| Khematto Bhikkhu - english | |
1.[udā. 1 ādayo] Tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. |
Now on that occasion the Buddha, the Blessed One, was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree—the tree of awakening—newly fully awakened. |
Atha kho bhagavā bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (ka.)]. |
Then he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. |
Atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Then, in the first watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress. |
"Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti – evametassa kevalassa dukkhakkhandhassa nirodho hotī"ti. |
From the remainderless fading and cessation of ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
"Yadā have pātubhavanti dhammā; |
“As phenomena grow clear |
Ātāpino jhāyato brāhmaṇassa; |
to the brahman—ardent, in jhāna— |
Athassa kaṅkhā vapayanti sabbā; |
his doubts all vanish |
Yato pajānāti sahetudhamma"nti. |
when he discerns a phenomenon with its cause.” [Ud 1:1] |
2.[udā. 2] Atha kho bhagavā rattiyā majjhimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hotī - pe - nirodho hotī"ti. |
Then, in the middle watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. ... Such is the origination of this entire mass of suffering & stress. ... Such is the cessation of this entire mass of suffering & stress. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
"Yadā have pātubhavanti dhammā; |
“As phenomena grow clear |
Ātāpino jhāyato brāhmaṇassa; |
to the brahman—ardent, in jhāna— |
Athassa kaṅkhā vapayanti sabbā; |
his doubts all vanish |
Yato khayaṃ paccayānaṃ avedī"ti. |
when he penetrates the ending of requisite conditions.” [Ud 1:2] |
3.[udā. 3] Atha kho bhagavā rattiyā pacchimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hoti - pe - nirodho hotī"ti. |
Then, in the last watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. ... Such is the origination of this entire mass of suffering & stress. ... Such is the cessation of this entire mass of suffering & stress. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
"Yadā have pātubhavanti dhammā; |
“As phenomena grow clear |
Ātāpino jhāyato brāhmaṇassa; |
to the brahman—ardent, in jhāna— |
Vidhūpayaṃ tiṭṭhati mārasenaṃ; |
he stands, routing Māra’s army, |
Sūriyova [suriyova (sī. syā. kaṃ.)] obhāsayamantalikkha"nti. |
as the sun, illumining the sky.” [Ud 1:3] |
Bodhikathā niṭṭhitā. |
The Discussion of the Bodhi (Tree) is finished. |
4.[udā. 4] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, upasaṅkamitvā ajapālanigrodhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. |
Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Bodhi tree—the tree of awakening—to the Goatherd’s Banyan tree, and sat at the root of the Goatherd’s Banyan tree for seven days in one session, sensitive to the bliss of release. |
Atha kho aññataro huṃhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami. |
Then a certain overbearing brahman went to the Blessed One and, |
Upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
on arrival, exchanged courteous greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. |
After an exchange of friendly greetings & courtesies, he stood to one side. |
Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – "kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā [brāhmaṇakārakā (ka.) brāhmaṇakarāṇā (?)] dhammā"ti? |
As he was standing there, he said to the Blessed One, “To what extent, Master Gotama, is one a brahman? And which are the qualities that make one a brahman?” |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
[netti. 103] Yo brāhmaṇo bāhitapāpadhammo; |
“Any brahman who has banished evil qualities, |
Nihuṃhuṅko nikkasāvo yatatto; |
—not overbearing, not stained, his mind controlled— |
Vedantagū vusitabrahmacariyo; |
gone to the end of wisdom, the holy life completed: |
Dhammena so brahmavādaṃ vadeyya; |
Rightly would that brahman speak the holy teaching. |
Yassussadā natthi kuhiñci loke"ti. |
He has no swelling of pride anywhere in the world.” [Ud 1:4] |
Ajapālakathā niṭṭhitā. |
The Discussion of the Goatherd’s Banyan Tree is finished. |
5.[udā. 11] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā ajapālanigrodhamūlā yena mucalindo tenupasaṅkami, upasaṅkamitvā mucalindamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. |
Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Goatherd’s Banyan tree to the Mucalinda (tree) and sat at the root of the Mucalinda tree for seven days in one session, sensitive to the bliss of release. |
Tena kho pana samayena mahā akālamegho udapādi, sattāhavaddalikā sītavātaduddinī. |
And on that occasion a great, out-of-season storm-cloud rose up, with seven days of rainy weather, cold winds, & intense darkness. |
Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsi – "mā bhagavantaṃ sītaṃ, mā bhagavantaṃ uṇhaṃ, mā bhagavantaṃ ḍaṃsamakasavātātapasarīsapasamphasso"ti […siriṃ sapa… (sī. syā. kaṃ.)]. |
Then Muccalinda the nāga king—leaving his dwelling place and encircling the Blessed One’s body seven times with his coils—stood with his great hood spread over the Blessed One, (thinking,) “Don’t let the Blessed One be disturbed by cold. Don’t let the Blessed One be disturbed by heat. Don’t let the Blessed One be disturbed by the touch of flies, mosquitoes, wind, sun, & creeping things.” |
Atha kho mucalindo nāgarājā sattāhassa accayena viddhaṃ vigatavalāhakaṃ devaṃ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṃ paṭisaṃharitvā māṇavakavaṇṇaṃ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṃ namassamāno. |
Then, with the passing of seven days, Muccalinda the nāga king, realizing that the sky had cleared and was free of clouds, unraveled his coils from the body of the Blessed One, abandoned his own appearance and, assuming the appearance of a young man, stood in front of the Blessed One with hands before his heart, paying homage. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
[kathā. 338 kathāvatthupāḷiyampi] "Sukho viveko tuṭṭhassa, sutadhammassa passato; |
“Blissful is solitude for one who’s content, who has heard the Dhamma, who sees. |
Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamo. |
Blissful is non-affliction with regard for the world, restraint for living beings. |
[kathā. 338 kathāvatthupāḷiyampi] "Sukhā virāgatā loke, kāmānaṃ samatikkamo; |
Blissful is dispassion with regard for the world, the overcoming of sensuality. |
Asmimānassa yo vinayo, etaṃ ve paramaṃ sukha"nti. |
But the subduing of the conceit “I am” That is truly the ultimate bliss.” |
Mucalindakathā niṭṭhitā. |
The Discussion of the Mucalinda (Tree) is finished. |
6.Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṃ tenupasaṅkami, upasaṅkamitvā rājāyatanamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. |
Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Mucalinda (tree) to the Rājāyatana (tree) and sat at the root of the Rājāyatana tree for seven days in one session, sensitive to the bliss of release. |
Tena kho pana samayena tapussa [tapassu (sī.)] bhallikā vāṇijā ukkalā taṃ desaṃ addhānamaggappaṭipannā honti. |
Now on that occasion the merchants Tapussa and Bhallika were traveling on the road from Ukkalā to that district. |
Atha kho tapussabhallikānaṃ vāṇijānaṃ ñātisālohitā devatā tapussabhallike vāṇije etadavoca – "ayaṃ, mārisā, bhagavā rājāyatanamūle viharati paṭhamābhisambuddho; gacchatha taṃ bhagavantaṃ manthena ca madhupiṇḍikāya ca patimānetha; taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā"ti. |
Then a devatā who had been a blood-relative of Tapussa and Bhallika said to the merchants, “There is the Blessed One, my dears, staying at the root of the Rājāyatana tree, newly fully awakened. Go and serve the Blessed One cooked grain-meal and honey balls. That will be for your long-term welfare & happiness.” |
Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. |
Then the merchants Tapussa and Bhallika, taking cooked grain-meal and honey balls, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. |
Ekamantaṃ ṭhitā kho tapussabhallikā vāṇijā bhagavantaṃ etadavocuṃ – "paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā"ti. |
As they were standing there, the merchants Tapussa and Bhallika said to the Blessed One, “Lord, May the Blessed One accept our cooked grain-meal and honey balls, for that will be for our long-term welfare & happiness.” |
Atha kho bhagavato etadahosi – "na kho tathāgatā hatthesu paṭiggaṇhanti. |
Then the thought occurred to the Blessed One, “Tathāgatas do not accept things with their hands. |
Kimhi nu kho ahaṃ paṭiggaṇheyyaṃ manthañca madhupiṇḍikañcā"ti? |
How shall I accept the cooked grain-meal and honey balls?” |
Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṃ – "idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā"ti. |
Then the Four Great Kings, having known with their awareness the train of thought in the Blessed One’s awareness, presented four stone bowls from the four directions to the Blessed One, (thinking) “May the Blessed One accept the cooked grain-meal and honey balls here [in the bowls].” |
Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji. |
The Blessed One accepted the exquisite stone bowls and the cooked grain-meal and honey balls. Having accepted them, he consumed them. |
Atha kho tapussabhallikā vāṇijā bhagavantaṃ onītapattapāṇiṃ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ (onītapattapāṇiṃ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ) [( ) sī. syā. potthakesu natthi] etadavocuṃ – "ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca, upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate"ti. |
Then the merchants Tapussa and Bhallika [ME: knowing that the Blessed One had finished his meal and withdrawn his hand from the bowl, fell down with their heads at the Blessed One’s feet and] said to the Blessed One, “We go to the Blessed One for refuge, & to the Dhamma. May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.” |
Te ca loke paṭhamaṃ upāsakā ahesuṃ dvevācikā. |
And they were the first two-statement1 lay followers in the world. |
Rājāyatanakathā niṭṭhitā. |
The Discussion of the Rājāyatana (Tree) is finished. |
7.[ayaṃ brahmayācanakathā dī. ni. 2.64 ādayo; ma. ni. 1.281 ādayo; ma. ni. 2.336 ādayo; saṃ. ni. 1.172 ādayo] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rājāyatanamūlā yena ajapālanigrodho tenupasaṅkami. |
Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Rājāyatana tree to the Goatherd’s Banyan tree. |
Tatra sudaṃ bhagavā ajapālanigrodhamūle viharati. |
He stayed there at the root of the Goatherd’s Banyan tree. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
Then, while he was alone and in seclusion, this line of thinking arose in his awareness: “This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. |
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. |
“But this generation delights in attachment, is excited by attachment, enjoys attachment. |
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaaccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. |
“For a generation delighting in attachment, excited by attachment, enjoying attachment, these things are hard to see: this/that conditionality and dependent co-arising. “This state, too, is very hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. |
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā"ti. |
“And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me.” |
Apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā – |
Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One: |
"Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ; |
“Enough now with teaching what only with difficulty I reached. |
Rāgadosaparetehi, nāyaṃ dhammo susambudho. |
This Dhamma is not easily realized by those overcome with aversion & passion. |
"Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ; |
What is fine, subtle, deep, hard to see, going against the flow— |
Rāgarattā na dakkhanti, tamokhandhena āvuṭā [āvaṭā (sī.)] "ti. |
those delighting in passion, cloaked in the mass of darkness, won’t see.” |
Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. |
As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma. |
8.Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi – "nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)], no dhammadesanāyā"ti. |
Then Brahmā Sahampati, having known with his own awareness the line of thinking in the Blessed One’s awareness, thought: “The world is lost! The world is destroyed! In that the mind of the Tathāgata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!” |
Atha kho brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi. |
Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā-world and reappeared in front of the Blessed One. |
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – "desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. |
Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him: “Lord, let the Blessed One teach the Dhamma! Let the One Well-Gone teach the Dhamma! |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. |
There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.” |
Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca – |
That is what Brahmā Sahampati said. Having said that, he further said this: |
"Pāturahosi magadhesu pubbe; |
“In the past there appeared among the Magadhans |
Dhammo asuddho samalehi cintito; |
an impure Dhamma devised by the stained. |
Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ; |
Throw open the door to the Deathless! |
Suṇantu dhammaṃ vimalenānubuddhaṃ. |
Let them hear the Dhamma realized by the Stainless One! |
"Sele yathā pabbatamuddhaniṭṭhito; |
Just as one standing on a rocky crag |
Yathāpi passe janataṃ samantato; |
might see people all around below, |
Tathūpamaṃ dhammamayaṃ sumedha; |
So, O wise one, with all-around vision, |
Pāsādamāruyha samantacakkhu; |
ascend the palace fashioned of the Dhamma. |
Sokāvatiṇṇaṃ janatamapetasoko; |
Free from sorrow, behold the people |
Avekkhassu jātijarābhibhūtaṃ. |
submerged in sorrow, oppressed by birth & aging. |
"Uṭṭhehi vīra vijitasaṅgāma; |
Rise up, hero, victor in battle! |
Satthavāha aṇaṇa [anaṇa (ka.)] vicara loke; |
O Caravan-leader, wander without debt in the world. |
Desassu [desetu (ka.)] bhagavā dhammaṃ; |
Teach the Dhamma, O Blessed One: |
Aññātāro bhavissantī"ti. |
There will be those who will understand.”1 |
[[ ] sī. syā. potthakesu natthi, mūlapaṇṇāsakesu pāsarāsisutthe brahmayācanā sakiṃ yeva āgatā] [ Evaṃ vutte bhagavā brahmānaṃ sahampatiṃ etadavoca – "mayhampi kho, brahme, etadahosi – 'adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
When that was said, the Blessed One said to Brahmā Sahampati, “To me, Brahmā, this thought occurred, ‘This Dhamma that I have attained is deep …’ |
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. |
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Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. |
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Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā'ti. |
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Apissu maṃ, brahme, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā – |
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'Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ; |
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Rāgadosaparetehi, nāyaṃ dhammo susambudho. |
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'Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ; |
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Rāgarattā na dakkhanti, tamokhandhena āvuṭā'ti. |
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Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāyā"ti. |
“As I reflected thus, Brahmā, my mind inclined to dwelling at ease, not to teaching the Dhamma.” |
Dutiyampi kho brahmā sahampati bhagavantaṃ etadavoca – "desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ; santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. |
A second time, Brahmā Sahampati said to the Blessed One, “Lord, let the Blessed One teach the Dhamma! …” |
Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca – |
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"Pāturahosi magadhesu pubbe; |
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Dhammo asuddho samalehi cintito; |
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Apāpuretaṃ amatassa dvāraṃ; |
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Suṇantu dhammaṃ vimalenānubuddhaṃ. |
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"Sele yathā pabbatamuddhaniṭṭhito; |
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Yathāpi passe janataṃ samantato; |
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Tathūpamaṃ dhammamayaṃ sumedha; |
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Pāsādamāruyha samantacakkhu; |
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Sokāvatiṇṇaṃ janatamapetasoko; |
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Avekkhassu jātijarābhibhūtaṃ. |
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"Uṭṭhehi vīra vijitasaṅgāma; |
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Satthavāha aṇaṇa vicara loke; |
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Desassu bhagavā dhammaṃ; |
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Aññātāro bhavissantī"ti. |
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Dutiyampi kho bhagavā brahmānaṃ sahampatiṃ etadavoca – "mayhampi kho, brahme, etadahosi – 'adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
A second time, the Blessed One said to Brahmā Sahampati, “Brahmā, this thought occurred to me, ‘This Dhamma that I have attained is deep …’ |
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. |
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Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. |
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Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā'ti. |
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Apissu maṃ, brahme, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā – |
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'Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ; |
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Rāgadosaparetehi, nāyaṃ dhammo susambudho. |
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'Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ; |
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Rāgarattā na dakkhanti, tamokhandhena āvuṭā'ti. |
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Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāyā"ti. |
“As I reflected thus, Brahmā, my mind inclined to dwelling at ease, not to teaching the Dhamma.” |
Tatiyampi kho brahmā sahampati bhagavantaṃ etadavoca – "desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. |
A third time, Brahmā Sahampati said to the Blessed One, “Lord, let the Blessed One teach the Dhamma! … Teach the Dhamma, O Blessed One: |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. |
There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.” |
Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca – |
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"Pāturahosi magadhesu pubbe; |
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Dhammo asuddho samalehi cintito; |
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Apāpuretaṃ amatassa dvāraṃ; |
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Suṇantu dhammaṃ vimalenānubuddhaṃ. |
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"Sele yathā pabbatamuddhaniṭṭhito; |
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Yathāpi passe janataṃ samantato; |
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Tathūpamaṃ dhammamayaṃ sumedha; |
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Pāsādamāruyha samantacakkhu; |
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Sokāvatiṇṇaṃ janatamapetasoko; |
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Avekkhassu jātijarābhibhūtaṃ. |
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"Uṭṭhehi vīra vijitasaṅgāma; |
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Satthavāha aṇaṇa vicara loke; |
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Desassu bhagavā dhammaṃ; |
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Aññātāro bhavissantī"ti. |
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9.Atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi. |
Then the Blessed One, having understood Brahmā’s invitation, out of compassion for beings, surveyed the world with the eye of an Awakened One. |
Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine [dassāvino (sī. syā. kaṃ.)] viharante, appekacce na paralokavajjabhayadassāvine viharante. |
As he surveyed the world with the eye of an Awakened One, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. |
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni [tiṭṭhanti (sī. syā.)] anupalittāni udakena, evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante; disvāna brahmānaṃ sahampatiṃ gāthāya paccabhāsi – |
Just as in a pond of blue or red or white lotuses, some blue or red or white lotuses—born and growing in the water—might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water— so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. Having seen this, he answered Brahmā Sahampati in verse: |
"Apārutā tesaṃ amatassa dvārā; |
“Open are the doors to the Deathless. |
Ye sotavanto pamuñcantu saddhaṃ; |
Let those with ears unleash their conviction. |
Vihiṃsasaññī paguṇaṃ na bhāsiṃ; |
Perceiving trouble, O Brahmā, |
Dhammaṃ paṇītaṃ manujesu brahme"ti. |
I did not tell people the refined, sublime Dhamma.” |
Atha kho brahmā sahampati "katāvakāso khomhi bhagavatā dhammadesanāyā"ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. |
Then Brahmā Sahampati, thinking, “I’m the one who created the opportunity for the teaching of the Dhamma by the Blessed One,” bowed down to the Blessed One, circumambulated him, keeping him to his right, and disappeared right there. |
Brahmayācanakathā niṭṭhitā. |
The Discussion of the Brahmā’s Request is finished. |
10.[ma. ni. 1.284 ādayo; ma. ni. 2.339 ādayo] Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? |
Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? |
Ko imaṃ dhammaṃ khippameva ājānissatī"ti? |
Who will quickly understand this Dhamma? |
Atha kho bhagavato etadahosi – "ayaṃ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṃ apparajakkhajātiko; yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ, so imaṃ dhammaṃ khippameva ājānissatī"ti. |
Then the thought occurred to him, “This Āḷāra Kālāma is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.” |
Atha kho antarahitā devatā bhagavato ārocesi – "sattāhakālaṅkato, bhante, āḷāro kālāmo"ti. |
Then an invisible devatā informed the Blessed One, “Lord, Āḷāra Kālāma died seven days ago.” |
Bhagavatopi kho ñāṇaṃ udapādi – "sattāhakālaṅkato āḷāro kālāmo"ti. |
And knowledge & vision arose within him: “Āḷāra Kālāma died seven days ago.” |
Atha kho bhagavato etadahosi – "mahājāniyo kho āḷāro kālāmo; sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā"ti. |
The thought occurred to him, “A great loss has Āḷāra Kālāma suffered. If he had heard this Dhamma, he would have quickly understood it.” |
Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? |
Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? |
Ko imaṃ dhammaṃ khippameva ājānissatī"ti? |
Who will quickly understand this Dhamma?” |
Atha kho bhagavato etadahosi – "ayaṃ kho udako [uddako (sī. syā.)] rāmaputto paṇḍito byatto medhāvī dīgharattaṃ apparajakkhajātiko; yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ, so imaṃ dhammaṃ khippameva ājānissatī"ti. |
Then the thought occurred to him, “This Uddaka Rāmaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.” |
Atha kho antarahitā devatā bhagavato ārocesi – "abhidosakālaṅkato, bhante, udako rāmaputto"ti. |
Then an invisible devatā informed the Blessed One, “Lord, Uddaka Rāmaputta died last night.” |
Bhagavatopi kho ñāṇaṃ udapādi – "abhidosakālaṅkato udako rāmaputto"ti. |
And knowledge & vision arose within him: “Uddaka Rāmaputta died last night.” |
Atha kho bhagavato etadahosi – "mahājāniyo kho udako rāmaputto; sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā"ti |
The thought occurred to him, “A great loss has Uddaka Rāmaputta suffered. If he had heard this Dhamma, he would have quickly understood it.” |
Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? |
Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? |
Ko imaṃ dhammaṃ khippameva ājānissatī"ti? |
Who will quickly understand this Dhamma?” |
Atha kho bhagavato etadahosi – "bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu; yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya"nti. |
Then the thought occurred to him, “They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. What if I were to teach them the Dhamma first?” |
Atha kho bhagavato etadahosi – "kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī"ti? |
Then the thought occurred to the Blessed One, “Where is the group of five monks staying now?” |
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. |
And with the divine eye, purified & surpassing the human, he saw that they were staying near Bārāṇasī at the Deer Park in Isipatana. |
Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. |
Then, having stayed at Uruvelā as long as he liked, the Blessed One set out to wander by stages to Bārāṇasī. |
11.Addasā kho upako ājīvako bhagavantaṃ antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ, disvāna bhagavantaṃ etadavoca – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
Upaka the Ājīvaka saw the Blessed One traveling on the road between Gayā and the (place of) Awakening, and on seeing him said to him, “Clear, my friend, are your faculties. Pure your complexion, and bright. |
Kaṃsi tvaṃ, āvuso, uddissa pabbajito? |
On whose account have you gone forth? |
Ko vā te satthā? |
Who is your teacher? |
Kassa vā tvaṃ dhammaṃ rocesī"ti? |
In whose Dhamma do you delight?” |
Evaṃ vutte bhagavā upakaṃ ājīvakaṃ gāthāhi ajjhabhāsi – |
When this was said, the Blessed One replied to Upaka the Ājīvaka in verses: |
[dha. pa. 353; kathā. 405] "Sabbābhibhū sabbavidūhamasmi, |
“All-vanquishing, all-knowing am I, |
Sabbesu dhammesu anūpalitto; |
with regard to all things, unadhering. |
Sabbañjaho taṇhākkhaye vimutto, |
All-abandoning, released in the ending of craving: |
Sayaṃ abhiññāya kamuddiseyyaṃ. |
having fully known on my own, to whom should I point as my teacher? [Dhp 353] |
[mi. pa. 4.5.11 milindapañhepi; kathā. 405] "Na me ācariyo atthi, sadiso me na vijjati; |
I have no teacher, and one like me can’t be found. |
Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo. |
In the world with its devas, I have no counterpart. |
[kathā. 405 kathāvatthupāḷiyampi] "Ahañhi arahā loke, ahaṃ satthā anuttaro; |
For I am an arahant in the world; I, the unexcelled teacher. |
Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. |
I, alone, am rightly self-awakened. Cooled am I, unbound. |
[kathā. 405 kathāvatthupāḷiyampi] "Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ; |
To set rolling the wheel of Dhamma I go to the city of the Kasis. |
Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ [āhaññiṃ (ka.)] amatadundubhi"nti. |
In a world become blind, I beat the drum of the Deathless.” |
Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajinoti. |
[Upaka:] “From your claims, my friend, you deserve to be an infinite conqueror.” |
[kathā. 405 kathāvatthupāḷiyampi] "Mādisā ve jinā honti, ye pattā āsavakkhayaṃ; |
“Conquerors are those like me who have reached fermentations’ end. |
Jitā me pāpakā dhammā, tasmāhamupaka [tasmāhamupakā (sī.)] jino"ti. |
I’ve conquered evil qualities, and so, Upaka, I’m a conqueror.” |
Evaṃ vutte upako ājīvako hupeyyapāvusoti [huveyyapāvuso (sī.) huveyyāvuso (syā.)] vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi. |
When this was said, Upaka said, “May it be so, my friend,” and—shaking his head, taking a side-road—he left. |
12.Atha kho bhagavā anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo, yena pañcavaggiyā bhikkhū tenupasaṅkami. |
Then, wandering by stages, the Blessed One arrived at Bārāṇasī, at the Deer Park in Isipatana, and went to where the group of five monks were staying. |
Addasaṃsu kho pañcavaggiyā bhikkhū bhagavantaṃ dūratova āgacchantaṃ; disvāna aññamaññaṃ katikaṃ [idaṃ padaṃ kesuci natthi] saṇṭhapesuṃ – "ayaṃ, āvuso, samaṇo gotamo āgacchati, bāhulliko padhānavibbhanto āvatto bāhullāya. |
From afar they saw him coming and, on seeing him, made a pact with one another, (saying,) “Friends, here comes Gotama the contemplative: living luxuriously, straying from his exertion, backsliding into abundance. |
So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ, sace so ākaṅkhissati nisīdissatī"ti. |
“He doesn’t deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received. “Still, a seat should be set out; if he wants to, he can sit down.” |
Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati, tathā tathā [tathā tathā te (sī. syā.)] pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. |
But as the Blessed One approached, unable to keep to their pact, the group of five monks went out to greet the Blessed One. |
Asaṇṭhahantā bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ, eko pādapīṭhaṃ, eko pādakaṭhalikaṃ upanikkhipi. |
One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet, a foot-stand, and a pebble foot wiper. |
Nisīdi bhagavā paññatte āsane; nisajja kho bhagavā pāde pakkhālesi. |
The Blessed One sat down on the seat laid out. Having sat down, he washed his feet. |
Apissu [api ca kho (pāsarāsisuttha)] bhagavantaṃ nāmena ca āvusovādena ca samudācaranti. |
Still, they addressed the Blessed One by name and as “friend.” |
Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha [samudācarittha (sī. syā.)]. |
When this was said, the Blessed One said to them, “Don’t address the Tathāgata by name and as ‘friend.’ |
Arahaṃ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. |
“The Tathāgata, monks, is a worthy one, rightly self-awakened. “Lend ear, monks: the Deathless has been attained. “I will instruct you. I will teach you the Dhamma. |
Yathānusiṭṭhaṃ tathā paṭipajjamānā [yathānusiṭṭhaṃ paṭipajjamānā (syā.)] nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā"ti. |
“Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which sons of good families rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” |
Evaṃ vutte pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ – "tāyapi kho tvaṃ, āvuso gotama, iriyāya [cariyāya (syā.)], tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā [uttarimanussadhammaṃ (syā. ka.)] alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesa"nti? |
When this was said, the group of five monks replied to Blessed One, “But, friend Gotama, by that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. “So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?” |
Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya; arahaṃ, bhikkhave, tathāgato sammāsambuddho. |
When this was said, the Blessed One replied to them, “The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. “The Tathāgata, monks, is a worthy one, rightly self-awakened. |
Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. |
Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. |
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā"ti. |
Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” |
Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ - pe -. |
A second time, the group of five monks replied to Blessed One, … |
Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca - pe -. |
A second time, the Blessed One replied to them, … |
Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ – "tāyapi kho tvaṃ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesa"nti? |
A third time, the group of five monks said to the Blessed One, “But, friend Gotama, by that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?” |
Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta"nti [bhāsitametanti (sī. syā. ka.) ṭīkāyo oloketabbā] ? |
When this was said, the Blessed One replied to the group of five monks, “Monks, do you remember my ever saying this before now?” |
"Nohetaṃ, bhante". |
“No, lord.” |
Arahaṃ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. |
“The Tathāgata, monks, is a worthy one, rightly self-awakened. Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. |
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃbrahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. |
Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” |
Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṃ. |
And so the Blessed One was able to convince them. |
Atha kho pañcavaggiyā bhikkhū bhagavantaṃ sussūsiṃsu, sotaṃ odahiṃsu, aññā cittaṃ upaṭṭhāpesuṃ. |
Then the group of five monks were eager to listen to the Blessed One. They lent their ears and set their minds for the sake of knowledge. |
13.Atha kho bhagavā pañcavaggiye bhikkhū āmantesi – |
Then he addressed the group of five monks: [SN 56:11] |
"[saṃ. ni. 5.1081 ādayo] Dveme, bhikkhave, antā pabbajitena na sevitabbā. |
“These two extremes are not to be indulged in by one who has gone forth— |
Katame dve [idaṃ padadvayaṃ sī. syā. potthakesu natthi] ? |
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Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. |
“that which is devoted to sensual pleasure in sensuality: base, vulgar, common, ignoble, unprofitable; “and that which is devoted to self-affliction: painful, ignoble, unprofitable. |
Ete kho, bhikkhave, ubho ante anupagamma, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
“Avoiding both of these extremes, the middle way realized by the Tathāgata—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding. |
Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? |
“And what is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding. |
14."Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ. |
“Now this, monks, is the noble truth of stress: |
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ. |
Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. |
Saṃkhittena, pañcupādānakkhandhā [pañcupādānakhandhāpi (ka)] dukkhā. |
In short, the five clinging-aggregates are stressful. |
"Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ [ettha "idaṃ dukkhaṃ ariyasaccanti ādīsu dukkhasamudayo dukkhanirodhoti vattabbe dukkhasamudayaṃ dukkhanirodhanti liṅgavipallāso tato"ti paṭisambhidāmaggaṭṭhakathāyaṃ vuttaṃ. visuddhimaggaṭīkāyaṃ pana uppādo bhayantipāṭhavaṇṇanāyaṃ "satipi dvinnaṃ padānaṃ samānādhikaraṇabhāve liṅgabhedo gahito, yathā dukkhasamudayo ariyasacca"nti vuttaṃ. tesu dukkhasamudayo ariyasacca"nti sakaliṅgikapāṭho "dukkhanirodhagāminī paṭipadā ariyasacca"nti pāḷiyā sameti.] ariyasaccaṃ – yāyaṃ taṇhā ponobbhavikā [ponobhavikā (ka.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā.)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. |
“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming. |
"Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassā yeva taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo. |
“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. |
"Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path—right view, … right concentration. |
15."Idaṃ dukkhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress.’ |
Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“… ‘This noble truth of stress is to be comprehended.’ |
Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘ … has been comprehended.’ |
"Idaṃ dukkhasamudayaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress.’ |
Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“… ‘This noble truth of the origination of stress is to be abandoned.’ |
Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of the origination of stress has been abandoned.’ |
"Idaṃ dukkhanirodhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress.’ |
Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“… ‘This noble truth of the cessation of stress is to be directly experienced.’ |
Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been directly experienced.’ |
"Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress.’ |
Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“… ‘This noble truth of the way of practice leading to the cessation of stress is to be developed.’ |
Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been developed.’ |
16."Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. |
“And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk. |
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti [abhisambuddho (sī. syā.)] paccaññāsiṃ. |
“And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk. |
Ñāṇañca pana me dassanaṃ udapādi – akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo"ti. |
Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’” |
Idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti [idamavoca - pe - abhinanduntivākyaṃ sī. syā. potthakesu natthi]. |
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Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – "yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma"nti. |
And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye— “Whatever is subject to origination is all subject to cessation.” |
17.Pavattite ca pana bhagavatā dhammacakke, bhummā devā saddamanussāvesuṃ – "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti. |
And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone in the cosmos.” |
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ - pe - cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā - pe - yāmā devā - pe - tusitā devā - pe - nimmānaratī devā - pe - paranimmitavasavattī devā - pe - brahmakāyikā devā saddamanussāvesuṃ – "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti. |
On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry. On hearing the devas of the Four Great Kings’ cry, the devas of the Thirty-three took up the cry. the Yama devas… the Tusita devas… the Nimmānarati devas… the Paranimmita-vasavatti devas… the devas of Brahmā’s retinue took up the cry: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone at all in the cosmos.” |
Itiha, tena khaṇena, tena layena [tena layenāti padadvayaṃ sī. syā. potthakesu natthi] tena muhuttena yāva brahmalokā saddo abbhuggacchi. |
So in that moment, that instant, the cry shot right up to the Brahmā worlds. |
Ayañca dasasahassilokadhātu saṃkampi sampakampi sampavedhi ; appamāṇo ca uḷāro obhāso loke pāturahosi, atikkamma devānaṃ devānubhāvaṃ. |
And this ten-thousand fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the deva-effulgence of the devas. |
Atha kho bhagavā imaṃ udānaṃ udānesi – "aññāsi vata, bho koṇḍañño, aññāsi vata bho koṇḍañño"ti. |
Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?” |
Iti hidaṃ āyasmato koṇḍaññassa 'aññāsikoṇḍañño' tveva nāmaṃ ahosi. |
And that is how Ven. Kondañña acquired the name Aññā-Kondañña—Kondañña who knows. |
18.Atha kho āyasmā aññāsikoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti. |
Then Ven. Aññā-Koṇḍañña, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?” |
"Ehi bhikkhū"ti bhagavā avoca – "svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, bhikkhu,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” [BMC] |
Sāva tassa āyasmato upasampadā ahosi. |
Such was the venerable one’s Acceptance. |
19.Atha kho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi. |
Then the Blessed One taught and admonished the other monks with talk on the dhamma. |
Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Ven. Vappa and Ven. Bhaddiya—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Atha kho bhagavā tadavasese bhikkhū nīhārabhatto dhammiyā kathāya ovadi anusāsi. |
Then the Blessed One, subsisting on food brought back, taught and admonished the remaining monks with talk on the dhamma. |
Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggo yāpeti. |
Whatever three monks brought back, having gone on their almsround, with that the group of six sustained themselves. |
Atha kho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Venerable Mahānāma and Venerable Assaji—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
20.Atha kho bhagavā pañcavaggiye bhikkhū āmantesi – |
Then the Blessed One addressed the group of five monks: [SN 22:59] |
[saṃ. ni. 3.59 ādayo] "Rūpaṃ, bhikkhave, anattā. |
“Form, monks, is not self. |
Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe – 'evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī'ti. |
“If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ |
Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe – 'evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī'ti. |
“But precisely because form is not self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ |
Vedanā, anattā. |
“Feeling is not self. |
Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya – 'evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī'ti. |
“If feeling were the self, feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’ |
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – 'evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī'ti. |
“But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’ |
Saññā, anattā. |
“Perception is not self. |
Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya, labbhetha ca saññāya – 'evaṃ me saññā hotu, evaṃ me saññā mā ahosī'ti. |
“If perception were the self, perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, ‘Let my perception be thus. Let my form not be thus.’ |
Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – 'evaṃ me saññā hotu, evaṃ me saññā mā ahosī'ti. |
“But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, ‘Let my perception be thus. Let my perception not be thus.’ |
Saṅkhārā, anattā. |
“Fabrications are not self. |
Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ [nayime (ka.)] saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu – 'evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu'nti. |
“If fabrications were the self, fabrications would not lend themselves to dis-ease. It would be possible (to say) with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’ |
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – 'evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu'nti. |
“But precisely because fabrications are not self, fabrications lend themselves to dis-ease. And it is not possible with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’ |
Viññāṇaṃ, anattā. |
“Consciousness is not self. |
Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe – 'evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī'ti. |
“If consciousness were the self, consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ |
Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – 'evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī'ti. |
“But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ |
21."Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? |
“What do you think, monks? Is form constant or inconstant?” |
Aniccaṃ, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
Vedanā niccā vā aniccā vāti? |
“Is feeling constant or inconstant?” |
Aniccā, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
Saññā niccā vā aniccā vāti? |
“Is perception constant or inconstant?” |
Aniccā, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
Saṅkhārā niccā vā aniccā vāti? |
“Are fabrications constant or inconstant?” |
Aniccā, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
Viññāṇaṃ niccaṃ vā aniccaṃ vāti? |
“Is consciousness constant or inconstant?” |
Aniccaṃ, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
22."Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre [yaṃ dūre vā (syā.)] santike vā, sabbaṃ rūpaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Any feeling whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every feeling is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
Yā kāci saññā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Any perception whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every perception is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Any fabrications whatsoever that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every fabrication is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
23."Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, 'khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti pajānātī"ti. |
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. “Disenchanted, he becomes dispassionate. “Through dispassion, he is released. “With release, there is the knowledge, ‘Released.’ “He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’” |
24.Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti [abhinanduṃ (syā.)]. |
Gratified, the group of five monks delighted in the Blessed One’s words. |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu. |
And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents. |
Tena kho pana samayena cha loke arahanto honti. |
At that time there were six arahants in the world. |
Pañcavaggiyakathā niṭṭhitā. |
The Discussion of the Group of Five is finished |
Paṭhamabhāṇavāro. |
The first recitation section (is finished). |
25.Tena kho pana samayena bārāṇasiyaṃ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti. |
At that time in Bārāṇasī there was a son of a good family named Yasa—delicate, a money-lender’s son. |
Tassa tayo pāsādā honti – eko hemantiko, eko gimhiko, eko vassiko. |
He had three palaces: one for the cold season, one for the hot season, and one for the rainy season. |
So vassike pāsāde cattāro māse [vassike pāsāde vassike cattāro māse (sī.)] nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohati. |
For four months, he was entertained in the rainy-season palace by minstrels without a single man among them, and he did not once come down from the palace. |
Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva [paṭigacceva (sī.)] niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati. |
Then the young man Yasa, enjoying himself, provided & endowed with the five strings of sensuality, fell asleep first. Then his retinue fell asleep afterwards. An oil lamp was left burning the whole night. |
Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṃ parijanaṃ supantaṃ – aññissā kacche vīṇaṃ, aññissā kaṇṭhe mudiṅgaṃ, aññissā kacche āḷambaraṃ, aññaṃ vikesikaṃ, aññaṃ vikkheḷikaṃ, aññā vippalapantiyo, hatthappattaṃ susānaṃ maññe. |
Then Yasa, waking up first, saw his retinue sleeping—one with a vīṇā under her arm, another with a mudiṅga drum around her neck, another with an āḷambara drum on her chest, another with disheveled hair, another drooling, others babbling in their sleep—like a charnel ground, as it were, right within reach. |
Disvānassa ādīnavo pāturahosi, nibbidāya cittaṃ saṇṭhāsi. |
Seeing this, the drawbacks (of sensuality) became apparent, and his mind became established in disenchantment. |
Atha kho yaso kulaputto udānaṃ udānesi – "upaddutaṃ vata bho, upassaṭṭhaṃ vata bho"ti. |
Then Yasa exclaimed: “How distressing! How oppressive! ” |
Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṃ tenupasaṅkami. |
Then Yasa put on his golden slippers and went to the door of the residence. |
Amanussā dvāraṃ vivariṃsu – mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyāti. |
Non-human beings opened the door, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.” |
Atha kho yaso kulaputto yena nagaradvāraṃ tenupasaṅkami. |
Then Yasa went to the city gate. |
Amanussā dvāraṃ vivariṃsu – mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyāti. |
Non-human beings opened the gate, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.” |
Atha kho yaso kulaputto yena isipatanaṃ migadāyo tenupasaṅkami. |
Then Yasa went to the Deer Park in Isipatana. |
26.Tena kho pana samayena bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya ajjhokāse caṅkamati. |
At that time, the Blessed One, having gotten up as the night was ending, was walking back and forth in the open. |
Addasā kho bhagavā yasaṃ kulaputtaṃ dūratova āgacchantaṃ, disvāna caṅkamā orohitvā paññatte āsane nisīdi. |
The Blessed One saw Yasa coming from afar and, on seeing him, got down from the walking path and sat down on a seat laid out. |
Atha kho yaso kulaputto bhagavato avidūre udānaṃ udānesi – "upaddutaṃ vata bho, upassaṭṭhaṃ vata bho"ti. |
Yasa, not far from the Blessed One, exclaimed: “How distressing! How oppressive! ” |
Atha kho bhagavā yasaṃ kulaputtaṃ etadavoca – "idaṃ kho, yasa, anupaddutaṃ, idaṃ anupassaṭṭhaṃ. |
Then the Blessed One said to Yasa, “Yasa, This isn’t distressing. This isn’t oppressive. |
Ehi yasa, nisīda, dhammaṃ te desessāmī"ti. |
Come, Yasa. Sit down. I’ll teach you the Dhamma.” |
Atha kho yaso kulaputto – idaṃ kira anupaddutaṃ, idaṃ anupassaṭṭhanti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Yasa, (thinking,) “He says this isn’t distressing, this isn’t oppressive,” thrilled and exultant, took off his golden slippers, went to the Blessed One, and on arrival bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā bhagavā aññāsi yasaṃ kulaputtaṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that Yasa’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva yasassa kulaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Yasa as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” |
27.Atha kho yasassa kulaputtassa mātā pāsādaṃ abhiruhitvā yasaṃ kulaputtaṃ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṃ gahapatiṃ etadavoca – "putto te, gahapati, yaso na dissatī"ti. |
Then Yasa’s mother, going up into the palace and not seeing Yasa, went to the money-lender and, on arrival, said to him, “Your son, Yasa, is nowhere to be seen, householder.” |
Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṃyeva yena isipatanaṃ migadāyo tenupasaṅkami. |
So the money-lender sent horseback messengers out in the four directions and went himself to the game reserve in Isipatana. |
Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṃ nikkhepaṃ, disvāna taṃyeva anugamāsi [anugamā (sī. syā.)]. |
He saw the tracks of the golden slippers and, on seeing them, followed them. |
Addasā kho bhagavā seṭṭhiṃ gahapatiṃ dūratova āgacchantaṃ, disvāna bhagavato etadahosi – "yaṃnūnāhaṃ tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhareyyaṃ yathā seṭṭhi gahapati idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ na passeyyā"ti. |
The Blessed One saw him coming from afar, and, on seeing him, the thought occurred to him, “Why don’t I fabricate a fabrication of psychic power such that the money-lender householder, sitting here, wouldn’t see Yasa sitting here? ” |
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharesi. |
Then the Blessed One fabricated such a fabrication of psychic power. |
Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "api, bhante, bhagavā yasaṃ kulaputtaṃ passeyyā"ti? |
The money-lender householder approached the Blessed One and said, “Could it be, lord, that the Blessed One has seen Yasa the son of a good family? ” |
Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passeyyāsīti. |
“Now then, householder, sit down. It could be that, sitting here, you might indeed see Yasa sitting here.” |
Atha kho seṭṭhi gahapati – idheva kirāhaṃ nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passissāmīti haṭṭho udaggo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then the money-lender—(thinking,) “He says I might, sitting right here, see Yasa sitting here,” thrilled and exultant, bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā bhagavā aññāsi seṭṭhiṃ gahapatiṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that the money-lender’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya evameva seṭṭhissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for the money-lender as he was sitting right there— “Whatever is subject to origination is all subject to cessation.” |
Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "abhikkantaṃ, bhante, abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. |
Then the money-lender, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. |
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. |
“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. |
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. |
“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.” |
Sova loke paṭhamaṃ upāsako ahosi tevāciko. |
And so he was the first three-statement lay disciple in the world. |
28.Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimucci. |
As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents. |
Atha kho bhagavato etadahosi – "yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. |
Then the thought occurred to the Blessed One, “As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents. |
Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ, seyyathāpi pubbe agārikabhūto; yaṃnūnāhaṃ taṃ iddhābhisaṅkhāraṃ paṭippassambheyya"nti. |
“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before, as a householder. Why don’t I make that fabrication of psychic power subside? ” |
Atha kho bhagavā taṃ iddhābhisaṅkhāraṃ paṭippassambhesi. |
Then the the Blessed One made that fabrication of psychic power subside. |
Addasā kho seṭṭhi gahapati yasaṃ kulaputtaṃ nisinnaṃ, disvāna yasaṃ kulaputtaṃ etadavoca – "mātā te tāta, yasa, parideva [paridevī (ka.)] sokasamāpannā, dehi mātuyā jīvita"nti. |
The money-lender saw Yasa sitting there and on seeing him said to him, “Yasa, my son, your mother is lamenting and full of grief. Give your mother her life (back? )! ” |
