time, and said, ‘Sirs, eat as much as you like and take the rest away with you.’ …

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ itthiṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a flayed woman flying through the air. Vultures, crows, and hawks were in close pursuit of her, tearing at her and pulling her to pieces, while she uttered cries of distress. …” …
esā, bhikkhave, itthī imasmiṃyeva rājagahe aticārinī ahosi … pe …. #48	“… That woman, monks, was an adulteress in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ duggandhaṃ maṅguliṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a foul-smelling and ugly woman flying through the air. Vultures, crows, and hawks were in close pursuit of her, tearing at her and pulling her to pieces, while she uttered cries of distress. …” …
esā, bhikkhave, itthī imasmiṃyeva rājagahe ikkhaṇikā ahosi … pe …. #49	“… That woman, monks, was a fortune-teller in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ uppakkaṃ okiliniṃ okiriniṃ vehāsaṃ gacchantiṃ. Sā sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a woman flying through the air who was roasting, sweltering, and sooty. Vultures, crows, and hawks were in close pursuit of her, tearing at her and pulling her to pieces, while she uttered cries of distress. …” …
esā, bhikkhave, itthī kāliṅgassa rañño aggamahesī ahosi. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okiri … pe …. #50	“… That woman, monks, was the chief queen of the King of Kāliṅga. Because of jealousy, she threw out her rival and poured a pan of burning coals over her. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asīsakaṃ kabandhaṃ vehāsaṃ gacchantaṃ. Tassa ure akkhīni ceva honti mukhañca. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw the headless trunk of a body flying through the air, with eyes and mouth on its chest. Vultures, crows, and hawks were in close pursuit of it, tearing at it and pulling it to pieces, while it uttered cries of distress. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe hāriko nāma coraghātako ahosi … pe …. #51	“… That being, monks, was an executioner called Hārika in this very Rājagaha. …”

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ. Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto. So sudaṃ aṭṭassaraṃ karoti … pe …	“As I was coming down from Mount Vulture Peak, I saw a monk flying through the air. His outer robe was ablaze and burning, as were his bowl, his belt, and his body. He uttered cries of distress. …” …
eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi … pe …. #52	“… During the time of the Buddha Kassapa’s dispensation, that monk was a bad monk.” …

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuniṃ … addasaṃ sikkhamānaṃ … addasaṃ sāmaṇeraṃ … addasaṃ sāmaṇeriṃ vehāsaṃ gacchantiṃ. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto. Sā sudaṃ aṭṭassaraṃ karoti. Tassa mayhaṃ, āvuso, etadahosi—‘acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma satto bhavissati. Evarūpopi nāma yakkho bhavissati. Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti.	“As I was coming down from Mount Vulture Peak, I saw a nun … I saw a trainee nun … I saw a novice monk … I saw a novice nun flying through the air. Her outer robe was ablaze and burning, as were her bowl, her belt, and her body. She uttered cries of distress. And I thought how amazing and astonishing it is that such a being should exist, such a spirit, such a state of existence.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—“uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī”ti.	The monks complained and criticized him, “Venerable Moggallāna is claiming a superhuman ability.”
Atha kho bhagavā bhikkhū āmantesi—	The Master then said to them:
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti. Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. Yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati. Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi. Api cāhaṃ na byākāsiṃ. Ahañcetaṃ byākareyyaṃ pare ca me na saddaheyyuṃ. Ye me na saddaheyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvappaṭilābhaṃ paṭisaṃvedeti. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti. #53–‍56	“There are disciples who possess vision and knowledge, and they can see, know, and witness such things. I too, monks, have seen this novice nun, but I didn’t speak about it. If I had, others wouldn’t have believed me, and that would have been for their harm and suffering for a long time. During the time of Buddha Kassapa’s dispensation, that novice nun was a bad novice nun. As a result of her deeds, she was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. And now, because of the remaining result of her actions, she’s experiencing such an existence. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—“yatāyaṃ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī”ti.	Venerable Mahāmoggallāna said to the monks, “This stream, the Tapodā, flows from a lake with beautiful waters—cool, sweet, and pure—with smooth and pleasant banks, with an abundance of fish and turtles, and with blooming lotuses the size of wheels.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā mahāmoggallāno evaṃ vakkhati—‘yatāyaṃ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī’ti. Atha ca panāyaṃ tapodā kuthitā sandati. Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī”ti. Bhagavato etamatthaṃ ārocesuṃ.	The monks complained and criticized him, “How can Venerable Mahāmoggallāna say such a thing? On the contrary, the Tapodā is hot. Venerable Mahāmoggallāna is claiming a superhuman ability.” And they told the Master.
“Yatāyaṃ, bhikkhave, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphanti. Api cāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchati. Tenāyaṃ tapodā kuthitā sandati. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti. #57	“Monks, the Tapodā flows from a lake of beautiful waters—with smooth and pleasant banks, with an abundance of fish and turtles, and with blooming lotuses the size of wheels. But the Tapodā runs between the two great hells; that’s why it’s hot. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