Atha kho yaso kulaputto bhagavantaṃ ullokesi. |
Then Yasa looked up at the the Blessed One. |
Atha kho bhagavā seṭṭhiṃ gahapatiṃ etadavoca – "taṃ kiṃ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā? |
Then the Blessed One said to the money-lender, “What do you think, householder: For Yasa, who has seen and known the Dhamma with the knowledge and vision of one in training—just as you have— |
Tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. |
whose mind, as he reflected on the level (of mind) as he had seen and known it, was through lack of clinging/sustenance released from effluents: |
Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto"ti? |
Would it be possible for him to revert to the lower life and indulge in sensuality as he did before as a householder? ” |
"No hetaṃ, bhante". |
“No, lord.” |
"Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā. |
“Householder, Yasa has seen and known the Dhamma with the knowledge and vision of one in training, just as you have. |
Tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. |
“Reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents. |
Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto"ti. |
“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before as a householder.” |
"Lābhā, bhante, yasassa kulaputtassa, suladdhaṃ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṃ vimuttaṃ. |
[The money-lender:] “Lord, it’s a gain for Yasa, a great gain for Yasa, that his mind is, through lack of clinging/sustenance, released from effluents! |
Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṃ yasena kulaputtena pacchāsamaṇenā"ti. |
“May the Blessed One acquiesce to my meal tomorrow, with Yasa as your attendant monk.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho seṭṭhi gahapati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then the money-lender, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti. |
Then Yasa, not long after the money-lender had left, said to the Blessed One, “May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance? ” |
"Ehi bhikkhū"ti bhagavā avoca – "svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monk.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life.” |
Sāva tassa āyasmato upasampadā ahosi. |
Such was the venerable one’s Acceptance. |
Tena kho pana samayena satta loke arahanto honti. |
At that time there were seven arahants in the world. |
Yasassa pabbajjā niṭṭhitā. |
(The section on) Yasa’s Going-forth is finished. |
29.Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, with Venerable Yasa as his attendant monk—went to the money-lender’s residence and, on arrival, sat down on a seat laid out. |
Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then Venerable Yasa’s mother and former wife went to the Blessed One and, on arrival, having bowed down, sat to one side. |
Tāsaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tāsaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "abhikkantaṃ, bhante, abhikkantaṃ, bhante - pe - etā mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma, dhammañca, bhikkhusaṅghañca. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. “We go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. |
Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṃ gatā"ti. |
“May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.” |
Tā ca loke paṭhamaṃ upāsikā ahesuṃ tevācikā. |
They were the first three-statement female lay disciples in the world. |
Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ, ekamantaṃ nisīdiṃsu. |
Then Venerable Yasa’s mother, father, and former wife, with their own hands, served & satisfied the Blessed One and Venerable Yasa with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side. |
Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
The Blessed One, having instructed, urged, roused, & encouraged Yasa’s mother, father, and former wife with Dhamma talk, got up from his seat and left. |
30.Assosuṃ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ puttā – vimalo, subāhu, puṇṇaji, gavampati – yaso kira kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitoti. |
Yasa’s four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati—sons of wealthy and moderately wealthy families in Bārāṇasī—heard that, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.” |
Sutvāna nesaṃ etadahosi – "na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito"ti. |
Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa—having shaved off his hair and beard and clothed himself in ochre robes—went forth from home into homelessness.” |
Te [te cattāro janā (ka.)] yenāyasmā yaso tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ yasaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. |
They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side. |
Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Yasa, taking his four householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinno kho āyasmā yaso bhagavantaṃ etadavoca – "ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ puttā – vimalo, subāhu, puṇṇaji, gavampati. |
As he was sitting there, Ven. Yasa said, “Lord, these are my four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati—sons of wealthy and moderately wealthy families in Bārāṇasī. |
Ime [ime cattāro (ka.)] bhagavā ovadatu anusāsatū"ti. |
“May the Blessed One teach and admonish them.” |
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi, yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi "yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. |
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance? ” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. |
Then the Blessed One taught and admonished the monks with talk on the Dhamma. |
Tesaṃ bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. |
Being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents. |
Tena kho pana samayena ekādasa loke arahanto honti. |
At that time there were eleven arahants in the world. |
Catugihisahāyakapabbajjā niṭṭhitā. |
The Four Householder Friends’ Going-forth is finished. |
31.Assosuṃ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṃ kulānaṃ puttā – yaso kira kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitoti. |
Ven. Yasa’s fifty householder friends from the countryside—sons of prominent and moderately prominent families—heard, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.” |
Sutvāna nesaṃ etadahosi – "na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito"ti. |
Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa—having shaved off his hair and beard and clothed himself in ochre robes—went forth from home into homelessness.” |
Te yenāyasmā yaso tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ yasaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. |
They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side. |
Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Yasa, taking his fifty householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinno kho āyasmā yaso bhagavantaṃ etadavoca – "ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṃ kulānaṃ puttā. |
As he was sitting there, Ven. Yasa said to the Blessed One, “Lord, these are my fifty householder friends from the countryside—sons of prominent and moderately prominent families. |
Ime bhagavā ovadatu anusāsatū"ti. |
“May the Blessed One teach and admonish them.” |
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. |
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance? ” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. |
Then the Blessed One taught and admonished the monks with talk on the Dhamma. |
Tesaṃ bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. |
Then, being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.” |
Tena kho pana samayena ekasaṭṭhi loke arahanto honti. |
At that time there were sixty-one arahants in the world. |
Paññāsagihisahāyakapabbajjā niṭṭhitā. |
The Fifty Householder Friends’ Going-forth is finished |
Niṭṭhitā ca pabbajjākathā. |
The Discussion of Going-forth is finished |
32.Atha kho bhagavā te bhikkhū āmantesi [saṃ. ni. 1.141 mārasaṃyuttepi] – "muttāhaṃ, bhikkhave, sabbapāsehi, ye dibbā ye ca mānusā. |
Then the Blessed One addressed the monks, “I am released from all snares, whether human or divine. |
Tumhepi, bhikkhave, muttā sabbapāsehi, ye dibbā ye ca mānusā. |
“Monks, you are also released from all snares, whether human or divine. |
Caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
“Wander, monks, for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings and devas. |
Mā ekena dve agamittha. |
“Don’t any two of you go the same way. |
Desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. |
“Teach the Dhamma fine in the beginning, fine in the middle, fine in the end. Expound the holy life both in its particulars and in its essence, entirely complete, surpassingly pure. |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. |
“There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma. |
Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā"ti. |
I will go to the military town of Uruvelā to teach the Dhamma.” |
33.Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi – |
Then Mara the Evil One went to the Blessed One and, on arrival, recited this verse in his presence: |
"Baddhosi sabbapāsehi, ye dibbā ye ca mānusā; |
“You’re bound by all snares, human and divine. |
Mahābandhanabaddhosi, na me samaṇa mokkhasī"ti. |
You’re bound by a great bond— Contemplative, you’re not freed from me.” |
"Muttāhaṃ [muttohaṃ (sī. syā.)] sabbapāsehi, ye dibbā ye ca mānusā; |
[The Buddha:] “I’m released from all snares, whether human or divine. |
Mahābandhanamuttomhi, nihato tvamasi antakāti. |
I’m freed from the great bond— You’re struck down, End-maker.” |
[saṃ. ni. 1.151 mārasaṃyuttepi] "Antalikkhacaro pāso, yvāyaṃ carati mānaso; |
[Māra:] ”A snare of the mind, that travels in the air— |
Tena taṃ bādhayissāmi, na me samaṇa mokkhasīti. |
I will bind you with it. Contemplative, you’re not freed from me.” |
[saṃ. ni. 1.1151 mārasaṃyuttepi] "Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā; |
[The Buddha:] Forms, sounds, aromas and tastes, tactile sensations that delight the mind— |
Ettha me vigato chando, nihato tvamasi antakā"ti. |
My desire there is gone. You’re struck down, End-maker.” |
Atha kho māro pāpimā – jānāti maṃ bhagavā, jānāti maṃ sugatoti dukkhī dummano |
Then Māra the Evil One—sad & dejected (at realizing), “The Blessed One knows me; the One Well-Gone knows me” |
Tatthevantaradhāyīti. |
—vanished right there. |
Mārakathā niṭṭhitā. |
The Discussion of Māra is finished |
34.Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti – bhagavā ne pabbājessati upasampādessatīti. |
At that time, the monks were bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) “The Blessed One will give them the Going-forth and the Acceptance.” |
Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. |
That tired the monks, along with those wanting the Going-forth and those wanting the Acceptance. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti – bhagavā ne pabbājessati upasampādessatīti. |
Then, when the Blessed One was alone in seclusion, this train of thought arose in his awareness: “At this time, the monks are bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) ‘The Blessed One will give them the Going-forth and the Acceptance.’ |
Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. |
“That tires the monks, along with those wanting the Going-forth and those wanting the Acceptance. |
Yaṃnūnāhaṃ bhikkhūnaṃ anujāneyyaṃ – tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā"ti. |
“Why don’t I allow the monks: ‘Monks, you may now give the Going-forth and the Acceptance in whatever country, in whatever direction’?” |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti bhagavā ne pabbājessati upasampādessatīti, tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca, yaṃnūnāhaṃ bhikkhūnaṃ anujāneyyaṃ tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā"'ti, anujānāmi, bhikkhave, tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha. |
Then, in the evening, rising from seclusion, the Blessed One, having assembled the Saṅgha of monks and given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, just now, when I was alone in seclusion, this train of thought arose in my awareness: “‘At this time, the monks are bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) ‘The Blessed One will give them the Going-forth and the Acceptance.’ “‘That tires the monks, along with those wanting the Going-forth and those wanting the Acceptance. “‘Why don’t I allow the monks: ‘Monks, you may now give the Going-forth and the Acceptance in whatever country, in whatever direction.’? “I allow you, monks, to now give the Going-forth and the Acceptance in whatever country, in whatever direction. [Mv.I.28.3] |
Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo – |
“The Going-forth and Acceptance should be given like this: |
Paṭhamaṃ kesamassuṃ ohārāpetvā [ohāretvā (ka.)], kāsāyāni vatthāni acchādāpetvā, ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā, bhikkhūnaṃ pāde vandāpetvā, ukkuṭikaṃ nisīdāpetvā, añjaliṃ paggaṇhāpetvā, evaṃ vadehīti vattabbo – buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmī"ti. |
“First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this: “‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’ |
"Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampada"nti. |
“Monks, I allow the Going-forth and the Acceptance by means of these three goings for refuge.” |
Tīhi saraṇagamanehi upasampadākathā niṭṭhitā. |
The Discussion of Acceptance by Three Goings-for-refuge is finished. |
35.Atha kho bhagavā vassaṃvuṭṭho [vassaṃvuttho (sī.)] bhikkhū āmantesi [saṃ. ni. 1.155] – "mayhaṃ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā. |
At that time, having spent the Rains, the Blessed One addressed the monks, ”It was from appropriate attention and appropriate right exertion that I attained unexcelled release, that I realized unexcelled release. |
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṃ vimuttiṃ anupāpuṇātha, anuttaraṃ vimuttiṃ sacchikarothā"ti. |
”From appropriate attention and appropriate right exertion, you, too, attain1 unexcelled release—realize unexcelled release.” |
Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi – |
Then Mara the Evil One went to the Blessed One and, on arrival, recited this verse in his presence: |
"Baddhosi mārapāsehi, ye dibbā ye ca mānusā; |
“You’re bound by Māra’s snares, human and divine. |
Mahābandhanabaddhosi [mārabandhanabaddhosi (sī. syā.)], na me samaṇa mokkhasī"ti. |
You’re bound by Māra’s bond— Contemplative, you’re not freed from me.” |
"Muttāhaṃ mārapāsehi, ye dibbā ye ca mānusā; |
[The Buddha:] “I’m released from Māra’s snares, whether human or divine. |
Mahābandhanamuttomhi [mārabandhanamuttomhi (sī. syā.)], nihato tvamasi antakā"ti. |
I’m freed from Māra’s bond— You’re struck down, End-maker.” |
Atha kho māro pāpimā – jānāti maṃ bhagavā, jānāti maṃ sugatoti dukkhī dummano |
Then Māra the Evil One—sad & dejected (at realizing), “The Blessed One knows me; the One Well-Gone knows me” |
Tatthevantaradhāyi. |
—vanished right there. |
Dutiyamārakathā niṭṭhitā. |
The Second Discussion of Māra is finished |
36.Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena uruvelā tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed near Bārāṇasī as long as he liked, set out wandering to Uruvelā. |
Atha kho bhagavā maggā okkamma yena aññataro vanasaṇḍo tenupasaṅkami, upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle nisīdi. |
Coming down from the road, the Blessed One went to a certain forest grove, plunged into it, and sat down at the root of a certain tree. |
Tena kho pana samayena tiṃsamattā bhaddavaggiyā sahāyakā sapajāpatikā tasmiṃ vanasaṇḍe paricārenti. |
At that time, the Auspicious Group of thirty friends, were entertaining themselves with their wives in the forest grove. |
Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. |
One of them had no wife, so, for that purpose, they brought a prostitute along. |
Atha kho sā vesī tesu pamattesu paricārentesu bhaṇḍaṃ ādāya palāyittha. |
As they were heedlessly entertaining themselves, the prostitute took his belongings and ran off. |
Atha kho te sahāyakā sahāyakassa veyyāvaccaṃ karontā, taṃ itthiṃ gavesantā, taṃ vanasaṇḍaṃ āhiṇḍantā addasaṃsu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. |
Then the other friends, as they were helping him out—searching for the woman and wandering around in the forest grove—saw the Blessed One sitting at the root of a certain tree. |
Disvāna yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ etadavocuṃ – "api, bhante, bhagavā ekaṃ itthiṃ passeyyā"ti? |
On seeing him, they went to the Blessed One and on arrival said to him, “Could it be, lord, that the Blessed One has seen a woman?” |
"Kiṃ pana vo, kumārā, itthiyā"ti? |
“Young men, what do you want with a woman?” |
"Idha mayaṃ, bhante, tiṃsamattā bhaddavaggiyā sahāyakā sapajāpatikā imasmiṃ vanasaṇḍe paricārimhā. |
“Just now, lord, we, the Auspicious Group of thirty friends, were entertaining ourselves with our wives in the forest grove. |
Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. |
“One of us has no wife, so, for that purpose, we brought a prostitute along. |
Atha kho sā, bhante, vesī amhesu pamattesu paricārentesu bhaṇḍaṃ ādāya palāyittha. |
“Then, as we were heedlessly entertaining ourselves, the prostitute took his belongings and ran off. |
Te mayaṃ, bhante, sahāyakā sahāyakassa veyyāvaccaṃ karontā, taṃ itthiṃ gavesantā, imaṃ vanasaṇḍaṃ āhiṇḍāmā"ti. |
“So we were helping our friend out—searching for the woman and wandering around in the forest grove.” |
"Taṃ kiṃ maññatha vo, kumārā, katamaṃ nu kho tumhākaṃ varaṃ – yaṃ vā tumhe itthiṃ gaveseyyātha, yaṃ vā attānaṃ gaveseyyāthā"ti? |
“What do you think, young men, which is better for you: that you search for a woman, or that you search for the self?” |
"Etadeva, bhante, amhākaṃ varaṃ yaṃ mayaṃ attānaṃ gaveseyyāmā"ti. |
“Surely, lord, it’s better for us to search for the self1.” |
"Tena hi vo, kumārā, nisīdatha, dhammaṃ vo desessāmī"ti. |
“In that case, young men, sit down. I’ll teach you the Dhamma.” |
"Evaṃ, bhante"ti kho te bhaddavaggiyā sahāyakā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Responding, “Yes, lord” to the Blessed One, the the Auspicious Group of friends bowed down to the Blessed One and sat to one side. |
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi, yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi "yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. |
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they sat right there—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Bhaddavaggiyasahāyakānaṃ vatthu niṭṭhitaṃ. |
The story of the Auspicious Group of Friends is finished. |
Dutiyabhāṇavāro. |
The second recitation section (is finished). |
37.Atha kho bhagavā anupubbena cārikaṃ caramāno yena uruvelā tadavasari. |
Then the Blessed One, traveling by stages, arrived at Uruvelā. |
Tena kho pana samayena uruvelāyaṃ tayo jaṭilā paṭivasanti – uruvelakassapo, nadīkassapo, gayākassapoti. |
At that time, three coiled-hair ascetics were staying in Uruvelā: Uruvelakassapa, Nadīkassapa [Kassapa of the River], and Gayākassapa. |
Tesu uruvelakassapo jaṭilo pañcannaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. |
Among them, Uruvelakassapa was the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief. |
Nadīkassapo jaṭilo tiṇṇaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. |
Nadīkassapa was the leader of three hundred coiled-hair ascetics—their trainer, foremost, and chief. |
Gayākassapo jaṭilo dvinnaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. |
Gayākassapa was the leader of two hundred coiled-hair ascetics—their trainer, foremost, and chief. |
Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? |
Then the Blessed One went to Uruvelakassapa’s ashram and, on arrival, said to him, “If it’s not a burden for you, we would stay one night in your fire-hall.” |
"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. |
“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you. |
Dutiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? |
A second time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.” |
"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. |
“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.” |
Tatiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? |
A third time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.” |
"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. |
“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.” |
"Appeva maṃ na viheṭheyya, iṅgha tvaṃ, kassapa, anujānāhi agyāgāra"nti. |
“Perhaps he wouldn’t harass me. Please, Kassapa, allow the fire-hall.” |
"Vihara, mahāsamaṇa, yathāsukha"nti. |
“Stay as you like, great contemplative.” |
Atha kho bhagavā agyāgāraṃ pavisitvā tiṇasanthārakaṃ paññapetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. |
Then the Blessed One, having entered the fire-hall and laid out a grass mat, sat down cross-legged with his body erect, establishing mindfulness to the fore. |
38.Addasā kho so nāgo bhagavantaṃ paviṭṭhaṃ, disvāna dummano [dukkhī dummano (sī. syā.)] padhūpāyi [pakhūpāsi (ka.)]. |
The nāga saw that the Blessed One had entered and, on seeing him, upset and disgruntled, emitted smoke. |
Atha kho bhagavato etadahosi – "yaṃnūnāhaṃ imassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyeyya"nti. |
The thought occurred to the Blessed One, “Why don’t I—without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow—consume (the nāga’s) fire with (my own) fire? |
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharitvā padhūpāyi. |
Then the Blessed One fabricated such a fabrication of psychic power that he emitted smoke. |
Atha kho so nāgo makkhaṃ asahamāno pajjali. |
The nāga, unable to bear the insult, blazed up. |
Bhagavāpi tejodhātuṃ samāpajjitvā pajjali. |
The Blessed One entered the fire property and blazed up. |
Ubhinnaṃ sajotibhūtānaṃ agyāgāraṃ ādittaṃ viya hoti sampajjalitaṃ sajotibhūtaṃ. |
With both of them all ablaze, it was as if the fire-hall were on fire—flaming and blazing. |
Atha kho te jaṭilā agyāgāraṃ parivāretvā evamāhaṃsu – "abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī"ti. |
Then the coiled-hair ascetics surrounded the fire-hall and thought, “That fine-looking great contemplative is being harassed by the nāga!” |
Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi – "ayaṃ te, kassapa, nāgo pariyādinno [pariyādiṇṇo (ka.)] assa tejasā tejo"ti. |
Then, as the night was ending, the Blessed One, having consumed (the nāga’s) fire with (his own) fire—without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow—put him in his bowl and showed him to Uruvelakassapa the coiled-hair ascetic, (saying,) “Here, Kassapa, is your nāga. His fire was consumed by fire.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṃ pariyādiyissati, natveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that, with his own fire, he consumed the fire of the fierce nāga king—powerful, with poisonous fangs, terrifyingly poisonous! But still, he’s not an arahant like me.” |
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Nerañjarāyaṃ bhagavā, uruvelakassapaṃ jaṭilaṃ avoca; |
At the Nerañjarā, the Blessed One said to the coiled-hair ascetic Uruvelakassapa, |
"Sace te kassapa agaru, viharemu ajjaṇho aggisālamhī"ti [aggisaraṇamhīti (sī. syā.)]. |
“If it’s not a burden, Kassapa, I’ll stay a day in your fire-refuge [or: fire-hall].” |
"Na kho me mahāsamaṇa garu; |
“It’s no burden, great contemplative, |
Phāsukāmova taṃ nivāremi; |
but desiring your comfort, I forbid it. |
Caṇḍettha nāgarājā; |
A fierce nāga king is there, |
Iddhimā āsiviso ghoraviso; |
powerful, with poisonous fangs, terrifyingly poisonous. |
So taṃ mā viheṭhesī"ti. |
I don’t want him to harass you.” |
"Appeva maṃ na viheṭheyya; |
“Perhaps he won’t harass me. |
Iṅgha tvaṃ kassapa anujānāhi agyāgāra"nti; |
Come now, Kassapa, allow me the fire-hall.” |
Dinnanti naṃ viditvā; |
Knowing that, “It’s given,” |
Abhīto [asambhīto (sī.)] pāvisi bhayamatīto. |
fearless—beyond fear—he entered. |
Disvā isiṃ paviṭṭhaṃ, ahināgo dummano padhūpāyi; |
Seeing the seer enter, the nāga-snake, disgruntled, emitted smoke. |
Sumanamanaso adhimano [avimano (katthaci), navimano (syā.)], manussanāgopi tattha padhūpāyi. |
With a joyous mind, a confident mind, the nāga1 among men also emitted smoke. |
Makkhañca asahamāno, ahināgo pāvakova pajjali; |
Not bearing the insult, the nāga-snake blazed up like an inferno. |
Tejodhātusu kusalo, manussanāgopi tattha pajjali. |
Skilled in the fire property, the nāga of a man blazed up right there as well. |
Ubhinnaṃ sajotibhūtānaṃ; |
With both of them ablaze, |
Agyāgāraṃ ādittaṃ hoti sampajjalitaṃ sajotibhūtaṃ; |
the fire-hall was burning, flaming and blazing. |
Udicchare jaṭilā; |
The coiled-hair ascetics stared— |
"Abhirūpo vata bho mahāsamaṇo; |
“That fine-looking great contemplative, |
Nāgena viheṭhiyatī"ti bhaṇanti. |
is being harassed by the nāga!” they said. |
Atha tassā rattiyā [atha rattiyā (sī. syā.)] accayena; |
Then at the night’s end |
Hatā nāgassa acciyo honti [ahināgassa acciyo na honti (sī. syā.)] ; |
the nāga-snake’s flames were no more. |
Iddhimato pana ṭhitā [iddhimato panuṭṭhitā (sī.)] ; |
But the many-colored flames |
Anekavaṇṇā acciyo honti. |
of the Powerful One remained. |
Nīlā atha lohitikā; |
Blue, and also red, |
Mañjiṭṭhā pītakā phalikavaṇṇāyo; |
crimson, yellow, and the color of quartz, |
Aṅgīrasassa kāye; |
on the body of the Radiant One: |
Anekavaṇṇā acciyo honti. |
Many-colored were the flames. |
Pattamhi odahitvā; |
Putting him in his bowl, |
Ahināgaṃ brāhmaṇassa dassesi; |
he showed the nāga snake to the brahman. |
"Ayaṃ te kassapa nāgo; |
“This is your nāga, Kassapa, |
Pariyādinno assa tejasā tejo"ti. |
his fire by fire consumed.” |
Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṃ etadavoca – "idheva, mahāsamaṇa, vihara, ahaṃ te [te upaṭṭhāmi (itipi)] dhuvabhattenā"ti. |
Then Uruvelakassapa, the coiled-hair ascetic, impressed at this marvel of psychic power of the Blessed One, said to him, “Stay right here, great contemplative. I’ll provide you with regular meals.” |
Paṭhamaṃ pāṭihāriyaṃ. |
First marvel. |
40.Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṃ vanasaṇḍe vihāsi. |
So the Blessed One stayed in a certain forest grove not far from the ashram of Uruvelakassapa the coiled-hair ascetic. |
Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā catuddisā aṭṭhaṃsu seyyathāpi mahantā aggikkhandhā. |
Then, in the far extreme of the night, the Four Great Kings, their extreme radiance lighting up the entirety of the forest grove, went to the Blessed One, and on arrival, bowed down, and stood in the four directions (from the Blessed One) like great masses of fire. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkamiṃsu, upasaṅkamitvā taṃ abhivādetvā catuddisā aṭṭhaṃsu "seyyathāpi mahantā aggikkhandhā"ti. |
“But who were they, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you, and on arrival bowed down, and stood in the four directions like great masses of fire?” |
"Ete kho, kassapa, cattāro mahārājāno yenāhaṃ tenupasaṅkamiṃsu dhammassavanāyā"ti. |
“Those, Kassapa, were the Four Great Kings, who came to me to listen to the Dhamma.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Four Great Kings come to him to listen to the Dhamma. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Dutiyaṃ pāṭihāriyaṃ. |
Second marvel. |
41.Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. |
Then Sakka, King of the Devas, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove, went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire—more extreme and refined than the previous radiances of color. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami, upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā"ti? |
“But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival, bowed down and stood to one side like a great mass of fire—more extreme and refined than the previous radiances of color?” |
"Eso kho, kassapa, sakko devānamindo yenāhaṃ tenupasaṅkami dhammassavanāyā"ti. |
“That, Kassapa, was Sakka, King of the Devas, who came to me to listen to the Dhamma.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even Sakka, King of the Devas, comes to him to listen to the Dhamma. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Tatiyaṃ pāṭihāriyaṃ. |
Third marvel. |
42.Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. |
Then the Brahmā Sahampati, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire—more extreme and refined than the previous radiances of color. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami, upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā"ti? |
“But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival bowed down, and stood to one side like a great mass of fire—more extreme and refined than the previous radiances of color?” |
"Eso kho, kassapa, brahmā sahampati yenāhaṃ tenupasaṅkami dhammassavanāyā"ti. |
“That, Kassapa, was the Brahmā Sahampati, who came to me to listen to the Dhamma.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Brahmā Sahampati comes to him to listen to the Dhamma. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Catutthaṃ pāṭihāriyaṃ. |
Fourth Marvel. |
43.Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamitukāmā honti. |
At that time, Uruvelakassapa had prepared a great sacrifice. (People from) the whole area of Magadha and Aṅga wanted to come, bringing along lots of staple and non-staple food. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti. |
Then the thought occurred to Uruvelakassapa, “Right now I have prepared a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food. |
Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati. |
“If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish. |
Aho nūna mahāsamaṇo svātanāya nāgaccheyyā"ti. |
“Oh, I hope the great contemplative doesn’t come tomorrow!” |
Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi. |
Then the Blessed One, having known with his awareness the train of thought in Uruvelakassapa’s awareness, went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta [Unheated] Lake and spent the day right there. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Kiṃ nu kho, mahāsamaṇa, hiyyo nāgamāsi? |
“Why didn’t you come yesterday, great contemplative? |
Api ca mayaṃ taṃ sarāma – kiṃ nu kho mahāsamaṇo nāgacchatīti? |
“And we even thought of you, ‘Why isn’t the great contemplative coming?’ |
Khādanīyassa ca bhojanīyassa ca te paṭivīso [paṭiviṃso (sī.), paṭiviso (syā.)] ṭhapito"ti. |
“Your share of staple and non-staple food was set aside.” |
Nanu te, kassapa, etadahosi – "'etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā'ti. |
“Didn’t it occur to you, ‘Right now I am preparing a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food. “‘If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish. “‘Oh, I hope the great contemplative doesn’t come tomorrow!’? |
So kho ahaṃ, kassapa, tava cetasā cetoparivitakkaṃ aññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi"nti. |
“Kassapa, having known with my awareness the train of thought in your awareness, I went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta Lake and spent the day there.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṃ pajānissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he knew (my) awareness with (his) awareness. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Pañcamaṃ pāṭihāriyaṃ. |
Fifth Marvel. |
44.Tena kho pana samayena bhagavato paṃsukūlaṃ uppannaṃ hoti. |
At that time a cast-off cloth accrued to the Blessed One. |
Atha kho bhagavato etadahosi – "kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya"nti? |
He thought, “Where could I wash this cast-off cloth?” |
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā bhagavantaṃ etadavoca – "idha, bhante, bhagavā paṃsukūlaṃ dhovatū"ti. |
Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, dug a reservoir with his hand and said to the Blessed One, “Lord, may the Blessed One wash the cast-off cloth here.” |
Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya"nti? |
The Blessed One thought, “What will I scrub the cast-off cloth on?” |
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – idha, bhante, bhagavā paṃsukūlaṃ parimaddatūti. |
Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One scrub the cast-off cloth here.” |
Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ [ahaṃ paṃsukūlaṃ (ka.)] ālambitvā uttareyya"nti? |
The Blessed One thought, “What will I hold on to to come out (of the water?)” |
Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – idha, bhante, bhagavā ālambitvā uttaratūti. |
Then the deva living in the kakudha1 tree, having known with her awareness the train of thought in the Blessed One’s awareness, bent down a branch, (saying,) “Lord, may the Blessed One hold on here and come out (of the water.)” |
Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya"nti? |
The Blessed One thought, “What will I spread out the cast-off cloth on (to dry)?” |
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – idha, bhante, bhagavā paṃsukūlaṃ vissajjetūti. |
Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One set out the cast-off cloth here (to dry).” |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
Then, as the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Kiṃ nu kho, mahāsamaṇa, nāyaṃ pubbe idha pokkharaṇī, sāyaṃ idha pokkharaṇī. |
“Why is it, great contemplative, that before there wasn’t a reservoir here, and now there is a reservoir here? |
Nayimā silā pubbe upanikkhittā. |
“Before this rock wasn’t placed here. |
Kenimā silā upanikkhittā? |
“Who placed this rock here? |
Nayimassa kakudhassa pubbe sākhā onatā, sāyaṃ sākhā onatā"ti. |
“Before the branch of this kakudha tree wasn’t bent down—now it’s bent down.” |
Idha me, kassapa, paṃsukūlaṃ uppannaṃ ahosi. |
“Just now, Kassapa, a cast-off cloth accrued to me. |
Tassa mayhaṃ, kassapa, etadahosi – "kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya"nti? |
“I thought, ‘Where should I wash this cast-off cloth?’ |
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā maṃ etadavoca – "idha, bhante, bhagavā paṃsukūlaṃ dhovatū"ti. |
“Then Sakka, King of the Devas, having known with his awareness the train of thought in my awareness, dug a reservoir with his hand and said to me, ‘Lord, may the Blessed One wash the cast-off cloth here.’ |
Sāyaṃ kassapa amanussena pāṇinā khaṇitā pokkharaṇī. |
“Kassapa, this reservoir was dug with a non-human hand. |
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya"nti? |
“I thought, ‘What will I scrub the cast-off cloth on?’’ |
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – "idha, bhante, bhagavā paṃsukūlaṃ parimaddatū"ti. |
“Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One scrub the cast-off cloth here.’ |
Sāyaṃ kassapa amanussena upanikkhittā silā. |
“Kassapa, this rock was placed by a non-human being. |
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ ālambitvā uttareyya"nti? |
“I thought, ‘What will I hold on to to come out (of the water?)’ |
Atha kho, kassapa, kakudhe adhivatthā devatā ja mama cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – "idha, bhante, bhagavā ālambitvā uttarajtū"ti. |
“Then the deva living in the kakudha tree, having known with her awareness the train of thought in my awareness, bent down a branch, (saying,) ‘Lord, may the Blessed One hold on here and come out (of the water.)’ |
Svāyaṃ āharahattho kakudho. |
“This kakudha tree was brought to my hand. |
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya"nti? |
“I thought, ‘What will I set out the cast-off cloth on (to dry)?’ |
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – "idha, bhante, bhagavā paṃsukūlaṃ vissajjetū"ti. |
“Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One set out the cast-off cloth here (to dry).’ |
Sāyaṃ kassapa amanussena upanikkhittā silāti. |
“Kassapa, this rock was placed by a non-human being.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṃ karissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that Sakka, King of the Devas, performed services for him. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṃ ārocesi – "kālo, mahāsamaṇa, niṭṭhitaṃ bhatta"nti. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival said to him, “It’s time, great contemplative. The meal is ready. |
"Gaccha tvaṃ, kassapa, āyāmaha"nti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. |
Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a fruit from the rose-apple tree after which the Rose-apple Continent1 is named, arrived first and sat down in the fire-hall. |
Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – "katamena tvaṃ, mahāsamaṇa, maggena āgato? |
Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said to him, “By which road did you come, great contemplative? |
Ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno"ti. |
“I set out before you, but you, arriving first, are sitting in the fire-hall.” |
"Idhāhaṃ, kassapa, taṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. |
“Just now, Kassapa, sending you away and then taking1 a fruit from the rose-apple tree after which the Rose-apple Continent is named, I arrived first, and am sitting down in the fire-hall. |
Idaṃ kho, kassapa, jambuphalaṃ vaṇṇasampannaṃ gandhasampannaṃ rasasampannaṃ. |
“This is the rose-apple, consummate in color, consummate in aroma, and consummate in flavor. |
Sace ākaṅkhasi paribhuñjā"ti. |
“Eat it if you like.” |
"Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ [tvaṃyevetaṃ āharasi, tvaṃyevetaṃ (sī. syā.)] paribhuñjāhī"ti. |
“Enough, great contemplative, you yourself brought1 it, you eat it yourself.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, took a fruit from the rose-apple tree after which the Rose-apple Continent is named, arrived first and sat down in the fire-hall. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
45.Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṃ ārocesi – "kālo, mahāsamaṇa, niṭṭhitaṃ bhatta"nti. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Gaccha tvaṃ, kassapa, āyāmahanti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tassā avidūre ambo - pe - tassā avidūre āmalakī - pe - tassā avidūre harītakī - pe - tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. |
Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a mango from not far from the rose-apple tree after which the Rose-apple Continent is named, … … a myrobalan from not far from it … … a yellow myrobalan from not far from it … … having gone to the (Heaven of the) Thirty-Three he took a coral tree flower, arrived first, and sat down in the fire-hall. |
Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – "katamena tvaṃ, mahāsamaṇa, maggena āgato? |
Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said, “By which road did you come, great contemplative? |
Ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno"ti. |
“I set out before you, but you, arriving first, are sitting in the fire-hall.” |
"Idhāhaṃ, kassapa, taṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. |
“Just now, Kassapa, sending you away and then going to the (Heaven of the) Thirty-Three, I took a coral tree flower, arrived first, and am sitting down in the fire-hall. |
Idaṃ kho, kassapa, pāricchattakapupphaṃ vaṇṇasampannaṃ gandhasampannaṃ [sugandhikaṃ (ka.)]. (Sace ākaṅkhasi gaṇhā"ti. |
“This is the coral tree flower, consummate in color and consummate in aroma.” |
"Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ gaṇhā"ti) [( ) sī. syā. potthakesu natthi]. |
|
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, went to the (Heaven of the) Thirty-Three, took a coral tree flower, arrived first, and sat down in the fire-hall. But still, he’s not an arahant like me.” |
46.Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti kaṭṭhāni phāletuṃ. |
At that time the coiled-hair ascetics, wanting to tend to the fires, were unable to split the firewood. |
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma kaṭṭhāni phāletu"nti. |
It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to split the firewood.” |
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "phāliyantu, kassapa, kaṭṭhānī"ti. |
Then the Blessed One said to Uruvelakassapa, “Kassapa, May the firewood be split!” |
"Phāliyantu, mahāsamaṇā"ti. |
“May it be split, great contemplative!” |
Sakideva pañca kaṭṭhasatāni phāliyiṃsu. |
At once, five hundred pieces of firewood were split. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the pieces of firewood were split. But still, he’s not an arahant like me.” |
47.Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti aggiṃ ujjaletuṃ [jāletuṃ (sī.), ujjalituṃ (ka.)]. |
At that time the coiled-hair ascetics, wanting to attend to the fires, were unable to light the fires. |
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma aggiṃ ujjaletu"nti. |
It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to light the fires.” |
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "ujjaliyantu, kassapa, aggī"ti. |
Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires be lit!” |
"Ujjaliyantu, mahāsamaṇā"ti. |
“May they be lit, great contemplative!” |
Sakideva pañca aggisatāni ujjaliyiṃsu. |
At once, five hundred fires were lit. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires were lit. But still, he’s not an arahant like me.” |
48.Tena kho pana samayena te jaṭilā aggiṃ paricaritvā na sakkonti aggiṃ vijjhāpetuṃ. |
At that time the coiled-hair ascetics, having attended to the fires, were unable to put out the fires. |
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma aggiṃ vijjhāpetu"nti. |
It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to put out the fires.” |
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "vijjhāyantu, kassapa, aggī"ti. |
Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires go out!” |
"Vijjhāyantu, mahāsamaṇā"ti. |
“May they go out, great contemplative!” |
Sakideva pañca aggisatāni vijjhāyiṃsu. |
At once, five hundred fires went out. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires went out. But still, he’s not an arahant like me.” |
49.Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti. |
Then at that time, the coiled-hair ascetics, in the cold, winter “Eight In-between1” days, the time of snowfall—were emerging and submerging in the Nerañjarā River—doing submerging-and-emerging. |
Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṃ. |
The Blessed One materialized five hundred charcoal heaters, where, having come out, the coiled-hair ascetics warmed up [lit: unsewed]. |
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā"ti. |
It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that these charcoal heaters have materialized.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he materialized so many charcoal heaters. But still, he’s not an arahant like me.” |
50.Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi. |
At that time, a great, out-of-season storm-cloud rained down, and a great flood was produced. |
Yasmiṃ padese bhagavā viharati, so padeso udakena na otthaṭo [udakena otthaṭo (sī. syā.)] hoti. |
The place where the Blessed One was staying was inundated with water. |
Atha kho bhagavato etadahosi – "yaṃnūnāhaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyya"nti. |
He thought, “Why don’t I push back the water all around and walk back and forth in the middle on dusty ground?” |
Atha kho bhagavā samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami. |
Then the Blessed One pushed back the water all around and walked back and forth in the middle on dusty ground. |
Atha kho uruvelakassapo jaṭilo – māheva kho mahāsamaṇo udakena vūḷho ahosīti nāvāya sambahulehi jaṭilehi saddhiṃ yasmiṃ padese bhagavā viharati taṃ padesaṃ agamāsi. |
Then Uruvelakassapa, (thinking,) “May the great contemplative not be carried away by the water!” went by boat with several coiled-hair ascetics to the place where the Blessed One was staying. |
Addasā kho uruvelakassapo jaṭilo bhagavantaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṃ, disvāna bhagavantaṃ etadavoca – "idaṃ nu tvaṃ, mahāsamaṇā"ti? |
Uruvelakassapa saw the Blessed One, having pushed back the water all around, walking back and forth in the middle on dusty ground. On seeing him, he said, “Are you here, great contemplative?” |
"Ayamahamasmi [āma ahamasmi (syā.)], kassapā"ti bhagavā vehāsaṃ abbhuggantvā nāvāya paccuṭṭhāsi. |
(Saying,) “Yes, It’s me, Kassapa,” the Blessed One rose up into the air and came down in the boat. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati [nappasahissati (sī.)], na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he wasn’t carried away by the water. But still, he’s not an arahant like me.” |
51.Atha kho bhagavato etadahosi – "cirampi kho imassa moghapurisassa evaṃ bhavissati – 'mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā aha'nti; yaṃnūnāhaṃ imaṃ jaṭilaṃ saṃvejeyya"nti. |
Then the thought occurred to the Blessed One, “For a long time this worthless man keeps having the thought, ‘The great contemplative is powerful and mighty. But still, he’s not an arahant like me.’ “What if I were to terrify this coiled-hair ascetic?” |
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "neva ca kho tvaṃ, kassapa, arahā, nāpi arahattamaggasamāpanno. |
So he said to Uruvelakassapa, “You’re not an arahant, Kassapa. You’re not even endowed with the path to arahantship. |
Sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assasi, arahattamaggaṃ vā samāpanno"ti. |
“You don’t even have a practice by which you would become an arahant, or become endowed with the path to arahantship.” |
Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti. |
Then Uruvelakassapa, putting his head down at the feet of the Blessed One, said, “Lord, may I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?” |
Tvaṃ khosi, kassapa, pañcannaṃ jaṭilasatānaṃ nāyako vināyako aggo pamukho pāmokkho. |
“Kassapa, you are the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief. |
Tepi tāva apalokehi, yathā te maññissanti tathā te karissantīti. |
“Inform them of this, (so that) they will do what they think (is appropriate).” |
Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca – "icchāmahaṃ, bho, mahāsamaṇe brahmacariyaṃ carituṃ, yathā bhavanto maññanti tathā karontū"ti. |
Then Uruvelakassapa went to the coiled-hair ascetics and on arrival said to them, “Sirs, I want to live the holy life under the great contemplative. “May you do what you think (is appropriate).” |
"Cirapaṭikā mayaṃ, bho, mahāsamaṇe abhippasannā, sace bhavaṃ, mahāsamaṇe brahmacariyaṃ carissati, sabbeva mayaṃ mahāsamaṇe brahmacariyaṃ carissāmā"ti. |
“For a long time, sir, we have been highly impressed with the great contemplative. If you are going to live the holy life under the great contemplative, all of us will likewise live the holy life under the great contemplative.” |
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
52.Addasā kho nadīkassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – "māheva me bhātuno upasaggo ahosī"ti. |
Then Nadīkassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brother hasn’t met with disaster!” |
Jaṭile pāhesi – gacchatha me bhātaraṃ jānāthāti. |
So he sent the coiled-hair ascetics, “Go to find out about my brother.” |
Sāmañca tīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – "idaṃ nu kho, kassapa, seyyo"ti? |
And he himself went with the three hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?” |
"Āmāvuso, idaṃ seyyo"ti. |
“Yes, friend, it’s better.” |
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
53.Addasā kho gayākassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – "māheva me bhātūnaṃ upasaggo ahosī"ti. |
Then Gayākassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brothers haven’t met with disaster!” |
Jaṭile pāhesi – gacchatha me bhātaro jānāthāti. |
So he sent the coiled-hair ascetics, “Go to find out about my brothers.” |
Sāmañca dvīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – "idaṃ nu kho, kassapa, seyyo"ti? |
And he himself went with the two hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?” |
"Āmāvuso, idaṃ seyyo"ti. |
“Yes, friend, it’s better.” |
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṃsu, phāliyiṃsu; aggī na ujjaliyiṃsu, ujjaliyiṃsu; na vijjhāyiṃsu, vijjhāyiṃsu; pañcamandāmukhisatāni abhinimmini. |
By the Blessed One’s determination, five hundred pieces of firewood were not split and then split, (five hundred) fires were not lit and then lit, (five hundred) fires couldn’t be put out and then were put out, and five hundred charcoal heaters were materialized. |
Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti. |
By this reckoning, there were three and a half thousand marvels. |
54.Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena gayāsīsaṃ tena pakkāmi mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. |
Then the Blessed One, having stayed near Uruvelā as long as he liked, set out for Gayā Head1 with a large Saṅgha of monks—a thousand monks, all of them former coiled-hair ascetics. |
Tatra sudaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. |
And the Blessed One stayed right there at Gayā Head with the thousand monks. |
Tatra kho bhagavā bhikkhū āmantesi – |
There the Blessed One addressed the monks: [SN 35:28] |
[saṃ. ni. 4.29] "Sabbaṃ, bhikkhave, ādittaṃ. |
“Monks, the All is aflame. |
Kiñca, bhikkhave, sabbaṃ ādittaṃ? |
“What All is aflame? |
Cakkhu ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The eye is aflame. “Forms are aflame. “Consciousness at the eye is aflame. “Contact at the eye is aflame. “And whatever there is that arises in dependence on contact at the eye—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame. |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Sotaṃ ādittaṃ, saddā ādittā, sotaviññāṇaṃ ādittaṃ, sotasamphasso āditto, yamidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The ear is aflame. Sounds are aflame… |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Ghānaṃ ādittaṃ, gandhā ādittā, ghānaviññāṇaṃ ādittaṃ, ghānasamphasso āditto, yamidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The nose is aflame. Aromas are aflame… |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ jivhāsamphasso āditto, yamidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The tongue is aflame. Flavors are aflame… |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṃ ādittaṃ kāyasamphasso āditto, yamidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The body is aflame. Tactile sensations are aflame… |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ manosamphasso āditto, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
"Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tasmimpi nibbindati. |
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted. |
Sotasmimpi nibbindati, saddesupi nibbindati - pe - ghānasmimpi nibbindati, gandhesupi nibbindati - pe - jivhāyapi nibbindati, rasesupi nibbindati - pe - kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati - pe - manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
“He grows disenchanted with the ear… “He grows disenchanted with the nose… “He grows disenchanted with the tongue… “He grows disenchanted with the body… “He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too. “Disenchanted, he becomes dispassionate. “Through dispassion, he is released. “With release, there is the knowledge, ‘Released.’ |
Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī"ti. |
“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’” |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsu. |
And while this explanation was being given, the minds of the 1,000 monks, through lack of clinging/sustenance, were released from effluents. |
Ādittapariyāyasuttaṃ niṭṭhitaṃ. |
The Fire explanation is finished. |
Uruvelapāṭihāriyaṃ tatiyabhāṇavāro niṭṭhito. |
The third recitation section, on the Marvels at Uruvelā, is finished. |
55.Atha kho bhagavā gayāsīse yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. |
Then the Blessed One, having stayed at Gayā Head as long as he liked, set out on a wandering tour toward Rājagaha with the large Saṅgha of monks—a thousand monks—all of them former coiled-hair ascetics. |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. |
Traveling by stages he arrived at Rājagaha. |
Tatra sudaṃ bhagavā rājagahe viharati laṭṭhivane [laṭṭhivanuyyāne (syā.)] suppatiṭṭhe cetiye. |
And there at Rājagaha the Blessed One stayed at the Suppatiṭṭha Shrine in the Sapling-forest Park. |
Assosi kho rājā māgadho seniyo bimbisāro – samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṃ anuppatto rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye. |
King Seniya Bimbisāra of Magadha heard, “Master Gotama the contemplative—a son of the Sakyans, having gone forth from the Sakyan clan—has arrived at Rājagaha and is staying at the Suppatiṭṭha Shrine in the Sapling-forest Park. |
Taṃ kho pana bhagavantaṃ [bhavantaṃ (ka.)] gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā [bhagavāti (ka.)]. |
“And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. |
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. |
“‘He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk; |
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
“‘he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.’ |
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti. |
“It is good to see such a worthy one.” |