Tena kho pana samayena rājā māgadho seniyo bimbisāro licchavīhi saddhiṃ saṅgāmento pabhaggo ahosi. Atha rājā pacchā senaṃ saṅkaḍḍhitvā licchavayo parājesi. Saṅgāme ca nandī carati—“raññā licchavī pabhaggā”ti.	At one time King Seniya Bimbisāra of Magadha was defeated in battle by the Licchavīs. The King then rallied his army and beat the Licchavīs. People were delighted and the word spread: “The Licchavīs have been defeated by the king!”
Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—“rājā, āvuso, licchavīhi pabhaggo”ti.	Venerable Mahāmoggallāna said to the monks: “The King was defeated by the Licchavīs.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā mahāmoggallāno evaṃ vakkhati—‘rājā, āvuso, licchavīhi pabhaggo’ti. Saṅgāme ca nandī carati—‘raññā licchavī pabhaggā’ti. Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī”ti. Bhagavato etamatthaṃ ārocesuṃ.	The monks complained and criticized him, “How can Venerable Moggallāna say that the King was defeated by the Licchavīs when people are delighted and the word is spreading that the Licchavīs have been defeated by the King? Venerable Mahāmoggallāna is claiming a superhuman ability.” They told the Master.

“Paṭhamaṃ, bhikkhave, rājā licchavīhi pabhaggo. Atha rājā pacchā senaṃ saṅkaḍḍhitvā licchavayo parājesi. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti. #58	“Monks, first the King was defeated by the Licchavīs, but then, after he had rallied his army, the King beat the Licchavīs. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

moggallana imperturbable samadhi

See this article for detailed explanation. In short, imperturbable samadhi in this case must be an arupa attainment. You can 👂 hear sounds in the 4 jhānas. Which samādhis are silent?


Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—“idhāhaṃ, āvuso, sappinikāya nadiyā tīre āneñjaṃ samādhiṃ samāpanno nāgānaṃ ogayha uttarantānaṃ koñcaṃ karontānaṃ saddaṃ assosin”ti.	Venerable Mahāmoggallāna said to the monks: “After attaining an imperturbable samādhi on the banks of the river Sappinikā, I heard the noise of elephants plunging in, emerging, and trumpeting.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā mahāmoggallāno āneñjaṃ samādhiṃ samāpanno saddaṃ sossati. Uttarimanussadhammaṃ āyasmā mahāmoggallāno ullapatī”ti. Bhagavato etamatthaṃ ārocesuṃ.	The monks complained and criticized him, “How can Venerable Mahāmoggallāna say such a thing? He’s claiming a superhuman ability.” They told the Master.
“Attheso, bhikkhave, samādhi so ca kho aparisuddho. Saccaṃ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti. #59	“Monks, there is such a samādhi, but it’s not wholly purified. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

Atha kho āyasmā sobhito bhikkhū āmantesi—“ahaṃ, āvuso, pañca kappasatāni anussarāmī”ti.	Venerable Sobhita said to the monks, “I can recall five hundred eons.”
Bhikkhū ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā sobhito evaṃ vakkhati—‘ahaṃ, āvuso, pañca kappasatāni anussarāmī’ti. Uttarimanussadhammaṃ āyasmā sobhito ullapatī”ti. Bhagavato etamatthaṃ ārocesuṃ.	The monks complained and criticized him, “How can Venerable Sobhita say that he can recall five hundred eons? He’s claiming a superhuman ability.” They told the Master.
“Atthesā, bhikkhave, sobhitassa. Sā ca kho ekāyeva jāti. Saccaṃ, bhikkhave, sobhito āha. Anāpatti, bhikkhave, sobhitassā”ti. #60	“Monks, Sobhita has this ability, and that was just one birth. Sobhita spoke truthfully. There’s no offense for Sobhita.”

Catutthapārājikaṃ samattaṃ.	The fourth offense entailing expulsion is finished.
Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā, yesaṃ bhikkhu aññataraṃ vā aññataraṃ vā āpajjitvā na labhati bhikkhūhi saddhiṃ saṃvāsaṃ, yathā pure tathā pacchā, pārājiko hoti asaṃvāso. Tatthāyasmante pucchāmi—“kaccittha parisuddhā”? Dutiyampi pucchāmi—“kaccittha parisuddhā”? Tatiyampi pucchāmi—“kaccittha parisuddhā”? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmīti.	“Venerables, the four rules entailing expulsion have been recited. If a monk commits any one of them, he is no longer part of the community of monks. As before, so after, he’s expelled and excluded from the community. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus.”
Pārājikaṃ niṭṭhitaṃ.	The rules entailing expulsion are finished.
Tassuddānaṃ	This is the summary:
Methunādinnādānañca,	Sexual intercourse, and stealing,
manussaviggahuttari;	Person, super;
Pārājikāni cattāri,	The four offenses entailing expulsion—
chejjavatthū asaṃsayāti.	The foundation is definitively cut off.
Pārājikakaṇḍaṃ niṭṭhitaṃ.	The chapter on offenses entailing expulsion is finished.