Atha kho rājā māgadho seniyo bimbisāro dvādasanahutehi [dvādasaniyutehi (yojanā)] māgadhikehi brāhmaṇagahapatikehi parivuto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then King Seniya Bimbisāra of Magadha, accompanied by 120,000 Magadhan householders and brahmans, went to the Blessed One. On arrival, he bowed down and sat to one side. |
Tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. |
Some of the 120,000 Magadhan householders and brahmans also bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with the Blessed One, and after an exchange of friendly greetings & courtesies, sat to one side. Some of them, having raised their hands palm-to-palm in front of the heart to the Blessed One, sat to one side. Some of them, after announcing their name and clan in the Blessed One’ presence, sat to one side. Some of them, staying silent, sat to one side. |
Atha kho tesaṃ dvādasanahutānaṃ [dvādasaniyutānaṃ (yojanā)] māgadhikānaṃ brāhmaṇagahapatikānaṃ etadahosi – "kiṃ nu kho mahāsamaṇo uruvelakassape brahmacariyaṃ carati, udāhu uruvelakassapo mahāsamaṇe brahmacariyaṃ caratī"ti? |
Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Is the great contemplative living the holy life under Uruvelakassapa or is Uruvelakassapa living the holy life under the great contemplative?” |
Atha kho bhagavā tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ cetasā cetoparivitakkamaññāya āyasmantaṃ uruvelakassapaṃ gāthāya ajjhabhāsi – |
The Blessed One, having known with his awareness the train of thought in the awarenesses of the 120,000 Magadhan householders and brahmans, addressed Uruvelakassapa in verse: |
"Kimeva disvā uruvelavāsi, pahāsi aggiṃ kisakovadāno; |
“Having seen what, while living at Uruvelā, has the teacher of ascetics, abandoned the fire? |
Pucchāmi taṃ kassapa, etamatthaṃ kathaṃ pahīnaṃ tava aggihuttanti. |
I ask you about this matter, Kassapa: Why has your fire oblation been abandoned?” |
"Rūpe ca sadde ca atho rase ca; |
[Uruvelakassapa:] “Forms, sounds, and flavors too, |
Kāmitthiyo cābhivadanti yaññā; |
Sensuality and women—sacrifices promise these. |
Etaṃ malanti upadhīsu ñatvā; |
Having known of acquisitions: ‘This is stained,’ |
Tasmā na yiṭṭhe na hute arañjinti. |
I no longer delight in oblations or sacrifices.” |
"Ettheva te mano na ramittha (kassapāti bhagavā); |
[The Buddha to Kassapa:] “Now your mind doesn’t delight, |
Rūpesu saddesu atho rasesu; |
in forms, sounds, or flavors. |
Atha ko carahi devamanussaloke; |
Then, in the world with its humans and devas, |
Rato mano kassapa, brūhi metanti. |
what is your mind’s delight? Explain it to me, Kassapa.” |
"Disvā padaṃ santamanūpadhīkaṃ; |
[Uruvelakassapa:] “Having seen the state of peace, |
Akiñcanaṃ kāmabhave asattaṃ; |
without acquisitions, having nothing, unattached in sensuality and becoming, |
Anaññathābhāvimanaññaneyyaṃ; |
the state unchanging, leading to nothing else, |
Tasmā na yiṭṭhe na hute arañji"nti. |
I no longer delight in oblations or sacrifices.” |
56.Atha kho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī"ti. |
Then Ven. Uruvelakassapa got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said, “The Blessed One is my teacher. I am his disciple. The Blessed One is my teacher. I am his disciple.” |
Atha kho tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ etadahosi – "uruvelakassapo mahāsamaṇe brahmacariyaṃ caratī"ti. |
Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Uruvelakassapa is living the holy life under the great contemplative.” |
Atha kho bhagavā tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ cetasā cetoparivitakkamaññāya anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. |
Then the Blessed One, having known with his awareness the train of thought in the minds of the 120,000 Magadhan householders and brahmans, gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva ekādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ bimbisārappamukhānaṃ tasmiṃ yeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless eye of Dhamma arose for 110,000 Magadhan householders and brahmans, headed by Bimbisāra, as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Ekanahutaṃ upāsakattaṃ paṭivedesi. |
(The remaining) 10,000 declared themselves lay-followers. |
57.Atha kho rājā māgadho seniyo bimbisāro diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "pubbe me, bhante, kumārassa sato pañca assāsakā ahesuṃ, te me etarahi samiddhā. |
Then King Seniya Bimbisāra of Magadha, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Lord, before, when I was still a prince [young man], I had five aspirations. They are now fulfilled for me. |
Pubbe me, bhante, kumārassa sato etadahosi – 'aho vata maṃ rajje abhisiñceyyu'nti, ayaṃ kho me, bhante, paṭhamo assāsako ahosi, so me etarahi samiddho. |
“Lord, before, when I was still a prince, I thought, ‘O! may I be consecrated as king!’ That, Lord, was my first aspiration. Now it is fulfilled for me. |
'Tassa ca me vijitaṃ arahaṃ sammāsambuddho okkameyyā'ti, ayaṃ kho me, bhante, dutiyo assāsako ahosi, so me etarahi samiddho. |
“‘And may an arahant, rightly self-awakened, alight in my kingdom!’ This, Lord, was my second aspiration. Now it is fulfilled for me. |
'Tañcāhaṃ bhagavantaṃ payirupāseyya'nti, ayaṃ kho me, bhante, tatiyo assāsako ahosi, so me etarahi samiddho. |
“‘And may I attend on that Blessed One!’ That, Lord, was my third aspiration. Now it is fulfilled for me. |
'So ca me bhagavā dhammaṃ deseyyā'ti, ayaṃ kho me, bhante, catuttho assāsako ahosi, so me etarahi samiddho. |
“‘And may that Blessed One teach me the Dhamma!’ That, Lord, was my fourth aspiration. Now it is fulfilled for me. |
'Tassa cāhaṃ bhagavato dhammaṃ ājāneyya'nti, ayaṃ kho me, bhante, pañcamo assāsako ahosi, so me etarahi samiddho. |
“‘And may I understand that Blessed One’s Dhamma!’ That, Lord, was my fifth aspiration. Now it is fulfilled for me. |
Pubbe me, bhante, kumārassa sato ime pañca assāsakā ahesuṃ, te me etarahi samiddhā. |
“Lord, before, when I was still a prince, I had these five aspirations. They are now fulfilled for me. |
Abhikkantaṃ, bhante, abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhantīti – evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. |
“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. |
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. |
“I go to the Blessed One for refuge, and the Dhamma and the Saṅgha of monks. |
Upāsakaṃ maṃ [maṃ bhante (ka.)], bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ, adhivāsetu ca me, bhante, bhagavā, svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life. “And may the Blessed One acquiesce to my meal tomorrow, along with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then King Seniya Bimbisāra of Magadha, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. |
As the night was ending, King Seniya Bimbisāra of Magadha, having ordered exquisite staple & non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” |
58.Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ pāvisi mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, entered Rājagaha with the large Saṅgha of monks—a thousand monks—all of them former coiled-hair ascetics. |
Tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṃ abhinimminitvā buddhappamukhassa bhikkhusaṅghassa purato purato gacchati imā gāthāyo gāyamāno – |
Now at that time, Sakka, King of the Devas, assuming the form of a brahman youth, went along ahead of the Saṅgha of monks, headed by the Buddha, singing this verse: |
"Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi; |
“The Tamed One, with the tamed— with the former coiled hair ascetics! The Thoroughly Released One, with the thoroughly released! |
Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā. |
The color of golden ginger, The Blessed One entered Rājagaha. |
"Mutto muttehi saha purāṇajaṭilehi, vippamutto vippamuttehi; |
The Released One, with the released— with the former coiled hair ascetics! The Thoroughly Released One, with the thoroughly released! |
Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā. |
The color of golden ginger, The Blessed One entered Rājagaha. |
"Tiṇṇo tiṇṇehi saha purāṇajaṭilehi; |
The One who has Crossed Over, with those who have crossed over— with the former coiled hair ascetics! |
Vippamutto vippamuttehi; |
The Thoroughly Released One, with the thoroughly released! |
Siṅgīnikkhasuvaṇṇo; |
The color of golden ginger, |
Rājagahaṃ pāvisi bhagavā. |
The Blessed One entered Rājagaha. |
"Santo santehi saha purāṇajaṭilehi; |
The Peaceful One, with the peaceful ones— with the former coiled hair ascetics! |
Vippamutto vippamuttehi; |
The Thoroughly Released One, with the thoroughly released! |
Siṅgīnikkhasavaṇṇo; |
The color of golden ginger, |
Rājagahaṃ pāvisi bhagavā. |
The Blessed One entered Rājagaha. |
"Dasavāso dasabalo, dasadhammavidū dasabhi cupeto; |
He has ten spheres of influence, ten powers— knower of ten Dhammas, possessing ten— |
So dasasataparivāro [parivārako (ka.)] rājagahaṃ, pāvisi bhagavā"ti. |
surrounded by ten hundreds, the Blessed One entered Rājagaha.” |
Manussā sakkaṃ devānamindaṃ passitvā evamāhaṃsu – "abhirūpo vatāyaṃ māṇavako, dassanīyo vatāyaṃ māṇavako, pāsādiko vatāyaṃ māṇavako. |
On seeing Sakka, King of the Devas, the people said, “How handsome, that brahman youth. How good-looking, that brahman youth. How inspiring, that brahman youth.” |
Kassa nu kho ayaṃ māṇavako"ti? |
“Whose (son/student) is that brahman youth?” |
Evaṃ vutte sakko devānamindo te manusse gāthāya ajjhabhāsi – |
When that was said, Sakka, King of the Devas, addressed the people in verse: |
"Yo dhīro sabbadhi danto, suddho appaṭipuggalo; |
“That Enlightened One, everywhere tamed, |
Arahaṃ sugato loke, tassāhaṃ paricārako"ti. |
that pure, matchless individual, worthy, well-gone in the world— his attendant am I.” |
59.Atha kho bhagavā yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then the Blessed One went to King Seniya Bimbisāra of Magadha’s residence and sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho rājā māgadho seniyo bimbisāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then King Seniya Bimbisāra of Magadha, with his own hands, served & satisfied the Saṅgha of monks, headed by the Blessed One, with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, the king sat to one side. |
Ekamantaṃ nisinnassa kho rañño māgadhassa seniyassa bimbisārassa etadahosi [cūḷava. 307] – "kattha nu kho bhagavā vihareyya? |
As he was sitting there, the thought occurred to him, “Where should the Blessed One stay, |
Yaṃ assa gāmato neva avidūre na accāsanne, gamanāgamanasampannaṃ, atthikānaṃ atthikānaṃ manussānaṃ abhikkamanīyaṃ, divā appākiṇṇaṃ [appakiṇṇaṃ (sī. syā.), abbhokiṇṇaṃ (ka.)], rattiṃ appasaddaṃ appanigghosaṃ vijanavātaṃ, manussarāhasseyyakaṃ, paṭisallānasāruppa"nti. |
that would be neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, far from wind and crowds, private from human beings, and appropriate for seclusion?” |
Atha kho rañño māgadhassa seniyassa bimbisārassa etadahosi – "idaṃ kho amhākaṃ veḷuvanaṃ uyyānaṃ gāmato neva avidūre na accāsanne gamanāgamanasampannaṃ atthikānaṃ atthikānaṃ manussānaṃ abhikkamanīyaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ. |
The thought occurred to him, “I have this Bamboo Grove (Veḷuvana) Park, which is neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, far from wind and crowds, private from human beings, and appropriate for seclusion |
Yaṃnūnāhaṃ veḷuvanaṃ uyyānaṃ buddhappamukhassa bhikkhusaṅghassa dadeyya"nti. |
“What if I were to give the Bamboo Grove Park to the Saṅgha of monks, headed by the Blessed One?” |
Atha kho rājā māgadho seniyo bimbisāro sovaṇṇamayaṃ bhiṅkāraṃ gahetvā bhagavato oṇojesi – "etāhaṃ, bhante, veḷuvanaṃ uyyānaṃ buddhappamukhassa bhikkhusaṅghassa dammī"ti. |
So King Seniya Bimbisāra of Magadha, taking a golden water vessel1 made this offering to the Blessed One, “I give this Bamboo Grove Park to the Saṅgha of monks, headed by the Blessed One.” |
Paṭiggahesi bhagavā ārāmaṃ. |
The Blessed One accepted the monastery. |
Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
The Blessed One, having instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with Dhamma talk, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ārāma"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow a monastery.” |
Bimbisārasamāgamakathā niṭṭhitā. |
The Discussion of the Meeting with (King) Bimbisāra is finished. |
60.Tena kho pana samayena sañcayo [sañjayo (sī. syā.)] paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ aḍḍhateyyehi paribbājakasatehi. |
Now at that time Sañjaya the wanderer was staying in Rājagaha with a large assembly of wanderers—250 in all. |
Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṃ caranti. |
And at that time Sāriputta and Moggallāna were living the holy life under Sañjaya. |
Tehi katikā katā hoti – yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetūti. |
They had made this agreement: “May whoever attains the Deathless first inform the other.” |
Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. |
Then, early in the morning, Ven. Assaji adjusted his under robe and—carrying his bowl & robes, entered Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate. |
Addasā kho sāriputto paribbājako āyasmantaṃ assajiṃ rājagahe piṇḍāya carantaṃ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṃ iriyāpathasampannaṃ. |
Sāriputta the wanderer saw Ven. Assaji going for alms in Rājagaha: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate. |
Disvānassa etadahosi – "ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhu aññataro. |
On seeing him, the thought occurred to him: “Surely, of those monks in this world who are arahants or have entered the path to arahantship, this is one. |
Yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – 'kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī"'ti? |
“What if I were to go to him and question him: “‘Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?’” |
Atha kho sāriputtassa paribbājakassa etadahosi – "akālo kho imaṃ bhikkhuṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati. |
But then the thought occurred to Sāriputta the wanderer: “This is the wrong time to question him. Having entered among houses, he is going for alms. |
Yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, atthikehi upaññātaṃ magga"nti. |
“What if I were to follow behind this monk? The path is found by those who seek it.” |
Atha kho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami. |
Then Ven. Assaji, having gone for alms in Rājagaha, took his almsfood and left. |
Atha kho sāriputtopi paribbājako yenāyasmā assaji tenupasaṅkami, upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. |
Then Sāriputta the wanderer went to Ven. Assaji and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies he stood to one side. |
Ekamantaṃ ṭhito kho sāriputto paribbājako āyasmantaṃ assajiṃ etadavoca – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
As he was standing there, Sāriputta the wanderer said to Ven. Assaji, “Clear, my friend, are your faculties—pure your complexion, and bright. |
Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī"ti? |
“Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?” |
"Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṃ bhagavato dhammaṃ rocemī"ti. |
“There is a great contemplative—a son of the Sakyans, gone forth from the Sakyan clan—I have gone forth on account of that Blessed One. That Blessed One is my teacher, and I delight in his Dhamma. |
"Kiṃvādī panāyasmato satthā, kimakkhāyī"ti? |
“What is your teacher’s doctrine? What is his teaching?” |
"Ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ, api ca te saṃkhittena atthaṃ vakkhāmī"ti. |
“I am new, friend, not long gone-forth, and have just recently come to this Dhamma and Discipline. I can’t teach the Dhamma in detail, but I will tell you the essence of it in brief.” |
Atha kho sāriputto paribbājako āyasmantaṃ assajiṃ etadavoca – "hotu, āvuso – |
Then Sāriputta the wanderer said to Ven. Assaji, “May it be so, friend— |
"Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi; |
“Speak a little or a lot, but tell me just the gist. |
Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu"nti. |
The gist is what I want. What use is a lot of verbosity?” |
Atha kho āyasmā assaji sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ abhāsi – |
So Ven. Assaji spoke this Dhamma-explanation to Sāriputta the wanderer: |
[apa. 1.1.286 therāpadānepi] "Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha; |
“Whatever phenomena arise from cause: their cause |
Tesañca yo nirodho, evaṃvādī mahāsamaṇo"ti. |
& their cessation. Such is the teaching of the Tathāgata, the Great Contemplative.” |
Atha kho sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – "yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. |
Then, when he had heard this Dhamma-explanation, the dustless, stainless eye of Dhamma arose for Sāriputta the wanderer—“Whatever is subject to origination is all subject to cessation.” |
[apa. 1.1.289 therāpadānepi] Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ; |
[Narrator addressing Sāriputta the wanderer:] “Just this Dhamma, even if just this much, and you experienced the sorrowless state— |
Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehīti. |
unseen, neglected, for many ten-thousands of eons.” |
61.Atha kho sāriputto paribbājako yena moggallāno paribbājako tenupasaṅkami. |
Then Sāriputta the wanderer went to Moggallāna the wanderer. |
Addasā kho moggallāno paribbājako sāriputtaṃ paribbājakaṃ dūratova āgacchantaṃ, disvāna sāriputtaṃ paribbājakaṃ etadavoca – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
Moggallāna the wanderer saw Sāriputta the wanderer coming in the distance, and said to him, “Clear, my friend, are your faculties—pure your complexion, and bright. |
Kacci nu tvaṃ, āvuso, amataṃ adhigato"ti? |
“Have you attained the Deathless, friend?” |
"Āmāvuso, amataṃ adhigato"ti. |
“Yes, friend, I have attained the Deathless.” |
"Yathākathaṃ pana tvaṃ, āvuso, amataṃ adhigato"ti? |
“But, friend, how did you attain the Deathless?” |
"Idhāhaṃ, āvuso, addasaṃ assajiṃ bhikkhuṃ rājagahe piṇḍāya carantaṃ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṃ iriyāpathasampannaṃ. |
“Just now, friend, I saw the monk Assaji entering Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate. |
Disvāna me etadahosi – 'ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhu aññataro. |
“On seeing him, the thought occurred to me: ‘Surely, of those monks in this world who are arahants or have entered the path to arahantship, this is one. |
Yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – kaṃsi tvaṃ, āvuso uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī"'ti. |
“‘What if I were to go to him and question him: “Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?”’ |
Tassa mayhaṃ, āvuso, etadahosi – "akālo kho imaṃ bhikkhuṃ pucchituṃ antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ atthikehi upaññātaṃ magga"nti. |
“But then the thought occurred to me: ‘This is the wrong time to question him. Having entered among houses, he is going for alms. What if I were to follow behind this monk? The path is found by those who seek it.’ |
Atha kho, āvuso, assaji bhikkhu rājagahe piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami. |
“Then the monk Assaji, having gone for alms in Rājagaha, took his almsfood and left. |
Atha khvāhaṃ, āvuso, yena assaji bhikkhu tenupasaṅkamiṃ, upasaṅkamitvā assajinā bhikkhunā saddhiṃ sammodiṃ, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsiṃ. |
“I went to the monk Assaji and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies I stood to one side. |
Ekamantaṃ ṭhito kho ahaṃ, āvuso, assajiṃ bhikkhuṃ etadavocaṃ – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
“As I was standing there, I said to the monk Assaji, ‘Clear, my friend, are your faculties—pure your complexion, and bright. |
'Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī"'ti? |
“‘On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?” |
'Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṃ bhagavato dhammaṃ rocemī'ti. |
“‘There is a great contemplative—a son of the Sakyans, gone forth from the Sakyan clan—I have gone forth on account of that Blessed One. That Blessed One is my teacher, and I delight in his Dhamma.’ |
'Kiṃvādī panāyasmato satthā kimakkhāyī'ti. |
“‘What is your teacher’s doctrine? What is his teaching?’ |
'Ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ, api ca te saṃkhittena atthaṃ vakkhāmī"'ti. |
“‘I am new, friend, not long gone-forth, and have just recently come to this Dhamma and Discipline. I can’t teach the Dhamma in detail, but I can tell you the essence of it in brief.’ |
Atha khvāhaṃ, āvuso, assajiṃ bhikkhuṃ etadavocaṃ – "hotu, āvuso, |
“Then I said to the monk Assaji, ‘May it be so, friend— |
Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi; |
“‘Speak a little or a lot, but tell me just the gist. |
Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu"nti. |
The gist is what I want. What use is a lot of verbosity?’ |
Atha kho, āvuso, assaji bhikkhu imaṃ dhammapariyāyaṃ abhāsi – |
“So the monk Assaji spoke this Dhamma-explanation: |
"Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha; |
“‘Whatever phenomena arise from cause: their cause |
Tesañca yo nirodho, evaṃvādī mahāsamaṇo"ti. |
& their cessation. Such is the teaching of the Tathāgata, the Great Contemplative.’” |
Atha kho moggallānassa paribbājakassa imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Having heard this Dhamma-explanation, the dustless, stainless eye of Dhamma arose for Moggallāna the wanderer—“Whatever is subject to origination is all subject to cessation.” |
Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ; |
[Narrator addressing Moggallāna the wanderer:] Just this Dhamma, even if just this much, and you experienced the sorrowless state— |
Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehīti. |
unseen, neglected, for many ten-thousands of eons. |
62.Atha kho moggallāno paribbājako sāriputtaṃ paribbājakaṃ etadavoca "gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā"ti. |
Then Moggallāna the wanderer said to Sāriputta the wanderer, “Let’s go to the Blessed One’s presence. the Blessed One is our teacher.” |
"Imāni kho, āvuso, aḍḍhateyyāni paribbājakasatāni amhe nissāya amhe sampassantā idha viharanti, tepi tāva apalokema [apalokāma (ka)]. |
[Sāriputta:] “There are these 250 wanderers who live here in dependence on us and look up to us. Let’s inform them of this. |
Yathā te maññissanti, tathā te karissantī"ti. |
“They will do whatever they think (is appropriate).” |
Atha kho sāriputtamoggallānā yena te paribbājakā tenupasaṅkamiṃsu, upasaṅkamitvā te paribbājake etadavocuṃ – "gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā"ti. |
So Sāriputta and Moggallāna went to the wanderers and, on arrival, said to them, “Friends, we are going to the Blessed One’s presence. The Blessed One is our teacher.” |
"Mayaṃ āyasmante nissāya āyasmante sampassantā idha viharāma, sace āyasmantā mahāsamaṇe brahmacariyaṃ carissanti, sabbeva mayaṃ mahāsamaṇe brahmacariyaṃ carissāmā"ti. |
“We are living here in dependence on the venerables and look up to the venerables. If the venerables are going to live the holy life under the great contemplative, then we will all live the holy life under the great contemplative.” |
Atha kho sāriputtamoggallānā yena sañcayo paribbājako tenupasaṅkamiṃsu, upasaṅkamitvā sañcayaṃ paribbājakaṃ etadavocuṃ – "gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā"ti. |
Then Sāriputta and Moggallāna went to Sañjaya the wanderer and, on arrival, said to him, “Friend, we are going to the Blessed One’s presence. The Blessed One is our teacher.” |
"Alaṃ, āvuso, mā agamittha, sabbeva tayo imaṃ gaṇaṃ pariharissāmā"ti. |
“Enough, friends. Don’t go. Let all three of us look after this group.” |
Dutiyampi kho - pe - tatiyampi kho sāriputtamoggallānā sañcayaṃ paribbājakaṃ etadavocuṃ – "gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā"ti. |
A second time … A third time Sāriputta and Moggallāna said to Sañjaya the wanderer, “Friend, we are going to the Blessed One’s presence. The Blessed One is our teacher.” |
"Alaṃ, āvuso, mā agamittha, sabbeva tayo imaṃ gaṇaṃ pariharissāmā"ti. |
“Enough, friends. Don’t go. Let all three of us look after this group.” |
Atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṃ tenupasaṅkamiṃsu. |
Then Sāriputta and Moggallāna, taking along the 250 wanderers, went to the Bamboo Grove. |
Sañcayassa pana paribbājakassa tattheva uṇhaṃ lohitaṃ mukhato uggañchi. |
But Sañjaya the wanderer coughed up hot blood from his mouth right there. |
Addasā kho bhagavā [bhagavāte (ka)] sāriputtamoggallāne dūratova āgacchante, disvāna bhikkhū āmantesi – "ete, bhikkhave, dve sahāyakā āgacchanti, kolito upatisso ca. |
The Blessed One saw Sāriputta and Moggallāna coming in the distance, and on seeing them addressed the monks, “Monks, these two friends who are approaching, Kolita and Upatissa: |
Etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga"nti. |
They will by my highest, most auspicious pair of disciples. |
Gambhīre ñāṇavisaye, anuttare upadhisaṅkhaye; |
Deep their range of knowledge, unsurpassed in the destruction of acquisitions, |
Vimutte appatte veḷuvanaṃ, atha ne satthā byākāsi. |
released, they’ve arrived at the Bamboo Grove. Then the Teacher said of them: |
Ete dve sahāyakā, āgacchanti kolito upatisso ca; |
“These two friends are who approaching, Kolita and Upatissa: |
Etaṃ me sāvakayugaṃ, bhavissati aggaṃ bhaddayuganti. |
They will by my highest, most auspicious pair of disciples.” |
Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā |
Then Sāriputta and Moggallāna went to the Blessed One and, on arrival, |
Bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
put their heads at the Blessed One’s feet and said, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?" |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
63.Tena kho pana samayena abhiññātā abhiññātā māgadhikā kulaputtā bhagavati brahmacariyaṃ caranti. |
At that time, many sons of well-known Magadhan families were living the holy life under the Blessed One. |
Manussā ujjhāyanti khiyyanti vipācenti – aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṃ pabbājitaṃ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni [sañjeyyāni (sī.), sañjayāni (syā.)] pabbājitāni. |
People criticized and complained and spread it about, “The contemplative Gotama is practicing for the sake of heirlessness. The contemplative Gotama is practicing for the sake of widowhood. The contemplative Gotama is practicing for the sake of cutting off family lineages. Now the thousand coiled-hair ascetics have been given the Going-forth by him, and also these two hundred and fifty wanderers of Sañjaya. |
Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṃ carantīti. |
And many many well-known sons of Magadhan families are living the holy life under him. |
Apissu bhikkhū disvā imāya gāthāya codenti – |
It got so bad that on seeing monks, they would taunt them with this verse: |
"Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ; |
“The great contemplative has come, to the mountain pasture of Magadha, |
Sabbe sañcaye netvāna [sañjeyyake netvā (sī.)], kaṃsu dāni nayissatī"ti. |
Having led away all of Sañjaya’s, who will he lead away now?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing, complaining, and spreading this about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - na, bhikkhave, so saddo ciraṃ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati. |
Then the monks reported the matter to the Blessed One. “Monks, the noise won’t last long. After seven days it will disappear. |
Tena hi, bhikkhave, ye tumhe imāya gāthāya codenti – |
Monks, in case anybody taunts you with this verse, |
"Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ; |
“‘The great contemplative has come, to the mountain pasture of Magadha, |
Sabbe sañcaye netvāna, kaṃsu dāni nayissatī"ti. |
Having led away all of Sañjaya’s, who will he lead away now?’ |
Te tumhe imāya gāthāya paṭicodetha – |
“counter the taunt with this one: |
"Nayanti ve mahāvīrā, saddhammena tathāgatā; |
“‘The Tathāgatas, great heroes, do lead |
Dhammena nayamānānaṃ [nīyamānānaṃ (ka.)], kā usūyā [ussuyā (ka.)] vijānata"nti. |
with the true Dhamma. For those who know, who lead by the Dhamma, what’s the jealousy?’” |
Tena kho pana samayena manussā bhikkhū disvā imāya gāthāya codenti – |
Then at that time, on seeing monks, people would taunt them with the verse: |
"Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ; |
“The great contemplative has come, to the mountain pasture of Magadha, |
Sabbe sañcaye netvāna, kaṃsu dāni nayissatī"ti. |
Having led away all of Sañjaya’s, who will he lead away now?” |
Bhikkhū te manusse imāya gāthāya paṭicodenti – |
The monks would counter the taunt with this verse: |
"Nayanti ve mahāvīrā, saddhammena tathāgatā; |
“The Tathāgatas, great heroes, do lead |
Dhammena nayamānānaṃ, kā usūyā vijānata"nti. |
with the true Dhamma. For those who know, who lead by the Dhamma, what’s the jealousy?” |
Manussā dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti sattāhameva so saddo ahosi, sattāhassa accayena antaradhāyi. |
The people said, “The Sakyan-son contemplatives lead by Dhamma, not by non-Dhamma, they say.” The noise lasted just seven days. After seven days it disappeared. |
Sāriputtamoggallānapabbajjākathā niṭṭhitā. |
(The section on) Sāriputta and Moggallāna’s Going-forth is finished. |
Catutthabhāṇavāro niṭṭhito. |
The fourth recitation section is finished. |
64.Tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā [idaṃ padaṃ sī. syā. potthakesu natthi] anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti; manussānaṃ [te manussānaṃ (ka.)] bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmenti, uparipānīyepi uttiṭṭhapattaṃ upanāmenti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti. |
Now at that time monks, lacking a preceptor, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior. As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ, uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojane"ti. |
People criticized and complained and spread it about, “How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā, te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ, uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissantī"ti. |
Those monks who were modest, content, had a sense of shame and concern, were sincere about the training, criticized and complained and spread it about: “How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?” |
Atha kho te bhikkhū - pe - bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – "saccaṃ kira, bhikkhave, bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṃ bhuñjamānānaṃ upari bhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmenti, uparipānīyepi uttiṭṭhapattaṃ upanāmenti, sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti, bhattaggepi uccāsaddā mahāsaddā viharantī"ti? |
Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?” |
"Saccaṃ bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, bhikkhave, tesaṃ moghapurisānaṃ ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked them, “Monks, it’s unseemly of these worthless men, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done. |
Kathañhi nāma te, bhikkhave, moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti, sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti, bhattaggepi uccāsaddā mahāsaddā viharissanti. |
“How can these worthless men go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall? |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. |
“Monks, this neither inspires faith in the faithless nor increases the faithful. |
Atha khvetaṃ, bhikkhave, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā"ti. |
Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.” |
Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya [asantuṭṭhiyā (sī.), asantuṭṭhatāya (syā)] saṅgaṇikāya kosajjassa avaṇṇaṃ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa [viriyārambhassa (sī. syā.)] vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi – |
Then the Blessed One, having in many ways rebuked the monks, having spoken in dispraise of being burdensome, demanding, arrogant, discontented, entangled, and indolent; in various ways having spoken in praise of being unburdensome, undemanding, modest, content, scrupulous, austere, gracious, self-effacing, and energetic; having given a Dhamma talk on what is seemly and becoming for monks, addressed the monks: |
65."Anujānāmi, bhikkhave, upajjhāyaṃ. |
“Monks, I allow a preceptor. |
Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṃ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṃ upaṭṭhapessati. |
“The preceptor will foster the attitude he would have toward a son [‘son-mind’] with regard to the student. “The student will foster the attitude he would have toward a father [‘father-mind’] with regard to the preceptor. |
Evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuḍḍhiṃ viruḷhiṃ vepullaṃ āpajjissanti. |
“Thus they—living with mutual respect, deference, and courtesy—will arrive at growth, increase, and maturity in this Dhamma-Vinaya. |
Evañca pana, bhikkhave, upajjhāyo gahetabbo – ekaṃsaṃ uttarāsaṅgaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 'upajjhāyo me, bhante, hohi; upajjhāyo me, bhante, hohi; upajjhāyo me, bhante, hohī'ti. |
“And a preceptor is to be taken like this: “Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this: “‘Venerable sir, be my preceptor. Venerable sir, be my preceptor. Venerable sir, be my preceptor.’ |
Sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya [na vācāya (ka.)] viññāpeti, gahito hoti upajjhāyo; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti upajjhāyo. |
“If he (the preceptor) indicates by gesture, by speech, or by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way,’ he is taken as preceptor. “If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as preceptor.” |
66.[cūḷava. 376 ādayo] "Saddhivihārikena, bhikkhave, upajjhāyamhi sammā vattitabbaṃ. |
“A student should behave rightly toward his preceptor. |
Tatrāyaṃ sammāvattanā – |
“Here, this is the proper behavior: |
"Kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the student) should provide tooth wood. He should provide water for washing the face/rinsing the mouth. “(The student) should lay out a seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. |
If there is conjey, then having washed a shallow bowl, he should offer the conjey to the preceptor. [Mv.VI.24.5] |
Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. |
“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the student) should wash it carefully without scraping it and then put it away. |
Upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. |
“When the preceptor has gotten up, (the student) should put away the seat. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
“If the place is dirty, (the student) should sweep it. |
"Sace upajjhāyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako [saudako (ka.)] dātabbo. |
“If the preceptor wishes to enter the village for alms, (the student) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.1 “(The student) should give him his waistband, and, making (the upper robe) a lining (for the outer robe), give him the outer [lit: joined2] robes. “Having rinsed out the bowl, (the student) should give it to him while it is still wet. [i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry]. |
Sace upajjhāyo pacchāsamaṇaṃ ākaṅkhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṃ. |
“If the preceptor desires an attendant, (the student) should put on one’s lower robe so as to cover the three circles all around. “Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the outer robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the student) should be the preceptor’s attendant. |
Nātidūre gantabbaṃ, nāccāsanne gantabbaṃ, pattapariyāpannaṃ paṭiggahetabbaṃ. |
“(The student) not walk too far behind him, nor too close. “(The student) should receive the contents of his bowl. |
Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā. |
“(The student) should not interrupt the preceptor when he is speaking. |
Upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo. |
“If the preceptor is bordering on an offense, (the student) should stop him. |
"Nivattantena paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. |
“Returning ahead of the preceptor, (the student) should lay out a seat. “(The student) should put out washing water for the feet, a foot stand, and a pebble foot wiper. “Having gone to meet him, (the student) should receive his bowl and robe. “(The student) should give him his spare lower robe and receive the lower robe (that he has been wearing) in return. |
Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ; cīvaraṃ saṅgharitabbaṃ, cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. |
“If the (upper and outer) robes are damp with perspiration, (the student) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long). “(The student) should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart, (thinking,) may it not become creased in the middle. |
Obhoge kāyabandhanaṃ kātabbaṃ. |
“(The student) should place the waistband in the fold (of the robe). (From these statements it would appear that when monks were in their dwelling places they wore only their lower robes, even while eating.) |
"Sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. |
“If there is almsfood, and the preceptor wishes to eat, (the student) should give him water and offer the almsfood to him. |
Upajjhāyo pānīyena pucchitabbo. |
“(The student) should ask if the preceptor wants drinking water. |
Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. |
“When he has finished his meal, then having given him water, (the student) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long). |
Pattacīvaraṃ nikkhipitabbaṃ. |
“(The student) should put away his bowl and robes. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
Upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. |
“When the preceptor has gotten up, (the student) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
If the place is dirty, he should sweep it. |
"Sace upajjhāyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. |
“If the preceptor wishes to bathe, (the student) should prepare a bath. |
Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. |
He should prepare a cold bath if he wants a cold one, |
Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ. |
a hot bath if he wants a hot one. |
"Sace upajjhāyo jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. |
“If the preceptor wishes to enter the sauna, (the student) should knead the powder (for bathing), moisten the bathing clay, take a sauna-bench, and follow closely behind him. “(The student) should give him the bench, receive his robe in return, and lay it to one side. “(The student) should give him the (moistened) powder for bathing and clay. |
Sace ussahati, jantāgharaṃ pavisitabbaṃ. |
“If he is able to, (the student) should enter the sauna. |
Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. |
“When entering the sauna, he should do so having smeared his face with the bathing clay and covering himself front and back (i.e., he shouldn’t expose oneself, but there is no need to cover the three “circles”). |
Na there bhikkhū anupakhajja nisīditabbaṃ. |
“(He should) sit so as not to encroach on the senior monks, |
Na navā bhikkhū āsanena paṭibāhitabbā. |
at the same time not preempting the junior monks from a seat. |
Jantāghare upajjhāyassa parikammaṃ kātabbaṃ. |
“(He should) perform services for the preceptor in the sauna. |
Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. |
“When leaving the sauna, one should do so taking the sauna-bench and having covered oneself front and back. |
"Udakepi upajjhāyassa parikammaṃ kātabbaṃ. |
“Perform a service for the preceptor even in the bathing water. |
Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā upajjhāyassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, upajjhāyo pānīyena pucchitabbo. |
“Having bathed, the student should come out of the water first, dry himself, and put on his lower robe. “Then he should rub the water off the preceptor, give him his lower robe, and give him his outer robe. “Taking the sauna-bench, the student should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. “He should ask the preceptor if he wants drinking water. |
Sace uddisāpetukāmo hoti, uddisitabbo. |
“If (the preceptor) wants him to recite (passages of Dhamma or Vinaya), he should recite. |
Sace paripucchitukāmo hoti, paripucchitabbo. |
If (the preceptor) wants to interrogate him (on the meaning of the passages), he should answer (the preceptor’s) interrogation. |
"Yasmiṃ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. |
“If the dwelling where the preceptor is staying is dirty, (the student) should clean it if he is able to. |
Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side. |
Nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Taking out the sitting cloth and sheet, he should lay them to one side. |
Bhisibibbohanaṃ [bhisibimbohanaṃ (sī. syā.)] nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Taking out the mattress and pillow, he should lay them to one side. |
Mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo. |
“Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side. |
Pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side. |
Mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā. |
“Taking out the supports for the bed, he should lay them to one side. |
Kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo. |
“Taking out the spittoon, he should lay them to one side. |
Apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Taking out the leaning board, he should lay it to one side. |
Bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side. |
Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. |
“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down). “He should wipe areas of the window frames and the corners (of the room). |
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. |
“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ |
Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ. |
“He should look for any rubbish and throw it away to one side. |
"Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before). |
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. |
“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places. |
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. |
“Having dried the bed in the sun, he should clean it, shake it out [‘pappoṭetvā’? maybe more like hitting the cushions than shaking.], lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. |
“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. |
“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
"Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. |
“If dusty winds blow from the east, he should close the eastern windows. |
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. |
“If dusty winds blow from the west, he should close the western windows. |
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. |
“If dusty winds blow from the north, he should close the northern windows. |
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. |
“If dusty winds blow from the south, he should close the southern windows. |
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. |
“If the weather is cool, he should open the windows by day and close them at night. |
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā. |
“If the weather is hot, he should close them by day and open them at night. |
"Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. |
“If the surrounding area is dirty, he should sweep it. |
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. |
“If the porch is dirty, he should sweep it. |
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. |
“If the assembly hall is dirty, he should sweep it. |
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. |
“If the fire-hall is dirty, he should sweep it. |
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. |
“If the restroom is dirty, he should sweep it. |
Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no drinking water, he should set it out. |
Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no washing water, he should set it out. |
Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. |
“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. |
"Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. |
“If dissatisfaction (with the holy life) arises in the preceptor, the student should allay it or get someone else to allay it or one should give him a Dhamma talk. |
Sace upajjhāyassa kukkuccaṃ uppannaṃ hoti, saddhivihārikena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If anxiety (over his conduct with regard to the rules) arises in the preceptor, the student should dispel it or get someone else to dispel it or one should give him a Dhamma talk. |
Sace upajjhāyassa diṭṭhigataṃ uppannaṃ hoti, saddhivihārikena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If a viewpoint1 arises in the preceptor, the student should pry it away or get someone else to pry it away or one should give him a Dhamma talk. |
Sace upajjhāyo garudhammaṃ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa parivāsaṃ dadeyyāti. |
“If the preceptor has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor probation?’ |
Sace upajjhāyo mūlāya paṭikassanāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyaṃ mūlāya paṭikasseyyāti. |
“If the preceptor deserves to be sent back to the beginning, the student should make an effort, (thinking,) ‘How can the Saṅgha send my preceptor back to the beginning?’ |
Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa mānattaṃ dadeyyāti. |
“If the preceptor deserves penance, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor penance?’ |
Sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyaṃ abbheyyāti. |
“If the preceptor deserves rehabilitation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor rehabilitation?’ |
Sace saṅgho upajjhāyassa kammaṃ kattukāmo hoti tajjanīyaṃ vā niyassaṃ [niyasaṃ (ka.)] vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa kammaṃ na kareyya lahukāya vā pariṇāmeyyāti. |
“If the Saṅgha wants to carry out a transaction against the preceptor—censure, demotion, banishment, reconciliation, or suspension—the student should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my preceptor or else change it to a lighter one?’ |
Kataṃ vā panassa hoti saṅghena kammaṃ tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho upajjhāyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti. |
“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the student should make an effort, (thinking,) “‘How can my preceptor behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’ |
"Sace upajjhāyassa cīvaraṃ dhovitabbaṃ hoti, saddhivihārikena dhovitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ dhoviyethāti. |
“If the preceptor’s robe should be washed, the student should wash it or make an effort, (thinking,) ‘How can my preceptor’s robe be washed?’ |
Sace upajjhāyassa cīvaraṃ kātabbaṃ hoti, saddhivihārikena kātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ kariyethāti. |
“If the preceptor’s robe should be made, the student should make it or make an effort, (thinking,) ‘How can my preceptor’s robe be made?’ |
Sace upajjhāyassa rajanaṃ pacitabbaṃ hoti, saddhivihārikena pacitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa rajanaṃ paciyethāti. |
“If the preceptor’s dye should be boiled, the student should boil it or make an effort, (thinking,) ‘How can my preceptor’s dye be boiled?’ |
Sace upajjhāyassa cīvaraṃ rajitabbaṃ [rajetabbaṃ (sī. syā.)] hoti, saddhivihārikena rajitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ rajiyethāti. |
“If the preceptor’s robe should be dyed, the student should dye it or make an effort, (thinking,) ‘How can my preceptor’s robe be dyed?’ |
Cīvaraṃ rajantena [rajentena (sī. syā.)] sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ. |
“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped. |
"Na upajjhāyaṃ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṃ dātabbaṃ, na ekaccassa cīvaraṃ paṭiggahetabbaṃ; na ekaccassa parikkhāro dātabbo, na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā [chettabbā (sī.), cheditabbā (ka.)], na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṃ kātabbaṃ, na ekaccena parikammaṃ kārāpetabbaṃ; na ekaccassa veyyāvacco [veyyāvaccaṃ (katthaci)] kātabbo, na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṃ, na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo, na ekaccena piṇḍapāto nīharāpetabbo; na upajjhāyaṃ anāpucchā gāmo pavisitabbo; na susānaṃ gantabbaṃ; na disā pakkamitabbā. |
“Without having taken the preceptor’s leave, (the student) should not give an alms bowl to anyone, nor should he receive an alms bowl from that person. “He shouldn’t give robe-cloth to that person or receive robe-cloth from that person. “He shouldn’t give a requisite to that person or receive a requisite from that person. “He shouldn’t cut that person’s hair or have (his own) hair cut by that person. “He shouldn’t perform a service for that person or have that person perform a service (for him). “He shouldn’t act as that person’s steward or have that person act as (his own) steward. “He shouldn’t be that person’s attendant or take that person as his own attendant. “He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him). “Without having taken the preceptor’s leave, he shouldn’t enter a village, shouldn’t go to a cemetery, shouldn’t leave for a faraway place. |
Sace upajjhāyo gilāno hoti, yāvajīvaṃ upaṭṭhātabbo; vuṭṭhānamassa āgametabba"nti. |
“If the preceptor is sick, (the student) should tend to him as long as life lasts; he should stay (with him) until he recovers.” |
Upajjhāyavattaṃ niṭṭhitaṃ. |
The Discussion of Duties Toward a Preceptor is finished. |
67.[cūḷava. 378 ādayo] "Upajjhāyena, bhikkhave, saddhivihārikamhi sammā vattitabbaṃ. |
“Monks, a preceptor should behave rightly toward his student. |
Tatrāyaṃ sammāvattanā – |
“Here, this is the proper behavior: |
"Upajjhāyena, bhikkhave, saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. |
“A preceptor should support and encourage his student by teaching him, counter-questioning him, teaching him, and admonishing him. |
Sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa patto uppajjiyethāti. |
“If the preceptor has a bowl and the student doesn’t, the preceptor should give the student the bowl or make an effort, (thinking,) ‘How can my student get a bowl?’ |
Sace upajjhāyassa cīvaraṃ hoti, saddhivihārikassa cīvaraṃ na hoti, upajjhāyena saddhivihārikassa cīvaraṃ dātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ uppajjiyethāti. |
“If the preceptor has robe-cloth and the student doesn’t, the preceptor should give the student the robe-cloth or make an effort, (thinking,) ‘How can my student get robe-cloth?’ |
Sace upajjhāyassa parikkhāro hoti, saddhivihārikassa parikkhāro na hoti, upajjhāyena saddhivihārikassa parikkhāro dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa parikkhāro uppajjiyethāti. |
“If the preceptor has a requisite and the student doesn’t, the preceptor should give the student the requisite or make an effort, (thinking,) ‘How can my student get the requisite?’ |
"Sace saddhivihāriko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
“If the student is sick, (the preceptor) should provide tooth wood [Pc 40] and water for washing the face/rinsing the mouth. He should lay out a seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. |
“If there is conjey, then having washed a shallow bowl, he should offer the conjey to (the student). [Mv.VI.24.5] |
Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. |
“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the preceptor) should wash it carefully without scraping it and then put it away. |
Saddhivihārikamhi vuṭṭhite āsanaṃ uddharitabbaṃ. |
“When the student has gotten up, (the preceptor) should take up the seat. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
If the place is dirty, (the preceptor) should sweep it. |
"Sace saddhivihāriko gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. |
“If the student wishes to enter the village (for alms), (the preceptor) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return. “(The preceptor) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes. “Having rinsed out the bowl, (the preceptor) should give it to him while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry). |
Ettāvatā nivattissatīti āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. |
“(Thinking,) ‘He’ll be returning about now,’ (the preceptor) should lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. “Having gone to meet him, (the preceptor) should receive his bowl and robe. He should give him his spare lower robe and receive the lower robe (that he has been wearing) in return. |
Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ; cīvaraṃ saṅgharitabbaṃ, cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. |
“If the (upper and outer) robes are damp with perspiration, (the preceptor) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long). “He should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle. |
Obhoge kāyabandhanaṃ kātabbaṃ. |
“He should place the waistband in the fold of the robe. |
"Sace piṇḍapāto hoti, saddhivihāriko ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. |
“If there is almsfood, and the student wishes to eat, (the preceptor) should give him water and offer the almsfood to him. |
Saddhivihāriko pānīyena pucchitabbo. |
“(The preceptor) should ask if he wants drinking water. |
Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. |
“When he has finished his meal, then having given him water, (the preceptor) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long). |
Pattacīvaraṃ nikkhipitabbaṃ. |
“(The preceptor) should put away his bowl and robes. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
Saddhivihārikamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. |
“When the student has gotten up, (the preceptor) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
“If the place is dirty, (the preceptor) should sweep it. |
"Sace saddhivihāriko nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. |
“If the student wishes to bathe, he should prepare a bath. |
Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. |
He should prepare a cold bath if he wants a cold one, |
Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ. |
a hot bath if he wants a hot one. |
"Sace saddhivihāriko jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. |
“If the student wishes to enter the sauna, he should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and go in. “(The preceptor) should give him the bench, receive his robe in return, and lay it to one side. “(The preceptor) should give him the (moistened) powder for bathing and clay. |
Sace ussahati, jantāgharaṃ pavisitabbaṃ. |
“If he is able to, (the preceptor) should enter the sauna. |
Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. |
“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back. |
Na there bhikkhū anupakhajja nisīditabbaṃ. |
“He should sit so as not to encroach on the senior monks, |
Na navā bhikkhū āsanena paṭibāhitabbā. |
at the same time not preempting the junior monks from a seat. |
Jantāghare saddhivihārikassa parikammaṃ kātabbaṃ. |
“(The preceptor) should perform services for the student in the sauna. |
Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. |
“When leaving the sauna, he should do so taking the sauna-bench and having covered oneself front and back. |
"Udakepi saddhivihārikassa parikammaṃ kātabbaṃ. |
“(The preceptor) should perform a service for the student even in the bathing water. |
Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā saddhivihārikassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā. |
“Having bathed, he should come out of the water first, dry himself, and put on his lower robe. “Then he should rub the water off the student, give him his lower robe, and give him his outer robe. |
Jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. |
“Taking the sauna-bench, (the preceptor) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. |
Saddhivihāriko pānīyena pucchitabbo. |
“He should ask the student if he wants drinking water. |
"Yasmiṃ vihāre saddhivihāriko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. |
“If the dwelling where the student is staying is dirty, (the preceptor) should clean it if he is able to. |
Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena asaṅghaṭṭentena kavāṭapiṭṭhaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side. “Taking out the sitting cloth and sheet, he should lay them to one side. “Taking out the mattress and pillow, he should lay them to one side. “Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side. “Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side. “Taking out the supports for the bed, he should lay them to one side. “Taking out the spittoon, he should it them to one side. “Taking out the leaning board, he should lay it to one side. “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side. |
Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. |
“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down). “He should wipe areas around the window frames and the corners (of the room). |
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. |
“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ |
Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ. |
“He should look for any rubbish and throw it away to one side. |
"Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before). |
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. |
“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places. |
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. |
“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before). |
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. |
“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. |
“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
"Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. |
“If dusty winds blow from the east, he should close the eastern windows. |
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. |
“If dusty winds blow from the west, he should close the western windows. |
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. |
“If dusty winds blow from the north, he should close the northern windows. |
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. |
“If dusty winds blow from the south, he should close the southern windows. |
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. |
“If the weather is cool, he should open the windows by day and close them at night. |
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā. |
“If the weather is hot, he should close them by day and open them at night. |
"Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. |
“If the surrounding area is dirty, he should sweep it. |
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. |
“If the porch is dirty, he should sweep it. |
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. |
“If the assembly hall is dirty, he should sweep it. |
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. |
“If the fire-hall is dirty, he should sweep it. |
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. |
“If the restroom is dirty, he should sweep it. |
Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no drinking water, he should set it out. |
Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no washing water, he should set it out. |
Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. |
“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. |
"Sace saddhivihārikassa anabhirati uppannā hoti, upajjhāyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. |
“If dissatisfaction (with the holy life) arises in the student, the preceptor should allay it or get someone else to allay it or one should give him a Dhamma talk. |
Sace saddhivihārikassa kukkuccaṃ uppannaṃ hoti, upajjhāyena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If anxiety (over his conduct with regard to the rules) arises in the student, the preceptor should dispel it or get someone else to dispel it or one should give him a Dhamma talk. |
Sace saddhivihārikassa diṭṭhigataṃ uppannaṃ hoti, upajjhāyena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If a viewpoint1 arises in the student, the preceptor should pry it away or get someone else to pry it away or one should give him a Dhamma talk. |
Sace saddhivihāriko garudhammaṃ ajjhāpanno hoti parivāsāraho, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa parivāsaṃ dadeyyāti. |
“If the student has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the preceptor should make an effort, (thinking,) ‘How can the Saṅgha grant my student probation?’ |
Sace saddhivihāriko mūlāya paṭikassanāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikaṃ mūlāya paṭikasseyyāti. |
“If the student deserves to be sent back to the beginning, the preceptor should make an effort, (thinking,) “How can the Saṅgha send my student back to the beginning?” |
Sace saddhivihāriko mānattāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa mānattaṃ dadeyyāti. |
“If the student deserves penance, the preceptor should make an effort, (thinking,) “How can the Saṅgha grant my student penance?” |
Sace saddhivihāriko abbhānāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikaṃ abbheyyāti. |
“If the student deserves rehabilitation, the preceptor should make an effort, (thinking,) “How can the Saṅgha grant my student rehabilitation?” |
Sace saṅgho saddhivihārikassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. |
“If the Saṅgha wants to carry out a transaction against the student—censure, demotion, banishment, reconciliation, or suspension—the preceptor should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my student or else change it to a lighter one?’ |
Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saddhivihāriko sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti. |
“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the preceptor should make an effort, (thinking,) ‘How can my student behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’ |
"Sace saddhivihārikassa cīvaraṃ dhovitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ dhoveyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ dhoviyethāti. |
“If the student’s robe should be washed, the preceptor should explain to him, ‘Here is how you should wash it,’ or make an effort, (thinking,) ‘How can my student’s robe be washed?’ |
Sace saddhivihārikassa cīvaraṃ kātabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ kareyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ kariyethāti. |
“If the student’s robe should be made, the preceptor should explain to him, ‘Here is how you should make it,” or make an effort, (thinking,) ‘How can my student’s robe be made?’ |
Sace saddhivihārikassa rajanaṃ pacitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ paceyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa rajanaṃ paciyethāti. |
“If the student’s dye should be boiled, the preceptor should explain to him, ‘Here is how the dye should be boiled,” or make an effort, (thinking,) ‘How can my student’s dye be boiled?’ |
Sace saddhivihārikassa cīvaraṃ rajitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ, evaṃ rajeyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ rajiyethāti. |
“If the student’s robe should be dyed, the preceptor should explain to him, ‘Here is how you should dye it,” or make an effort, (thinking,) ‘How can my student’s robe be dyed?’ |
Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ. |
“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), |
Na ca acchinne theve pakkamitabbaṃ. |
and shouldn’t leave while the drips have not stopped. |
Sace saddhivihāriko gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba"nti. |
“If the student is sick, he (the preceptor) should tend to him as long as life lasts; he should stay with him until he recovers.” |
Saddhivihārikavattaṃ niṭṭhitaṃ. |
The Discussion of Duties Toward a Student is finished. |
68.Tena kho pana samayena saddhivihārikā upajjhāyesu na sammā vattanti. |
Now at that time students did not behave rightly toward their preceptors. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma saddhivihārikā upajjhāyesu na sammā vattissantī"ti. |
Those monks who were modest … criticized and complained and spread it about: “How can students not behave rightly toward their preceptors?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - saccaṃ kira, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattantīti? |
Then the monks reported the matter to the Blessed One. “Is it true, monks, that students are not behaving rightly toward their preceptors?” |
Saccaṃ bhagavāti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattissantīti - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, saddhivihārikena upajjhāyamhi na sammā vattitabbaṃ. |
The Buddha, the Blessed One, rebuked them, “Monks, how can students not behave rightly toward their preceptors?” Having rebuked him and given a Dhamma talk, he addressed the monks, “Monks, a student should not not behave rightly toward his preceptor. |
Yo na sammā vatteyya, āpatti dukkaṭassā"ti. |
Whoever should do so: an offense of wrong-doing.” |
Neva sammā vattanti. |
They still didn’t behave rightly. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, asammāvattantaṃ paṇāmetuṃ. |
“I allow that one who does not behave rightly be dismissed. |
Evañca pana, bhikkhave, paṇāmetabbo – "paṇāmemi ta"nti vā, "māyidha paṭikkamī"ti vā, "nīhara te pattacīvara"nti vā, "nāhaṃ tayā upaṭṭhātabbo"ti vā, kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti saddhivihāriko; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti saddhivihārikoti. |
“And this is how he is to be dismissed: “‘I dismiss you,’ ‘Don’t come back here,’ ‘Take away your robes and bowl,’ or ‘I am not to be attended to by you’: If one communicates this by way of the body, by way of speech, or by way of body and speech, the student is dismissed. “If one does not communicate this by way of the body, by way of speech, or by way of body and speech, the student is not dismissed.” |
Tena kho pana samayena saddhivihārikā paṇāmitā na khamāpenti. |
Now at that time, students, having been dismissed, did not ask for forgiveness. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, khamāpetunti. |
“I allow that they ask for forgiveness.” |
Neva khamāpenti. |
They still didn’t ask for forgiveness. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, paṇāmitena na khamāpetabbo. |
“One who has been dismissed is not not to ask for forgiveness. |
Yo na khamāpeyya, āpatti dukkaṭassāti. |
Whoever does not ask for forgiveness: an offense of wrong doing.” |
Tena kho pana samayena upajjhāyā khamāpiyamānā na khamanti. |
Now at that time, preceptors, having been asked for forgiveness, did not forgive. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, khamitunti. |
“I allow that forgiveness be given.” |
Neva khamanti. |
They still didn’t forgive. |
Saddhivihārikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti. |
The students left, renounced the training, and even joined other sects. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, khamāpiyamānena na khamitabbaṃ. |
“Monks, one who has been asked to forgive should not not forgive. |
Yo na khameyya, āpatti dukkaṭassāti. |
Whoever does not forgive: an offense of wrong doing.” |
Tena kho pana samayena upajjhāyā sammāvattantaṃ paṇāmenti, asammāvattantaṃ na paṇāmenti. |
Now at that time preceptors dismissed students who behaved rightly and didn’t dismiss students who didn’t behave rightly. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sammāvattanto paṇāmetabbo. |
“Monks, one who behaves rightly is not to be dismissed. |
Yo paṇāmeyya, āpatti dukkaṭassa. |
Whoever dismisses (him): an offense of wrong doing. |
Na ca, bhikkhave, asammāvattanto na paṇāmetabbo. |
“One who does not behave rightly is not not to be dismissed. |
Yo na paṇāmeyya, āpatti dukkaṭassāti. |
Whoever does not dismiss (him): an offense of wrong doing. |
"Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko paṇāmetabbo. |
“A student endowed with five qualities may be dismissed. |
Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko paṇāmetabbo. |
“With regard to his preceptor he does not have strong affection, “does not have strong confidence, “does not have a strong sense of shame, “does not have strong respect, “does not have strong development (in the practice). “A student endowed with these five qualities may be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko na paṇāmetabbo. |
“A student endowed with five qualities should not be dismissed. |
Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko na paṇāmetabbo. |
“With regard to his preceptor he has strong affection, “has strong confidence, “has a strong sense of shame, “has strong respect, “has strong development. “A student endowed with these five qualities should not be dismissed.” |
"Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko alaṃ paṇāmetuṃ. |
“When a student is endowed with five qualities he is fit to be dismissed. |
Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimattā gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko alaṃ paṇāmetuṃ. |
“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). “A student endowed with these five qualities is fit to be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko nālaṃ paṇāmetuṃ. |
“When a student is endowed with five qualities he is not fit to be dismissed. |
Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko nālaṃ paṇāmetuṃ. |
“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. “A student endowed with these five qualities is not fit to be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgataṃ saddhivihārikaṃ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti. |
“When a student is endowed with five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. |
Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ saddhivihārikaṃ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti. |
“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). “When a student is endowed with these five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. |
"Pañcahi, bhikkhave, aṅgehi samannāgataṃ saddhivihārikaṃ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hoti. |
“When a student is endowed with five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed. |
Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ saddhivihārikaṃ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hotī"ti. |
“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. “When a student is endowed with these five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.” |
69.Tena kho pana samayena aññataro brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
Now on that occasion a certain brahman went to the monks and requested the Going-forth. |
Taṃ bhikkhū na icchiṃsu pabbājetuṃ. |
The monks didn’t want to give him the Going-forth. |
So bhikkhūsu pabbajjaṃ alabhamāno kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. |
Not getting to go forth among the monks, he became thin, wretched, unattractive, and pale, his body covered with veins. |
Addasā kho bhagavā taṃ brāhmaṇaṃ kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ, disvāna bhikkhū āmantesi – "kiṃ nu kho so, bhikkhave, brāhmaṇo kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto"ti? |
The Blessed One saw him—thin, wretched, unattractive, and pale, his body covered with veins—and on seeing him, addressed the monks, “Monks, why is this brahman thin, wretched, unattractive, and pale, his body covered with veins?” |
Eso, bhante, brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
“Lord, this brahman, having gone to the monks, requested the Going-forth. |
Taṃ bhikkhū na icchiṃsu pabbājetuṃ. |
But the monks didn’t want to give him the Going-forth. |
So bhikkhūsu pabbajjaṃ alabhamāno kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagattoti. |
Not getting to go forth among the monks, he has become thin, wretched, unattractive, and pale, his body covered with veins.” |
Atha kho bhagavā bhikkhū āmantesi – "ko nu kho, bhikkhave, tassa brāhmaṇassa adhikāraṃ sarasī"ti? |
Then the Blessed One addressed the monks, “Who can remember a service done by this brahman?” |
Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – "ahaṃ kho, bhante, tassa brāhmaṇassa adhikāraṃ sarāmī"ti. |
When that was said, Ven. Sāriputta said to the Blessed One, “I remember a service done by this brahman” |
"Kiṃ pana tvaṃ, sāriputta, tassa brāhmaṇassa adhikāraṃ sarasī"ti? |
“But, Sāriputta, what service done by this brahman do you remember?” |
"Idha me, bhante, so brāhmaṇo rājagahe piṇḍāya carantassa kaṭacchubhikkhaṃ dāpesi. |
“Lord, once when I was going on alms-round in Rājagaha, this brahman had them give one spoonful of alms to me. |
Imaṃ kho ahaṃ, bhante, tassa brāhmaṇassa adhikāraṃ sarāmī"ti. |
I remember this service done by this brahman.” |
"Sādhu sādhu, sāriputta, kataññuno hi, sāriputta, sappurisā katavedino. |
“Good, good, Sāriputta. People of integrity have a sense of what was done, have gratitiude for what was done. |
Tena hi tvaṃ, sāriputta, taṃ brāhmaṇaṃ pabbājehi upasampādehī"ti. |
In this case, Sāriputta, give this brahman the Going-forth. Give him Acceptance.” |
"Kathāhaṃ, bhante, taṃ brāhmaṇaṃ pabbājemi upasampādemī"ti? |
“Lord, how should I give this brahman the Going-forth and give him Acceptance?” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṃ ajjatagge paṭikkhipāmi. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I rescind from this day forth the Acceptance by means of the three goings for refuge (previously) allowed by me. |
Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetuṃ [upasampadaṃ (sī. syā.)]. |
“I allow Acceptance by means of a transaction with one motion and three proclamations. [BMCMv.I.76.1] |
Evañca pana, bhikkhave, upasampādetabbo. |
“And monks, one should be accepted like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
70."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-sois venerable So-and-so’s candidate for Acceptance. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. |
“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dutiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. |
“‘A second time I speak about this matter. “‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. |
“‘A third time I speak about this matter. “‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. |
“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
71.Tena kho pana samayena aññataro bhikkhu upasampannasamanantarā anācāraṃ ācarati. |
And on that occasion a certain monk engaged in misbehavior immediately after being accepted. |
Bhikkhū evamāhaṃsu – "māvuso, evarūpaṃ akāsi, netaṃ kappatī"ti. |
The monks said to him, “Friend, don’t do such things. It’s not proper.” |
So evamāha – "nevāhaṃ āyasmante yāciṃ upasampādetha manti. |
So he said to them, “I didn’t request you to give me the Acceptance. |
Kissa maṃ tumhe ayācitā upasampāditthā"ti? |
Why did you you give me the Acceptance unrequested?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ayācitena upasampādetabbo. |
“Monks, (a Saṅgha) that has not been requested should not give Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassa. |
Whoever should (so) give Acceptance: an offense of wrong doing. |
Anujānāmi, bhikkhave, yācitena upasampādetuṃ. |
“I allow that (a Saṅgha) that has been requested give Acceptance. |
Evañca pana, bhikkhave, yācitabbo. |
“(A Saṅgha) should be requested like this: |
Tena upasampadāpekkhena saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "saṅghaṃ, bhante, upasampadaṃ yācāmi, ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāyā"ti. |
“Having arranged his robes over one shoulder, having approached the Saṅgha, having bowed down at the feet of the monks, sitting in the kneeling position with his hands placed palm-to-palm over the heart, he should say, “‘Venerable sirs, I request Acceptance from the Saṅgha. May the Saṅgha, out of kindness, lift me up.’ |
Dutiyampi yācitabbo. |
“He should request a second time. |
Tatiyampi yācitabbo. |
He should request a third time. |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
72."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so as preceptor. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. |
“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so’s as preceptor. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dutiyampi etamatthaṃ vadāmi - pe - tatiyampi etamatthaṃ vadāmi - pe -. |
“‘A second time I speak about this matter. … “‘A third time I speak about this matter. … |
"Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. |
“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
73.Tena kho pana samayena rājagahe paṇītānaṃ bhattānaṃ bhattapaṭipāṭi aṭṭhitā [adhiṭṭhitā (ka.)] hoti. |
Now at that time in Rājagaha a rotation had been set up of (offering) exquisite staple foods. |
Atha kho aññatarassa brāhmaṇassa etadahosi – "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
Then the thought occurred to a certain brahman, “Now, these Sakyan-son contemplatives are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind. |
Yaṃnūnāhaṃ samaṇesu sakyaputtiyesu pabbajeyya"nti. |
“What if I were to go forth among the Sakyan-son contemplatives?” |
Atha kho so brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
So the brahman went to the monks and requested the Going-forth. |
Taṃ bhikkhū pabbājesuṃ upasampādesuṃ. |
The monks gave him the Going-forth and the Acceptance. |
Tasmiṃ pabbajite bhattapaṭipāṭi khīyittha. |
After he had gone forth, the meal rotation ran out. |
Bhikkhū evamāhaṃsu – "ehi dāni, āvuso, piṇḍāya carissāmā"ti. |
The monks said, “Come, friend, let’s go for alms.” |
So evamāha – "nāhaṃ, āvuso, etaṃkāraṇā pabbajito piṇḍāya carissāmīti. |
He said, “Friends, I didn’t go forth for this reason, (thinking,) ‘I’ll go for alms.’ |
Sace me dassatha bhuñjissāmi, no ce me dassatha vibbhamissāmī"ti. |
If you give me (food), I’ll eat it. If you don’t, I’ll disrobe.” |
"Kiṃ pana tvaṃ, āvuso, udarassa kāraṇā pabbajito"ti ? |
“But, friend, did you go forth for the sake of your stomach?” |
"Evamāvuso"ti. |
“Yes. friends.” |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – kathañhi nāma bhikkhu evaṃ svākkhāte dhammavinaye udarassa kāraṇā pabbajissatīti. |
Those monks who were modest … criticized and complained and spread it about: “How can this monk go forth in such a well-expounded Dhamma and Discipline for the sake of his stomach?” |
Te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - saccaṃ kira tvaṃ, bhikkhu, udarassa kāraṇā pabbajitoti? |
They reported the matter to the Blessed One. “Is it true that you went forth for the sake of your stomach?” |
Saccaṃ bhagavāti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - "kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye udarassa kāraṇā pabbajissasi. |
The Buddha, the Blessed One, rebuked them, “Worthless man, how can you go forth in such a well-expounded Dhamma and Discipline for the sake of your stomach? |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya" - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, upasampādentena cattāro nissaye ācikkhituṃ – piṇḍiyālopabhojanaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ. |
“Worthless man, this neither inspires faith in the faithless nor increases the faithful. …” Having rebuked him and given a Dhamma talk, he addressed the monks, “I allow, when giving Acceptance, that the four supports be told.” “Going-Forth has alms-food as its support. For the rest of your life you are to endeavor at that. “The extra allowances are: a meal for the Saṅgha, a meal for a specific number of monks, a meal for monks invited by name, a meal given by tickets, a meal given fortnightly, a meal on the uposatha day, a meal on the day after the Uposatha. |
Paṃsukūlacīvaraṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. |
“Going-Forth has rag-robes as its support. For the rest of your life you are to endeavor at that. “The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp. |
Rukkhamūlasenāsanaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā. |
“Going-Forth has dwelling at the foot of a tree as its support. For the rest of your life you are to endeavor at that. “The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell. |
Pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – sappi, navanītaṃ, telaṃ, madhu, phāṇita"nti. |
“Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that. “The extra allowances are: ghee, fresh butter, oil, honey, sugar. |
Paṇāmitakathā niṭṭhitā. |
The Discussion of Dismissed (Students) is finished. |
Upajjhāyavattabhāṇavāro niṭṭhito pañcamo. |
The recitation section on Duties toward a Preceptor is finished. |
Pañcamabhāṇavāro |
[The Fifth Section is finished.] |
74.Tena kho pana samayena aññataro māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
Now at that time a certain young brahman went to the monks and requested the Going-forth. |
Tassa bhikkhū paṭikacceva nissaye ācikkhiṃsu. |
The monks told him the supports beforehand. |
So evamāha – "sace me, bhante, pabbajite nissaye ācikkheyyātha, abhirameyyāmahaṃ [abhirameyyañcāhaṃ (sī.), abhirameyyaṃ svāhaṃ (ka.)]. |
He said, “Venerable sirs, if you had told me the supports after I had gone forth, I would have delighted (in following them). |
Na dānāhaṃ, bhante, pabbajissāmi; jegucchā me nissayā paṭikūlā"ti. |
But now I won’t go forth. The supports are disgusting and revolting to me.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, paṭikacceva nissayā ācikkhitabbā. |
“The supports should not be told beforehand. |
Yo ācikkheyya, āpatti dukkaṭassa. |
Whoever should tell (them beforehand): an offense of wrong doing. |
Anujānāmi, bhikkhave, upasampannasamanantarā nissaye ācikkhitunti. |
“I allow the supports to be told immediately after one has been given Acceptance.” |
Tena kho pana samayena bhikkhū duvaggenapi tivaggenapi gaṇena upasampādenti. |
Now at that time the monks gave Acceptance by a group of two, a group of three, or a group of four. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ūnadasavaggena gaṇena upasampādetabbo. |
“Monks, (a candidate) should not be given Acceptance by a group of fewer than ten. |
Yo upasampādeyya, āpatti dukkaṭassa. |
Whoever should (so) give Acceptance: an offense of wrong doing. |
Anujānāmi, bhikkhave, dasavaggena vā atirekadasavaggena vā gaṇena upasampādetunti. |
“Monks, I allow that (a candidate) be given Acceptance by a group of ten or more.” |
75.Tena kho pana samayena bhikkhū ekavassāpi duvassāpi saddhivihārikaṃ upasampādenti. |
Now at that time monks with one or two rains gave Acceptance to their students. |
Āyasmāpi upaseno vaṅgantaputto ekavasso saddhivihārikaṃ upasampādesi. |
Ven. Upasena the Vaṅganta-son, having been ordained for one rains, gave Acceptance to a student. |
So vassaṃvuṭṭho duvasso ekavassaṃ saddhivihārikaṃ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Having spent the rains, he, with two rains, taking his student who had one rains, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. |
It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks. |
Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – "kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci tvaṃ appakilamathena addhānaṃ āgato"ti? |
Then the Blessed One said to Ven. Upasena the Vaṅganta-son, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness?” |
"Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. |
“It’s agreeble, O Blessed One. We’re getting by. |
Appakilamathena mayaṃ, bhante, addhānaṃ āgatā"ti. |
And we came along the road with little weariness, lord.” |
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti, kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti; no anatthasaṃhitaṃ. |
Knowing, Tathāgatas ask. Knowing, they don’t ask. Considering the time, they ask. Considering the time, they don’t ask. Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. |
Anatthasaṃhite setughāto tathāgatānaṃ. |
Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. |
Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. |
Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.” |
Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – "kativassosi tvaṃ, bhikkhū"ti? |
Then the Blessed One said to Ven. Upasena the Vaṅganta-son, “Monk, how many rains do you have?” |
"Duvassohaṃ, bhagavā"ti. |
“I have two rains, O Blessed One.” |
"Ayaṃ pana bhikkhu kativasso"ti? |
“And how many rains does this monk have?” |
"Ekavasso, bhagavā"ti. |
“One rains, O Blessed One.” |
"Kiṃ tāyaṃ bhikkhu hotī"ti? |
“Is this monk your (student)?” |
"Saddhivihāriko me, bhagavā"ti. |
“He’s my student, O Blessed One.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done. |
Kathañhi nāma tvaṃ, moghapurisa, aññehi ovadiyo anusāsiyo aññaṃ ovadituṃ anusāsituṃ maññissasi. |
“Worthless man, how can you, being taught and admonished by another, think to teach and admonish another? |
Atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto, yadidaṃ gaṇabandhikaṃ. |
“All too quickly has this worthless man backslid into abundance, in this case, forming a following. |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya" - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ūnadasavassena upasampādetabbo. |
“Worthless man, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks, “Monks, one with fewer than ten Rains shouldn’t give Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassa. |
Whoever should (so) give Acceptance: an offense of wrong doing. |
Anujānāmi, bhikkhave, dasavassena vā atirekadasavassena vā upasampādetu"nti. |
“I allow one with ten Rains or more to give Acceptance.” |
76.Tena kho pana samayena bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādenti. |
Now at that time inexperienced, incompetent monks, (thinking,) “I have ten rains. I have ten rains,” gave Acceptance. |
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā. |
There were seen to be foolish preceptors and wise students; |
Dissanti upajjhāyā abyattā, saddhivihārikā byattā. |
there were seen to be inexperienced preceptors and experienced students; |
Dissanti upajjhāyā appassutā, saddhivihārikā bahussutā. |
there were seen to be unlearned preceptors and learned students; |
Dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto. |
there were seen to be preceptors with poor discernment and discerning students. |
Aññataropi aññatitthiyapubbo upajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkami. |
A certain (monk) who was previously a member of another religion, being spoken to by his preceptor (regarding a rule), refuted his preceptor and went over to the fold of that very religion. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – kathañhi nāma bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādessanti. |
Those monks who were modest … criticized and complained and spread it about: “How can inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance? |
Dissanti upajjhāyā bālā saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavantoti. |
“There are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students.” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
"Saccaṃ kira, bhikkhave, bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādenti. |
“Monks, is it true, as they say, that inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance, |
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto"ti? |
“(so that) there are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma te, bhikkhave, moghapurisā – dasavassamhā dasavassamhāti – bālā abyattā upasampādessanti. |
The Buddha, the Blessed One, rebuked them, “Foolish men, how can you inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance? |
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto. |
“There are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students.” |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, bālena abyattena upasampādetabbo. |
Having rebuked him and given a Dhamma talk, he addressed the monks, “An inexperienced, incompetent monk shouldn’t give Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassa. |
Whoever should (so) give Acceptance: an offense of wrong doing. |
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetu"nti. |
“I allow a monk with ten rains or more who is experienced and competent to give Acceptance.” |
77.Tena kho pana samayena bhikkhū upajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi – uparisāyanīyepi – uparipānīyepi uttiṭṭhapattaṃ upanāmenti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti. |
Now at that time, when their preceptors had gone away, monks—left, renounced the training, died, or gone over to (another) faction—not having a teacher, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior. As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi – uparisāyanīyepi – uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissanti, seyyathāpi brāhmaṇā brāhmaṇabhojane"ti. |
People criticized and complained and spread it about, “How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ - pe - atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks heard the people criticizing and complaining and spreading it about. Those monks who were modest … criticized and complained and spread it about: “How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? … And keep (making a great racket in the meal hall)?” Then the monks reported the matter to the Blessed One. … |
Saccaṃ kira, bhikkhave - pe - saccaṃ, bhagavāti - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – |
“Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? … And keep (making a great racket in the meal hall)?” “It’s true, O Blessed One.” The Buddha, the Blessed One, rebuked them, … Having rebuked him and given a Dhamma talk, he addressed the monks, |
"Anujānāmi, bhikkhave, ācariyaṃ. |
“I allow a teacher. |
Ācariyo, bhikkhave, antevāsikamhi puttacittaṃ upaṭṭhāpessati, antevāsiko ācariyamhi pitucittaṃ upaṭṭhāpessati. |
“The teacher will foster the attitude he would have toward a son [‘son-mind’] with regard to the pupil. “The pupil will foster the attitude he would have toward a father [‘father-mind’] with regard to the teacher. |
Evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjissanti. |
“Thus they—living with mutual respect, deference, and courtesy—will arrive at growth, increase, and maturity in this Dhamma-Vinaya. |
Anujānāmi, bhikkhave, dasavassaṃ nissāya vatthuṃ, dasavassena nissayaṃ dātuṃ. |
“I allow one to live in dependence for ten Rains, and for dependence to be given by one with ten Rains.” |
Evañca pana, bhikkhave, ācariyo gahetabbo. |
“And here is how a teacher is to be taken. |
Ekaṃsaṃ uttarāsaṅgaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 'ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi; ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi; ācariyo me, bhante, hohi, āyasmato nissāya vacchāmī'ti. |
“Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this: “‘Venerable sir, be my teacher. I will live in dependence on the venerable one. Venerable sir, be my teacher. I will live in dependence on the venerable one. Venerable sir, be my teacher. I will live in dependence on the venerable one.’” |
'Sāhūti' vā 'lahūti' vā 'opāyika'nti vā 'patirūpa'nti vā 'pāsādikena sampādehī'ti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti ācariyo; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti ācariyo. |
“If he (the teacher) indicates by gesture, by speech, by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way’ he is taken as teacher. “If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as teacher.” |
78.[cūḷava. 380 ādayo] "Antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. |
“A pupil should behave rightly toward his teacher. |
Tatrāyaṃ sammāvattanā – |
“Here, this is the proper behavior: |
"Kālasseva uṭṭhāya upāhanaṃ omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the pupil) should provide tooth wood [Pc 40] and water for washing the face/rinsing the mouth. “(The pupil) should lay out a seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. |
If there is conjey, then having washed a shallow bowl, he should offer the conjey to the teacher. [Mv.VI.24.5] |
Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. |
“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the pupil) should wash it carefully without scraping it and then put it away. |
Ācariyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. |
“When the teacher has gotten up, (the pupil) should take up the seat. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
“If the place is dirty, (the pupil) should sweep it. |
"Sace ācariyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. |
“If the teacher wishes to enter the village for alms, (the pupil) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return. “(The pupil) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes. “Having rinsed out the bowl, he should give it to (the teacher) while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry). |
Sace ācariyo pacchāsamaṇaṃ ākaṅkhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā ācariyassa pacchāsamaṇena hotabbaṃ. |
“If the teacher desires an attendant, he should put on his lower robe so as to cover the three circles all around. “Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the joined robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the pupil) should be the teacher’s attendant. |
Nātidūre gantabbaṃ, nāccāsanne gantabbaṃ, pattapariyāpannaṃ paṭiggahetabbaṃ. |
“(The pupil) should not walk too far behind him; he should not walk too close. He should receive the contents of (the teacher’s) bowl. |
Na ācariyassa bhaṇamānassa antarantarā kathā opātetabbā. |
“(The pupil) should not interrupt the teacher when he is speaking. |
Ācariyo āpattisāmantā bhaṇamāno nivāretabbo. |
If the teacher is bordering on an offense, |
"Nivattantena paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. |
(the pupil) should stop him. “Returning ahead of the teacher, he should lay out a seat. “(The pupil) should put out washing water for the feet, a foot stand, and a pebble foot wiper. “Having gone to meet him, (the pupil) should receive his bowl and robe. “(The pupil) should give him his spare lower robe and receive the lower robe in return. |
Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. |
“If the (upper and outer) robes are damp with perspiration, (the pupil) should dry them for a short time in the (sun’s) warmth, but do not leave them in the (sun’s) warmth (for long). |
Cīvaraṃ saṅgharitabbaṃ. |
“(The pupil) should fold up the robes, |
Cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. |
keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle. |
Obhoge kāyabandhanaṃ kātabbaṃ. |
“He should place the waistband in the fold of the robe. |
"Sace piṇḍapāto hoti, ācariyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. |
“If there is almsfood, and the teacher wishes to eat, (the pupil) should give him water and offer the almsfood to him. |
Ācariyo pānīyena pucchitabbo. |
“(The pupil) should ask if he wants drinking water. |
Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. |
“When he has finished his meal, then having given him water, (the pupil) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long). |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
Ācariyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. |
“When the teacher has gotten up, (the pupil) should take up the seat. Put away the washing water for the feet, the foot-stand, and the pebble foot wiper. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
If the place is dirty, sweep it. |
"Sace ācariyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. |
“If the teacher wishes to bathe, (the pupil) should prepare a bath. |
Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. |
Prepare a cold bath if he wants a cold one, |
Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ. |
a hot bath if he wants a hot one. |
"Sace ācariyo jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya ācariyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. |
“If the teacher wishes to enter the sauna, (the pupil) should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and follow closely behind him. “(The pupil) should give him the bench, receive his robe in return, and lay it to one side. “(The pupil) should give him the (moistened) powder for bathing and clay. |
Sace ussahati, jantāgharaṃ pavisitabbaṃ. |
“If he is able to, (the pupil) should enter the sauna. |
Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. |
“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back. |
Na there bhikkhū anupakhajja nisīditabbaṃ. |
“He should sit so as not to encroach on the senior monks, |
Na navā bhikkhū āsanena paṭibāhitabbā. |
at the same time not preempting the junior monks from a seat. |
Jantāghare ācariyassa parikammaṃ kātabbaṃ. |
“(The pupil) should perform services for the teacher in the sauna. |
Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. |
“When leaving the sauna, he should do so taking the sauna-bench and having covered himself front and back. |
"Udakepi ācariyassa parikammaṃ kātabbaṃ. |
“(The pupil) should perform a service for the teacher even in the bathing water. |
Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā ācariyassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. |
“Having bathed, (the pupil) should come out of the water first, dry himself, and put on his lower robe. “Then he should rub the water off the teacher, give him his lower robe, and give him his outer robe. “Taking the sauna-bench, (the pupil) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. |
Ācariyo pānīyena pucchitabbo. |
“He should ask the teacher if he wants drinking water. |
Sace uddisāpetukāmo hoti, uddisāpetabbo. |
“If (the teacher) wants him to recite, he should recite. |
Sace paripucchitukāmo hoti, paripucchitabbo. |
If (the teacher) wants to interrogate him, he should answer (the teacher’s) interrogation. |
"Yasmiṃ vihāre ācariyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. |
“If the dwelling where the teacher is staying is dirty, (the pupil) should clean it if he is able to. |
Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo ; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side. “Taking out the sitting cloth and sheet, he should lay them to one side. “Taking out the mattress and pillow, he should lay them to one side. “Having lowered the bed, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts [doorframe], and then lay it to one side. “Having lowered the bench, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts, and then lay it to one side. “Taking out the supports for the bed, he should lay them to one side. “Taking out the spittoon, he should it them to one side. “Taking out the leaning board, he should lay it to one side. “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side. |
Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. |
“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down). “He should wipe areas around the window frames and the corners (of the room). |
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. |
“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ |
Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ. |
“He should look for any rubbish and throw it away to one side. |
"Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before). |
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. |
“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places. |
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. |
“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before). |
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. |
“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. |
“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
"Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. |
“If dusty winds blow from the east, he should close the eastern windows. |
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. |
“If dusty winds blow from the west, he should close the western windows. |
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. |
“If dusty winds blow from the north, he should close the northern windows. |
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. |
“If dusty winds blow from the south, he should close the southern windows. |
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. |
“If the weather is cool, he should open the windows by day and close them at night. |
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā. |
“If the weather is hot, he should close them by day and open them at night. |
"Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. |
“If the surrounding area is dirty, he should sweep it. |
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. |
“If the porch is dirty, he should sweep it. |
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. |
“If the assembly hall is dirty, he should sweep it. |
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. |
“If the fire-hall is dirty, he should sweep it. |
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. |
“If the restroom is dirty, he should sweep it. |
Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no drinking water, he should set it out. |
Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no washing water, he should set it out. |
Sace ācamanakumbhiyaṃ udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. |
“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. |
"Sace ācariyassa anabhirati uppannā hoti, antevāsikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. |
“If dissatisfaction (with the holy life) arises in the teacher, the pupil should allay it or get someone else to allay it or one should give him a Dhamma talk. |
Sace ācariyassa kukkuccaṃ uppannaṃ hoti, antevāsikena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If anxiety (over his conduct with regard to the rules) arises in the teacher, the pupil should dispel it or get someone else to dispel it or one should give him a Dhamma talk. |
Sace ācariyassa diṭṭhigataṃ uppannaṃ hoti, antevāsikena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If a viewpoint1 arises in the teacher, the pupil should pry it away or get someone else to pry it away or one should give him a Dhamma talk. |
Sace ācariyo garudhammaṃ ajjhāpanno hoti parivāsāraho, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa parivāsaṃ dadeyyāti. |
“If the teacher has committed an offense against a heavy (saṅghādisesa) rule and deserves probation, the pupil should make an effort, (thinking,) ‘How can the Saṅgha grant my teacher probation?’ |
Sace ācariyo mūlāya paṭikassanāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyaṃ mūlāya paṭikasseyyāti. |
“If the teacher deserves to be sent back to the beginning, the pupil should make an effort, (thinking,) “How can the Saṅgha send my teacher back to the beginning?” |
Sace ācariyo mānattāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa mānattaṃ dadeyyāti. |
“If the teacher deserves penance, the pupil should make an effort, (thinking,) “How can the Saṅgha grant my teacher penance?” |
Sace ācariyo abbhānāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyaṃ abbheyyāti. |
“If the teacher deserves rehabilitation, the pupil should make an effort, (thinking,) “How can the Saṅgha grant my teacher rehabilitation?” |
Sace saṅgho ācariyassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. |
“If the Saṅgha wants to carry out a transaction against the teacher—censure, demotion, banishment, reconciliation, or suspension—the pupil should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my teacher or else change it to a lighter one?’ |
Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho ācariyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti. |
“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the pupil should make an effort, (thinking,) “‘How can my teacher behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’ |
"Sace ācariyassa cīvaraṃ dhovitabbaṃ hoti, antevāsikena dhovitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ dhoviyethāti. |
“If the teacher’s robe should be washed, the pupil should wash it or make an effort, (thinking,) ‘How can my teacher’s robe be washed?’or should he receive an alms bowl from that p |
Sace ācariyassa cīvaraṃ kātabbaṃ hoti, antevāsikena kātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ kariyethāti. |
“If the teacher’s robe should be made, the pupil should make it or make an effort, (thinking,) ‘How can my teacher’s robe be made?’ |
Sace ācariyassa rajanaṃ pacitabbaṃ hoti, antevāsikena pacitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa rajanaṃ paciyethāti. |
“If the teacher’s dye should be boiled, the pupil should boil it or make an effort, (thinking,) ‘How can my teacher’s dye be boiled?’ |
Sace ācariyassa cīvaraṃ rajitabbaṃ hoti, antevāsikena rajitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ rajiyethāti. |
“If the teacher’s robe should be dyed, the pupil should dye it or make an effort, (thinking,) ‘How can my teacher’s robe be dyed?’ |
Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ. |
“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped. |
"Na ācariyaṃ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṃ dātabbaṃ; na ekaccassa cīvaraṃ paṭiggahetabbaṃ; na ekaccassa parikkhāro dātabbo; na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā; na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṃ kātabbaṃ; na ekaccena parikammaṃ kārāpetabbaṃ; na ekaccassa veyyāvacco kātabbo; na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṃ; na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo; na ekaccena piṇḍapāto nīharāpetabbo. |
“Without having taken the teacher’s leave, the pupil should not give an alms bowl to anyone, [on bad terms with the teacher] nor should he receive an alms bowl from that person. “He shouldn’t give robe-cloth to that person or receive robe-cloth from that person. “He shouldn’t give a requisite to that person or receive a requisite from that person. “He shouldn’t cut that person’s hair or have (his own) hair cut by that person. “He shouldn’t perform a service for that person or have that person perform a service (for him). “He shouldn’t act as that person’s steward or have that person act as (his own) steward. “He shouldn’t be that person’s attendant or take that person as his own attendant. “He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him). |
Na ācariyaṃ anāpucchā gāmo pavisitabbo, na susānaṃ gantabbaṃ, na disā pakkamitabbā. |
“Without having taken the teacher’s leave, he shouldn’t enter a town, shouldn’t go to a cemetery, shouldn’t leave the district. |
Sace ācariyo gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba"nti. |
“If the teacher is sick, he (the pupil) should tend to him as long as life lasts; he should stay with him until he recovers.” |