	(derived from b.brahmali trans.)
theravāda vinaya	theravāda collection on monastic law
mahāvibhaṅga	monks’ rules and their analysis
pārājikakaṇḍa	monks’ expulsion
Catutthapārājikasikkhāpada	4. The fourth training rule


Yo panāti yo yādiso … pe … bhikkhūti … pe … ayaṃ imasmiṃ atthe adhippeto bhikkhūti.	A: whoever … Monk: … The monk who has been given the full ordination by a complete Order through a procedure consisting of one motion and three announcements that is unchallengeable and fit to stand—this sort of monk is meant in this case.
Anabhijānanti asantaṃ abhūtaṃ asaṃvijjamānaṃ ajānanto apassanto attani kusalaṃ dhammaṃ—atthi me kusalo dhammoti.	Falsely: 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 jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhirati.	A superhuman quality: absorption, release, samādhi, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in empty dwellings.
Attupanāyikanti te vā kusale dhamme attani upaneti attānaṃ vā tesu kusalesu dhammesu upaneti.	For himself: either he presents those good qualities as in himself, or he presents himself as among those good qualities.
Ñāṇanti tisso vijjā. Dassananti yaṃ ñāṇaṃ taṃ dassanaṃ, yaṃ dassanaṃ taṃ ñāṇaṃ.	Knowledge: the three true insights. Vision: knowledge and vision are equivalent.
Samudācareyyāti āroceyya itthiyā vā purisassa vā gahaṭṭhassa vā pabbajitassa vā.	Claims: announces to a woman or a man, to a lay person or one gone forth.
Iti jānāmi iti passāmīti jānāmahaṃ ete dhamme, passāmahaṃ ete dhamme atthi ca ete dhammā mayi, ahañca etesu dhammesu sandissāmīti.	This I know, this I see: “I know these qualities/ I see these qualities/these qualities are found in me and I conform to them.”
Tato aparena samayenāti yasmiṃ khaṇe samudāciṇṇaṃ hoti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatte.	After some time: the moment, the second, the instant after he has made the claim.
Samanuggāhīyamānoti yaṃ vatthu paṭiññātaṃ hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno—“kinte adhigataṃ, kinti te adhigataṃ, kadā te adhigataṃ, kattha te adhigataṃ, katame te kilesā pahīnā, katamesaṃ tvaṃ dhammānaṃ lābhī”ti.	He is questioned: he is questioned in regard to what he has admitted: “What did you attain? How did you attain it? When did you attain it? Where did you attain it? Which defilements did you abandon? Which qualities did you gain?”
Asamanuggāhīyamānoti na kenaci vuccamāno.	Not: he is not spoken to by anyone.
Āpannoti pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā pārājikaṃ āpattiṃ āpanno hoti.	Having committed the offense: having bad desires, overcome by desire, claiming a non-existent, unreal superhuman quality, he has committed an offense entailing expulsion.
Visuddhāpekkhoti gihī vā hotukāmo upāsako vā hotukāmo ārāmiko vā hotukāmo sāmaṇero vā hotukāmo.	Desiring purification: he desires to be a lay person, a lay follower, a monastery worker, or a novice monk.
Ajānamevaṃ, āvuso, avacaṃ—jānāmi, apassaṃ passāmīti nāhaṃ ete dhamme jānāmi, nāhaṃ ete dhamme passāmi, natthi ca ete dhammā mayi, na cāhaṃ etesu dhammesu sandissāmīti.	Not knowing I said that I know, not seeing that I see: “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.”
Tucchaṃ musā vilapinti tucchakaṃ mayā bhaṇitaṃ, musā mayā bhaṇitaṃ, abhūtaṃ mayā bhaṇitaṃ, ajānantena mayā bhaṇitaṃ.	What I said was empty and false: what I said was empty; what I said was false; what I said was unreal; I said it without knowing.
Aññatra adhimānāti ṭhapetvā adhimānaṃ.	Unless it is due to overestimation: except if it is overestimation.
Ayampīti purime upādāya vuccati.	He too: this is said with reference to the preceding offenses entailing expulsion.
Pārājiko hotīti seyyathāpi nāma tālo matthakacchinno abhabbo puna virūḷhiyā; evameva bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā assamaṇo hoti asakyaputtiyo. Tena vuccati—“pārājiko hotī”ti.	Is expelled: just as a palm tree with its crown cut off is incapable of further growth, so too a monk with bad desires, overcome by desire, who has claimed a non-existent, unreal superhuman quality, is not an ascetic, not a son of the Sakyan—therefore it is said, “he is expelled.”
Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā—eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati—“asaṃvāso”ti.	Excluded from the community: Community: common procedures, the same recital, the same training—this is called “community.” He does not take part in this—therefore it is called “excluded from the community.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Pi Tv Bu Vb Pj 4

Catutthapārājikasikkhāpada

4. The fourth training rule

Origin story

First sub-story

Preliminary ruling

Second sub-story

Final ruling

Definitions

Permutations

Definitions

Exposition

First absorption

Other individual attainments

Combinations of two attainments

Combinations of more than two attainments

Non-offenses 4.1. Vinītavatthuuddānagāthā

Case details, part 1 4.2. Vinītavatthu

Case details, part 2

moggallana imperturbable samadhi

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