Ācariyavattaṃ niṭṭhitaṃ. |
The Discussion of Duties Toward a Teacher is finished. |
79.[cūḷava. 381-382] "Ācariyena, bhikkhave, antevāsikamhi sammā vattitabbaṃ. |
“Monks, a teacher should behave rightly toward his pupil. |
Tatrāyaṃ sammāvattanā – |
“Here, this is the proper behavior: |
"Ācariyena, bhikkhave, antevāsiko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. |
“A teacher should support and encourage his pupil by teaching him, counter-questioning him, teaching him, and admonishing him. |
Sace ācariyassa patto hoti, antevāsikassa patto na hoti, ācariyena antevāsikassa patto dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa patto uppajjiyethāti. |
“If the teacher has a bowl and the pupil doesn’t, the teacher should give the pupil the bowl or make an effort, (thinking,) ‘How can my pupil get a bowl?’ |
Sace ācariyassa cīvaraṃ hoti, antevāsikassa cīvaraṃ na hoti, ācariyena antevāsikassa cīvaraṃ dātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ uppajjiyethāti. |
“If the teacher has robe-cloth and the pupil doesn’t, the teacher should give the pupil the robe-cloth or make an effort, (thinking,) ‘How can my pupil get robe-cloth?’ |
Sace ācariyassa parikkhāro hoti, antevāsikassa parikkhāro na hoti, ācariyena antevāsikassa parikkhāro dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa parikkhāro uppajjiyethāti. |
“If the teacher has a requisite and the pupil doesn’t, the teacher should give the pupil the requisite or make an effort, (thinking,) ‘How can my pupil get the requisite?’ |
"Sace antevāsiko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
“If the pupil is sick, (the teacher) should provide tooth wood (see Pc 40) and water for washing the face/rinsing the mouth. He should lay out a seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. |
“If there is conjey, then having washed a shallow bowl, (the teacher) should offer the conjey to the pupil. [Mv.VI.24.5] |
Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. |
“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the teacher) should wash it carefully without scraping it [knocking it against the floor] and then put it away. |
Antevāsikamhi vuṭṭhite āsanaṃ uddharitabbaṃ. |
“When the pupil has gotten up, (the teacher) should take up the seat. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
If the place is dirty, he should sweep it. |
"Sace antevāsiko gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. |
“If the pupil wishes to enter the village (for alms), (the teacher) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return. “(The teacher) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes. “Having rinsed out the bowl, (the teacher) should give it to him while it is still wet. |
"Ettāvatā nivattissatīti āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. |
“(Thinking,) ‘He’ll be returning about now,’ (the teacher) should lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. “Having gone to meet him, (the teacher) should receive his bowl and robe. He should give him his spare lower robe; receive the lower robe (that he has been wearing) in return. |
Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. |
“If the (upper and outer) robes are damp with perspiration, (the teacher) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long). |
Cīvaraṃ saṅgharitabbaṃ. |
“(The teacher) should fold up the robes {SC: separately}, |
Cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. |
keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle. |
Obhoge kāyabandhanaṃ kātabbaṃ. |
“He should place the waistband in the fold of the robe. |
"Sace piṇḍapāto hoti, antevāsiko ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. |
“If there is almsfood, and the pupil wishes to eat, (the teacher) should give him water and offer the almsfood to him. |
Antevāsiko pānīyena pucchitabbo. |
“(The teacher) should ask if he wants drinking water. |
Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. |
“When he has finished his meal, then having given him water, (the teacher) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long). |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
Antevāsikamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. |
“When the pupil has gotten up, (the teacher) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
“If the place is dirty, (the teacher) should sweep it. |
"Sace antevāsiko nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. |
“If the pupil wishes to bathe, he should prepare a bath. |
Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. |
He should prepare a cold bath if he wants a cold one, |
Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ. |
a hot bath if he wants a hot one. |
"Sace antevāsiko jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. |
“If the pupil wishes to enter the sauna, (the teacher) should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and go in. “(The teacher) should give him the bench, receive his robe in return, and lay it to one side. “(The teacher) should give him the (moistened) powder for bathing and clay. |
Sace ussahati, jantāgharaṃ pavisitabbaṃ. |
“If he is able to, (The teacher) should enter the sauna. |
Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. |
“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back (i.e., one shouldn’t expose oneself, but there is no need to cover the three “circles”). |
Na ca there bhikkhū anupakhajja nisīditabbaṃ, na navā bhikkhū āsanena paṭibāhitabbā. |
“He should sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat. |
Jantāghare antevāsikassa parikammaṃ kātabbaṃ. |
“(The teacher) should perform services for the pupil in the sauna. |
Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. |
“When leaving the sauna, he should do so taking the sauna-bench and having covered oneself front and back. |
"Udakepi antevāsikassa parikammaṃ kātabbaṃ. |
“(The teacher) should perform a service for the pupil even in the bathing water. |
Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā antevāsikassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. |
“Having bathed, he should come out of the water first, dry himself, and put on his lower robe. “Then he should rub the water off the pupil, give give him his lower robe, and give him his outer robe. “Taking the sauna-bench, (the teacher) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. |
Antevāsiko pānīyena pucchitabbo. |
“He should ask the pupil if he wants drinking water. |
"Yasmiṃ vihāre antevāsiko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. |
“If the dwelling where the pupil is staying is dirty, (the teacher) should clean it if he is able to. |
Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“In cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side. “Taking out the sitting cloth and sheet, he should lay them to one side. “Taking out the mattress and pillow, he should lay them to one side. “Having lowered the bed, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts [doorframe], and then lay it to one side. “Having lowered the bench, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts, and then lay it to one side. “Taking out the supports for the bed, he should lay them to one side. “Taking out the spittoon, he should it them to one side. “Taking out the leaning board, he should lay it to one side. “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side. |
Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ otāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. |
“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down). “He should wipe areas around the window frames and the corners (of the room). |
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. |
“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ |
Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ. |
“He should look for any rubbish and throw it away to one side. |
"Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before). |
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. |
“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places. |
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. |
“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before). |
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. |
“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. |
“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
"Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. |
“If dusty winds blow from the east, he should close the eastern windows. |
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. |
“If dusty winds blow from the west, he should close the western windows. |
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. |
“If dusty winds blow from the north, he should close the northern windows. |
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. |
“If dusty winds blow from the south, he should close the southern windows. |
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. |
“If the weather is cool, he should open the windows by day and close them at night. |
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā. |
“If the weather is hot, he should close them by day and open them at night. |
"Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. |
“If the surrounding area is dirty, he should sweep it. |
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. |
“If the porch is dirty, he should sweep it. |
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. |
“If the assembly hall is dirty, he should sweep it. |
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. |
“If the fire-hall is dirty, he should sweep it. |
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. |
“If the restroom is dirty, he should sweep it. |
Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no drinking water, he should set it out. |
Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no washing water, he should set it out. |
Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. |
“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. |
"Sace antevāsikassa anabhirati uppannā hoti, ācariyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. |
“If dissatisfaction (with the holy life) arises in the pupil, the teacher should allay it or get someone else to allay it or one should give him a Dhamma talk. |
Sace antevāsikassa kukkuccaṃ uppannaṃ hoti, ācariyena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If anxiety (over his conduct with regard to the rules) arises in the pupil, the teacher should dispel it or get someone else to dispel it or one should give him a Dhamma talk. |
Sace antevāsikassa diṭṭhigataṃ uppannaṃ hoti, ācariyena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If a viewpoint1 arises in the pupil, the teacher should pry it away or get someone else to pry it away or one should give him a Dhamma talk. |
Sace antevāsiko garudhammaṃ ajjhāpanno hoti parivāsāraho, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho, antevāsikassa parivāsaṃ dadeyyāti. |
“If the pupil has committed an offense against a heavy (saṅghādisesa) rule and deserves probation, the teacher should make an effort, (thinking,) ‘How can the Saṅgha grant my pupil probation?’ |
Sace antevāsiko mūlāya paṭikassanāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikaṃ mūlāya paṭikasseyyāti. |
“If the pupil deserves to be sent back to the beginning, the teacher should make an effort, (thinking,) “How can the Saṅgha send my pupil back to the beginning?” |
Sace antevāsiko mānattāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikassa mānattaṃ dadeyyāti. |
“If the pupil deserves penance, the teacher should make an effort, (thinking,) “How can the Saṅgha grant my pupil penance?” |
Sace antevāsiko abbhānāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikaṃ abbheyyāti. |
“If the pupil deserves to be sent back to the beginning, the teacher should make an effort, (thinking,) “How can the Saṅgha send my pupil back to the beginning?” |
Sace saṅgho antevāsikassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. |
“If the Saṅgha wants to carry out a transaction against the pupil—censure, demotion, banishment, reconciliation, or suspension—the teacher should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my pupil or else change it to a lighter one?’ |
Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho antevāsiko sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti. |
“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the teacher should make an effort, (thinking,) ‘How can my pupil behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’ |
"Sace antevāsikassa cīvaraṃ dhovitabbaṃ hoti, ācariyena ācikkhitabbaṃ – 'evaṃ dhoveyyāsī'ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ dhoviyethāti. |
“If the pupil’s robe should be washed, the teacher should explain to him, ‘Here is how you should wash it,’ or make an effort, (thinking,) ‘How can my pupil’s robe be washed?’ |
Sace antevāsikassa cīvaraṃ kātabbaṃ hoti, ācariyena ācikkhitabbaṃ – 'evaṃ kareyyāsī'ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ kariyethāti. |
“If the pupil’s robe should be made, the teacher should explain to him, ‘Here is how you should make it,” or make an effort, (thinking,) ‘How can my pupil’s robe be made?’ |
Sace antevāsikassa rajanaṃ pacitabbaṃ hoti, ācariyena ācikkhitabbaṃ – 'evaṃ paceyyāsī'ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa rajanaṃ paciyethāti. |
“If the pupil’s dye should be boiled, the teacher should explain to him, ‘Here is how the dye should be boiled,” or make an effort, (thinking,) ‘How can my pupil’s dye be boiled?’ |
Sace antevāsikassa cīvaraṃ rajitabbaṃ hoti, ācariyena ācikkhitabbaṃ – 'evaṃ rajeyyāsī'ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ rajiyethāti. |
“If the pupil’s robe should be dyed, the teacher should explain to him, ‘Here is how you should dye it,” or make an effort, (thinking,) ‘How can my pupil’s robe be dyed?’ |
Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ. |
“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped. |
Sace antevāsiko gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba"nti. |
“If the pupil is sick, he (the teacher) should tend to him as long as life lasts; he should stay with him until he recovers.” |
Antevāsikavattaṃ niṭṭhitaṃ. |
The Discussion of Duties Toward a Pupil is finished. |
Chaṭṭhabhāṇavāro. |
[Section Six is finished.] |
80.Tena kho pana samayena antevāsikā ācariyesu na sammā vattanti - pe - bhagavato etamatthaṃ ārocesuṃ - pe - na, bhikkhave, antevāsikena ācariyamhi na sammā vattitabbaṃ. |
Now at that time pupils did not behave rightly toward their teachers. They reported the matter to the Blessed One. “Monks, a pupil should not not behave rightly toward his teacher. |
Yo na sammā vatteyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong-doing.” |
Neva sammā vattanti. |
They still didn’t behave rightly. |
Bhagavato etamatthaṃ ārocesuṃ - pe - anujānāmi, bhikkhave, asammāvattantaṃ paṇāmetuṃ. |
They reported the matter to the Blessed One. “I allow that one who does not behave rightly be dismissed. |
Evañca pana, bhikkhave, paṇāmetabbo – paṇāmemi tanti vā, māyidha paṭikkamīti vā, nīhara te pattacīvaranti vā, nāhaṃ tayā upaṭṭhātabboti vā. |
“And this is how he is to be dismissed: “‘I dismiss you,’ ‘Don’t come back here,’ ‘Take away your robes and bowl,’ or ‘I am not to be attended to by you’: |
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti antevāsiko; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti antevāsikoti. |
If one communicates this by way of the body, by way of speech, or by way of body and speech, the pupil is dismissed. “If one does not communicate this by way of the body, by way of speech, or by way of body and speech, the pupil is not dismissed.” |
Tena kho pana samayena antevāsikā paṇāmitā na khamāpenti. |
Now at that time, pupil, having been dismissed, did not ask for forgiveness. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, khamāpetunti. |
“I allow that they ask for forgiveness.” |
Neva khamāpenti. |
They still didn’t ask for forgiveness. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, paṇāmitena na khamāpetabbo. |
“One who has been dismissed is not not to ask for forgiveness. |
Yo na khamāpeyya, āpatti dukkaṭassāti. |
Whoever does not ask for forgiveness: an offense of wrong doing.” |
Tena kho pana samayena ācariyā khamāpiyamānā na khamanti. |
Now at that time, teachers, having been asked for forgiveness, did not forgive. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, khamitunti. |
“I allow that forgiveness be given.” |
Neva khamanti. |
They still didn’t forgive. |
Antevāsikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti. |
The pupils left, renounced the training, or joined other religions. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, khamāpiyamānena na khamitabbaṃ. |
“Monks, one who has been asked to forgive should not not forgive. |
Yo na khameyya, āpatti dukkaṭassāti. |
Whoever does not forgive: an offense of wrong doing.” |
Tena kho pana samayena ācariyā sammāvattantaṃ paṇāmenti, asammāvattantaṃ na paṇāmenti. |
Now at that time teachers dismissed pupils who behaved rightly and didn’t dismiss pupils who didn’t behave rightly. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sammāvattanto paṇāmetabbo. |
“Monks, one who behaves rightly is not to be dismissed. |
Yo paṇāmeyya, āpatti dukkaṭassa. |
Whoever dismisses (him): an offense of wrong doing. |
Na ca, bhikkhave, asammāvattanto na paṇāmetabbo. |
“One who does not behave rightly is not not to be dismissed. |
Yo na paṇāmeyya, āpatti dukkaṭassa. |
Whoever does not dismiss (him): an offense of wrong doing. |
81."Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko paṇāmetabbo. |
“A pupil endowed with five qualities may be dismissed. |
Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko paṇāmetabbo. |
With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame, does not have strong respect, does not have strong development (in the practice). A pupil endowed with these five qualities may be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko na paṇāmetabbo. |
“A pupil endowed with five qualities should not be dismissed. |
Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko na paṇāmetabbo. |
With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. A pupil endowed with these five qualities should not be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko alaṃ paṇāmetuṃ. |
“When a pupil is endowed with five qualities he is fit to be dismissed. |
Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko alaṃ paṇāmetuṃ. |
With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). A pupil endowed with these five qualities is fit to be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko nālaṃ paṇāmetuṃ. |
“When a pupil is endowed with five qualities he is not fit to be dismissed. |
Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko nālaṃ paṇāmetuṃ. |
With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. A pupil endowed with these five qualities is not fit to be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgataṃ antevāsikaṃ appaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti. |
“When a pupil is endowed with five qualities, the teacher, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. |
Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ antevāsikaṃ appaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti. |
With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). When a pupil is endowed with these five qualities, the teacher, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. |
"Pañcahi, bhikkhave, aṅgehi samannāgataṃ antevāsikaṃ paṇāmento ācariyo sātisāro hoti, appaṇāmento anatisāro hoti. |
“When a pupil is endowed with five qualities, the teacher, in dismissing him, has transgressed; in not dismissing him, he has not transgressed. |
Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ antevāsikaṃ paṇāmento ācariyo sātisāro hoti, appaṇāmento anatisāro hotī"ti. |
With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. When a pupil is endowed with these five qualities, the teacher, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.” |
Paṇāmanā khamāpanā niṭṭhitā. |
The Discussion of Dismissal and Asking Forgiveness is finished. |
82.Tena kho pana samayena bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ denti. |
Now at that time inexperienced, incompetent monks, (thinking,) “I have ten rains. I have ten rains,” gave dependence. |
Dissanti ācariyā bālā, antevāsikā paṇḍitā. |
There were seen to be foolish teachers and wise pupils; |
Dissanti ācariyā abyattā, antevāsikā byattā. |
there were seen to be inexperienced teachers and experienced pupils; |
Dissanti ācariyā appassutā, antevāsikā bahussutā. |
there were seen to be unlearned teachers and learned pupils; |
Dissanti ācariyā duppaññā, antevāsikā paññavanto. |
there were seen to be teachers with poor discernment and discerning pupils. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ dassanti. |
Those monks who were modest … criticized and complained and spread it about: “How can inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give dependence? |
Dissanti ācariyā bālā antevāsikā paṇḍitā, dissanti ācariyā abyattā antevāsikā byattā, dissanti ācariyā appassutā antevāsikā bahussutā, dissanti ācariyā duppaññā antevāsikā paññavanto"ti. |
“There are seen to be foolish teachers and wise pupils; there are seen to be inexperienced teachers and experienced pupils; there are seen to be unlearned teachers and learned pupils; there are seen to be teachers with poor discernment and discerning pupils.” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - saccaṃ kira, bhikkhave, bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ denti - pe - saccaṃ, bhagavāti. |
Then the monks reported the matter to the Blessed One. “Monks, is it true that inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give dependence, “(so that) there are seen to be foolish teachers … and discerning pupils?” “It’s true, O Blessed One.” The Buddha, the Blessed One, rebuked them, … |
Vigarahi buddho bhagavā - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, bālena abyattena nissayo dātabbo. |
Having rebuked him and given a Dhamma talk, he addressed the monks, “Dependence should not be given by an inexperienced, incompetent (monk). |
Yo dadeyya, āpatti dukkaṭassa. |
Whoever should (so) give it: an offense of wrong doing. |
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā nissayaṃ dātu"nti. |
“I allow a monk with ten rains or more who is experienced and competent to give dependence.” |
Bālaabyattavatthu niṭṭhitaṃ. |
The Discussion of Lapses in Dependence |
83.Tena kho pana samayena bhikkhū ācariyupajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi nissayapaṭippassaddhiyo na jānanti. |
Now at that time, monks—when their teachers had gone away, renounced the training, died, or gone over to (another) faction1—did not know if their dependence had lapsed. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
"Pañcimā, bhikkhave, nissayapaṭippassaddhiyo upajjhāyamhā – upajjhāyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī. |
“There are these five lapses in dependence on one’s preceptor: The preceptor goes away, renounces the training, dies, joins (another) faction, or, as the fifth, (gives) a command. |
Imā kho, bhikkhave, pañca nissayapaṭippassaddhiyo upajjhāyamhā. |
These are the five lapses in dependence on one’s preceptor. |
"Chayimā, bhikkhave, nissayapaṭippassaddhiyo ācariyamhā – ācariyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī, upajjhāyena vā samodhānagato hoti. |
“There are these six lapses in dependence on one’s teacher: The teacher goes away, renounces the training, dies, joins (another) faction, or, as the fifth, (gives) a command. Or, one is joined with one’s preceptor. |
Imā kho, bhikkhave, cha nissayapaṭippassaddhiyo ācariyamhā". |
These are the six lapses in dependence on one’s teacher.” |
Nissapaṭippassaddhikathā niṭṭhitā. |
Sets of Five on Who Should Give Acceptance |
84."Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na asekkhena [na asekhena (ka.)] sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not endowed with the aggregate of virtue of one beyond training. “He is not endowed with the aggregate of concentration of one beyond training. “He is not endowed with the aggregate of discernment of one beyond training. “He is not endowed with the aggregate of release of one beyond training. “He is not endowed with the aggregate of knowledge and vision of release of one beyond training. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is endowed with the aggregate of virtue of one beyond training. “He is endowed with the aggregate of concentration of one beyond training. “He is endowed with the aggregate of discernment of one beyond training. “He is endowed with the aggregate of release of one beyond training. “He is endowed with the aggregate of knowledge and vision of release of one beyond training. “Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṃ asekkhe sīlakkhandhe samādapetā; attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṃ asekkhe samādhikkhandhe samādapetā; attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṃ asekkhe paññākkhandhe samādapetā; attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṃ asekkhe vimuttikkhandhe samādapetā; attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He himself is not endowed with the aggregate of virtue of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of concentration of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of discernment of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of knowledge and vision of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṃ asekkhe sīlakkhandhe samādapetā; attanā asekkhena samādhikkhandhena samannāgato hoti, paraṃ asekkhe samādhikkhandhe samādapetā; attanā asekkhena paññākkhandhena samannāgato hoti, paraṃ asekkhe paññākkhandhe samādapetā; attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṃ asekkhe vimuttikkhandhe samādapetā; attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He himself is endowed with the aggregate of virtue of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of concentration of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of discernment of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of knowledge and vision of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is without conviction, “without a sense of shame, “without compunction1, 1. In the American sense of the term, i.e., an unwillingness to do wrong for fear of its consequences. “lazy, “and of muddled mindfulness. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is one who, in terms of heightened virtue, is defective in his virtue. “He is one who, in terms of heightened conduct, is defective in his conduct. “He is one who, in terms of higher views, is defective in his views. “He is not learned. “He is undiscerning. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. “Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ [anabhiratiṃ (syā.), uppannaṃ anabhiratiṃ (ka.)] vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ [vinodetuṃ vā vinodāpetuṃ vā (sabbattha, vimativinodanī ṭīkā oloketabbā)] āpattiṃ na jānāti, āpattiyā vuṭṭhānaṃ na jānāti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not competent to tend or to get someone else to tend to a sick student or pupil; “to allay or to get someone else to allay dissatisfaction (with the celibate life); “to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. “He does not know what is an offense. “He does not know the method for removing [lit: getting up out of] an offense. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ āpattiṃ jānāti, āpattiyā vuṭṭhānaṃ jānāti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
He is competent to tend or to get someone else to tend to a sick student or pupil; to allay or to get someone else to allay dissatisfaction (with the celibate life); to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. He knows what is an offense, and he knows the method for removing an offense. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not competent to get his pupil or student to train in the training of the (monks’) customs. “He is not competent to discipline him in the training that is basic to the celibate life; “to discipline him in the higher Dhamma; “to discipline him in the higher Vinaya; “to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. He is competent to get his pupil or student to train in the training of the (monks’) customs. |
Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
He is competent to discipline him in the training that is basic to the celibate life; to discipline him in the higher Dhamma; to discipline him in the higher Vinaya; to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He does not know what is an offense. “He does not know what is not an offense. “He does not know what is a light offense. “He does not know what is a heavy offense. “Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ūnadasavasso hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He does not know what is an offense. “He does not know what is not an offense. “He does not know what is a light offense. “He does not know what is a heavy offense. “He has fewer than ten rains.” “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo"ti. |
He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. He has ten rains or more. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.” |
Upasampādetabbapañcakaṃ niṭṭhitaṃ. |
The Sixteen Sets of Five on Who Should Give Acceptance is finished. |
85."Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not endowed with the aggregate of virtue of one beyond training. “He is not endowed with the aggregate of concentration of one beyond training. “He is not endowed with the aggregate of discernment of one beyond training. “He is not endowed with the aggregate of release of one beyond training. “He is not endowed with the aggregate of knowledge and vision of release of one beyond training. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is endowed with the aggregate of virtue of one beyond training. “He is endowed with the aggregate of concentration of one beyond training. “He is endowed with the aggregate of discernment of one beyond training. “He is endowed with the aggregate of release of one beyond training. “He is endowed with the aggregate of knowledge and vision of release of one beyond training. “He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṃ asekkhe sīlakkhandhe samādapetā; attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṃ asekkhe samādhikkhandhe samādapetā; attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṃ asekkhe paññākkhandhe samādapetā; attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṃ asekkhe vimuttikkhandhe samādapetā; attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He himself is not endowed with the aggregate of virtue of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of concentration of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of discernment of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of knowledge and vision of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṃ asekkhe sīlakkhandhe samādapetā attanā asekkhena samādhikkhandhena samannāgato hoti, paraṃ asekkhe samādhikkhandhe samādapetā. |
“He himself is endowed with the aggregate of virtue of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of concentration of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. |
Attanā asekkhena paññākkhandhena samannāgato hoti, paraṃ asekkhe paññākkhandhe samādapetā. |
“He himself is endowed with the aggregate of discernment of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. |
Attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṃ asekkhe vimuttikkhandhe samādapetā. |
“He himself is endowed with the aggregate of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. |
Attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He himself is endowed with the aggregate of knowledge and vision of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is without conviction, “without a sense of shame, “without compunction, “lazy, “and of muddled mindfulness. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. He has ten rains or more. Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is one who, in terms of heightened virtue, is defective in his virtue. “He is one who, in terms of heightened conduct, is defective in his conduct. “He is one who, in terms of higher views, is defective in his views. “He is not learned. “He is undiscerning. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ na jānāti, āpattiyā vuṭṭhānaṃ na jānāti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not competent to tend or to get someone else to tend to a sick student or pupil; “to allay or to get someone else to allay dissatisfaction (with the celibate life); “to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. “He does not know what is an offense. “He does not know the method for removing an offense. “He has fewer than ten rains. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ jānāti, āpattiyā vuṭṭhānaṃ jānāti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. “He is competent to tend or to get someone else to tend to a sick student or pupil; to allay or to get someone else to allay dissatisfaction (with the celibate life); to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. He knows what is an offense, and he knows the method for removing an offense. He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not competent to get his pupil or student to train in the training of the (monks’) customs. “He is not competent to discipline him in the training that is basic to the celibate life; “to discipline him in the higher Dhamma; “to discipline him in the higher Vinaya; “to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is competent to get his pupil or student to train in the training of the (monks’) customs. He is competent to discipline him in the training that is basic to the celibate life; to discipline him in the higher Dhamma; to discipline him in the higher Vinaya; to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He does not know what is an offense. “He does not know what is not an offense. “He does not know what is a light offense. “He does not know what is a heavy offense. “Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo"ti. |
“He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.” |
Upasampādetabbachakkaṃ niṭṭhitaṃ. |
The Sixteen Sets of Six on Who Should Give Acceptance is finished. |
86.Tena kho pana samayena yo so aññatitthiyapubbo [yo so pasuraparibbājako aññatitthiyapubbo (ka.)] pajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkami. |
Now at that time a (monk) who was previously a member of another religion, being reprimanded by his preceptor in accordance with a rule, repudiated his preceptor’s reprimand and went over to the fold of that very religion. |
So puna paccāgantvā bhikkhū upasampadaṃ yāci. |
Coming back again, he requested Acceptance from the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yo so, bhikkhave, aññatitthiyapubbo upajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkanto, so āgato na upasampādetabbo. |
“Monks, one who was previously a member of another religion and who, when reprimanded by his preceptor in accordance with a rule, repudiates his preceptor’s reprimand and goes over to the fold of that very religion, on returning should not be given Acceptance. |
Yo so, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo. |
“But whoever else was previously a member of another religion and desires the Going-forth, desires Acceptance in this Dhamma-Vinaya, is to be given probation for four months.” |
Evañca pana, bhikkhave, dātabbo – paṭhamaṃ kesamassuṃ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā evaṃ vadehīti vattabbo – "buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmī"ti. |
“Monks, it should be given like this: “First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this: “‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’ |
Tena, bhikkhave, aññatitthiyapubbena saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "ahaṃ, bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ. |
“The previous member of another religion should go to the Saṅgha, arrange his robe over one shoulder, bow down at the feet of the monks, sit in the kneeling position, raise his hands palm-to-palm in front of the heart, and say, “‘Venerable sirs, I, named So-and-so, previously a member of another religion, desire Acceptance in this Dhamma-vinaya. |
Sohaṃ, bhante, saṅghaṃ cattāro māse parivāsaṃ yācāmī"ti. |
“‘I request the Saṅgha for probation for four months.’ |
Dutiyampi yācitabbo. |
“He should request a second time. |
Tatiyampi yācitabbo. |
He should request a third time. |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati upasampadaṃ. |
This So-and-so, previously a member of another religion, desires Acceptance in this Dhamma-vinaya. |
So saṅghaṃ cattāro māse parivāsaṃ yācati. |
“‘He requests the Saṅgha for probation for four months. |
Yadi saṅghassa pattakallaṃ saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṃ dadeyya. |
“‘If the Saṅgha is ready, it should grant So-and-so, previously a member of another religion, probation for four months. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati upasampadaṃ. |
This So-and-so, previously a member of another religion, desires Acceptance in this Dhamma-vinaya. |
So saṅghaṃ cattāro māse parivāsaṃ yācati. |
“‘He requests the Saṅgha for probation for four months. |
Saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṃ deti. |
“‘The Saṅgha is granting So-and-so, previously a member of another religion, probation for four months. |
Yassāyasmato khamati itthannāmassa aññatitthiyapubbassa cattāro māse parivāsassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the granting of probation of four months to So-and-so, previously a member of another religion, is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dinno saṅghena itthannāmassa aññatitthiyapubbassa cattāro māse parivāso. |
“‘Probation for four months has been granted by the Saṅgha to So-and-so, previously a member of another religion. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’ |
"Evaṃ kho, bhikkhave, aññatitthiyapubbo ārādhako hoti, evaṃ anārādhako. |
“Monks, this is how one who was previously a member of another religion wins approval; “this is how he doesn’t win approval: |
Kathañca, bhikkhave, aññatitthiyapubbo anārādhako hoti? |
“And how does one who was previously a member of another religion not win approval? |
Idha, bhikkhave, aññatitthiyapubbo atikālena gāmaṃ pavisati, atidivā paṭikkamati. |
“There is the case where one who was previously a member of another religion enters the village too early, returns too late in the day. |
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“This, too, is how one who was previously a member of another religion does not win approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunigocaro vā hoti. |
“Then again one who was previously a member of another religion associates with a prostitute, associates with a widow/divorced woman, associates with a ‘fat princess’ [old maid], associates with a paṇḍaka, associates with a bhikkhunī. |
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“This, too, is how one who was previously a member of another religion does not win approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṃ uccāvacāni karaṇīyāni, tattha na dakkho hoti, na analaso, na tatrupāyāya vīmaṃsāya samannāgato, na alaṃ kātuṃ, na alaṃ saṃvidhātuṃ. |
“Then again one who was previously a member of another religion is not adept at the major and minor affairs involving his fellows in the holy life, is not dexterous, not diligent, not quick-witted in the techniques involved in them, is not able/willing to do them or arrange that they be done. |
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“This, too, is how one who was previously a member of another religion does not win approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo na tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. |
“Then again one who was previously a member of another religion does not have a keen desire for recitation, interrogation, heightened virtue, heightened mind, heightened discernment. |
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“This, too, is how one who was previously a member of another religion does not win approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho. |
“Then again one who was previously a member of another religion feels angered, displeased, and upset if dispraise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over. “He feels gratified, pleased, and elated if dispraise is spoken of the Buddha, Dhamma, or Saṅgha. |
Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. |
“He feels gratified, pleased, and elated if praise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over. “He feels angered, displeased, and upset if praise is spoken of the Buddha, Dhamma, or Saṅgha. |
Idaṃ, bhikkhave, saṅghātanikaṃ aññatitthiyapubbassa anārādhanīyasmiṃ. |
“Monks, this is the tell-tale sign of one previously of another religion in regard to not winning approval. |
Evampi kho, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“Monks, this is how one who was previously a member of another religion does not win approval. |
Evaṃ anārādhako kho, bhikkhave, aññatitthiyapubbo āgato na upasampādetabbo. |
“When one previously a member of another religion who is displeasing in this way comes, he should not be given Acceptance. |
"Kathañca, bhikkhave, aññatitthiyapubbo ārādhako hoti? |
“And how does one who was previously a member of another religion win approval? |
Idha, bhikkhave, aññatitthiyapubbo nātikālena gāmaṃ pavisati nātidivā paṭikkamati. |
“There is the case where one who was previously a member of another religion enters the village not too early, returns not too late in the day. |
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“This, too, is how one who was previously a member of another religion wins approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārikāgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunigocaro hoti. |
“Then again one who was previously a member of another religion does not associate with a prostitute, does not associate with a widow/divorced woman, does not associate with a ‘fat princess’ [old maid], does not associate with a paṇḍaka, does not associate with a bhikkhunī. |
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“This, too, is how one who was previously a member of another religion wins approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṃ uccāvacāni karaṇīyāni, tattha dakkho hoti, analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ. |
“Then again one who was previously a member of another religion is adept at the various affairs involving his fellows in the holy life, is dexterous, diligent, quick-witted in the techniques involved in them, is able/willing to do them or arrange that they be done. |
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“This, too, is how one who was previously a member of another religion wins approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. |
“Then again one who was previously a member of another religion has a keen desire for recitation, interrogation, heightened virtue, heightened mind, heightened discernment. |
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“This, too, is how one who was previously a member of another religion wins approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. |
“Then again one who was previously a member of another religion feels gratified, pleased, and elated if dispraise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over. “He feels angered, displeased, and upset if dispraise is spoken of the Buddha, Dhamma, or Saṅgha. |
Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho. |
“He feels angered, displeased, and upset if praise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over. “He feels gratified, pleased, and elated if praise is spoken of the Buddha, Dhamma, or Saṅgha. |
Idaṃ, bhikkhave, saṅghātanikaṃ aññatitthiyapubbassa ārādhanīyasmiṃ. |
“Monks, this is the tell-tale sign of one previously of another religion in regard to winning approval. |
Evampi kho, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“Monks, this is how one who was previously a member of another religion wins approval. |
Evaṃ ārādhako kho, bhikkhave, aññatitthiyapubbo āgato upasampādetabbo. |
“When one previously a member of another religion who wins approval in this way comes, he may be given Acceptance. |
"Sace, bhikkhave, aññatitthiyapubbo naggo āgacchati, upajjhāyamūlakaṃ cīvaraṃ pariyesitabbaṃ. |
“If one who was previously a member of another religion comes naked, they should search for a robe out of the preceptor’s funds. |
Sace acchinnakeso āgacchati, saṅgho apaloketabbo bhaṇḍukammāya. |
“If he comes without the hair of his head cut off, the Saṅgha should be informed for the sake of shaving it. |
Ye te, bhikkhave, aggikā jaṭilakā, te āgatā upasampādetabbā, na tesaṃ parivāso dātabbo. |
“If fire-worshipping and coiled-hair ascetics come, they may be given Acceptance. They should not be given probation. |
Taṃ kissa hetu? |
“Why is that? |
Kammavādino ete, bhikkhave, kiriyavādino. |
“They espouse a doctrine of kamma, they follow a doctrine of action. |
Sace, bhikkhave, jātiyā sākiyo aññatitthiyapubbo āgacchati , so āgato upasampādetabbo, na tassa parivāso dātabbo. |
“If one who was previously a member of another religion who is a Sakyan by birth comes, he may be given Acceptance. He is not to be given probation. |
Imāhaṃ, bhikkhave, ñātīnaṃ āveṇikaṃ parihāraṃ dammī"ti. |
“I give this special privilege to my relatives.” |
Aññatitthiyapubbakathā niṭṭhitā. |
The Discussion of Those Previously a Member of Another Religion (is finished). |
Sattamabhāṇavāro. |
The seventh recitation section (is finished). |
88.Tena kho pana samayena magadhesu pañca ābādhā ussannā honti – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro. |
Now at that time five diseases were widespread among the Magadhans: leprosy, boils, eczema, tuberculosis, and epilepsy. |
Manussā pañcahi ābādhehi phuṭṭhā jīvakaṃ komārabhaccaṃ upasaṅkamitvā evaṃ vadanti – "sādhu no, ācariya, tikicchāhī"ti. |
People afflicted with the five diseases went to (the doctor) Jīvaka Komārabhacca [Mv.VIII.1.1] and said, “It would be good, teacher, if you would treat us.” |
"Ahaṃ khvayyo, bahukicco bahukaraṇīyo; rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu"nti. |
“Masters, I have many duties. I am very busy. “I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.” |
"Sabbaṃ sāpateyyañca te, ācariya, hotu; mayañca te dāsā; sādhu, no, ācariya, tikicchāhī"ti. |
“All our property will be yours, teacher, and we will be your slaves. It would be good, teacher, if you would treat us.” |
"Ahaṃ khvayyo, bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu"nti. |
“Masters, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.” |
Atha kho tesaṃ manussānaṃ etadahosi – "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
Then it occurred to these people, “These Sakyan-son monks are of pleasant virtue and conduct. “Having eaten fine meals, they lie down in beds sheltered from the wind [Pc 65]. |
Yaṃnūna mayaṃ samaṇesu sakyaputtiyesu pabbajeyyāma. |
“What if we were to go forth among the Sakyan-son monks? |
Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissatī"ti. |
“There the monks would tend to us and Jīvaka Komārabhacca would treat us.” |
Atha kho te manussā bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. |
So, going to the monks, they requested the Going-forth. |
Te bhikkhū pabbājesuṃ, upasampādesuṃ. |
The monks gave them the Going-forth, they gave them Acceptance. |
Te bhikkhū ceva upaṭṭhahiṃsu jīvako ca komārabhacco tikicchi. |
The monks tended to them and Jīvaka Komārabhacca treated them. |
Tena kho pana samayena bhikkhū bahū gilāne bhikkhū upaṭṭhahantā yācanabahulā viññattibahulā viharanti – gilānabhattaṃ detha, gilānupaṭṭhākabhattaṃ detha, gilānabhesajjaṃ dethāti. |
Now at that time the monks—tending to many sick monks—were continually begging, continually hinting, “Give a meal for the sick. Give a meal for those tending to the sick. Give medicine for the sick.” |
Jīvakopi komārabhacco bahū gilāne bhikkhū tikicchanto aññataraṃ rājakiccaṃ parihāpesi. |
Jīvaka Komārabhacca—tending to many sick monks—neglected one of his duties to the king. |
89.Aññataropi puriso pañcahi ābādhehi phuṭṭho jīvakaṃ komārabhaccaṃ upasaṅkamitvā etadavoca – "sādhu maṃ, ācariya, tikicchāhī"ti. |
Then a certain man afflicted with (one of) the five diseases went to Jīvaka Komārabhacca and, on arrival, said, “It would be good, teacher, if you would treat me.” |
"Ahaṃ khvayyo, bahukicco, bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu"nti. |
“Master, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.” |
"Sabbaṃ sāpateyyañca te, ācariya, hotu, ahañca te dāso; sādhu maṃ, ācariya, tikicchāhī"ti. |
“All my property will be yours, teacher, and I will be your slave. It would be good, teacher, if you would treat me.” |
"Ahaṃ khvayyo, bahukicco bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho, nāhaṃ sakkomi tikicchitu"nti. |
“Master, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.” |
Atha kho tassa purisassa etadahosi – "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
Then it occurred to him, “These Sakyan-son monks are of pleasant virtue and conduct. Having eaten fine meals, they lie down in beds sheltered from the wind. |
Yaṃnūnāhaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ. |
“What if I were to go forth among the Sakyan-son monks? |
Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissati. |
There the monks would tend to me and Jīvaka Komārabhacca would treat me. |
Somhi [sohaṃ (bahūsu, vimativinodanīṭīkā oloketabbā)] arogo vibbhamissāmī"ti. |
When I am well I will disrobe.” |
Atha kho so puriso bhikkhu upasaṅkamitvā pabbajjaṃ yāci. |
So, going to the monks, he requested the Going-forth. |
Taṃ bhikkhū pabbājesuṃ, upasampādesuṃ. |
The monks gave him the Going-forth; they gave him Acceptance. |
Taṃ bhikkhū ceva upaṭṭhahiṃsu, jīvako ca komārabhacco tikicchi. |
The monks tended to him and Jīvaka Komārabhacca treated him. |
So arogo vibbhami. |
When he was well he disrobed. |
Addasā kho jīvako komārabhacco taṃ purisaṃ vibbhantaṃ, disvāna taṃ purisaṃ etadavoca – "nanu tvaṃ, ayyo, bhikkhūsu pabbajito ahosī"ti? |
Then Jīvaka Komārabhacca saw the man (after he had) disrobed. On seeing him, he addressed him, “Master, weren’t you gone forth among the monks?” |
"Evaṃ, ācariyā"ti. |
“Yes, teacher.” |
"Kissa pana tvaṃ, ayyo, evarūpamakāsī"ti? |
“But why, master, did you do such a thing?” |
Atha kho so puriso jīvakassa komārabhaccassa etamatthaṃ ārocesi. |
Then the man told the matter to Jīvaka Komārabhacca. |
Jīvako komārabhacco ujjhāyati khiyyati vipāceti – "kathañhi nāma bhadantā [bhaddantā (ka.)] pañcahi ābādhehi phuṭṭhaṃ pabbājessantī"ti. |
Jīvaka Komārabhacca criticized and complained and spread it about, “How can the revered ones give the Going-forth to a person afflicted with the five diseases?” |
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Jīvaka Komārabhacca went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – "sādhu, bhante, ayyā pañcahi ābādhehi phuṭṭhaṃ na pabbājeyyu"nti. |
As he was sitting there, he said to the Blessed One, “Lord, it would be good if the masters wouldn’t give the Going-forth to one who is afflicted with (any of) the five diseases.” |
Atha kho bhagavā jīvakaṃ komārabhaccaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged Jīvaka Komārabhacca with a Dhamma talk. |
Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, pañcahi ābādhehi phuṭṭho pabbājetabbo. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, one who is afflicted with (any of) the five diseases should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassā"ti. |
“Whoever should give it: an offense of wrong doing.” |
Pañcābādhavatthu niṭṭhitaṃ. |
Discussion of the Five Diseases is finished. |
90.Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa paccanto kupito hoti. |
Now at that time there was unrest at King Bimbisāra of Magadha’s borderland. |
Atha kho rājā māgadho seniyo bimbisāro senānāyake mahāmatte āṇāpesi – "gacchatha, bhaṇe, paccantaṃ uccinathā"ti. |
So he ordered the ministers of the army, “I say, go and establish order in the borderland.” |
"Evaṃ, devā"ti kho senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa paccassosuṃ. |
They responded, “As you say, Your Majesty,” to King Bimbisāra of Magadha. |
Atha kho abhiññātānaṃ abhiññātānaṃ yodhānaṃ etadahosi – "mayaṃ kho yuddhābhinandino gacchantā pāpañca karoma, bahuñca apuññaṃ pasavāma. |
Then the thought occurred to many well-known soldiers, “On the thrill of the battle, we will do evil actions and make much demerit. |
Kena nu kho mayaṃ upāyena pāpā ca virameyyāma kalyāṇañca kareyyāmā"ti? |
By what strategy could we refrain from evil and do good?” |
Atha kho tesaṃ yodhānaṃ etadahosi – "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. |
The thought occurred to them, “These Sakyan-son monks live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured. |
Sace kho mayaṃ samaṇesu sakyaputtiyesu pabbajeyyāma, evaṃ mayaṃ pāpā ca virameyyāma kalyāṇañca kareyyāmā"ti. |
“If we went forth among the Sakyan-son contemplatives, we would thus refrain from evil and do good.” |
Atha kho te yodhā bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. |
So the soldiers went to the monks and requested the Going-forth. |
Te bhikkhū pabbājesuṃ, upasampādesuṃ. |
The monks gave them the Going-forth, gave them Acceptance. |
Senānāyakā mahāmattā rājabhaṭe pucchiṃsu – "kiṃ nu kho, bhaṇe, itthannāmo ca itthannāmo ca yodhā na dissantī"ti? |
The ministers of the army asked those in the king’s service, “Why are the soldiers So-and-so and So-and-so nowhere to be seen?” |
"Itthannāmo ca itthannāmo ca, sāmi, yodhā bhikkhūsu pabbajitā"ti. |
“Sir, the soldiers So-and-so and So-and-so have gone forth among the monks.” |
Senānāyakā mahāmattā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā rājabhaṭaṃ pabbājessantī"ti. |
The ministers of the army criticized and complained and spread it about, “How can the Sakyan-son contemplatives give one in the king’s service the Going-forth?” |
Senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa etamatthaṃ ārocesuṃ. |
The ministers of the army reported the matter to King Seniya Bimbisāra of Magadha. |
Atha kho rājā māgadho seniyo bimbisāro vohārike mahāmatte pucchi – "yo, bhaṇe, rājabhaṭaṃ pabbājeti, kiṃ so pasavatī"ti? |
So he asked his legal advisors, “I say, for one who gives the Going-forth to one in the king’s service, what (punishment) does he get?” |
"Upajjhāyassa, deva, sīsaṃ chetabbaṃ, anussāvakassa [anusāvakassa (ka.)] jivhā uddharitabbā, gaṇassa upaḍḍhaphāsukā bhañjitabbā"ti. |
“Your Majesty, the preceptor’s head should be cut off, the announcing teacher’s tongue pulled out, and for the group: half of their ribs should be broken.” |
Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then King Seniya Bimbisāra of Magadha went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. |
Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṃ etadavoca – "santi, bhante, rājāno assaddhā appasannā. |
As he was sitting there, he said to the Blessed One, “Lord, there are kings without conviction and confidence. |
Te appamattakenapi bhikkhū viheṭheyyuṃ. |
They would harm monks over a trifle. |
Sādhu, bhante, ayyā rājabhaṭaṃ na pabbājeyyu"nti. |
It would be good if the masters didn’t give the Going-forth to one in the king’s service.” |
Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with a Dhamma talk. |
Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, rājabhaṭo pabbājetabbo. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, one who is in the king’s (government) service should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassā"ti. |
Whoever should give it: an offense of wrong doing.” |
Rājabhaṭavatthu niṭṭhitaṃ. |
The Case of One Who is in the King’s Service is finished. |
91.Tena kho pana samayena coro aṅgulimālo bhikkhūsu pabbajito hoti. |
Now at that time Aṅgulimāla1 the criminal had gone forth among the monks. |
Manussā passitvā ubbijjantipi, uttasantipi, palāyantipi, aññenapi gacchanti, aññenapi mukhaṃ karonti, dvārampi thakenti. |
People, on seeing him, were agitated and afraid, ran away, took a different route, turned their faces away, or shut their doors. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā dhajabandhaṃ coraṃ pabbājessantī"ti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives give the Going-forth to a criminal who is ‘wrapped in a flag’?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - na, bhikkhave, dhajabandho coro pabbājetabbo. |
Then the monks reported the matter to the Blessed One. “Monks, a criminal who is ‘wrapped in a flag’ should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Aṅgulimālacoravatthu niṭṭhitaṃ. |
The Story of Aṅgulimāla the Criminal is finished. |
92.Tena kho pana samayena raññā māgadhena seniyena bimbisārena anuññātaṃ hoti – "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
Now at that time it had been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody could do anything to him, (as he thought,) “The Dhamma is well-expounded. May they live the holy life for the right ending of stress.” |
Tena kho pana samayena aññataro puriso corikaṃ katvā kārāya baddho hoti. |
And at that time, a certain man, having committed a crime, was bound in prison. |
So kāraṃ bhinditvā palāyitvā bhikkhūsu pabbajito hoti. |
Having broken out of prison, he went forth among the monks. |
Manussā passitvā evamāhaṃsu – "ayaṃ so kārabhedako coro. |
People, on seeing him, said, “That’s the criminal who broke out of prison. |
Handa, naṃ nemā"ti. |
"Lets take him away.”" |
Ekacce evamāhaṃsu – "māyyo, evaṃ avacuttha. |
Some said, “Don’t say that, masters. |
Anuññātaṃ raññā māgadhena seniyena bimbisārena – "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’” |
Manussā ujjhāyanti khiyyanti vipācenti – "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are unrestrained by fear—nobody can do anything to them. |
Kathañhi nāma samaṇā sakyaputtiyā kārabhedakaṃ coraṃ pabbājessantī"ti. |
“How can they give the Going-forth to a criminal who has broken out of prison?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, kārabhedako coro pabbājetabbo. |
“Monks, a criminal who has broken out of prison should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Kārabhedakacoravatthu niṭṭhitaṃ. |
The Case of the Criminal who had Broken out of Prison is finished. |
93.Tena kho pana samayena aññataro puriso corikaṃ katvā palāyitvā bhikkhūsu pabbajito hoti. |
Now at that time a certain man, having committed a crime, ran away and went forth among the monks. |
So ca rañño antepure likhito hoti – yattha passati, tattha hantabboti. |
(A warrant) had been written at the king’s inner palace that, “Wherever he is seen, he should be killed right there.” |
Manussā passitvā evamāhaṃsu – "ayaṃ so likhitako coro. |
People, on seeing him, said, “That’s the criminal for whom (a warrant) has been written. |
Handa, naṃ hanāmā"ti. |
Lets kill him.” |
Ekacce evamāhaṃsu – "māyyo, evaṃ avacuttha. |
Some said, “Don’t say that, masters. |
Anuññātaṃ raññā māgadhena seniyena bimbisārena "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ, svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’” |
Manussā ujjhāyanti khiyyanti vipācenti – "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are unrestrained by fear1—nobody can do anything to them. |
Kathañhi nāma samaṇā sakyaputtiyā likhitakaṃ coraṃ pabbājessantī"ti. |
“How can they give the Going-forth to a criminal for whom (a warrant) has been written?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, likhitako coro pabbājetabbo. |
“Monks, a criminal for whom a (a warrant) has been written should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Likhitakacoravatthu niṭṭhitaṃ. |
The Case of the Criminal for Whom a Warrant had been Sent Out is finished |
94.Tena kho pana samayena aññataro puriso kasāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. |
Now at that time a certain man who had been whipped/caned as punishment went forth among the monks. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā kasāhataṃ katadaṇḍakammaṃ pabbājessantī"ti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives give the Going-forth to one who has been whipped/caned as punishment?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, kasāhato katadaṇḍakammo pabbājetabbo. |
“Monks, a man who has been whipped/caned as punishment should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Kasāhatavatthu niṭṭhitaṃ. |
The Case of the Man Who had been Whipped is finished. |
95.Tena kho pana samayena aññataro puriso lakkhaṇāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. |
Now at that time a certain man who had been branded/tattooed as punishment had gone forth among the monks. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā lakkhaṇāhataṃ katadaṇḍakammaṃ pabbājessantī"ti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives give the Going-forth to one who has been branded/tattooed as punishment?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, lakkhaṇāhato katadaṇḍakammo pabbājetabbo. |
“Monks, a man who has been branded/tattooed as punishment should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Lakkhaṇāhatavatthu niṭṭhitaṃ. |
The Case of the Man Who had been Branded is finished. |
96.Tena kho pana samayena aññataro puriso iṇāyiko palāyitvā bhikkhūsu pabbajito hoti. |
Now at that time a certain debtor ran away and went forth among the monks. |
Dhaniyā passitvā evamāhaṃsu – "ayaṃ so amhākaṃ iṇāyiko. |
His creditors, on seeing him, said, “That’s our debtor. |
Handa, naṃ nemā"ti. |
Let’s take him away.” |
Ekacce evamāhaṃsu – "māyyo, evaṃ avacuttha. |
Some said, “Don’t say that, masters. |
Anuññātaṃ raññā māgadhena seniyena bimbisārena – "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’” |
Manussā ujjhāyanti khiyyanti vipācenti – "abhayūvarā ime samaṇā sakyaputtiyā. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are unrestrained by fear1— |
Nayime labbhā kiñci kātuṃ. |
nobody can do anything to them. |
Kathañhi nāma samaṇā sakyaputtiyā iṇāyikaṃ pabbājessantī"ti. |
“How can they give the Going-forth to a debtor?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, iṇāyiko pabbājetabbo. |
“Monks, a debtor should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Iṇāyikavatthu niṭṭhitaṃ. |
The Case of the Debtor is finished. |
97.Tena kho pana samayena aññataro dāso palāyitvā bhikkhūsu pabbajito hoti. |
Now at that time a certain slave ran away and went forth among the monks. |
Ayyakā [ayyikā (ka.), ayirakā (sī.)] passitvā evamāhaṃsu – "ayaṃ so amhākaṃ dāso. |
His masters, on seeing him, said, “That’s our slave. |
Handa, naṃ nemā"ti. |
Let’s take him away.” |
Ekacce evamāhaṃsu – "māyyo, evaṃ avacuttha, anuññātaṃ raññā māgadhena seniyena bimbisārena "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ, svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
Some said, “Don’t say that, masters. It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’” |
Manussā ujjhāyanti khiyyanti vipācenti – "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are unrestrained by fear1—nobody can do anything to them. |
Kathañhi nāma samaṇā sakyaputtiyā dāsaṃ pabbājessantī"ti. |
“How can they give the Going-forth to a slave?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, dāso pabbājetabbo. |
“Monks, a slave should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Dāsavatthu niṭṭhitaṃ. |
The Case of the Slave is finished. |
98.Tena kho pana samayena aññataro kammārabhaṇḍu mātāpitūhi saddhiṃ bhaṇḍitvā ārāmaṃ gantvā bhikkhūsu pabbajito hoti. |
Now at that time a certain fledgling metal smith, having quarreled with his father and mother, having gone to the monastery, had gone forth among the monks. |
Atha kho tassa kammārabhaṇḍussa mātāpitaro taṃ kammārabhaṇḍuṃ vicinantā ārāmaṃ gantvā bhikkhū pucchiṃsu – "api, bhante, evarūpaṃ dārakaṃ passeyyāthā"ti? |
Then his parents, looking for him, having gone to the monastery, asked the monks, “Venerable sirs, have you seen this sort of boy?” |
Bhikkhū ajānaṃyeva āhaṃsu – "na jānāmā"ti, apassaṃyeva āhaṃsu – "na passāmā"ti. |
The monks, not knowing him, said simply, “We don’t know him.” Not having seen him, they said simply, “We haven’t seen him.” |
Atha kho tassa kammārabhaṇḍussa mātāpitaro taṃ kammārabhaṇḍuṃ vicinantā bhikkhūsu pabbajitaṃ disvā ujjhāyanti khiyyanti vipācenti – "alajjino ime samaṇā sakyaputtiyā, dussīlā musāvādino. |
Then his parents, looking for him, saw him, having gone forth among the monks. On seeing him, they criticized and complained and spread it about: “These Sakyan-son contemplatives are shameless, unvirtuous liars. Even though they know him, they say, ‘We don’t know.’ |
Jānaṃyeva āhaṃsu – 'na jānāmā'ti, passaṃyeva āhaṃsu – 'na passāmā'ti. |
Even though they’ve seen him, they say, ‘We haven’t seen him.’ |
Ayaṃ dārako bhikkhūsu pabbajito"ti. |
This boy has gone forth among the monks!” |
Assosuṃ kho bhikkhū tassa kammārabhaṇḍussa mātāpitūnaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the fledgling metal smith’s parents criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, saṅghaṃ apaloketuṃ bhaṇḍukammāyāti. |
“Monks, I allow that the Saṅgha be informed for the sake of shaving the head (of a person to be ordained).” |
Kammārabhaṇḍuvatthu niṭṭhitaṃ. |
The Case of the Fledgling Metal Smith is finished. |
99.[idaṃ vatthu pāci. 402 ādayo] Tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti. |
“Now at that time in Rājagaha, a group of seventeen boys were friends, |
Upālidārako tesaṃ pāmokkho hoti. |
with the boy Upāli as their leader. |
Atha kho upālissa mātāpitūnaṃ etadahosi – "kena nu kho upāyena upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti? |
Then the thought occurred to Upāli’s parents, “By what strategy could Upāli, after our death, live pleasantly and not wear himself out?” |
Atha kho upālissa mātāpitūnaṃ etadahosi – "sace kho upāli lekhaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti. |
Then the thought occurred to Upāli’s parents, “If he studies writing, in this way, after our death, he will live pleasantly and not wear himself out.” |
Atha kho upālissa mātāpitūnaṃ etadahosi – "sace kho upāli lekhaṃ sikkhissati, aṅguliyo dukkhā bhavissanti. |
Then the thought occurred to Upāli’s parents, “If he studies writing, his fingers will hurt. |
Sace kho upāli gaṇanaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti. |
If he studies calculation, in this way, after our death, he will live pleasantly and not wear himself out.” |
Atha kho upālissa mātāpitūnaṃ etadahosi – "sace kho upāli gaṇanaṃ sikkhissati, urassa dukkho bhavissati. |
Then the thought occurred to Upāli’s parents, “If he studies calculation, his breast will hurt. |
Sace kho upāli rūpaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti. |
If he studies money changing [or: art], in this way, after our death, he will live pleasantly and not wear himself out.” |
Atha kho upālissa mātāpitūnaṃ etadahosi – "sace kho upāli rūpaṃ sikkhissati, akkhīni dukkhā bhavissanti. |
Then the thought occurred to Upāli’s parents, “If he studies money changing, his eyes will hurt. |
Ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
“Now, these Sakyan-son monks are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind. |
Sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti. |
“If Upāli went forth among the Sakyan-son monks, he would live pleasantly after our death and not wear himself out.” |
Assosi kho upālidārako mātāpitūnaṃ imaṃ kathāsallāpaṃ. |
The boy Upāli heard his parents’ conversation. |
Atha kho upālidārako yena te dārakā tenupasaṅkami, upasaṅkamitvā te dārake etadavoca – "etha mayaṃ, ayyā, samaṇesu sakyaputtiyesu pabbajissāmā"ti. |
So he went to the boys and, on arrival, said, “Come, masters, let’s go forth among the Sakyan-son contemplatives.” |
"Sace kho tvaṃ, ayya, pabbajissasi, evaṃ mayampi pabbajissāmā"ti. |
“If you go forth, master, so will we.” |
Atha kho te dārakā ekamekassa mātāpitaro upasaṅkamitvā etadavocuṃ – "anujānātha maṃ agārasmā anāgāriyaṃ pabbajjāyā"ti. |
So each of the boys, having gone to his parents, said, “Allow us to go forth from home into homelessness.” |
Atha kho tesaṃ dārakānaṃ mātāpitaro – "sabbepime dārakā samānacchandā kalyāṇādhippāyā"ti – anujāniṃsu. |
Then the parents of the boys allowed them, (thinking,) “All these boys are unanimous in their desire. Their motives are good.” |
Te bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. |
Having gone to the monks, they asked for the Going-forth. |
Te bhikkhū pabbājesuṃ upasampādesuṃ. |
The monks gave them the Going-forth, gave them Acceptance. |
Te rattiyā paccūsasamayaṃ paccuṭṭhāya rodanti – "yāguṃ detha, bhattaṃ detha, khādanīyaṃ dethā"ti. |
Then, waking up in the last watch of the night, they cried out, “Give us conjey! Give us a meal! Give us food!” |
Bhikkhū evamāhaṃsu – "āgametha, āvuso, yāva ratti vibhāyati. |
“The monks said, ‘Wait, friends, until the night turns light. |
Sace yāgu bhavissati pivissatha, sace bhattaṃ bhavissati bhuñjissatha, sace khādanīyaṃ bhavissati khādissatha; no ce bhavissati yāgu vā bhattaṃ vā khādanīyaṃ vā, piṇḍāya caritvā bhuñjissathā"ti. |
“If there is conjey, you will drink it. If there is a meal, you will eat it. If there is food, you will eat it. “But if there is no conjey or meal or food, then you will eat having gone for alms.” |
Evampi kho te bhikkhū bhikkhūhi vuccamānā rodantiyeva "yāguṃ detha, bhattaṃ detha, khādanīyaṃ dethā"ti; senāsanaṃ uhadantipi ummihantipi. |
“But even then, those monks, being spoken to by the monks, cried out as before, ‘Give us conjey! Give us a meal! Give us food!’ And they wet the bedding and soiled it. |
Assosi kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya dārakasaddaṃ. |
Then, waking up in the last watch of the night, the Blessed One heard the sound of the boys and, on hearing it, addressed Ven. Ānanda, “Ānanda, is that the sound of boys?” |
Sutvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho so, ānanda, dārakasaddo"ti? |
the Blessed One heard the sound of the boys and, on hearing it, addressed Ven. Ānanda, “Ānanda, is that the sound of boys?” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi - pe - "saccaṃ kira, bhikkhave, bhikkhū jānaṃ ūnavīsativassaṃ puggalaṃ upasampādentī"ti? |
Then Ven. Ānanda reported the matter to the Blessed One. “Is it true, monks, that the monks knowingly gave Acceptance to an individual less than twenty years old?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - "kathañhi nāma te, bhikkhave, moghapurisā jānaṃ ūnavīsativassaṃ puggalaṃ upasampādessanti. |
The Buddha, the Blessed One, rebuked them “Monks, how can these worthless men knowingly give Acceptance to an individual less than twenty years old?” |
Ūnavīsativasso, bhikkhave, puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. |
“Monks, an individual less than twenty years old is not resistant to cold, heat, hunger, thirst, the touch of flies and mosquitoes, wind and sun and creeping things; or to abusive, hurtful language. “He is not the sort who can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly. |
Vīsativassova kho, bhikkhave, puggalo khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. |
“Monks, an individual twenty years old is resistant to cold, heat, hunger, thirst, the touch of flies and mosquitoes, wind and sun and creeping things; or to abusive, hurtful language. “He is the sort who can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly. |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, jānaṃ ūnavīsativasso puggalo upasampādetabbo. |
“Monks, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, an individual less than twenty years old should not knowingly be given Acceptance. |
Yo upasampādeyya, yathādhammo kāretabbo"ti. |
Whoever should give him Acceptance is to be dealt with in accordance with the rule (Pc 65).” |
Upālidārakavatthu niṭṭhitaṃ. |
The Story of the Boy Upāli is finished. |
100.Tena kho pana samayena aññataraṃ kulaṃ ahivātakarogena kālaṅkataṃ hoti. |
Now on that occasion a certain family had died of cholera. |
Tassa pitāputtakā sesā honti. |
Only the father and little son were left. |
Te bhikkhūsu pabbajitvā ekatova piṇḍāya caranti. |
Having gone forth among the monks, they went together for alms. |
Atha kho so dārako pituno bhikkhāya dinnāya upadhāvitvā etadavoca – "mayhampi, tāta, dehi; mayhampi, tāta, dehī"ti. |
Then the boy, as his father was being offered alms, ran up to him and said, “Give some to me, too, daddy! Give some to me, too, daddy!” |
Manussā ujjhāyanti khiyyanti vipācenti – "abrahmacārino ime samaṇā sakyaputtiyā. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are uncelibate. |
Ayampi dārako bhikkhuniyā jāto"ti. |
This boy was born by a bhikkhunī.” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Na, bhikkhave, ūnapannarasavasso dārako pabbājetabbo. |
“Monks, a boy less than 15 years old should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Tena kho pana samayena āyasmato ānandassa upaṭṭhākakulaṃ saddhaṃ pasannaṃ ahivātakarogena kālaṅkataṃ hoti, dve ca dārakā sesā honti. |
Now at that time a family who were supporters of Ven. Ānanda—having conviction and confidence—died of cholera. Two boys were left. |
Te porāṇakena āciṇṇakappena bhikkhū passitvā upadhāvanti. |
Following their old habits, on seeing monks they ran up to them. |
Bhikkhū apasādenti. |
The monks drove them away. |
Te bhikkhūhi apasādiyamānā rodanti. |
Being driven away by the monks, they cried. |
Atha kho āyasmato ānandassa etadahosi – "bhagavatā paññattaṃ 'na ūnapannarasavasso dārako pabbājetabbo'ti. |
Then the thought occurred to Ven. Ānanda, “It has been laid down by the Blessed One that, ‘A boy less than 15 years old should not be given the Going-forth.’ |
Ime ca dārakā ūnapannarasavassā. |
“‘And these boys are less than 15 years old. |
Kena nu kho upāyena ime dārakā na vinasseyyu"nti? |
By what strategy could these boys not come to ruin?’” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. |
So Ven. Ānanda reported the matter to the Blessed One. |
Ussahanti pana te, ānanda, dārakā kāke uḍḍāpetunti? |
“Ānanda, are these boys able to chase away crows?” |
Ussahanti, bhagavāti. |
“They are able, O Blessed One.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ūnapannarasavassaṃ dārakaṃ kākuḍḍepakaṃ pabbājetu"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow that a boy less than 15 years old be given the Going-forth if he is capable of chasing away crows.” |
Ahivātakarogavatthu niṭṭhitaṃ. |
The Case of Cholera is finished. |
101.Tena kho pana samayena āyasmato upanandassa sakyaputtassa dve sāmaṇerā honti – kaṇṭako ca mahako ca. |
Now at that time Ven. Upananda the Sakyan had two novices, Kaṇṭaka and Mahaka. |
Te aññamaññaṃ dūsesuṃ. |
They committed sodomy with each other. |
Bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma sāmaṇerā evarūpaṃ anācāraṃ ācarissantī"ti. |
The monks criticized and complained and spread it about, “How can novices engage in that sort of misbehavior?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ekena dve sāmaṇerā upaṭṭhāpetabbā. |
“One (monk) should not get two novices to attend to him. |
Yo upaṭṭhāpeyya, āpatti dukkaṭassāti. |
Whoever should get them to attend to him: an offense of wrong doing.” |
Kaṇṭakavatthu niṭṭhitaṃ. |
The Case of Kaṇṭaka is finished. |
102.Tena kho pana samayena bhagavā tattheva rājagahe vassaṃ vasi, tattha hemantaṃ, tattha gimhaṃ. |
Now at that time the Blessed One stayed near Rājagaha for the Rains, and also for the cold season and the hot season. |
Manussā ujjhāyanti khiyyanti vipācenti – "āhundarikā samaṇānaṃ sakyaputtiyānaṃ disā andhakārā, na imesaṃ disā pakkhāyantī"ti. |
People criticized and complained and spread it about, The districts are crowded with Sakyan-son contemplatives—dark with them. The countryside is not brightened by them. |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "gacchānanda, avāpuraṇaṃ [apāpuraṇaṃ (ka.)] ādāya anupariveṇiyaṃ bhikkhūnaṃ ārocehi – "icchatāvuso bhagavā dakkhiṇāgiriṃ cārikaṃ pakkamituṃ. |
Then the Blessed One addressed Ven. Ānanda: “Go Ānanda, taking the key, announce to the monks in the courtyards: ‘Friends, the Blessed One wants to go out on a walking tour to Dakkhiṇāgiri. |
Yassāyasmato attho, so āgacchatū"ti. |
May whoever wants to come along.’” |
Evaṃ, bhante, ti kho āyasmā ānando bhagavato paṭissuṇitvā avāpuraṇaṃ ādāya anupariveṇiyaṃ bhikkhūnaṃ ārocesi – 'icchatāvuso bhagavā dakkhiṇāgiriṃ cārikaṃ pakkamituṃ. |
Responding, “As you say,” to the Blessed One, taking the key, Ven. Ānanda announced to the monks in the surrounding area(s): “Friends, the Blessed One wants to set out on a walking tour to Dakkhiṇāgiri. |
Yassāyasmato attho, so āgacchatū"'ti. |
May whoever wants to come along.” |
Bhikkhū evamāhaṃsu – "bhagavatā, āvuso ānanda, paññattaṃ dasavassāni nissāya vatthuṃ, dasavassena nissayaṃ dātuṃ. |
The monks said to him, “Friend, it has be laid down by the Blessed One to live in dependence for ten rains, and for dependence to be given by one with ten rains. |
Tattha ca no gantabbaṃ bhavissati, nissayo ca gahetabbo bhavissati, ittaro ca vāso bhavissati, puna ca paccāgantabbaṃ bhavissati, puna ca nissayo gahetabbo bhavissati. |
“In the event that we went, dependence would have to be taken, the stay would be short, we would come back again, and then dependence would have to be taken again. |
Sace amhākaṃ ācariyupajjhāyā gamissanti, mayampi gamissāma; no ce amhākaṃ ācariyupajjhāyā gamissanti, mayampi na gamissāma. |
"“If our teachers and preceptors go, we will go too. If they don’t go, we won’t go." |
Lahucittakatā no, āvuso ānanda, paññāyissatī"ti. |
“Friend Ānanda, (if we went) we would appear fickle.” |
Atha kho bhagavā ogaṇena bhikkhusaṅghena dakkhiṇāgiriṃ cārikaṃ pakkāmi. |
So the Blessed One set out on a walking tour toward Dakkhiṇāgiri with a reduced Saṅgha of monks. |
Āhundarikavatthu niṭṭhitaṃ. |
The Case of Crowding is finished. |
103.Atha kho bhagavā dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā punadeva rājagahaṃ paccāgacchi. |
Then the Blessed One, having stayed at Dakkhiṇāgiri for as long as he liked, came back to Rājagaha. |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho, ānanda, tathāgato ogaṇena bhikkhusaṅghena dakkhiṇāgiriṃ cārikaṃ pakkanto"ti? |
He addressed Ven. Ānanda: “Why did the Tathāgata set out on a walking tour toward Dakkhiṇāgiri with a small group of monks?” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. |
Then Ven. Ānanda reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena pañcavassāni nissāya vatthuṃ, abyattena yāvajīvaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow an experienced, competent monk to live five years in dependence, and an inexperienced one all his life.” |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk should not live independently (of a preceptor or teacher). |
Na asekkhena sīlakkhandhena samannāgato hoti na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena na asekkhena vimuttikkhandhena na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is not endowed with the aggregate of virtue of one beyond training. “He is not endowed with the aggregate of concentration of one beyond training. “He is not endowed with the aggregate of discernment of one beyond training. “He is not endowed with the aggregate of release of one beyond training. “He is not endowed with the aggregate of knowledge and vision of release of one beyond training. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Asekkhena sīlakkhandhena samannāgato hoti asekkhena samādhikkhandhena. |
“He is endowed with the aggregate of virtue of one beyond training. |
Asekkhena paññākkhandhena… asekkhena vimuttikkhandhena… asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He is endowed with the aggregate of concentration of one beyond training. “He is endowed with the aggregate of discernment of one beyond training. “He is endowed with the aggregate of release of one beyond training. “He is endowed with the aggregate of knowledge and vision of release of one beyond training. “Endowed with these five qualities, a monk may live independently. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five further qualities, a monk should not live independently. |
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is without conviction, without a sense of shame, without compunction, lazy, and of muddled mindfulness. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. “Endowed with these five qualities, a monk may live independently. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five further qualities, a monk should not live independently. |
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is one who, in terms of heightened virtue, is defective in his virtue. He is one who, in terms of heightened conduct, is defective in his conduct. He is one who, in terms of higher views, is defective in his views. He is not learned. He is undiscerning. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. “Endowed with these five qualities, a monk may live independently. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five further qualities, a monk should not live independently. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He does not know what is an offense.He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He knows what is an offense.He knows what is not an offense. He knows what is a light offense.He knows what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. “Endowed with these five qualities, a monk may live independently. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five further qualities, a monk should not live independently. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ūnapañcavasso hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He does not know what is an offense. He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. He has fewer than five rains. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, pañcavasso vā hoti atireka pañcavasso vā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He knows what is an offense. He knows what is not an offense. He knows what is a light offense. He knows what is a heavy offense. He has five rains or more. “Endowed with these five qualities, a monk may live independently.” |
Nissayamuccanakakathā niṭṭhitā. |
The Case of Release from Dependence is finished. |
Pañcakadasavāro niṭṭhito. |
|
104."Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk should not live independently (of a preceptor or teacher). |
Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena, na asekkhena vimuttikkhandhena, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is not endowed with the aggregate of virtue of one beyond training. “He is not endowed with the aggregate of concentration of one beyond training. “He is not endowed with the aggregate of discernment of one beyond training. “He is not endowed with the aggregate of release of one beyond training. “He is not endowed with the aggregate of knowledge and vision of release of one beyond training. “He has fewer than five rains. “Endowed with these six qualities, a monk should not live independently. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk may live independently. |
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena, asekkhena paññākkhandhena, asekkhena vimuttikkhandhena, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He is endowed with the aggregate of virtue of one beyond training. He is endowed with the aggregate of concentration of one beyond training. He is endowed with the aggregate of discernment of one beyond training. He is endowed with the aggregate of release of one beyond training. He is endowed with the aggregate of knowledge and vision of release of one beyond training. He has five rains or more. “Endowed with these six qualities, a monk may live independently. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with six further qualities, a monk should not live independently. |
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is without conviction, without a sense of shame, without compunction, lazy, and of muddled mindfulness. He has fewer than five rains. “Endowed with these six qualities, a monk should not live independently. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk may live independently. |
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. He has five rains or more. “Endowed with these six qualities, a monk may live independently. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with six further qualities, a monk should not live independently. |
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is one who, in terms of heightened virtue, is defective in his virtue. He is one who, in terms of heightened conduct, is defective in his conduct. He is one who, in terms of higher views, is defective in his views. He is not learned. He is undiscerning. He has fewer than five rains. “Endowed with these six qualities, a monk should not live independently. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk may live independently. |
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. He has five rains or more. “Endowed with these six qualities, a monk may live independently. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with six further qualities, a monk should not live independently. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He does not know what is an offense. He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. He has fewer than five rains. “Endowed with these six qualities, a monk should not live independently. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk may live independently. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabba"nti. |
“He knows what is an offense. He knows what is not an offense. He knows what is a light offense. He knows what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. He has five rains or more. “Endowed with these six qualities, a monk may live independently. |
Abhayūvarabhāṇavāro niṭṭhito aṭṭhamo. |
The recitation section on Those Unrestrained by Fear is finished. |
105.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena kapilavatthu tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Kapilavatthu, |
Anupubbena cārikaṃ caramāno yena kapilavatthu tadavasari. |
and traveling by stages, arrived at Kapilavatthu. |
Tatra sudaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. |
The Blessed One stayed right there in Kapilavatthu among the Sakyans in the Banyan Park. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suddhodanassa sakkassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, went to the residence of Suddhodana the Sakyan and, on arrival, sat down on a seat laid out. |
Atha kho rāhulamātā devī rāhulaṃ kumāraṃ etadavoca – "eso te, rāhula, pitā. |
Then the queen, Rāhula’s mother, said to Prince Rāhula, “Rāhula, that’s your father. |
Gacchassu [gacchassa (syā.)], dāyajjaṃ yācāhī"ti. |
Go and ask for your inheritance.” |
Atha kho rāhulo kumāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato, aṭṭhāsi – "sukhā te, samaṇa, chāyā"ti. |
So Prince Rāhula went to the Blessed One and, on arrival, stood in front of him, (saying,) “Contemplative, your shadow is pleasant.” |
Atha kho bhagavā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, getting up from his seat, left. |
Atha kho rāhulo kumāro bhagavantaṃ piṭṭhito piṭṭhito anubandhi – "dāyajjaṃ me, samaṇa, dehi; dāyajjaṃ me, samaṇa, dehī"ti. |
So Prince Rāhula followed along behind the Blessed One, (saying,) “Contemplative, give me my inheritance. Contemplative, give me my inheritance.” |
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – "tena hi tvaṃ, sāriputta, rāhulaṃ kumāraṃ pabbājehī"ti. |
Then the Blessed One addressed Ven. Sāriputta, “In that case, Sāriputta, give Prince Rāhula the Going-forth.” |
"Kathāhaṃ, bhante, rāhulaṃ kumāraṃ pabbājemī"ti? |
“How should I give Prince Rāhula the Going-forth, Lord?” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, tīhi saraṇagamanehi sāmaṇerapabbajjaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow the Going-forth for a novice by means of three goings for refuge. |
Evañca pana, bhikkhave, pabbājetabbo – paṭhamaṃ kesamassuṃ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā evaṃ vadehīti vattabbo – buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmīti. |
“The Going-forth should be given like this: “First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this: “‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’ |
Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi sāmaṇerapabbajja"nti. |
“Monks, I allow the Going-forth for a novice by means of these three goings for refuge.” |
Atha kho āyasmā sāriputto rāhulaṃ kumāraṃ pabbājesi. |
So Ven. Sāriputta gave Prince Rāhula the Going-forth. |
Atha kho suddhodano sakko yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Suddhodana the Sakyan went to the Blessed One and, on arrival, bowed down and sat to one side. |
Ekamantaṃ nisinno kho suddhodano sakko bhagavantaṃ etadavoca – "ekāhaṃ, bhante, bhagavantaṃ varaṃ yācāmī"ti. |
As he was sitting there, he said to the Blessed One, “Lord, I have one boon to ask of the Blessed One.” |
"Atikkantavarā kho, gotama, tathāgatā"ti. |
“Tathāgatas have gone beyond boons, Gotama.” |
"Yañca, bhante, kappati, yañca anavajja"nti. |
“It is allowable and blameless.” |
"Vadehi, gotamā"ti. |
“Say it, Gotama.” |
"Bhagavati me, bhante, pabbajite anappakaṃ dukkhaṃ ahosi, tathā nande, adhimattaṃ rāhule. |
When the Blessed One went forth, I suffered not just a little. Likewise for Nanda, and exceedingly so for Rāhula. |
Puttapemaṃ, bhante, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati. |
Lord, affection for a son cuts through the outer skin. Having cut through the outer skin it cuts through the inner skin. Having cut through the inner skin, it cuts through the flesh. Having cut through the flesh, it cuts through the tendons. Having cut through the tendons, it cuts into the bones. Having cut into the bones, it penetrates the bone marrow and stays there. |
Sādhu, bhante, ayyā ananuññātaṃ mātāpitūhi puttaṃ na pabbājeyyu"nti. |
“It would be good, Lord, if the Masters didn’t give the Going-forth to sons without the parents’ permission.” |
Atha kho bhagavā suddhodanaṃ sakkaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged Suddhodana the Sakyan with a Dhamma talk. |
Atha kho suddhodano sakko bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, Suddhodana the Sakyan got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ananuññāto mātāpitūhi putto pabbājetabbo. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, a son without permission from his parents should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassā"ti. |
Whoever should give it: an offense of wrong-doing.” |
Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Kapilavatthu as long as he liked, set out on a wandering tour toward Sāvatthī, |
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. |
and traveling by stages, arrived at Sāvatthī. |
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
There at Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena āyasmato sāriputtassa upaṭṭhākakulaṃ āyasmato sāriputtassa santike dārakaṃ pāhesi – "imaṃ dārakaṃ thero pabbājetū"ti. |
At that time a family that supported Ven. Sāriputta sent a boy to Ven. Sāriputta’s presence, (saying,) “May the elder give this boy the Going-forth.” |
Atha kho āyasmato sāriputtassa etadahosi – "bhagavatā paññattaṃ 'na ekena dve sāmaṇerā upaṭṭhāpetabbā'ti. |
Then the thought occurred to Ven. Sāriputta, “The Blessed One has declared: ‘One (monk) should not get two novices to attend to him.’ |
Ayañca me rāhulo sāmaṇero. |
But I have this Novice Rāhula. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
What should I do?” |
Bhagavato etamatthaṃ ārocesi. |
He reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena ekena dve sāmaṇere upaṭṭhāpetuṃ, yāvatake vā pana ussahati ovadituṃ anusāsituṃ tāvatake upaṭṭhāpetunti. |
“Monks, I allow a single monk, if experienced and competent, to get two novices—or as many as he is capable of instructing and exhorting—to attend to him.” |
Rāhulavatthu niṭṭhitaṃ. |
The Case of Rāhula is finished. |
106.Atha kho sāmaṇerānaṃ etadahosi – "kati nu kho amhākaṃ sikkhāpadāni, kattha ca amhehi sikkhitabba"nti? |
Now at that time the thought occurred to the novices, “How many training rules do we have? What should we train in line with?” |
Bhagavato etamatthaṃ ārocesuṃ - pe - anujānāmi, bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ – pāṇātipātā veramaṇī [veramaṇi, veramaṇiṃ (ka.)], adinnādānā veramaṇī, abrahmacariyā veramaṇī, musāvādā veramaṇī, surāmerayamajjapamādaṭṭhānā veramaṇī, vikālabhojanā veramaṇī, naccagītavāditavisūkadassanā veramaṇī, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī, uccāsayanamahāsayanā veramaṇī, jātarūparajatapaṭiggahaṇā veramaṇī. |
They reported the matter to the Blessed One. “Monks, I allow ten training rules for the novices. The novices are to train in line with them: “Refraining from killing living beings. “Refraining from taking what is not given. “Refraining from uncelibate conduct. “Refraining from false speech. “Refraining from alcohol and fermented liquors that cause heedlessness. “Refraining from eating at the wrong time. “Refraining from dancing, singing, music, and going to see entertainments. “Refraining from wearing garlands, using perfumes, and beautifying the body with cosmetics. “Refraining from using high or large beds. “Refraining from accepting gold and silver [money]. |
Anujānāmi, bhikkhave, sāmaṇerānaṃ imāni dasa sikkhāpadāni, imesu ca sāmaṇerehi sikkhitunti. |
“Monks, I allow these ten training rules for the novices. The novices are to train in line with them. |
Sikkhāpadakathā niṭṭhitā. |
Discussion of Training Rules is finished. |
107.Tena kho pana samayena sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti. |
Now at that time the novices kept being disrespectful and undeferential toward the monks—living disharmoniously with them. |
Bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharissantī"ti. |
The monks criticized and complained and spread it about, “How can the novices keep being disrespectful and undeferential toward the monks—living disharmoniously with them?” |
Bhagavato etamatthaṃ ārocesuṃ - pe - anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṃ kātuṃ. |
They reported the matter to the Blessed One. “Monks, I allow a punishment to be imposed on a novice endowed with five qualities: |
Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti – anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṃ kātunti. |
“He strives for the monks’ loss, “he strives for the monks’ harm, “he strives for the monks’ non-dwelling, “he insults and reviles monks, “he causes monks to split from monks. “I allow a punishment to be imposed on a novice endowed with these five qualities.” |
Atha kho bhikkhūnaṃ etadahosi – "kiṃ nu kho daṇḍakammaṃ kātabba"nti? |
Then the thought occurred to the monks, “What punishment should be done?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, āvaraṇaṃ kātunti. |
“Monks, I allow a prohibition (placing something off limits) to be made.” |
Tena kho pana samayena bhikkhū sāmaṇerānaṃ sabbaṃ saṅghārāmaṃ āvaraṇaṃ karonti. |
Now at that time the monks made the entire monastery of the Saṅgha off limits. |
Sāmaṇerā ārāmaṃ pavisituṃ alabhamānā pakkamantipi, vibbhamantipi, titthiyesupi saṅkamanti. |
The novices, not getting to enter the monastery, left, disrobed, or went over to another religion. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sabbo saṅghārāmo āvaraṇaṃ kātabbo. |
“The entire monastery of the Saṅgha is not to be made off limits. |
Yo kareyya, āpatti dukkaṭassa. |
Whoever should make it off limits: an offense of wrong doing. |
Anujānāmi, bhikkhave, yattha vā vasati, yattha vā paṭikkamati, tattha āvaraṇaṃ kātunti. |
“I allow wherever he (normally) lives, wherever he (normally) returns to, to be made off limits.” |
Tena kho pana samayena bhikkhū sāmaṇerānaṃ mukhadvārikaṃ āhāraṃ āvaraṇaṃ karonti. |
Now at that time the monks made a prohibition regarding food to be taken by the mouth. |
Manussā yāgupānampi saṅghabhattampi karontā sāmaṇere evaṃ vadenti – "etha, bhante, yāguṃ pivatha; etha, bhante, bhattaṃ bhuñjathā"ti. |
People making conjey drinks, or meals for the Saṅgha said to the novices, “Come, venerable sirs, drink conjey. Come, venerable sirs, eat a meal.” |
Sāmaṇerā evaṃ vadenti – "nāvuso, labbhā. |
The novices said, “Friends, we can’t. |
Bhikkhūhi āvaraṇaṃ kata"nti. |
The monks have made a prohibition.” |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhadantā sāmaṇerānaṃ mukhadvārikaṃ āhāraṃ āvaraṇaṃ karissantī"ti. |
People criticized and complained and spread it about, “How can the venerable ones make a prohibition regarding food to be taken by the mouth for the novices?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, mukhadvāriko āhāro āvaraṇaṃ kātabbo. |
“Monks, a prohibition is not to be made regarding food to be taken by the mouth. |
Yo kareyya, āpatti dukkaṭassāti. |
“Whoever should make (such a prohibition): an offense of wrong doing.” |
Daṇḍakammavatthu niṭṭhitaṃ. |
The Case of Punishment is finished. |
108.Tena kho pana samayena chabbaggiyā bhikkhū upajjhāye anāpucchā sāmaṇerānaṃ āvaraṇaṃ karonti. |
Now at that time the Group-of-six monks made prohibitions for novices without having asked permission from their preceptors. |
Upajjhāyā gavesanti – kathaṃ [kahaṃ (ka.)] nu kho amhākaṃ sāmaṇerā na dissantīti. |
The preceptors, looking for them, “Why are our novices nowhere to be seen?” |
Bhikkhū evamāhaṃsu – "chabbaggiyehi, āvuso, bhikkhūhi āvaraṇaṃ kata"nti. |
Monks said to them, “Friends, the Group-of-six monks have made prohibitions (for them).” |
Upajjhāyā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū amhe anāpucchā amhākaṃ sāmaṇerānaṃ āvaraṇaṃ karissantī"ti. |
The preceptors criticized and complained and spread it about: “How can the Group-of-six monks made prohibitions for our novices without having asked permission from us?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, upajjhāye anāpucchā āvaraṇaṃ kātabbaṃ. |
“A prohibition is not to be made without having asked permission from (the novice’s/young monk’s) preceptor. |
Yo kareyya, āpatti dukkaṭassāti. |
“Whoever should make (such a prohibition): an offense of wrong doing.” |
Anāpucchāvaraṇavatthu niṭṭhitaṃ. |
The Case of the Prohibition Made Without Having Taken Leave is finished. |
Tena kho pana samayena chabbaggiyā bhikkhū therānaṃ bhikkhūnaṃ sāmaṇere apalāḷenti. |
Now at that time the Group-of-six monks lured away the senior monks’ novices. |
Therā sāmaṃ dantakaṭṭhampi mukhodakampi gaṇhantā kilamanti. |
The senior monks were put to difficulty getting their own tooth-wood and water for washing the mouth. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, aññassa parisā apalāḷetabbā. |
“Monks, another’s following should not be lured away. |
Yo apalāḷeyya, āpatti dukkaṭassā ti. |
Whoever should lure it away: an offense of wrong doing.” |
Apalāḷanavatthu niṭṭhitaṃ. |
The Case of Luring Away is finished. |
Tena kho pana samayena āyasmato upanandassa sakyaputtassa kaṇṭako nāma sāmaṇero kaṇṭakiṃ nāma bhikkhuniṃ dūsesi. |
Now at that time Kaṇṭaka, Ven. Upananda the Sakyan’s novice, molested1 a bhikkhunī named Kaṇṭakī. |
Bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma sāmaṇero evarūpaṃ anācāraṃ ācarissatī"ti. |
The monks criticized and complained and spread it about, “How can a novice engage in that kind of misbehavior?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetuṃ. |
“Monks, I allow a novice endowed with ten qualities to be expelled: |
Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, majjapāyī hoti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, micchādiṭṭhiko hoti, bhikkhunidūsako hoti – anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetunti. |
“He is a taker of life, he is a taker of what is not given, he engages in uncelibacy, he is a speaker of lies, he is a drinker of intoxicants, he speaks dispraise of the Buddha, he speaks dispraise of the Dhamma, he speaks dispraise of the Saṅgha, he holds wrong views, he is a molester of a bhikkhunī. “Monks, I allow that a novice endowed with these ten qualities be expelled. |
109.Tena kho pana samayena aññataro paṇḍako bhikkhūsu pabbajito hoti. |
Now on that occasion, a certain paṇḍaka had gone forth among the monks. |
So dahare dahare bhikkhū upasaṅkamitvā evaṃ vadeti – "etha, maṃ āyasmanto dūsethā"ti. |
Going up to the young monks, he said to them, “Come, venerable sirs, commit sodomy with me.” |
Bhikkhū apasādenti – "nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho"ti. |
The monks chased him away, “Go away, paṇḍaka! Get lost, paṇḍaka! Who wants you?” |
So bhikkhūhi apasādito mahante mahante moḷigalle sāmaṇere upasaṅkamitvā evaṃ vadeti – "etha, maṃ āvuso dūsethā"ti. |
Having been chased away by the monks, he went to the larger, heftier novices and said to them, “Come, venerable sirs, commit sodomy with me.” |
Sāmaṇerā apasādenti – "nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho"ti. |
The novices chased him away, “Go away, paṇḍaka! Get lost, paṇḍaka! Who wants you?” |
So sāmaṇerehi apasādito hatthibhaṇḍe assabhaṇḍe upasaṅkamitvā evaṃ vadeti – "etha, maṃ, āvuso, dūsethā"ti. |
Having been chased away by the monks, he went to the elephant-trainers and horse-trainers and said to them, “Come, friends, commit sodomy with me.” |
Hatthibhaṇḍā assabhaṇḍā dūsesuṃ. |
The elephant-trainers and horse-trainers committed sodomy with him. |
Te ujjhāyanti khiyyanti vipācenti – "paṇḍakā ime samaṇā sakyaputtiyā. |
They criticized and complained and spread it about, “These Sakyan-son monks are paṇḍakas. |
Yepi imesaṃ na paṇḍakā, tepi ime paṇḍake dūsenti. |
And those among them who are not paṇḍakas commit sodomy with paṇḍakas. |
Evaṃ ime sabbeva abrahmacārino"ti. |
So all of them are uncelibate.” |
Assosuṃ kho bhikkhū tesaṃ hatthibhaṇḍānaṃ assabhaṇḍānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the elephant-trainers and horse-trainers criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“Monks, a paṇḍaka, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
110.Tena kho pana samayena aññataro purāṇakulaputto khīṇakolañño sukhumālo hoti. |
Now on that occasion there was a certain delicately nurtured son of an old (wealthy) family that had fallen on hard times. |
Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi – "ahaṃ kho sukhumālo, na paṭibalo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ. |
The thought occurred to him, “I am delicately nurtured, incapable of acquiring unacquired property, or of making anything out of the property I have acquired. |
Kena nu kho ahaṃ upāyena sukhañca jīveyyaṃ, na ca kilameyya"nti? |
“By what strategy could I live pleasantly and not be put to difficulties?” |
Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi – "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
Then the thought occurred to him, “Now, these Sakyan-son monks are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind. |
Yaṃnūnāhaṃ sāmaṃ pattacīvaraṃ paṭiyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṃ gantvā bhikkhūhi saddhiṃ saṃvaseyya"nti. |
“What if I were to prepare robes and a bowl for myself, shave my head & beard, to clothe myself in ochre robes, and then having gone to the monastery, live in affiliation with the monks?” |
Atha kho so purāṇakulaputto khīṇakolañño sāmaṃ pattacīvaraṃ paṭiyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṃ gantvā bhikkhū abhivādeti. |
So he prepared robes and a bowl for himself, shaved his head & beard, clothed himself in ochre robes, went to the monastery, and bowed down to the monks. |
Bhikkhū evamāhaṃsu – "kativassosi tvaṃ, āvuso"ti? |
The monks said, “Friend, how many rains do you have?” |
Kiṃ etaṃ, āvuso, kativasso nāmāti? |
“Friends, what’s that—‘how many rains’?” |
Ko pana te, āvuso, upajjhāyoti? |
“Then who is your preceptor, friend?” |
Kiṃ etaṃ, āvuso, upajjhāyo nāmāti? |
“Friends, what’s that—a ‘preceptor’?” |
Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – "iṅghāvuso upāli, imaṃ pabbajitaṃ anuyuñjāhī"ti. |
The monks said to Ven. Upāli, “Come, friend Upāli, and question this one gone-forth.” |
Atha kho so purāṇakulaputto khīṇakolañño āyasmatā upālinā anuyuñjiyamāno etamatthaṃ ārocesi. |
So the delicately nurtured son of an old (wealthy) family that had fallen on hard times, being questioned by Ven. Upāli, reported the matter to him. |
Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. |
Ven, Upāli reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Theyyasaṃvāsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“A person in affiliation through theft, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled. |
Titthiyapakkantako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“One who has gone over (while a monk) to another religion, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
111.Tena kho pana samayena aññataro nāgo nāgayoniyā aṭṭīyati harāyati jigucchati. |
Now at that time a certain nāga was horrified, humiliated, and disgusted with his nāga-birth. |
Atha kho tassa nāgassa etadahosi – "kena nu kho ahaṃ upāyena nāgayoniyā ca parimucceyyaṃ khippañca manussattaṃ paṭilabheyya"nti. |
Then the thought occurred to him: “Now, by what strategy might I be freed from the nāga-birth and quickly regain the human state?” |
Atha kho tassa nāgassa etadahosi – "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. |
Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured. |
Sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ nāgayoniyā ca parimucceyyaṃ, khippañca manussattaṃ paṭilabheyya"nti. |
“If I went forth among the Sakyan-son contemplatives, I would thus be freed from the nāga-birth and quickly regain the human state.” |
Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
So, in the form of a brahman youth, he went to the monks and requested the Going-forth. |
Taṃ bhikkhū pabbājesuṃ, upasampādesuṃ. |
The monks gave him the Going-forth; they gave him Acceptance. |
Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṃ paccantime vihāre paṭivasati. |
Now at that time the nāga lived together with a certain monk in a dwelling on the perimeter (of the monastery). |
Atha kho so bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya ajjhokāse caṅkamati. |
Then the monk, getting up in the last watch of the night, walked back and forth in the open air. |
Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṃ okkami. |
The nāga, when the monk had left, fell asleep with his guard down. |
Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti. |
The entire dwelling was filled with snake. Coils were coming out through the windows. |
Atha kho so bhikkhu vihāraṃ pavisissāmīti kavāṭaṃ paṇāmento addasa sabbaṃ vihāraṃ ahinā puṇṇaṃ, vātapānehi bhoge nikkhante, disvāna bhīto vissaramakāsi. |
Then the monk, (thinking,) “I’ll enter the dwelling,” and opening the door, saw the entire dwelling filled with snake and the coils coming out through the windows. On seeing this, frightened, he let out a shriek. |
Bhikkhū upadhāvitvā taṃ bhikkhuṃ etadavocuṃ – "kissa tvaṃ, āvuso, vissaramakāsī"ti? |
Monks came running and said to him, “Why, friend, did you let out a shriek?” |
"Ayaṃ, āvuso, sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā"ti. |
“This entire dwelling, friends, is filled with snake! Coils are coming out through the windows!” |
Atha kho so nāgo tena saddena paṭibujjhitvā sake āsane nisīdi. |
Then the nāga, having awakened at the noise, sat in his own seat. |
Bhikkhū evamāhaṃsu – "kosi tvaṃ, āvuso"ti? |
The monks said, “Who are you, friend?” |
"Ahaṃ, bhante, nāgo"ti. |
“I am a nāga, venerable sirs.” |
"Kissa pana tvaṃ, āvuso, evarūpaṃ akāsī"ti? |
“But why, friend, did you do such a thing?” |
Atha kho so nāgo bhikkhūnaṃ etamatthaṃ ārocesi. |
Then the nāga reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ nāgaṃ etadavoca – "tumhe khottha nāgā aviruḷhidhammā imasmiṃ dhammavinaye. |
Then the Blessed One, with regard to this cause, to this incident, had the Saṅgha of monks assembled and said to the nāga: “You nāgas are not liable to growth in this Dhamma and discipline. |
Gaccha tvaṃ, nāga, tattheva cātuddase pannarase aṭṭhamiyā ca pakkhassa uposathaṃ upavasa, evaṃ tvaṃ nāgayoniyā ca parimuccissasi, khippañca manussattaṃ paṭilabhissasī"ti. |
Go, nāga. (Staying) right there1, observe the uposatha on the fourteenth (or) fifteenth and eighth of the fortnight. Thus you will be freed from the nāga-birth and quickly regain the human state.” |
Atha kho so nāgo aviruḷhidhammo kirāhaṃ imasmiṃ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṃ katvā pakkāmi. |
The nāga, (thinking,) “It’s said that I’m not liable to growth in this Dhamma and discipline!” sad and unhappy, shedding tears, let out a shriek and left. |
Atha kho bhagavā bhikkhū āmantesi – "dveme, bhikkhave, paccayā nāgassa sabhāvapātukammāya. |
Then the Blessed One addressed the monks, “Monks, there are two conditions for a male nāga’s reverting to his own state: |
Yadā ca sajātiyā methunaṃ dhammaṃ paṭisevati, yadā ca vissaṭṭho niddaṃ okkamati – ime kho, bhikkhave, dve paccayā nāgassa sabhāvapātukammāya. |
when he engages in intercourse with a female of his own species, and when he falls asleep with his guard down. These are the two conditions for a male nāga’s reverting to his own state.” |
Tiracchānagato, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. |
“Monks, an animal, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
112.Tena kho pana samayena aññataro māṇavako mātaraṃ jīvitā voropesi. |
Now on that occasion, a certain brahman youth deprived his mother of life. |
So tena pāpakena kammena aṭṭīyati harāyati jigucchati. |
He became horrified, humiliated, and disgusted with that evil action. |
Atha kho tassa māṇavakassa etadahosi – "kena nu kho ahaṃ upāyena imassa pāpakassa kammassa nikkhantiṃ kareyya"nti? |
Then the thought occurred to him, “Now, by what strategy might I wipe out this evil action?” |
Atha kho tassa māṇavakassa etadahosi – "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. |
Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured. |
Sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ imassa pāpakassa kammassa nikkhantiṃ kareyya"nti. |
“If I went forth among the Sakyan-son contemplatives I would wipe out this evil action.” |
Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
So the brahman youth went to the monks and requested the Going-forth. |
Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – "pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito. |
The monks said to Ven. Upāli, “Friend Upāli, previously a nāga in the form of a brahman youth went forth among the monks. |
Iṅghāvuso upāli, imaṃ māṇavakaṃ anuyuñjāhī"ti. |
Come, friend Upāli, and question this brahman youth.” |
Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṃ ārocesi. |
Then, being questioned by Ven. Upāli, the brahman youth reported the matter to him. |
Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. |
Ven, Upāli reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - mātughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
The monks reported the matter to the Blessed One. “Monks, a matricide, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
113.Tena kho pana samayena aññataro māṇavako pitaraṃ jīvitā voropesi. |
Now on that occasion, a certain brahman youth deprived his father of life. |
So tena pāpakena kammena aṭṭīyati harāyati jigucchati. |
He became horrified, humiliated, and disgusted with that evil action. |
Atha kho tassa māṇavakassa etadahosi "kena nu kho ahaṃ upāyena imassa pāpakassa kammassa nikkhantiṃ kareyya"nti. |
Then the thought occurred to him, “Now, by what strategy might I wipe out this evil action?” |
Atha kho tassa māṇavakassa etadahosi "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā, sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ imassa pāpakassa kammassa nikkhantiṃ kareyya"nti. |
Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured. “If I went forth among the Sakyan-son contemplatives I would wipe out this evil action.” |
Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
So the brahman youth went to the monks and requested the Going-forth. |
Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – "pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito, iṅghāvuso, upāli, imaṃ māṇavakaṃ anuyuñjāhī"ti. |
The monks said to Ven. Upāli, “Friend Upāli, previously a nāga in the form of a brahman youth went forth among the monks. Come, friend Upāli, and question this brahman youth.” |
Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṃ ārocesi. |
Then, being questioned by Ven. Upāli, the brahman youth reported the matter to him. |
Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. |
Ven, Upāli reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Pitughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“Monks, a patricide, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
114.Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṃ addhānamaggappaṭipannā honti. |
Now on that occasion several monks were traveling on the road from Sāketa to Sāvatthī. |
Antarāmagge corā nikkhamitvā ekacce bhikkhū acchindiṃsu, ekacce bhikkhū haniṃsu. |
On the road, bandits, coming out, robbed some of the monks and killed some of them. |
Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṃ, ekacce corā palāyiṃsu. |
The king’s men of Sāvatthī, coming out, captured some of the bandits and chased some of them away. |
Ye te palāyiṃsu te bhikkhūsu pabbajiṃsu, ye te gahitā te vadhāya oniyyanti. |
Those that they chased away went forth among the monks. Those that were captured were led off to be executed. |
Addasaṃsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṃsu – "sādhu kho mayaṃ palāyimhā, sacā ca [sace ca, sacajja (aṭṭhakathāyaṃ pāṭhantarā)] mayaṃ gayheyyāma [gaṇheyyāma (ka.)], mayampi evameva haññeyyāmā"ti. |
Those bandits that had gone forth saw the bandits being led away to be executed and, on seeing them, said, “It’s a good thing we ran away. If we had been captured today, we would be executed in just the same way.” |
Bhikkhū evamāhaṃsu – "kiṃ pana tumhe, āvuso, akatthā"ti? |
The monks said to them, “But friends, what did you do?” |
Atha kho te pabbajitā bhikkhūnaṃ etamatthaṃ ārocesuṃ. |
So they—the ones who had gone forth—reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Arahanto ete, bhikkhave, bhikkhū. |
“Monks, those monks were arahants. |
Arahantaghātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“A murderer of an arahant, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
115.Tena kho pana samayena sambahulā bhikkhuniyo sāketā sāvatthiṃ addhānamaggappaṭipannā honti. |
Now on that occasion several bhikkhunīs were traveling on the road from Sāketa to Sāvatthī. |
Antarāmagge corā nikkhamitvā ekaccā bhikkhuniyo acchindiṃsu, ekaccā bhikkhuniyo dūsesuṃ. |
On the road bandits, coming out, robbed some of the bhikkhunīs and molested some of them. |
Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṃ, ekacce corā palāyiṃsu. |
The king’s men of Sāvatthī, coming out, captured some of the bandits, and chased some of them away. |
Ye te palāyiṃsu, te bhikkhūsu pabbajiṃsu. |
Those that they chased away went forth among the monks. |
Ye te gahitā, te vadhāya oniyyanti. |
Those that were captured were led off to be executed. |
Addasaṃsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṃsu "sādhu kho mayaṃ palāyimhā, sacā ca mayaṃ gayheyyāma, mayampi evameva haññeyyāmā"ti. |
Those bandits that had gone forth saw the bandits being led away to be executed and, on seeing them, said, “It’s a good thing we ran away. If we had been captured today, we would be executed in just the same way.” |
Bhikkhū evamāhaṃsu "kiṃ pana tumhe, āvuso, akatthā"ti. |
The monks said to them, “But friends, what did you do?” |
Atha kho te pabbajitā bhikkhūnaṃ etamatthaṃ ārocesuṃ. |
So the ones who had gone forth reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Bhikkhunidūsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“Monks, one who has molested a bhikkhunī, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled. |
Saṅghabhedako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“A schismatic, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled. [BMC: 12] |
Lohituppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“One who has shed (a Tathāgata’s) blood, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
116.Tena kho pana samayena aññataro ubhatobyañjanako bhikkhūsu pabbajito hoti. |
Now on that occasion a certain hermaphrodite had gone forth among the monks. |
So karotipi kārāpetipi. |
He did it and had it done (to him). |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Ubhatobyañjanako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“Monks, a hermaphrodite, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
117.Tena kho pana samayena bhikkhū anupajjhāyakaṃ upasampādenti. |
Now at that time monks gave Acceptance to one without a preceptor. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, anupajjhāyako upasampādetabbo. |
“Monks, one without a preceptor is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū saṅghena upajjhāyena upasampādenti. |
Now at that time monks gave Acceptance with the Saṅgha as the preceptor. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghena upajjhāyena upasampādetabbo. |
“One should not be given Acceptance with the Saṅgha as the preceptor. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū gaṇena upajjhāyena upasampādenti. |
Now at that time monks gave Acceptance with a group as the preceptor. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, gaṇena upajjhāyena upasampādetabbo. |
“One should not be given Acceptance with a group as the preceptor. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū paṇḍakupajjhāyena upasampādenti - pe - theyyasaṃvāsakupajjhāyena upasampādenti - pe - titthiyapakkantakupajjhāyena upasampādenti - pe - tiracchānagatupajjhāyena upasampādenti - pe - mātughātakupajjhāyena upasampādenti - pe - pitughātakupajjhāyena upasampādenti - pe - arahantaghātakupajjhāyena upasampādenti - pe - bhikkhunidūsakupajjhāyena upasampādenti - pe - saṅghabhedakupajjhāyena upasampādenti - pe - lohituppādakupajjhāyena upasampādenti - pe - ubhatobyañjanakupajjhāyena upasampādenti bhagavato etamatthaṃ ārocesuṃ. |
Now at that time monks gave Acceptance with a paṇḍaka as the preceptor. … They gave Acceptance with a person living in affiliation by theft as the preceptor. They gave Acceptance with a monk who has gone over (while a monk) to another religion as the preceptor. They gave Acceptance with an animal as the preceptor. They gave Acceptance with a matricide as the preceptor. They gave Acceptance with a patricide as the preceptor. They gave Acceptance with a murderer of an arahant as the preceptor. They gave Acceptance with a molester of a bhikkhunī as the preceptor. They gave Acceptance with a schismatic as the preceptor. They gave Acceptance with one who has shed (a Tathāgata’s) blood as the preceptor. They gave Acceptance with a hermaphrodite as the preceptor. They reported the matter to the Blessed One. |
Na, bhikkhave, paṇḍakupajjhāyena upasampādetabbo - pe - na, bhikkhave, theyyasaṃvāsakupajjhāyena upasampādetabbo - pe - na, bhikkhave, titthiyapakkantakupajjhāyena upasampādetabbo - pe - na, bhikkhave, tiracchānagatupajjhāyena upasampādetabbo - pe - na, bhikkhave, mātughātakupajjhāyena upasampādetabbo - pe - na, bhikkhave, pitughātakupajjhāyena upasampādetabbo - pe - na, bhikkhave, arahantaghātakupajjhāyena upasampādetabbo - pe - na, bhikkhave, bhikkhunidūsakupajjhāyena upasampādetabbo - pe - na, bhikkhave, saṅghabhedakupajjhāyena upasampādetabbo - pe - na, bhikkhave, lohituppādakupajjhāyena upasampādetabbo - pe - na, bhikkhave, ubhatobyañjanakupajjhāyena upasampādetabbo. |
“One should not be given Acceptance with a paṇḍaka as the preceptor.” “One should not be given Acceptance with a person living in affiliation by theft as the preceptor.” “One should not be given Acceptance with a monk who has gone over (while a monk) to another religion as the preceptor.” “One should not be given Acceptance with an animal as the preceptor.” “One should not be given Acceptance with a matricide as the preceptor.” “One should not be given Acceptance with a patricide as the preceptor.” “One should not be given Acceptance with a murderer of an arahant as the preceptor. “One should not be given Acceptance with a molester of a bhikkhunī as the preceptor.” “One should not be given Acceptance with a schismatic as the preceptor.” “One should not be given Acceptance with one who has shed (a Tathāgata’s) blood as the preceptor.” “One should not be given Acceptance with a hermaphrodite as the preceptor.” |
Yo upasampādeyya, āpatti dukkaṭassāti. |
“Whoever should give him Acceptance: an offense of wrong doing.” |
118.Tena kho pana samayena bhikkhū apattakaṃ upasampādenti. |
Now at that time monks gave Acceptance to those without bowls. |
Hatthesu piṇḍāya caranti. |
They went for alms (accepting it) in their hands. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!”1 |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, apattako upasampādetabbo. |
“One without a bowl is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū acīvarakaṃ upasampādenti. |
Now at that time monks gave Acceptance to those without robes. |
Naggā piṇḍāya caranti. |
They went for alms naked. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, acīvarako upasampādetabbo. |
“One without a bowl is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū apattacīvarakaṃ upasampādenti. |
Now at that time monks gave Acceptance to those without robes or bowls. |
Naggā hatthesu piṇḍāya caranti. |
They went for alms naked, (accepting it) in their hands. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, apattacīvarako upasampādetabbo. |
“One without a bowl and robes is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū yācitakena pattena upasampādenti. |
Now at that time monks gave Acceptance to those with borrowed bowls. |
Upasampanne pattaṃ paṭiharanti. |
Once they had been accepted, they returned the bowls. |
Hatthesu piṇḍāya caranti. |
They went for alms (accepting it) in their hands. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yācitakena pattena upasampādetabbo. |
“One with a borrowed bowl is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū yācitakena cīvarena upasampādenti. |
Now at that time monks gave Acceptance to those with borrowed robes. |
Upasampanne cīvaraṃ paṭiharanti. |
Once they had been accepted, they returned the robes. |
Naggā piṇḍāya caranti. |
They went for alms naked. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yācitakena cīvarena upasampādetabbo. |
“One with borrowed robes is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū yācitakena pattacīvarena upasampādenti. |
Now at that time monks gave Acceptance to those with borrowed robes and bowls. |
Upasampanne pattacīvaraṃ paṭiharanti. |
Once they had been accepted, they returned the robes and bowls. |
Naggā hatthesu piṇḍāya caranti. |
They went for alms naked, (accepting it) in their hands. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yācitakena pattacīvarena upasampādetabbo. |
“One with borrowed robes and bowl is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Naupasampādetabbekavīsativāro niṭṭhito. |
The list of twenty who should not be given Acceptance is finished. |
119.Tena kho pana samayena bhikkhū hatthacchinnaṃ pabbājenti - pe - pādacchinnaṃ pabbājenti - pe - hatthapādacchinnaṃ pabbājenti - pe - kaṇṇacchinnaṃ pabbājenti - pe - nāsacchinnaṃ pabbājenti - pe - kaṇṇanāsacchinnaṃ pabbājenti - pe - aṅgulicchinnaṃ pabbājenti - pe - aḷacchinnaṃ pabbājenti - pe - kaṇḍaracchinnaṃ pabbājenti - pe - phaṇahatthakaṃ pabbājenti - pe - khujjaṃ pabbājenti - pe - vāmanaṃ pabbājenti - pe - galagaṇḍiṃ pabbājenti - pe - lakkhaṇāhataṃ pabbājenti - pe - kasāhataṃ pabbājenti - pe - likhitakaṃ pabbājenti - pe - sīpadiṃ pabbājenti - pe - pāparogiṃ pabbājenti - pe - parisadūsakaṃ pabbājenti - pe - kāṇaṃ pabbājenti - pe - kuṇiṃ pabbājenti - pe - khañjaṃ pabbājenti - pe - pakkhahataṃ pabbājenti - pe - chinniriyāpathaṃ pabbājenti - pe - jarādubbalaṃ pabbājenti - pe - andhaṃ pabbājenti - pe - mūgaṃ pabbājenti - pe - badhiraṃ pabbājenti - pe - andhamūgaṃ pabbājenti - pe - andhabadhiraṃ pabbājenti - pe - mūgabadhiraṃ pabbājenti - pe - andhamūgabadhiraṃ pabbājenti. |
Now at that time monks gave the Going-forth to one with a hand cut off. They gave the Going-forth to one with a foot cut off. They gave the Going-forth to one with a hand and foot cut off. They gave the Going-forth to one with an ear cut off. They gave the Going-forth to one with a nose cut off. They gave the Going-forth to one with an ear and a nose cut off. They gave the Going-forth to one with a finger/toe cut off. They gave the Going-forth to one with a thumb or big toe cut off. They gave the Going-forth to one with a cut tendon. They gave the Going-forth to one who had webbed fingers. They gave the Going-forth to a bent-over person. They gave the Going-forth to a dwarf. They gave the Going-forth to one with goiters. They gave the Going-forth to one who had been branded. They gave the Going-forth to one who had been whipped. They gave the Going-forth to one for whom a warrant had been sent out. They gave the Going-forth to one with a club foot/elephantiasis. They gave the Going-forth to one who had an evil illness. They gave the Going-forth to one who disgraced the assembly. They gave the Going-forth to one who was blind in one eye. They gave the Going-forth to one who had a crooked limb. They gave the Going-forth to one who was lame. They gave the Going-forth to one who was half-paralyzed. They gave the Going-forth to a cripple. They gave the Going-forth to one who was weak from old age. They gave the Going-forth to one who was blind. They gave the Going-forth to one who was dumb. They gave the Going-forth to one who was deaf. They gave the Going-forth to one who was blind and dumb. They gave the Going-forth to one who was blind and deaf. They gave the Going-forth to one who was deaf and dumb. They gave the Going-forth to those who was blind and deaf and dumb. |
Bhagavato etamatthaṃ ārocesuṃ - pe - na, bhikkhave, hatthacchinno pabbājetabbo - pe - na, bhikkhave, pādacchinno pabbājetabbo - pe - na, bhikkhave, hatthapādacchinno pabbājetabbo - pe - na, bhikkhave, kaṇṇacchinno pabbājetabbo - pe - na, bhikkhave, nāsacchinno pabbājetabbo - pe - na, bhikkhave, kaṇṇanāsacchinno pabbājetabbo - pe - na, bhikkhave, aṅgulicchinno pabbājetabbo - pe - na, bhikkhave, aḷacchinno pabbājetabbo - pe - na, bhikkhave, kaṇḍaracchinno pabbājetabbo - pe - na, bhikkhave, phaṇahatthako pabbājetabbo - pe - na, bhikkhave, khujjo pabbājetabbo - pe - na, bhikkhave, vāmano pabbājetabbo - pe - na, bhikkhave, galagaṇḍī pabbājetabbo - pe - na, bhikkhave, lakkhaṇāhato pabbājetabbo - pe - na, bhikkhave, kasāhato pabbājetabbo - pe - na, bhikkhave, likhitako pabbājetabbo - pe - na, bhikkhave, sīpadī pabbājetabbo - pe - na, bhikkhave, pāparogī pabbājetabbo - pe - na, bhikkhave, parisadūsako pabbājetabbo - pe - na, bhikkhave, kāṇo pabbājetabbo - pe - na, bhikkhave, kuṇī pabbājetabbo - pe - na, bhikkhave, khañjo pabbājetabbo - pe - na, bhikkhave, pakkhahato pabbājetabbo - pe - na, bhikkhave, chinniriyāpatho pabbājetabbo - pe - na, bhikkhave, jarādubbalo pabbājetabbo - pe - na, bhikkhave, andho pabbājetabbo - pe - na, bhikkhave, mūgo pabbājetabbo - pe - na, bhikkhave, badhiro pabbājetabbo - pe - na, bhikkhave, andhamūgo pabbājetabbo - pe - na, bhikkhave, andhabadhiro pabbājetabbo - pe - na, bhikkhave, mūgabadhiro pabbājetabbo - pe - na, bhikkhave, andhamūgabadhiro pabbājetabbo. |
They reported the matter to the Blessed One. “Monks, one with a hand cut off should not be given the Going-forth. “One with a foot cut off should not be given the Going-forth. “One with a hand and foot cut off should not be given the Going-forth. “One with an ear cut off should not be given the Going-forth. “One with nose cut off should not be given the Going-forth. “One with an ear and nose cut off should not be given the Going-forth. “One with a finger/toe cut off should not be given the Going-forth. “One with a thumb or big toe cut off should not be given the Going-forth. “One with a cut tendon should not be given the Going-forth. “One who has webbed fingers should not be given the Going-forth. “A bent-over person [hunchback?] should not be given the Going-forth. “A dwarf should not be given the Going-forth. “One with a goiter should not be given the Going-forth. “One who has been branded should not be given the Going-forth. “One who has been whipped should not be given the Going-forth. “One for whom a warrant has been sent out should not be given the Going-forth. “One with a club foot/elephantiasis should not be given the Going-forth. “One who has an evil illness should not be given the Going-forth. “One who disgraces the assembly should not be given the Going-forth. “One who is blind in one eye should not be given the Going-forth. “One who has a crooked limb should not be given the Going-forth. “One who is lame should not be given the Going-forth. “One half-paralyzed should not be given the Going-forth. “A cripple should not be given the Going-forth. “One weak from old age should not be given the Going-forth. “One who is blind should not be given the Going-forth. “One who is dumb should not be given the Going-forth. “One who is deaf should not be given the Going-forth. “One who is blind and dumb should not be given the Going-forth. “One who is blind and deaf should not be given the Going-forth. “One who is deaf and dumb should not be given the Going-forth. “One who is blind and deaf and dumb should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
“Whoever should give it: an offense of wrong doing.” |
Napabbājetabbadvattiṃsavāro niṭṭhito. |
The List of Thirty-two Who Should not be Given the Going-forth is finished. |
Dāyajjabhāṇavāro niṭṭhito navamo. |
The ninth recitation section, on (Rahula’s) inheritance, is finished. |
120.Tena kho pana samayena chabbaggiyā bhikkhū alajjīnaṃ nissayaṃ denti. |
Now at that time the Group-of-six monks were giving dependence to those who were unconscientious. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, alajjīnaṃ nissayo dātabbo. |
“Dependence should not be given to one who is unconscientious. Whoever should give it: an offense of wrong doing.” |
Yo dadeyya, āpatti dukkaṭassāti. |
Now at that time monks lived in dependence under those who were unconscientious. |
Tena kho pana samayena bhikkhū alajjīnaṃ nissāya vasanti. |
In no long time, they also became unconscientious, evil monks. |
Tepi nacirasseva alajjino honti pāpakābhikkhū. |
They reported the matter to the Blessed One. |
Bhagavato etamatthaṃ ārocesuṃ. |
“One should not live in dependence under one who is unconscientious. Whoever should (so) live (in dependence): an offense of wrong doing.” |
Na, bhikkhave, alajjīnaṃ nissāya vatthabbaṃ. |
Then the thought occurred to the monks, “It has been laid down by the Blessed One that, ‘Dependence should not be given to one who is unconscientious; one should not live in dependence under one who is unconscientious.’ Now, how are we to know is conscientious and who is unconscientious?” |
Yo vaseyya, āpatti dukkaṭassāti. |
They reported the matter to the Blessed One. |
Atha kho bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'na alajjīnaṃ nissayo dātabbo, na alajjīnaṃ nissāya vatthabba'nti. |
“I allow that you wait four or five days until you know how compatible (you are with him).” |
Kathaṃ nu kho mayaṃ jāneyyāma lajjiṃ vā alajjiṃ vā"ti? |
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Bhagavato etamatthaṃ ārocesuṃ. |
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Anujānāmi, bhikkhave, catūhapañcāhaṃ āgametuṃ yāva bhikkhusabhāgataṃ jānāmīti. |
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121.Tena kho pana samayena aññataro bhikkhu kosalesu janapade addhānamaggappaṭipanno hoti. |
Now on that occasion a certain monk was traveling on the road in the Kosalan countryside. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na anissitena vatthabba'nti. |
Then the thought occurred to him, “It has been laid down by the Blessed One concerning those who should not live independently.’ |
Ahañcamhi nissayakaraṇīyo addhānamaggappaṭipanno, kathaṃ nu kho mayā paṭipajjitabba"nti? |
And I, who should live in dependence, am traveling on the road. What should I do? |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, addhānamaggappaṭipannena bhikkhunā nissayaṃ alabhamānena anissitena vatthunti. |
“I allow a monk who is going on a journey and unable to get dependence to live independently.” |
Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. |
Now on that occasion two monks were traveling on the road in the Kosalan countryside. |
Te aññataraṃ āvāsaṃ upagacchiṃsu. |
They came to a certain monastery. |
Tattha eko bhikkhu gilāno hoti. |
There one of the monks became sick. |
Atha kho tassa gilānassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na anissitena vatthabba'nti. |
Then the thought occurred to the sick monk, “It has been laid down by the Blessed One concerning those who should not live independently.’ |
Ahañcamhi nissayakaraṇīyo gilāno, kathaṃ nu kho mayā paṭipajjitabba"nti? |
And I, who should live in dependence, am sick. What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānena bhikkhunā nissayaṃ alabhamānena anissitena vatthunti. |
“I allow a monk who is sick and unable to get dependence, to live independently.” |
Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na anissitena vatthabba'nti. |
Then the thought occurred to monk who was tending the sick monk, “It has been laid down by the Blessed One concerning those who should not live independently.’ |
Ahañcamhi nissayakaraṇīyo, ayañca bhikkhu gilāno, kathaṃ nu kho mayā paṭipajjitabba"nti? |
And I should live in dependence. But this monk is sick. How should I proceed?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānupaṭṭhākena bhikkhunā nissayaṃ alabhamānena yāciyamānena anissitena vatthunti. |
“I allow a monk who is tending to the sick and unable to get dependence to live independently, if he is asked (to stay by the sick monk). |
Tena kho pana samayena aññataro bhikkhu araññe viharati. |
Now at that time a certain monk was living in the wilderness. |
Tassa ca tasmiṃ senāsane phāsu hoti. |
He was comfortable in that location. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na anissitena vatthabba'nti. |
Then the thought occurred him, “It has been laid down by the Blessed One concerning those who should not live independently.’ |
Ahañcamhi nissayakaraṇīyo araññe viharāmi, mayhañca imasmiṃ senāsane phāsu hoti, kathaṃ nu kho mayā paṭipajjitabba"nti? |
And I, who should live in dependence, am living in the wilderness and am comfortable in this location. How should I proceed?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, āraññikena bhikkhunā phāsuvihāraṃ sallakkhentena nissayaṃ alabhamānena anissitena vatthuṃ – yadā patirūpo nissayadāyako āgacchissati, tadā tassa nissāya vasissāmīti. |
“I allow a wilderness monk who is contemplating in comfort and unable to get dependence to live independently, (thinking,) ‘When an appropriate giver of dependence comes along, I will live in dependence on him.’” |
122.Tena kho pana samayena āyasmato mahākassapassa upasampadāpekkho hoti. |
Now on that occasion Ven. Mahā Kassapa had a candidate for Acceptance. |
Atha kho āyasmā mahākassapo āyasmato ānandassa santike dūtaṃ pāhesi – āgacchatu ānando imaṃ anussāvessatūti [anussāvessatīti (syā.)]. |
Then Ven. Mahā Kassapa sent a messenger to Ven. Ānanda’s presence, (saying,) “May Ānanda come and make the proclamation for him.” |
Āyasmā ānando evamāha – "nāhaṃ ussahāmi therassa nāmaṃ gahetuṃ, garu me thero"ti. |
Ven. Ānanda said, “I don’t dare to use the elder’s name. I have respect for the elder.” [BMC] |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gottenapi anussāvetunti. |
“Monks, I allow one to be mentioned in the proclamation by clan name.” |
123.Tena kho pana samayena āyasmato mahākassapassa dve upasampadāpekkhā honti. |
Now on that occasion Ven. Mahā Kassapa had two candidates for Acceptance. |
Te vivadanti – ahaṃ paṭhamaṃ upasampajjissāmi, ahaṃ paṭhamaṃ upasampajjissāmīti. |
They argued, “I will be given the Acceptance first! I will be given the Acceptance first!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dve ekānussāvane kātunti. |
“Monks, I allow a single proclamation to be made for two.” |
Tena kho pana samayena sambahulānaṃ therānaṃ upasampadāpekkhā honti. |
Now on that occasion several elders had candidates for Acceptance. |
Te vivadanti – ahaṃ paṭhamaṃ upasampajjissāmi, ahaṃ paṭhamaṃ upasampajjissāmīti. |
They argued, “I will be given the Acceptance first! I will be given the Acceptance first!” |
Therā evamāhaṃsu – "handa, mayaṃ, āvuso, sabbeva ekānussāvane karomā"ti. |
The thought occurred to the elders, “Friends, lets make a single proclamation for them all.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dve tayo ekānussāvane kātuṃ, tañca kho ekena upajjhāyena, na tveva nānupajjhāyenāti. |
“Monks, I allow a single proclamation to be made for two or three if they have the same preceptor, but not if they have different preceptors.” |
124.Tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno ahosi. |
Now on that occasion Ven. Kumāra [Boy] Kassapa had been given Acceptance twenty years after becoming a fetus. |
Atha kho āyasmato kumārakassapassa etadahosi – "bhagavatā paññattaṃ 'na ūnavīsativasso puggalo upasampādetabbo'ti. |
The thought occurred to him, “ It has been laid down by the Blessed One that, ‘an individual less than twenty years old should not be given Acceptance.’ |
Ahañcamhi gabbhavīso upasampanno. |
But I have been given Acceptance twenty years after becoming a fetus. |
Upasampanno nu khomhi, nanu kho upasampanno"ti? |
[…] Am I accepted or not?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yaṃ, bhikkhave, mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jāti. |
“When in the mother’s womb the mind first arises and consciousness first appears, in dependence on that is one’s birth. |
Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetunti. |
“I allow that Acceptance be given to one (at least) twenty years after becoming a fetus.” |
125.Tena kho pana samayena upasampannā dissanti kuṭṭhikāpi gaṇḍikāpi kilāsikāpi sosikāpi apamārikāpi. |
Now at that time there were seen to be lepers, those with boils, ringworm, tuberculosis, or epilepsy, who had been given Acceptance. [Mv.I.39.1] |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, upasampādentena terasa [tassa (ka.)] antarāyike dhamme pucchituṃ. |
“Monks, I allow, when giving Acceptance, that thirteen obstructing factors be asked about. |
Evañca pana, bhikkhave, pucchitabbo – "santi te evarūpā ābādhā – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? |
“This is how they should be asked about: ‘Do you have any diseases such as these: leprosy? boils? ringworm? tuberculosis? epilepsy? |
Manussosi ? |
Are you a human being? |
Purisosi? |
Are you a man? |
Bhujissosi? |
Are you a free man? |
Aṇaṇosi? |
Are you free from debt? |
Nasi rājabhaṭo? |
Are you exempt from government service? |
Anuññātosi mātāpitūhi? |
Do you have your parents’ permission? |
Paripuṇṇavīsativassosi? |
Are you fully twenty years old? |
Paripuṇṇaṃ te pattacīvaraṃ? |
Are your bowl and robes complete? |
Kiṃnāmosi? |
What is your name? |
Konāmo te upajjhāyo"ti? |
What is your preceptor’s name?’” |
Tena kho pana samayena bhikkhū ananusiṭṭhe upasampadāpekkhe antarāyike dhamme pucchanti. |
Now on that occasion monks asked candidates for Acceptance who had not been instructed about the obstructing factors. |
Upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. |
The candidates for Acceptance were bashful and embarrassed. They couldn’t answer. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, paṭhamaṃ anusāsitvā pacchā antarāyike dhamme pucchitunti. |
“Monks, I allow that, having first having instructed (the candidate), the thirteen obstructing factors be asked about afterwards.” |
Tattheva saṅghamajjhe anusāsanti. |
They instructed them right there in the midst of the Saṅgha. |
Upasampadāpekkhā tatheva vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. |
Because of that, the candidates for Acceptance were bashful and embarrassed. They couldn’t answer. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ekamantaṃ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṃ. |
“Monks, I allow that, having instructed (the candidate) off to one side, the obstructing factors be asked about in the midst of the Saṅgha. |
Evañca pana, bhikkhave, anusāsitabbo – |
“And this is how he is to be instructed: [BMC] |
126.Paṭhamaṃ upajjhaṃ gāhāpetabbo. |
“First he should be made to take a preceptor [Mv.I.25.7]. |
Upajjhaṃ gāhāpetvā pattacīvaraṃ ācikkhitabbaṃ – ayaṃ te patto, ayaṃ saṅghāṭi, ayaṃ uttarāsaṅgo, ayaṃ antaravāsako. |
“After he has been made to take a preceptor, he should be told about the robes and bowl: ‘This is your bowl, this your outer robe, this your upper robe, this your lower robe. |
Gaccha, amumhi okāse tiṭṭhāhīti. |
Go stand in that spot over there.’” |
Bālā abyattā anusāsanti. |
Inexperienced, incompetent monks instructed them. |
Duranusiṭṭhā upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. |
Having been poorly instructed, the candidates for Acceptance were bashful and embarrassed. They couldn’t answer. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, bālena abyattena anusāsitabbo. |
“An inexperienced, incompetent monk should not instruct (a candidate). |
Yo anusāseyya, āpatti dukkaṭassa. |
Whoever should so instruct him: an offense of wrong doing. |
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena anusāsitunti. |
“I allow that an experienced, competent monk instruct (a candidate).” |
Asammatā anusāsanti. |
They instructed them without having been authorized. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, asammatena anusāsitabbo. |
“Monks, a monk who is not authorized should not instruct (a candidate). |
Yo anusāseyya, āpatti dukkaṭassa. |
Whoever should so instruct him: an offense of wrong doing. |
Anujānāmi, bhikkhave, sammatena anusāsituṃ. |
“I allow that an authorized monk instruct (a candidate). |
Evañca pana, bhikkhave, sammannitabbo [sammanitabbo (ka.)] – attanā vā [attanāva (syā.)] attānaṃ sammannitabbaṃ, parena vā paro sammannitabbo. |
“And this is how he should be authorized: “One should be authorized by oneself, or one should be authorized by another. |
Kathañca attanāva attānaṃ sammannitabbaṃ? |
“And how should one be authorized by oneself? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – "suṇātu me, bhante, saṅgho. |
“An experienced and competent monk should inform the Saṅgha: ’Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
So-and-so is Venerable So-and-so’s candidate for Acceptance. |
Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya"nti. |
“‘If the Saṅgha is ready, I will instruct So-and-so.’ |
Evaṃ attanāva attānaṃ sammannitabbaṃ. |
“This is how one should be authorized by oneself. |
Kathañca pana parena paro sammannitabbo? |
“And how should one be authorized by another? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – "suṇātu me, bhante, saṅgho. |
“An experienced and competent monk should inform the Saṅgha: ’Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
So-and-so is Venerable So-and-so’s candidate for Acceptance. |
Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā"ti. |
“‘If the Saṅgha is ready, So-and-so will instruct So-and-so.’ |
Evaṃ parena paro sammannitabbo. |
“This is how one should be authorized by another. |
Tena sammatena bhikkhunā upasampadāpekkho upasaṅkamitvā evamassa vacanīyo – "suṇasi, itthannāma, ayaṃ te saccakālo bhūtakālo. |
“The monk who has been authorized should approach the candidate and say to him, “‘Listen, So-and-so. This is the time for the truth, the time for what is factual. |
Yaṃ jātaṃ taṃ saṅghamajjhe pucchante santaṃ atthīti vattabbaṃ, asantaṃ natthī"ti vattabbaṃ. |
They ask, in the midst of the Saṅgha, about what has occurred. Whatever is so should be affirmed. Whatever is not should be denied. |
Mā kho vitthāyi, mā kho maṅku ahosi. |
“‘Don’t be bashful. “‘Don’t be embarrassed. |
Evaṃ taṃ pucchissanti – "santi te evarūpā ābādhā – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? |
“‘They will ask you as follows: “‘Do you have any diseases such as these: “‘leprosy? “‘boils? “‘ringworm? “‘tuberculosis? “‘epilepsy? |
Manussosi? |
“‘Are you a human being? |
Purisosi? |
“‘Are you a man? |
Bhujissosi? |
“‘Are you a free man? |
Aṇaṇosi? |
“‘Are you free from debt? |
Nasi rājabhaṭo? |
“‘Are you exempt from government service? |
Anuññātosi mātāpitūhi? |
“‘Do you have your parents’ permission? |
Paripuṇṇavīsativassosi? |
“‘Are you fully 20 years old? |
Paripuṇṇaṃ te pattacīvaraṃ? |
“‘Are your bowl and robes complete? |
Kiṃnāmosi? |
“‘What is your name? |
Konāmo te upajjhāyo"ti? |
“‘What is your Preceptor’s name?’” |
Ekato āgacchanti. |
They came in together. |
Na, bhikkhave, ekato āgantabbaṃ. |
“They should not come in together. |
Anusāsakena paṭhamataraṃ āgantvā saṅgho ñāpetabbo – "suṇātu me, bhante, saṅgho. |
“The instructor should come in first and inform the Saṅgha: ‘Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
So-and-so is Venerable So-and-so’s candidate for Acceptance. |
Anusiṭṭho so mayā. |
“‘He has been instructed by me. |
Yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyyā"ti. |
“‘If the Saṅgha is ready, let So-and-so come here.’ |
Āgacchāhīti vattabbo. |
“He should be told, ‘Come here.’ |
Ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā upasampadaṃ yācāpetabbo – "saṅghaṃ, bhante, upasampadaṃ yācāmi. |
“Having arranged his robes over one shoulder, he should bow down at the feet of the monks, and then sit in the kneeling position with his hands placed palm-to-palm over the heart and be made to request Acceptance: “‘Venerable sirs, I request Acceptance from the Saṅgha. |
Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāya. |
May the Saṅgha raise me up out of kindness. |
Dutiyampi, bhante, saṅghaṃ upasampadaṃ yācāmi. |
“‘A second time, venerable sirs, I request Acceptance from the Saṅgha. |
Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāya. |
May the Saṅgha raise me up out of kindness. |
Tatiyampi, bhante, saṅghaṃ upasampadaṃ yācāmi. |
“‘A third time, venerable sirs, I request Acceptance from the Saṅgha. |
Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāyā"ti. |
May the Saṅgha raise me up out of kindness.’ |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
So-and-so is So-and-so’s candidate for Acceptance. |
Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya"nti? |
“‘If the Saṅgha is ready, I will ask So-and-so about the obstructing factors.’ |
Suṇasi, itthannāma, ayaṃ te saccakālo bhūtakālo. |
“‘Listen, So-and-so. This is your time for the truth, your time for what is factual. |
Yaṃ jātaṃ taṃ pucchāmi. |
I ask you about things that have occurred. |
Santaṃ atthīti vattabbaṃ, asantaṃ natthīti vattabbaṃ. |
“‘Whatever is so should be affirmed. Whatever is not should be denied. |
Santi te evarūpā ābādhā – kuṭṭhaṃ gaṇḍo kileso soso apamāro, manussosi, purisosi, bhujissosi, aṇaṇosi, nasi rājabhaṭo, anuññātosi mātāpitūhi, paripuṇṇavīsativassosi, paripuṇṇaṃ te pattacīvaraṃ, kiṃnāmosi, konāmo te upajjhāyoti? |
Do you have any diseases such as these: leprosy? boils? ringworm? tuberculosis? epilepsy? Are you a human being? Are you a man? Are you a free man? Are you free from debt? Are you exempt from government service? Do you have your parents’ permission? Are you fully twenty years old? Are your bowl and robes complete? What is your name? What is your preceptor’s name?’ |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
127."Suṇātu me, bhante, saṅgho. |
‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. |
So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. [BMCMv.IX.4.1Mv.V.13.11] “‘His bowl and robes are complete. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. |
“‘If the Saṅgha is ready, it should give So-and-so Acceptance with Venerable So-and-so as preceptor. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. |
So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. “‘His bowl and robes are complete. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dutiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. |
“‘A second time I speak about this matter. “‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. |
So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. “‘His bowl and robes are complete. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. |
“‘A third time I speak about this matter. “‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. |
So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. “‘His bowl and robes are complete. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. |
“‘So-and-so has been accepted by the Saṅgha with Venerable So-and-so as preceptor. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Upasampadākammaṃ niṭṭhitaṃ. |
The (section on the) Acceptance transaction is finished. |
128.Tāvadeva chāyā metabbā, utuppamāṇaṃ ācikkhitabbaṃ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, cattāro nissayā ācikkhitabbā [ācikkhitabbā, cattāri akaraṇīyāni ācikkhitabbāni. (ka.)] – |
The shadow (time of day) should be measured at once. The amount (of time remaining in) the season should be told. The portion of days [or: portion of the day] should be told. The rehearsal should be told. The four supports should be told: [BMC] |
"Piṇḍiyālopabhojanaṃ nissāya pabbajjā. |
“Going-Forth has alms-food as its support. |
Tattha te yāvajīvaṃ ussāho karaṇīyo. |
For the rest of your life you are to endeavor at that. |
Atirekalābho – saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ. |
“The extra allowances are: a meal for the Saṅgha, a meal for a specific number of monks, a meal for monks invited by name, a meal given by tickets, a meal given fortnightly, a meal on the Uposatha day, a meal on the day after the Uposatha. |
"Paṃsukūlacīvaraṃ nissāya pabbajjā. |
“Going-Forth has rag-robes as its support. |
Tattha te yāvajīvaṃ ussāho karaṇīyo. |
For the rest of your life you are to endeavor at that. |
Atirekalābho – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. |
“The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp. |
"Rukkhamūlasenāsanaṃ nissāya pabbajjā. |
“Going-Forth has dwelling at the foot of a tree as its support. |
Tattha te yāvajīvaṃ ussāho karaṇīyo. |
For the rest of your life you are to endeavor at that. |
Atirekalābho – vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā. |
“The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell. |
"Pūtimuttabhesajjaṃ nissāya pabbajjā. |
“Going-Forth has fermented urine medicine as its support. |
Tattha te yāvajīvaṃ ussāho karaṇīyo. |
For the rest of your life you are to endeavor at that. |
Atirekalābho – sappi, navanītaṃ, telaṃ, madhu, phāṇita"nti. |
“The extra allowances are: ghee, fresh butter, oil, honey, sugar.” |
Cattāro nissayā niṭṭhitā. |
The (section on the) Four Supports is finished. |
129.Tena kho pana samayena bhikkhū aññataraṃ bhikkhuṃ upasampādetvā ekakaṃ ohāya pakkamiṃsu. |
Now on that occasion monks, having given a certain monk the Going-forth, went off and left him alone. |
So pacchā ekakova āgacchanto antarāmagge purāṇadutiyikāya samāgañchi. |
Coming after them alone, he met his former wife along the road. |
Sā evamāha – "kiṃdāni pabbajitosī"ti? |
She said to him, “Are you gone-forth now?” |
"Āma, pabbajitomhī"ti. |
“Yes, I am gone-forth.” |
"Dullabho kho pabbajitānaṃ methuno dhammo; ehi, methunaṃ dhammaṃ paṭisevā"ti. |
“It’s hard for those gone forth to get sexual intercourse. Come, let’s engage in sexual intercourse.” |
So tassā methunaṃ dhammaṃ paṭisevitvā cirena agamāsi. |
Having engaged in sexual intercourse, he arrived a long time after them. |
Bhikkhū evamāhaṃsu – "kissa tvaṃ, āvuso, evaṃ ciraṃ akāsī"ti? |
The monks said to him, “Friend, what were you doing for so long?” |
Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. |
So he reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, upasampādetvā dutiyaṃ dātuṃ, cattāri ca akaraṇīyāni ācikkhituṃ – |
“I allow that when one has been given Acceptance he be given a companion and that the four things never-to-be-done be told to him: |
"Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi. |
“‘When a monk has received Acceptance he should not engage in sexual intercourse, even with an animal. |
Yo bhikkhu methunaṃ dhammaṃ paṭisevati, assamaṇo hoti asakyaputtiyo. |
“‘Any monk who engages in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. [Pr 1] |
Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ, evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo. |
“‘Just as a person with his head cut off could not live with it fastened back on his body, in the same way, a monk who has engaged in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. |
Taṃ te yāvajīvaṃ akaraṇīyaṃ. |
“‘You are not to do this for the rest of your life. |
"Upasampannena bhikkhunā adinnaṃ theyyasaṅkhātaṃ na ādātabbaṃ, antamaso tiṇasalākaṃ upādāya. |
“‘When a monk has received Acceptance he should not, in what is reckoned a theft, take what has not been given, even if only a blade of grass. |
Yo bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyati, assamaṇo hoti asakyaputtiyo. |
“‘Any monk who, in what is reckoned a theft, takes what has not been given—worth either one Pāda, the equivalent of one Pāda, or more—is not a contemplative, not one of the sons of the Sakyan. [Pr 2] |
Seyyathāpi nāma paṇḍupalāso bandhanā pamutto abhabbo haritatthāya, evameva bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyitvā assamaṇo hoti asakyaputtiyo. |
“‘Just as a withered leaf removed from its stem can never become green again, in the same way, a monk who, in what is reckoned a theft, takes what has not been given—worth either one Pāda, the equivalent of one Pāda, or more—is not a contemplative, not one of the sons of the Sakyan. |
Taṃ te yāvajīvaṃ akaraṇīyaṃ. |
“‘You are not to do this for the rest of your life. |
"Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kunthakipillikaṃ upādāya. |
“‘When a monk has received Acceptance he should not deprive a living being of life, even if it is only a black or white ant. [Pc 61] |
Yo bhikkhu sañcicca manussaviggahaṃ jīvitā voropeti, antamaso gabbhapātanaṃ upādāya, assamaṇo hoti asakyaputtiyo. |
“‘Any monk who intentionally deprives a human being of life, even to the extent of causing an abortion, is not a contemplative, not one of the sons of the Sakyan. [Pr 3] |
Seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. |
“‘Just as a block of stone split in half cannot be joined together again, in the same way, a monk who has intentionally deprived a human being of life is not a contemplative, not one of the sons of the Sakyan. |
Taṃ te yāvajīvaṃ akaraṇīyaṃ. |
“‘You are not to do this for the rest of your life. |
"Upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo, antamaso 'suññāgāre abhiramāmī'ti. |
“‘When a monk has received Acceptance he should not claim a superior human state, even to the extent of (saying,) “I delight in an empty dwelling.” |
Yo bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati jhānaṃ vā vimokkhaṃ vā samādhiṃ vā samāpattiṃ vā maggaṃ vā phalaṃ vā, assamaṇo hoti asakyaputtiyo. |
“‘Any monk who, with evil desires, overwhelmed with greed, claims a superior human state that is unfactual and non-existent in himself—absorption, freedom, concentration, attainment, path, or fruition—is not a contemplative, not one of the sons of the Sakyan. [Pr 4] |
Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā, evameva bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā assamaṇo hoti asakyaputtiyo. |
“‘Just as a palmyra palm cut off at the crown is incapable of further growth, in the same way, a monk with evil desires, overwhelmed with greed, who has laid claim to a superior human state that is unfactual and non-existent in himself is not a contemplative, not one of the sons of the Sakyan. |
Taṃ te yāvajīvaṃ akaraṇīya"nti. |
“‘You are not to do this for the rest of your life.’” |
Cattāri akaraṇīyāni niṭṭhitāni. |
The (section on) The Four Things Never to be Done is finished. |
130.Tena kho pana samayena aññataro bhikkhu āpattiyā adassane ukkhittako vibbhami. |
Now at that time a certain monk, having been suspended for not seeing an offense, disrobed. |
So puna paccāgantvā bhikkhū upasampadaṃ yāci. |
Coming back again, he requested Acceptance from the monks. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhu āpattiyā adassane ukkhittako vibbhamati. |
“Monks, there is the case where a monk, suspended for not seeing an offense, disrobes. |
So puna paccāgantvā bhikkhū upasampadaṃ yācati. |
“Coming back again, he requests Acceptance from the monks. |
So evamassa vacanīyo – "passissasi taṃ āpatti"nti? |
“He is to be told, ‘Will you see this offense?’ |
Sacāhaṃ passissāmīti, pabbājetabbo. |
“If he (says) ‘I will see it,’ he may be given the Going-forth. |
Sacāhaṃ na passissāmīti, na pabbājetabbo. |
If he (says) ‘I won’t see it,’ he is not to be given the Going-forth. |
Pabbājetvā vattabbo – "passissasi taṃ āpatti"nti? |
“Having gone forth, he is to be asked, ‘Will you see this offense?’ |
Sacāhaṃ passissāmīti, upasampādetabbo. |
“If he (says) ‘I will see it,’ he may be given Acceptance. |
Sacāhaṃ na passissāmīti, na upasampādetabbo. |
If he (says) ‘I won’t see it,’ he is not to be given Acceptance. |
Upasampādetvā vattabbo – "passissasi taṃ āpatti"nti? |
“Having been given Acceptance, he is to be asked, ‘Will you see this offense?’ |
Sacāhaṃ passissāmīti, osāretabbo. |
“If he (says) ‘I will see it,’ he may be restored. |
Sacāhaṃ na passissāmīti, na osāretabbo. |
If he (says) ‘I won’t see it,’ he is not to be restored. |
Osāretvā vattabbo – "passasi [passāhi (sī.)] taṃ āpatti"nti? |
“Having been restored, he is to be asked, ‘Do you see this offense?’ |
Sace passati, iccetaṃ kusalaṃ. |
“If he sees it, that is good. |
No ce passati, labbhamānāya sāmaggiyā puna ukkhipitabbo. |
If he doesn’t see it, then if unity can be obtained, he should be suspended again. |
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāse. |
“If unity cannot be obtained, there is no offense in communing or affiliating with him.” |
Idha pana, bhikkhave, bhikkhu āpattiyā appaṭikamme ukkhittako vibbhamati. |
“Monks, there is the case where a monk, suspended for not making amends for an offense, disrobes. |
So puna paccāgantvā bhikkhū upasampadaṃ yācati. |
“Coming back again, he requests Acceptance from the monks. |
So evamassa vacanīyo – "paṭikarissasi taṃ āpatti"nti? |
“He is to be told, ‘Will you make amends for this offense?’ |
Sacāhaṃ paṭikarissāmīti, pabbājetabbo. |
“If he (says) ‘I will make amends,’ he may be given the Going-forth. |
Sacāhaṃ na paṭikarissāmīti, na pabbājetabbo. |
If he (says) ‘I won’t make amends,’ he is not to be given the Going-forth. |
Pabbājetvā vattabbo – "paṭikarissasi taṃ āpatti"nti? |
“Having gone forth, he is to be asked, ‘Will you make amends for this offense?’ |
Sacāhaṃ paṭikarissāmīti, upasampādetabbo. |
“If he (says) ‘I will make amends,’ he may be given Acceptance. |
Sacāhaṃ na paṭikarissāmīti, na upasampādetabbo. |
If he (says) ‘I won’t make amends,’ he is not to be given Acceptance. |
Upasampādetvā vattabbo – "paṭikarissasi taṃ āpatti"nti? |
“Having been given Acceptance, he is to be asked, ‘Will you make amends for this offense?’ |
Sacāhaṃ paṭikarissāmīti, osāretabbo. |
“If he (says) ‘I will make amends,’ he may be restored. |
Sacāhaṃ na paṭikarissāmīti, na osāretabbo. |
If he (says) ‘I won’t make amends,’ he is not to be restored. |
Osāretvā vattabbo – "paṭikarohi taṃ āpatti"nti. |
“Having been restored, he is to be asked, ‘Will you make amends for this offense?’ |
Sace paṭikaroti, iccetaṃ kusalaṃ. |
“If he makes amends, that is good. |
No ce paṭikaroti labbhamānāya sāmaggiyā puna ukkhipitabbo. |
If he doesn’t make amends, then if unity can be obtained, he is to be suspended again. |
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāse. |
If unity cannot be obtained, there is no offense in communing or affiliating with him.” |
Idha pana, bhikkhave, bhikkhu pāpikāya diṭṭhiyā appaṭinissagge ukkhittako vibbhamati. |
“There is the case where a monk, suspended for not relinquishing an evil view, disrobes. |
So puna paccāgantvā bhikkhū upasampadaṃ yācati. |
“Coming back again, he requests Acceptance from the monks. |
So evamassa vacanīyo – "paṭinissajjissasi taṃ pāpikaṃ diṭṭhi"nti? |
“He is to be told, ‘Will you relinquish this evil view?’ |
Sacāhaṃ paṭinissajjissāmīti, pabbājetabbo. |
“If he (says) ‘I will relinquish it,’ he may be given the Going-forth. |
Sacāhaṃ na paṭinissajjissāmīti, na pabbājetabbo. |
If he (says) ‘I won’t relinquish it,’ he is not to be given the Going-forth. |
Pabbājetvā vattabbo – "paṭinissajjissasi taṃ pāpikaṃ diṭṭhi"nti? |
“Having gone forth, he is to be asked, ‘Will you relinquish this evil view?’ |
Sacāhaṃ paṭinissajjissāmīti, upasampādetabbo. |
“If he (says) ‘I will relinquish it,’ he may be given Acceptance. |
Sacāhaṃ na paṭinissajjissāmīti, na upasampādetabbo. |
If he (says) ‘I won’t relinquish it,’ he is not to be given Acceptance. |
Upasampādetvā vattabbo – "paṭinissajjissasi taṃ pāpikaṃ diṭṭhi"nti? |
“Having been given Acceptance, he is to be asked, ‘Will you relinquish this evil view?’ |
Sacāhaṃ paṭinissajjissāmīti, osāretabbo. |
“If he (says) ‘I will relinquish it,’ he may be restored. |
Sacāhaṃ na paṭinissajjissāmīti, na osāretabbo. |
If he (says) ‘I won’t relinquish it,’ he is not to be restored. |
Osāretvā vattabbo – "paṭinissajjehi taṃ pāpikaṃ diṭṭhi"nti. |
“Having been restored, he is to be asked, ‘Will you relinquish this evil view?’ |
Sace paṭinissajjati, iccetaṃ kusalaṃ. |
“If he relinquishes it, that is good. |
No ce paṭinissajjati, labbhamānāya sāmaggiyā puna ukkhipitabbo. |
If he doesn’t relinquish it, then if unity can be obtained, he is to be suspended again. |
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāseti. |
If unity cannot be obtained, there is no offense in communing or affiliating with him.” |
Mahākhandhako paṭhamo. |
The Great Khandaka, the first, (is finished). |
Vinayamhi mahatthesu, pesalānaṃ sukhāvahe; |
Regarding the Vinaya, which is of great benefit, which brings ease to the well-behaved, |
Niggahānañca pāpicche, lajjīnaṃ paggahesu ca. |
regarding restraints for those with evil desires, supports for those with a sense of shame, |
Sāsanādhāraṇe ceva, sabbaññujinagocare; |
also upholding the dispensation, the proper range of the victorious, all-knowing one, |
Anaññavisaye kheme, supaññatte asaṃsaye. |
the secure realm—there is no other— well-laid down, not subject to doubt, |
Khandhake vinaye ceva, parivāre ca mātike; |
regarding the Khandakas, the Vinaya, the Parivara, and the Matika: |
Yathātthakārī kusalo, paṭipajjati yoniso. |
The skillful one, doing what is in line with the goal, [or: his benefit] practices appropriately. |
Yo gavaṃ na vijānāti, na so rakkhati gogaṇaṃ; |
One who doesn’t know cows can’t look after a herd of them. |
Evaṃ sīlaṃ ajānanto, kiṃ so rakkheyya saṃvaraṃ. |
In the same way, not knowing virtue, how could one maintain restraint? |
Pamuṭṭhamhi ca suttante, abhidhamme ca tāvade; |
If the discourses are forgotten, and at the same time the Abhidhamma, |
Vinaye avinaṭṭhamhi, puna tiṭṭhati sāsanaṃ. |
but the Vinaya is not destroyed, The dispensation will still remain. |
Tasmā saṅgāhaṇāhetuṃ [saṅgāhanāhetuṃ (ka.)], uddānaṃ anupubbaso; |
So, for the purpose of gathering a list, step-by-step, |
Pavakkhāmi yathāñāyaṃ, suṇātha mama bhāsato. |
I will recite in line with my knowledge: Listen to me speak. |
Vatthu nidānaṃ āpatti, nayā peyyālameva ca; |
The base, the origin story, the offense, methods, and even the ellipses: |
Dukkaraṃ taṃ asesetuṃ, nayato taṃ vijānathāti. |
Learn it methodically, this which is hard to do— to not leave anything out. |
Bodhi rājāyatanañca, ajapālo sahampati; |
Awakening, the Rājāyatana tree, the Goatherd’s Banyan tree, Sahampati, |
Brahmā āḷāro udako, bhikkhu ca upako isi. |
the brahman, Āḷāra and Uddaka, the monk and the seer Upaka. |
Koṇḍañño vappo bhaddiyo, mahānāmo ca assaji; |
Koṇḍañño, Bhaddiyo, and Vappo, Mahānāmo and Assaji, |
Yaso cattāro paññāsa, sabbe pesesi so disā. |
Yasa, the four, the fifty: He sent them all to faraway places. |
Vatthu mārehi tiṃsā ca, uruvelaṃ tayo jaṭī; |
The case (of Going-forth and Acceptance), with Māra, and the thirty, |
Agyāgāraṃ mahārājā, sakko brahmā ca kevalā. |
three coiled-hairs at Uruvelā, a fire-hall, the Great Kings, |
Paṃsukūlaṃ pokkharaṇī, silā ca kakudho silā; |
Sakka, the Brahmā, the whole area. Cast-off cloth, a reservoir, a rock, a Kakudha tree, (another) rock, |
Jambu ambo ca āmalo, pāripupphañca āhari. |
a rose-apple, a mango, a myrobalan, a flower—he brought them. |
Phāliyantu ujjalantu, vijjhāyantu ca kassapa; |
“May they be split! May they be lit! |
Nimujjanti mukhī megho, gayā laṭṭhi ca māgadho. |
May they go out, Kassapa!” They submerged, heaters, a cloud, Gayā, saplings, and the Magadhan. |
Upatisso kolito ca, abhiññātā ca pabbajuṃ; |
Upatissa, Kolita, well-known, they went forth. |
Dunnivatthā paṇāmanā, kiso lūkho ca brāhmaṇo. |
Poorly dressed, dismissal, the thin and wretched brahman. |
Anācāraṃ ācarati, udaraṃ māṇavo gaṇo; |
He engaged in misbehavior, a stomach, a young brahman, a group, |
Vassaṃ bālehi pakkanto, dasa vassāni nissayo. |
Rains, by one inexperienced, they went away, ten rains, dependence. |
Na vattanti paṇāmetuṃ, bālā passaddhi pañca cha; |
They didn’t behave rightly, to dismiss, inexperienced, a lapse, five and six, |
Yo so añño ca naggo ca, acchinnajaṭilasākiyo. |
Those who are (from) other (religions), the naked, uncut, coiled-hair, and a Sakyan. |
Magadhesu pañcābādhā, eko rājā [bhaṭo coro (syā.)] ca aṅguli; |
Five diseases among the Magadhans, one in service, a criminal, a finger. |
Māgadho ca anuññāsi, kārā likhi kasāhato. |
The Magadhan allowed it, prison [shackles], a warrant, one who was whipped. |
Lakkhaṇā iṇā dāso ca, bhaṇḍuko upāli ahi; |
Branded, a debtor, and a slave, shaven-headed, Upāli, and cholera, |
Saddhaṃ kulaṃ kaṇṭako ca, āhundarikameva ca. |
a family with conviction, Kaṇṭaka, and crowded. |
Vatthumhi dārako sikkhā, viharanti ca kiṃ nu kho; |
To live (in dependence), the boy, training rules. They lived (without respect)—what (should be done)? |
Sabbaṃ mukhaṃ upajjhāye, apalāḷana kaṇṭako. |
The entire (monastery), the mouth, preceptors, luring away, and Kaṇṭaka. |
Paṇḍako theyyapakkanto, ahi ca mātarī pitā; |
A paṇḍaka, a thief, gone away, a snake, (killer of) mother and father, |
Arahantabhikkhunībhedā, ruhirena ca byañjanaṃ. |
an arahant, a bhikkhunī, a split, blood, and a hermaphrodite. |
Anupajjhāyasaṅghena, gaṇapaṇḍakapattako; |
Without a preceptor, with the Saṅgha, a group, a paṇḍaka, one without a bowl, |
Acīvaraṃ tadubhayaṃ, yācitenapi ye tayo. |
without robes, or both of those, the three with borrowed (requisites). |
Hatthā pādā hatthapādā, kaṇṇā nāsā tadūbhayaṃ; |
Hand, foot, hand and foot, ear, nose, both of those, |
Aṅguliaḷakaṇḍaraṃ, phaṇaṃ khujjañca vāmanaṃ. |
finger, big toe/thumb, tendon, webbed fingers, bent over, a dwarf. |
Galagaṇḍī lakkhaṇā ceva, kasā likhitasīpadī; |
Those with goiters, those who had been branded, whipped, with a warrant, one with club foot/elephantiasis, |
Pāpaparisadūsī ca, kāṇaṃ kuṇi tatheva ca. |
evil (illness) and a disgracer of the assembly, Blind in one eye and with a crooked limb. |
Khañjaṃ pakkhahatañceva, sacchinnairiyāpathaṃ; |
Lame, and one half-paralyzed, crippled, |
Jarāndhamūgabadhiraṃ, andhamūgañca yaṃ tahiṃ. |
old, blind, dumb, deaf, those there who are blind and dumb. |
Andhabadhiraṃ yaṃ vuttaṃ, mūgabadhirameva ca; |
One called blind and deaf, also dumb and deaf, |
Andhamūgabadhirañca, alajjīnañca nissayaṃ. |
and blind, dumb, and deaf. Dependence of the shameless. |
Vatthabbañca tathāddhānaṃ, yācamānena lakkhaṇā [pekkhanā (sabbattha)] ; |
One should live (in dependence), and then on the road, By one requesting, consideration, |
Āgacchatu vivadanti, ekupajjhāyena kassapo. |
May he come! They argued. With one preceptor, and Kassapa. |
Dissanti upasampannā, ābādhehi ca pīḷitā; |
There were to be seen those accepted, oppressed with diseases. |
Ananusiṭṭhā vitthenti, tattheva anusāsanā. |
Uninstructed, they were bashful, right there, the instruction. |
Saṅghepi ca atho bālā, asammatā ca ekato; |
In the Saṅgha, and then one inexperienced, unauthorized, and together. |
Ullumpatupasampadā, nissayo ekako tayoti. |
May it raise me up, and Acceptance, supports, alone, the three (who came back). |
Imamhi khandhake vatthūni ekasatañca dvāsattati. |
In this khandhaka the cases, are one hundred and seventy-two. |
Mahākhandhako niṭṭhito. |
The Mnemonic Verses of the Great Khandhaka are finished. |
132.Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. |
Now at that time the Buddha, the Blessed One, was staying near Rājagaha on Vulture Peak Mountain. |
Tena kho pana samayena aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṃ bhāsanti. |
And at that time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, spoke (their) Dhamma. |
Te manussā upasaṅkamanti dhammassavanāya. |
The people went to them to hear the Dhamma. |
Te labhanti aññatitthiyesu paribbājakesu pemaṃ, labhanti pasādaṃ, labhanti aññatitthiyā paribbājakā pakkhaṃ. |
They developed affection for the wanderers of other sects, developed confidence in them, and the wanderers of other sects gained a following. |
Atha kho rañño māgadhassa seniyassa bimbisārassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "etarahi kho aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṃ bhāsanti. |
Then, as King Seniya Bimbisāra of Magadha was alone in seclusion, this train of thought arose in his awareness: “At this time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, speak Dhamma. |
Te manussā upasaṅkamanti dhammassavanāya. |
The people go to them to hear the Dhamma, |
Te labhanti aññatitthiyesu paribbājakesu pemaṃ, labhanti pasādaṃ, labhanti aññatitthiyā paribbājakā pakkhaṃ. |
and they gain affection for the wanderers of other sects, gain confidence in them, and the wanderers of other sects gain a following. |
Yaṃnūna ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyu"nti. |
“What if the masters were to also to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight?” |
Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
So he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṃ etadavoca – "idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi 'etarahi kho aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṃ bhāsanti. |
As he was sitting there, he said to the Blessed One, “Just now, lord, as I was alone in seclusion, this train of thought arose in my awareness: “‘At this time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, speak Dhamma. |
Te manussā upasaṅkamanti dhammassavanāya. |
The people go to them to hear the Dhamma, |
Te labhanti aññatitthiyesu paribbājakesu pemaṃ, labhanti pasādaṃ, labhanti aññatitthiyā paribbājakā pakkhaṃ. |
and they gain affection for the wanderers of other sects, gain confidence in them, and the wanderers of other sects gain a following. |
Yaṃnūna ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyu'nti. |
What if the masters were to also to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight?’” |
Sādhu, bhante, ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyu"nti. |
[blank] |
Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with a Dhamma talk. |
Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitu"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow you to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight.” |
Tena kho pana samayena bhikkhū – bhagavatā anuññātā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitunti – cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdanti. |
Now at that time the monks (thought,) “It has been allowed by the Blessed One to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight.” Gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, they sat in silence. |
Te manussā upasaṅkamanti dhammassavanāya. |
The people went to them to hear the Dhamma. |
Te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdissanti, seyyathāpi mūgasūkarā. |
They criticized and complained and spread it about: “How can these Sakyan-son monks, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, sit in silence like dumb pigs? |
Nanu nāma sannipatitehi dhammo bhāsitabbo"ti. |
Shouldn’t Dhamma be spoken by those who gather?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṃ bhāsitu"nti. |
Then the monks reported the matter to the Blessed One. Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow you, having gathered on the fourteenth, fifteenth, and eighth (day) of the fortnight, to speak Dhamma.” |
133.Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "yaṃnūnāhaṃ yāni mayā bhikkhūnaṃ paññattāni sikkhāpadāni, tāni nesaṃ pātimokkhuddesaṃ anujāneyyaṃ. |
Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness: “What if I were to allow the monks the recitation of a collection [Mv.II.3.4] of the rules I have laid down for them? |
So nesaṃ bhavissati uposathakamma"nti. |
That will be their Uposatha transaction.” |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi 'yaṃnūnāhaṃ yāni mayā bhikkhūnaṃ paññattāni sikkhāpadāni, tāni nesaṃ pātimokkhuddesaṃ anujāneyyaṃ. |
Then, when it was evening, the Blessed One rose from seclusion and, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, just now, as I was alone in seclusion, this train of thought arose in my awareness: ‘What if I were to allow the monks the recitation of a collection of the rules I have laid down for them? |
So nesaṃ bhavissati uposathakamma'nti. |
That will be their Uposatha transaction.’ |
Anujānāmi, bhikkhave, pātimokkhaṃ uddisituṃ. |
“Monks, I allow you to recite the Pāṭimokkha.” |
Evañca pana, bhikkhave, uddisitabbaṃ. |
“And, monks, it should be recited like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
134."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyya, pātimokkhaṃ uddiseyya. |
If the Saṅgha is ready, let it perform the Uposatha, let it recite the Pāṭimokkha. |
Kiṃ saṅghassa pubbakiccaṃ? |
“‘What is the Saṅgha’s preliminary duty? |
Pārisuddhiṃ āyasmanto ārocetha. |
“‘Let the venerable ones announce purity1. |
Pātimokkhaṃ uddisissāmi. |
“‘I will recite the Pāṭimokkha. |
Taṃ sabbeva santā sādhukaṃ suṇoma manasi karoma. |
“‘May all of us who are present listen well and pay attention. |
Yassa siyā āpatti, so āvikareyya. |
“‘If anyone has an offense, let him reveal it. |
Asantiyā āpattiyā tuṇhī bhavitabbaṃ. |
Those without offense should remain silent. |
Tuṇhībhāvena kho panāyasmante parisuddhāti vedissāmi. |
“‘By their silence I will know that the venerable ones are pure. |
Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṃ hoti, evamevaṃ [evameva (ka)] evarūpāya parisāya yāvatatiyaṃ anussāvitaṃ hoti. |
“‘Just as, when questioned individually, one should answer, the same holds true when in such an assembly (as this), the declaration (at the end of each class of offense) is made three times. |
Yo pana bhikkhu yāvatatiyaṃ anussāviyamāne saramāno santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassa hoti. |
“‘Should any monk, when the declaration is made up to the third time, remember an existing offense but not reveal it, he has a deliberate lie. |
Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā. |
“‘And the Blessed One has declared a deliberate lie to be an obstruction. |
Tasmā, saramānena bhikkhunā āpannena visuddhāpekkhena santī āpatti āvikātabbā; āvikatā hissa phāsu hotī"ti. |
“‘Therefore any monk with an offense, on remembering it and aiming at purity, should reveal his existing offense. “‘Having revealed it, he will have peace.’” |
135.Pātimokkhanti ādimetaṃ mukhametaṃ pamukhametaṃ kusalānaṃ dhammānaṃ. |
‘Pāṭimokkha’: It is the beginning, the entrance, and the foremost of skillful qualities, |
Tena vuccati pātimokkhanti. |
therefore it is called ‘Pāṭimokkha’1. |
Āyasmantoti piyavacanametaṃ garuvacanametaṃ sagāravasappatissādhivacanametaṃ āyasmantoti. |
‘Āyasmant’: It is a term of endearment, a term of respect, a respectful and deferential term: ‘Āyasmant’ |
Uddisissāmīti ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttāniṃ karissāmi [uttānī karissāmi (sī. syā.)] pakāsessāmi. |
‘I will recite’: I will declare it, teach it, describe it, set it forth, reveal it, explain it, make it plain, and expound it. |
Tanti pātimokkhaṃ vuccati. |
‘It’: refers to the Pāṭimokkha. |
Sabbeva santāti yāvatikā tassā parisāya therā ca navā ca majjhimā ca, ete vuccanti sabbeva santāti. |
‘All who are present’: To the extent that there are, in the assembly, elder, new (monks), and (monks of) middling (seniority)—these are called, ‘all who are present’. |
Sādhukaṃ suṇomāti aṭṭhiṃ katvā manasi katvā sabbacetasā [sabbaṃ cetasā (syā. ka.)] samannāharāma. |
‘May we listen well’: Having paid attention and taken it to heart, may we gather it all in with the mind. |
Manasi karomāti ekaggacittā avikkhittacittā avisāhaṭacittā nisāmema. |
‘Pay attention’: We attend to it singleminded1, undistracted, with an undisturbed mind. |
Yassa siyā āpattīti therassa vā navassa vā majjhimassa vā, pañcannaṃ vā āpattikkhandhānaṃ aññatarā āpatti, sattannaṃ vā āpattikkhandhānaṃ aññatarā āpatti. |
‘If anyone has an offense’: A certain offense in the five classes1 of offense or a certain offense in the seven classes of offense, of an elder, a new (monk), or (a monk of) middling (seniority). |
So āvikareyyāti so deseyya, so vivareyya, so uttāniṃ kareyya, so pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā. |
‘Let him reveal it’: Let him show it, reveal it, make it plain, and announce it, either in the midst of the Saṅgha, in the midst of a group, in the presence of a single individual. |
Asantī nāma āpatti anajjhāpannā vā hoti, āpajjitvā vā vuṭṭhitā. |
‘One without offense1’ means he hasn’t fallen into (an offense) or, having fallen, he has been rehabilitated (from that offense). |
Tuṇhī bhavitabbanti adhivāsetabbaṃ na byāharitabbaṃ. |
‘Should remain silent’: He should consent, and not speak. |
Parisuddhāti vedissāmīti jānissāmi dhāressāmi. |
‘I will know that (the venerable ones) are pure’: I will understand and remember. |
Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṃ hotīti yathā ekena eko puṭṭho byākareyya, evameva tassā parisāya jānitabbaṃ maṃ pucchatīti. |
‘Just as, when questioned individually, one should answer’: Just as, when questioned one-on-one, one would answer, in the same way it should be understood of the assembly that, “It [the Saṅgha] is questioning me.” |
Evarūpā nāma parisā bhikkhuparisā vuccati. |
‘Such an assembly’: refers to an assembly of monks. |
Yāvatatiyaṃ anussāvitaṃ hotīti sakimpi anussāvitaṃ hoti, dutiyampi anussāvitaṃ hoti, tatiyampi anussāvitaṃ hoti. |
‘The declaration is made up to the third time’: There is a single declaration, and then there is the second declaration, and then there is the third declaration. |
Saramānoti jānamāno sañjānamāno. |
‘Remembering’: knowing it, perceiving it. |
Santī nāma āpatti ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā. |
‘An existing (offense)’: He has fallen into an offense, or, having fallen into it, he hasn’t been rehabilitated. |
Nāvikareyyāti na deseyya, na vivareyya, na uttāniṃ kareyya, na pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā. |
‘Should he not reveal it’: Should he not show it, reveal it, make it plain, or announce it either in the midst of the Saṅgha, in the midst of a group, or in the presence of one individual. |
Sampajānamusāvādassa hotīti. |
‘He has a deliberate lie’: |
Sampajānamusāvāde kiṃ hoti? |
In the case of a deliberate lie, what is it? |
Dukkaṭaṃ hoti. |
It’s (an offense of) wrong-doing. [BMC: 12] |
Antarāyiko dhammo vutto bhagavatāti. |
‘The Blessed One has declared a deliberate lie to be an obstruction’: |
Kissa antarāyiko? |
An obstruction to what? |
Paṭhamassa jhānassa adhigamāya antarāyiko, dutiyassa jhānassa adhigamāya antarāyiko, tatiyassa jhānassa adhigamāya antarāyiko, catutthassa jhānassa adhigamāya antarāyiko, jhānānaṃ vimokkhānaṃ samādhīnaṃ samāpattīnaṃ nekkhammānaṃ nissaraṇānaṃ pavivekānaṃ kusalānaṃ dhammānaṃ adhigamāya antarāyiko. |
An obstruction to the attainment of the first jhāna, an obstruction to the attainment of the second jhāna, an obstruction to the attainment of the third jhāna, an obstruction to the attainment of the fourth jhāna, an obstruction to the attainment of the jhānas, liberations, concentrations, attainments, escapes through renunciation, seclusion, and skillful qualities. |
Tasmāti taṅkāraṇā. |
‘Therefore’: because of that. |
Saramānenāti jānamānena sañjānamānena. |
‘By one remembering’: by one knowing and perceiving. |
Visuddhāpekkhenāti vuṭṭhātukāmena visujjhitukāmena. |
‘By one aiming at purity’: By one desiring to be rehabilitated, desiring to be purified. |
Santī nāma āpatti ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā. |
‘An existing offense’: He has fallen into it, or, having fallen into it, he hasn’t been rehabilitated. |
Āvikātabbāti āvikātabbā saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā. |
‘Should reveal’: should reveal it either in the midst of the Saṅgha, in the midst of a group, or in the presence of one individual. |
Āvikatā hissa phāsu hotīti. |
‘Having revealed it, he will have peace.’ |
Kissa phāsu hoti? |
The peace of what? |
Paṭhamassa jhānassa adhigamāya phāsu hoti, dutiyassa jhānassa adhigamāya phāsu hoti, tatiyassa jhānassa adhigamāya phāsu hoti, catutthassa jhānassa adhigamāya phāsu hoti, jhānānaṃ vimokkhānaṃ samādhīnaṃ samāpattīnaṃ nekkhammānaṃ nissaraṇānaṃ pavivekānaṃ kusalānaṃ dhammānaṃ adhigamāya phāsu hotīti. |
He will have the peace of the attainment of the first jhāna, the peace of the attainment of the second jhāna, the peace of the attainment of the third jhāna, the peace of the attainment of the fourth jhāna, the peace of the attainment of the jhānas, liberations, concentrations, attainments, escapes through renunciation, seclusion, and skillful qualities. |
136.Tena kho pana samayena bhikkhū – bhagavatā pātimokkhuddeso anuññātoti – devasikaṃ pātimokkhaṃ uddisanti. |
Now at that time the monks, (thinking,) “The Blessed One has allowed the Pāṭimokkha to be recited,” recited it daily. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, devasikaṃ pātimokkhaṃ uddisitabbaṃ. |
“Monks, the Pāṭimokkha should not be recited daily. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it daily: an offense of wrong doing. |
Anujānāmi, bhikkhave, uposathe pātimokkhaṃ uddisitunti. |
“I allow that the Pāṭimokkha be recited on the Uposatha day.” |
Tena kho pana samayena bhikkhū – bhagavatā uposathe pātimokkhuddeso anuññātoti – pakkhassa tikkhattuṃ pātimokkhaṃ uddisanti, cātuddase pannarase aṭṭhamiyā ca pakkhassa. |
Now at that time the monks, (thinking,) “the Blessed One has allowed the Pāṭimokkha to be recited on the Uposatha day,” recited the Pāṭimokkha three times in a fortnight: the fourteenth, fifteenth, and eighth (day) of the fortnight. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, pakkhassa tikkhattuṃ pātimokkhaṃ uddisitabbaṃ. |
“Monks, the Pāṭimokkha should not be recited three times in the fortnight. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it three times in the half-month: an offense of wrong doing. |
Anujānāmi, bhikkhave, sakiṃ pakkhassa cātuddase vā pannarase vā pātimokkhaṃ uddisitunti. |
“I allow the Pāṭimokkha to be recited once during the fortnight, on the fourteenth or fifteenth day.” |
Tena kho pana samayena chabbaggiyā bhikkhū yathāparisāya pātimokkhaṃ uddisanti sakāya sakāya parisāya. |
Now at that time the Group-of-six monks recited the Pāṭimokkha by grouping, each with his own grouping. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yathāparisāya pātimokkhaṃ uddisitabbaṃ sakāya sakāya parisāya. |
“Monks, the Pāṭimokkha should not be recited by grouping, each with his own grouping. |
Yo uddiseyya, āpatti dukkaṭassa. |
[Whoever should recite it by grouping: an offense of wrong doing.] |
Anujānāmi, bhikkhave, samaggānaṃ uposathakammanti. |
“I allow an Uposatha transaction for those who are united.” |
Atha kho bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'samaggānaṃ uposathakamma'nti. |
Then the thought occurred to the monks, “The Blessed One has laid down an Uposatha transaction for those who are united. |
Kittāvatā nu kho sāmaggī hoti, yāvatā ekāvāso, udāhu sabbā pathavī"ti? |
To what extent is there unity? To the extent of one residence (monastery) or of the whole Earth?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ettāvatā sāmaggī yāvatā ekāvāsoti. |
“Monks, I allow that the extent of unity be to the extent of one residence (monastery).” |
137.Tena kho pana samayena āyasmā mahākappino rājagahe viharati maddakucchimhi migadāye. |
Now on that occasion Ven. Mahā Kappina was staying near Rājagaha, in the Maddakucchi Game Reserve. |
Atha kho āyasmato mahākappinassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "gaccheyyaṃ vāhaṃ uposathaṃ na vā gaccheyyaṃ, gaccheyyaṃ vāhaṃ saṅghakammaṃ na vā gaccheyyaṃ, atha khvāhaṃ visuddho paramāya visuddhiyā"ti? |
Then, as Ven. Mahā Kappina was alone in seclusion, this train of thought arose in his awareness: “Whether I go or don’t go to the Uposatha, whether I go or don’t go to the Saṅgha transaction, I’m still pure with the foremost purity.” |
Atha kho bhagavā āyasmato mahākappinassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – gijjhakūṭe pabbate antarahito maddakucchimhi migadāye āyasmato mahākappinassa sammukhe pāturahosi. |
Then the Blessed One, realizing with his awareness the line of thinking in Ven. Mahā Kappina’s awareness—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Vulture Peak Mountain and re-appeared in the Maddakucchi Game Reserve, right in front of Ven. Mahā Kappina. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on a seat laid out. |
Āyasmāpi kho mahākappino bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Ven. Mahā Kappina, having bowed down to the Blessed One, also sat down to one side. |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākappinaṃ bhagavā etadavoca – "nanu te, kappina, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – gaccheyyaṃ vāhaṃ uposathaṃ na vā gaccheyyaṃ, gaccheyyaṃ vāhaṃ saṅghakammaṃ na vā gaccheyyaṃ, atha khvāhaṃ visuddho paramāya visuddhiyā"ti? |
As he was sitting there, the Blessed One said to him, “Kappina, didn’t this train of thought arise in your awareness as you were alone in seclusion: ‘Should I go to the Uposatha or not? Should I go to the Saṅgha transaction or not? Because I am pure with the foremost purity.’” |
"Evaṃ, bhante". |
“Yes, lord.” |
"Tumhe ce brāhmaṇā uposathaṃ na sakkarissatha na garukarissatha [na garuṃ karissatha (ka.)] na mānessatha na pūjessatha, atha ko carahi uposathaṃ sakkarissati garukarissati mānessati pūjessati? |
“If you brahmans don’t honor, respect, venerate, and do homage to the Uposatha, then who would honor, respect, venerate, and do homage to the Uposatha? |
Gaccha tvaṃ, brāhmaṇa, uposathaṃ, mā no agamāsi. |
Come, brahman, go to the Uposatha, don’t not go. |
Gaccha tvaṃ saṅghakammaṃ, mā no agamāsī"ti. |
Go to the Saṅgha transaction, don’t not go.” |
"Evaṃ, bhante"ti kho āyasmā mahākappino bhagavato paccassosi. |
“As you say, lord,” Ven. Mahā Kappina responded to the Blessed One. |
Atha kho bhagavā āyasmantaṃ mahākappinaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – maddakucchimhi migadāye āyasmato mahākappinassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi. |
Then the Blessed One, having instructed, urged, roused, & encouraged Ven. Mahā Kappina with Dhamma talk—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Maddakucchi Game Reserve, right in front of Ven. Mahā Kappina, and re-appeared on Vulture Peak Mountain. |
138.Atha kho bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'ettāvatā sāmaggī yāvatā ekāvāso'ti, kittāvatā nu kho ekāvāso hotī"ti? |
Then the thought occurred to the monks, “It has been laid down by the Blessed One that the extent of unity be to the extent of one residence (monastery).” “But to what extent is there one residence?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sīmaṃ sammannituṃ. |
“Monks, I allow that a territory be authorized. |
Evañca pana, bhikkhave, sammannitabbā – paṭhamaṃ nimittā kittetabbā – pabbatanimittaṃ, pāsāṇanimittaṃ, vananimittaṃ, rukkhanimittaṃ, magganimittaṃ, vammikanimittaṃ, nadīnimittaṃ, udakanimittaṃ. |
“And it should be authorized like this: “First, the boundary markers should be determined—a mountain-marker, a stone-marker, a grove-marker, a tree-marker, a path-marker, a termite-nest-marker, a river-marker, or a water-marker. |
Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“When the markers have been determined, an experienced and competent monk should inform the Saṅgha: |
139."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yāvatā samantā nimittā kittitā. |
If the Saṅgha is ready, then—as far as those markers that have been determined all around—it |
Yadi saṅghassa pattakallaṃ, saṅgho etehi nimittehi sīmaṃ sammanneyya samānasaṃvāsaṃ ekuposathaṃ [ekūposathaṃ (ka.)]. |
should authorize within those markers a territory of common affiliation, of a single Uposatha. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yāvatā samantā nimittā kittitā. |
As far as those markers that have been determined all around, |
Saṅgho etehi nimittehi sīmaṃ sammannati samānasaṃvāsaṃ ekuposathaṃ. |
the Saṅgha is authorizing within those markers a territory of common affiliation, of a single Uposatha. |
Yassāyasmato khamati etehi nimittehi sīmāya sammuti [sammati (syā.)] samānasaṃvāsāya ekuposathāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of the territory within those markers as one of common affiliation, of a single Uposatha, is agreeable, should remain silent. He to whom it is not agreeable should speak. |
Sammatā sīmā saṅghena etehi nimittehi samānasaṃvāsā ekuposathā. |
“‘The territory within those markers has been authorized by the Saṅgha as one of common affiliation, of a single Uposatha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
140.Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā sīmāsammuti anuññātāti – atimahatiyo sīmāyo sammannanti, catuyojanikāpi pañcayojanikāpi chayojanikāpi. |
Now at that time, the Group-of-six monks, (thinking,) “The Blessed One has allowed the authorization of a territory,” authorized excessively large territories—four yojanas, five yojanas, or six yojanas. |
Bhikkhū uposathaṃ āgacchantā uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti, antarāpi parivasanti. |
Coming to the Uposatha, monks arrived during the recitation of the Pāṭimokkha, when the Pāṭimokkha had just been recited, or they spent the night on the way. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, atimahatī sīmā sammannitabbā, catuyojanikā vā pañcayojanikā vā chayojanikā vā. |
“Monks, an excessively large territory—of four yojanas, five yojanas, or six yojanas—should not be authorized. |
Yo sammanneyya, āpatti dukkaṭassa. |
Whoever should authorize one: an offense of wrong doing. |
Anujānāmi, bhikkhave, tiyojanaparamaṃ sīmaṃ sammannitunti. |
“I allow that a territory be authorized for three yojanas at most.” |
Tena kho pana samayena chabbaggiyā bhikkhū nadīpārasīmaṃ [nadīpāraṃ sīmaṃ (sī. syā.)] sammannanti. |
Now at that time Group-of-six monks authorized a territory including the far side of a river. |
Uposathaṃ āgacchantā bhikkhūpi vuyhanti, pattāpi vuyhanti, cīvarānipi vuyhanti. |
Monks coming to the Uposatha were swept away, or their bowls were swept away, or their robes were swept away. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, nadīpārasīmā sammannitabbā. |
“Monks, a territory including the far side of a river should not be authorized. |
Yo sammanneyya, āpatti dukkaṭassa. |
Whoever should authorize one: an offense of wrong doing. |
Anujānāmi, bhikkhave, yatthassa dhuvanāvā vā dhuvasetu vā, evarūpaṃ nadīpārasīmaṃ sammannitunti. |
“I allow that a territory including the far side of a river be authorized if it has a permanent boat [i.e. a ferry] or permanent bridge.” |
141.Tena kho pana samayena bhikkhū anupariveṇiyaṃ pātimokkhaṃ uddisanti asaṅketena. |
Now at that time monks recited the Pāṭimokkha anywhere on the (monastery) premises without appointing a place (to meet). |
Āgantukā bhikkhū na jānanti – "kattha vā ajjuposatho karīyissatī"ti. |
Incoming monks didn’t know: “And where will the Uposatha be done today?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, anupariveṇiyaṃ pātimokkhaṃ uddisitabbaṃ asaṅketena. |
“Monks, the Pāṭimokkha should not be recited anywhere on the premises without appointing a place (to meet). |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should do so: an offense of wrong doing. |
Anujānāmi, bhikkhave, uposathāgāraṃ sammannitvā uposathaṃ kātuṃ, yaṃ saṅgho ākaṅkhati vihāraṃ vā aḍḍhayogaṃ vā pāsādaṃ vā hammiyaṃ vā guhaṃ vā. |
“I allow that the Uposatha be done after having authorized an Uposatha hall as the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, or a cell. |
Evañca pana, bhikkhave, sammannitabbaṃ. |
“And, monks, it should be authorized like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ vihāraṃ uposathāgāraṃ sammanneyya. |
If the Saṅgha is ready, then it should authorize the building of such-and-such name as the Uposatha hall. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ vihāraṃ uposathāgāraṃ sammannati. |
The Saṅgha is authorizing the building of such-and-such name as the Uposatha hall. |
Yassāyasmato khamati itthannāmassa vihārassa uposathāgārassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of the building of such-and-such name as the Uposatha hall is agreeable should remain silent. He to whom it is not agreeable should speak. |
Sammato saṅghena itthannāmo vihāro uposathāgāraṃ. |
“‘The building of such-and-such name has been authorized by the Saṅgha as the Uposatha hall. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.”’ |
Tena kho pana samayena aññatarasmiṃ āvāse dve uposathāgārāni sammatāni honti. |
Now on that occasion two Uposatha halls had been authorized in a certain residence. |
Bhikkhū ubhayattha sannipatanti – "idha uposatho karīyissati, idha uposatho karīyissatī"ti. |
Monks assembled in both places, (thinking,) “The Uposatha will be held here,” “the Uposatha will be held here.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ekasmiṃ āvāse dve uposathāgārāni sammannitabbāni. |
“Monks, two Uposatha halls should not be authorized in a single residence. |
Yo sammanneyya, āpatti dukkaṭassa. |
Whoever should do so: an offense of wrong doing. |
Anujānāmi, bhikkhave, ekaṃ samūhanitvā [samuhanitvā (ka.)] ekattha uposathaṃ kātuṃ. |
“I allow that the Uposatha be done in one place, (the other) one having been revoked. |
Evañca pana, bhikkhave, samūhantabbaṃ. |
“And, monks, it should be revoked like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ uposathāgāraṃ samūhaneyya [samuhaneyya (ka.)]. |
If the Saṅgha is ready, then it should revoke the Uposatha hall of such-and-such name. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ uposathāgāraṃ samūhanati. |
The Saṅgha is revoking the Uposatha hall of such-and-such name. |
Yassāyasmato khamati itthannāmassa uposathāgārassa samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the revoking of the Uposatha hall of such-and-such name is agreeable should remain silent. He to whom it is not agreeable should speak. |
Samūhataṃ saṅghena itthannāmaṃ uposathāgāraṃ. |
“‘The Uposatha hall of such-and-such name has been revoked by the Saṅgha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.”’ |
142.Tena kho pana samayena aññatarasmiṃ āvāse atikhuddakaṃ uposathāgāraṃ sammataṃ hoti, tadahuposathe mahābhikkhusaṅgho sannipatito hoti. |
Now at that time in a certain residence, an excessively small Uposatha hall had been authorized. On the day of the Uposatha a large saṅgha of monks gathered. |
Bhikkhū asammatāya bhūmiyā nisinnā pātimokkhaṃ assosuṃ. |
Monks heard the Pāṭimokkha while sitting on unauthorized ground. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi "bhagavatā paññattaṃ 'uposathāgāraṃ sammannitvā uposatho kātabbo'ti, mayañcamhā asammatāya bhūmiyā nisinno pātimokkhaṃ assumhā, kato nu kho amhākaṃ uposatho, akato nu kho"ti. |
Then the thought occurred to them, “It has been laid down by the Blessed One that the Uposatha be done after having authorized an Uposatha hall. But we heard the Pāṭimokkha while sitting on unauthorized ground. “Has our Uposatha been done or not?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Sammatāya vā, bhikkhave, bhūmiyā nisinnā asammatāya vā yato pātimokkhaṃ suṇāti, katovassa uposatho. |
“Monks, when sitting in a place, regardless of whether it has been authorized, where one hears the Pāṭimokkha, one’s Uposatha has been done.” |
Tena hi, bhikkhave, saṅgho yāva mahantaṃ uposathappamukhaṃ [uposathamukhaṃ (syā.)] ākaṅkhati, tāva mahantaṃ uposathappamukhaṃ sammannatu. |
“In this case, monks, let the Saṅgha authorize an area in front of the Uposatha (hall) of whatever size it desires. |
Evañca pana, bhikkhave, sammannitabbaṃ. |
“And, monks, It should be authorized like this: |
Paṭhamaṃ nimittā kittetabbā. |
“First, boundary markers should be determined. |
Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
When the boundary markers have been determined, an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yāvatā samantā nimittā kittitā. |
If the Saṅgha is ready, then—as far as those markers that have been determined all around—it |
Yadi saṅghassa pattakallaṃ, saṅgho etehi nimittehi uposathappamukhaṃ sammanneyya. |
should authorize within those markers an area in front of the Uposatha (hall). |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yāvatā samantā nimittā kittitā. |
As far as those markers that have been determined all around, |
Saṅgho etehi nimittehi uposathappamukhaṃ sammannati. |
the Saṅgha is authorizing within those markers an area in front of the Uposatha (hall). |
Yassāyasmato khamati etehi nimittehi uposathappamukhassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of an area in front of the Uposatha (hall) within those markers is agreeable should remain silent. He to whom it is not agreeable should speak. |
Sammataṃ saṅghena etehi nimittehi uposathappamukhaṃ. |
“‘The area in front of the Uposatha (hall) within those markers has been authorized by the Saṅgha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe navakā bhikkhū paṭhamataraṃ sannipatitvā – "na tāva therā āgacchantī"ti – pakkamiṃsu. |
Now on that occasion, in a certain monastery on the day of the Uposatha, new monks, having assembled first, (thinking,) “As long as the senior monks aren’t coming ...” left. |
Uposatho vikāle ahosi. |
The Uposatha was delayed. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tadahuposathe therehi bhikkhūhi paṭhamataraṃ sannipatitunti. |
“Monks, I allow that, on the Uposatha day, the senior monks gather first.” |
Tena kho pana samayena rājagahe sambahulā āvāsā samānasīmā honti. |
Now at that time in Rājagaha, several residences had a common territory. |
Tattha bhikkhū vivadanti – "amhākaṃ āvāse uposatho karīyatu, amhākaṃ āvāse uposatho karīyatū"ti. |
The monks there quarreled, “May the Uposatha be done at our residence!” “May the Uposatha be done at our residence!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, sambahulā āvāsā samānasīmā honti. |
“Monks, there is the case where several residences have a common territory. |
Tattha bhikkhū vivadanti – "amhākaṃ āvāse uposatho karīyatu, amhākaṃ āvāse uposatho karīyatū"ti. |
“The monks there quarrel, “May the Uposatha be done at our residence! May the Uposatha be done at our residence!” |
Tehi, bhikkhave, bhikkhūhi sabbeheva ekajjhaṃ sannipatitvā uposatho kātabbo. |
“All the monks should gather in a single place and hold the Uposatha. |
Yattha vā pana thero bhikkhu viharati, tattha sannipatitvā uposatho kātabbo, na tveva vaggena saṅghena uposatho kātabbo. |
“Or, having gathered where the most senior monk is staying, they should hold the Uposatha there. “But the Uposatha should not be held by a faction of the Saṅgha. |
Yo kareyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
143.Tena kho pana samayena āyasmā mahākassapo andhakavindā rājagahaṃ uposathaṃ āgacchanto antarāmagge nadiṃ taranto manaṃ vūḷho ahosi, cīvarānissa [tena cīvarānissa (ka.)] allāni. |
Now at that time Ven. Mahā Kassapa, while coming from Andhakavinda to Rājagaha for the Uposatha, crossing a river along the way, was nearly swept away and his robes got wet. |
Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ – "kissa te, āvuso, cīvarāni allānī"ti? |
The monks said to him, “Friend, why are your robes wet?” |
"Idhāhaṃ, āvuso, andhakavindā rājagahaṃ uposathaṃ āgacchanto antarāmagge nadiṃ taranto manamhi vūḷho. |
“Just now, friends, while coming from Andhakavinda to Rājagaha for the Uposatha, crossing a river, |
Tena me cīvarāni allānī"ti. |
I was almost swept away and my robes got wet.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannatu. |
The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: let the Saṅgha authorize it as an area where one is not apart from one’s set of three robes.” |
Evañca pana, bhikkhave, sammannitabbā. |
“And, monks, it should be authorized like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, yadi saṅghassa pattakallaṃ saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammanneyya. |
"The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: If the Saṅgha is ready, let the Saṅgha authorize it as an area where one is not apart from one’s set of three robes." |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannati. |
The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: the Saṅgha is authorizing it as an area where one is not apart from one’s set of three robes. |
Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya [avippavāsassa (syā.)] sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of this territory as an area where one is not apart from one’s set of three robes is agreeable should remain silent. He to whom it is not agreeable should speak. |
Sammatā sā sīmā saṅghena ticīvarena avippavāsā [avippavāso (syā.)]. |
“‘This territory has been authorized as an area where one is not apart from one’s set of three robes. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Tena kho pana samayena bhikkhū bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipanti. |
Now at that time monks, (thinking,) “An area where one is not apart from one’s set of three robes has been allowed by the Blessed One,” left their robes among the houses (in the village). |
Tāni cīvarāni nassantipi ḍayhantipi undūrehipi khajjanti. |
The robes were destroyed/lost, burned, or chewed on by rats. |
Bhikkhū duccoḷā honti lūkhacīvarā. |
The monks were then poorly clothed, with tattered robes. |
Bhikkhū evamāhaṃsu – "kissa tumhe, āvuso, duccoḷā lūkhacīvarā"ti? |
Monks said to them, “Why, friends, are you poorly clothed, with worn-out robes?” |
"Idha mayaṃ, āvuso, bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipimhā. |
“Friends, just recently, (thinking,) ‘An area where one is not apart from one’s set of three robes has been allowed by the Blessed One,’ we left our robes among the houses (in the village). |
Tāni cīvarāni naṭṭhānipi daḍḍhānipi, undūrehipi khāyitāni, tena mayaṃ duccoḷā lūkhacīvarā"ti. |
“The robes were destroyed/lost, burned, or chewed on by rats. “That’s why we are poorly clothed, with worn-out robes.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannatu, ṭhapetvā gāmañca gāmūpacārañca. |
“The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: let the Saṅgha authorize it—except for any village or village area—as an area where one is not apart from one’s set of three robes.” |
Evañca pana, bhikkhave, sammannitabbā. |
“And, monks, it should be authorized like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
144."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā yadi saṅghassa pattakallaṃ, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammanneyya, ṭhapetvā gāmañca gāmūpacārañca. |
The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: If the Saṅgha is ready, let the Saṅgha authorize it—except for any village or village area—as an area where one is not apart from one’s set of three robes. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannati, ṭhapetvā gāmañca gāmūpacārañca. |
The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: the Saṅgha is authorizing it—except for any village or village area—as an area where one is not apart from one’s set of three robes. |
Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya [avippavāsassa (syā.)] sammuti, ṭhapetvā gāmañca gāmūpacārañca, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of this territory—except for any village or village area—as an area where one is not apart from one’s set of three robes is agreeable should remain silent. He to whom it is not agreeable should speak. |
Sammatā sā sīmā saṅghena ticīvarena avippavāsā [avippavāso (syā.)], ṭhapetvā gāmañca gāmūpacārañca. |
“‘This territory—except for any village or village area—has been authorized as an area where one is not apart from one’s set of three robes. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
"Sīmaṃ, bhikkhave, sammannantena paṭhamaṃ samānasaṃvāsasīmā [samānasaṃvāsā sīmā (syā.)] sammannitabbā, pacchā ticīvarena avippavāso sammannitabbo. |
“Monks, in authorizing a territory, first the territory of common affiliation should be authorized. Afterwards the area where one is not apart from one’s set of three robes should be authorized. |
Sīmaṃ, bhikkhave, samūhanantena paṭhamaṃ ticīvarena avippavāso samūhantabbo, pacchā samānasaṃvāsasīmā samūhantabbā. |
“Monks, in revoking a territory, first the area where one is not apart from one’s set of three robes should be revoked. Afterwards the territory of common affiliation should be revoked. |
Evañca pana, bhikkhave, ticīvarena avippavāso samūhantabbo. |
“And, monks, an area where one is not apart from one’s set of three robes should be revoked like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
145."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yo so saṅghena ticīvarena avippavāso sammato, yadi saṅghassa pattakallaṃ, saṅgho taṃ ticīvarena avippavāsaṃ samūhaneyya. |
If the Saṅgha is ready, it should revoke what was (previously) authorized by the Saṅgha as not being apart from one’s triple robe. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yo so saṅghena ticīvarena avippavāso sammato, saṅgho taṃ ticīvarena avippavāsaṃ samūhanati. |
The Saṅgha is revoking what was (previously) authorized by the Saṅgha as not being apart from one’s triple robe. |
Yassāyasmato khamati etassa ticīvarena avippavāsassa samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the revoking of the not being apart from one’s triple robe is agreeable should remain silent. He to whom it is not agreeable should speak. |
Samūhato so saṅghena ticīvarena avippavāso. |
“‘The not being apart from one’s triple robe has been revoked by the Saṅgha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’ |
Evañca pana, bhikkhave, sīmā [samānasaṃvāsā sīmā (syā.)]. |
“And, monks, a territory of common affiliation should be revoked like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
146."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, yadi saṅghassa pattakallaṃ, saṅgho taṃ sīmaṃ samūhaneyya samānasaṃvāsaṃ ekuposathaṃ. |
If the Saṅgha is ready, it should revoke the territory (previously) authorized by the Saṅgha as one of common affiliation, of a single Uposatha. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ samūhanati samānasaṃvāsaṃ ekuposathaṃ. |
The Saṅgha is revoking the territory (previously) authorized by the Saṅgha as one of common affiliation, of a single Uposatha. |
Yassāyasmato khamati etissā sīmāya samānasaṃvāsāya ekuposathāya samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the revoking of the territory of common affiliation, of a single Uposatha, is agreeable should remain silent. He to whom it is not agreeable should speak. |
Samūhatā sā sīmā saṅghena samānasaṃvāsā ekuposathā. |
“‘The territory of common affiliation, of a single Uposatha, has been revoked by the Saṅgha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
147.Asammatāya, bhikkhave, sīmāya aṭṭhapitāya, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, yā tassa vā gāmassa gāmasīmā, nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekuposathā. |
“Monks, when a territory has not been authorized, not set aside, the village-territory or town-territory of the village or town on which one depends is (the territory for) common affiliation and a single Uposatha there. |
Agāmake ce, bhikkhave, araññe samantā sattabbhantarā, ayaṃ tattha samānasaṃvāsā ekuposathā. |
“In a non-village, in a wilderness, seven abbhantaras1 all around is the (territory for) common affiliation and a single Uposatha there. |
Sabbā, bhikkhave, nadī asīmā; sabbo samuddo asīmo; sabbo jātassaro asīmo. |
“Monks, an entire river is not a territory. An entire ocean is not a territory. An entire natural lake is not a territory. |
Nadiyā vā, bhikkhave, samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā, ayaṃ tattha samānasaṃvāsā ekuposathāti. |
“In a river, ocean, or natural lake, (the area) a man of average size can splash water all around is the (territory for) common affiliation and a single Uposatha there.” |
148.Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṃ sambhindanti. |
Now at that time the Group-of-six monks mixed one territory with another. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yesaṃ, bhikkhave, sīmā paṭhamaṃ sammatā tesaṃ taṃ kammaṃ dhammikaṃ akuppaṃ ṭhānārahaṃ. |
“The transaction of whichever territory was first authorized is Dhamma, irreversible, fit to stand. |
Yesaṃ, bhikkhave, sīmā pacchā sammatā tesaṃ taṃ kammaṃ adhammikaṃ kuppaṃ aṭṭhānārahaṃ. |
“The transaction of whichever territory was authorized afterwards is non-Dhamma, reversible, not fit to stand. |
Na, bhikkhave, sīmāya sīmā sambhinditabbā. |
“Monks, a territory should not be mixed with (another) territory. |
Yo sambhindeyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṃ ajjhottharanti. |
Now at that time the Group-of-six monks subsumed one territory in another. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yesaṃ, bhikkhave, sīmā paṭhamaṃ sammatā tesaṃ taṃ kammaṃ dhammikaṃ akuppaṃ ṭhānārahaṃ. |
“The transaction of whichever territory was first authorized is Dhamma, irreversible, fit to stand. |
Yesaṃ, bhikkhave, sīmā pacchā sammatā tesaṃ taṃ kammaṃ adhammikaṃ kuppaṃ aṭṭhānārahaṃ. |
“The transaction of whichever territory was authorized afterwards is non-Dhamma, reversible, not fit to stand. |
Na, bhikkhave, sīmāya sīmā ajjhottharitabbā. |
“Monks, a territory should not subsume (another) territory. |
Yo ajjhotthareyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing. |
Anujānāmi, bhikkhave, sīmaṃ sammannantena sīmantarikaṃ ṭhapetvā sīmaṃ sammannitunti. |
I allow, when a territory is being authorized, that it be authorized having set aside a buffer zone.” |
149.Atha kho bhikkhūnaṃ etadahosi – "kati nu kho uposathā"ti? |
Then the thought occurred to the monks, “How many Uposathas are there?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Dveme, bhikkhave, uposathā – cātuddasiko ca pannarasiko ca. |
“Monks, there are these two Uposathas: on the fourteenth and on the fifteenth. |
Ime kho, bhikkhave, dve uposathāti. |
These are the two Uposathas.” |
Atha kho bhikkhūnaṃ etadahosi – "kati nu kho uposathakammānī"ti? |
Then the thought occurred to the monks, “How many Uposatha transactions are there?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Cattārimāni, bhikkhave, uposathakammāni – adhammena vaggaṃ uposathakammaṃ, adhammena samaggaṃ uposathakammaṃ, dhammena vaggaṃ uposathakammaṃ, dhammena samaggaṃ uposathakammanti. |
“Monks, there are these four Uposatha transactions: a factional Uposatha transaction not in accordance with the Dhamma, a united Uposatha transaction not in accordance with the Dhamma, a factional Uposatha transaction in accordance with the Dhamma, a united Uposatha transaction in accordance with the Dhamma. |
Tatra, bhikkhave, yadidaṃ adhammena vaggaṃ uposathakammaṃ, na, bhikkhave, evarūpaṃ uposathakammaṃ, kātabbaṃ. |
“With regard to that, monks—the factional Uposatha transaction not in accordance with the Dhamma— |
Na ca mayā evarūpaṃ uposathakammaṃ anuññātaṃ. |
this sort of Uposatha transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ adhammena samaggaṃ uposathakammaṃ, na, bhikkhave, evarūpaṃ uposathakammaṃ kātabbaṃ. |
“With regard to that, monks—the united Uposatha transaction not in accordance with the Dhamma— |
Na ca mayā evarūpaṃ uposathakammaṃ anuññātaṃ. |
this sort of Uposatha transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ dhammena vaggaṃ uposathakammaṃ, na, bhikkhave, evarūpaṃ uposathakammaṃ kātabbaṃ. |
“With regard to that, monks—the factional Uposatha transaction in accordance with the Dhamma— |
Na ca mayā evarūpaṃ uposathakammaṃ anuññātaṃ. |
this sort of Uposatha transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ dhammena samaggaṃ uposathakammaṃ, evarūpaṃ, bhikkhave, uposathakammaṃ kātabbaṃ, evarūpañca mayā uposathakammaṃ anuññātaṃ. |
“With regard to that, monks—the united Uposatha transaction in accordance with the Dhamma—this sort of Uposatha transaction may be done and has been allowed by me. |
Tasmātiha, bhikkhave, evarūpaṃ uposathakammaṃ karissāma yadidaṃ dhammena samagganti – evañhi vo, bhikkhave, sikkhitabbanti. |
“Therefore, monks, ‘We will do this sort of Uposatha transaction: united and in accordance with the Dhamma’”: That’s how you should train yourselves.” |
150.Atha kho bhikkhūnaṃ etadahosi – "kati nu kho pātimokkhuddesā"ti? |
Then the thought occurred to the monks, “How many (ways of) reciting the Pāṭimokkha are there?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Pañcime, bhikkhave, pātimokkhuddesā – nidānaṃ uddisitvā avasesaṃ sutena sāvetabbaṃ. |
“Monks, there are these five (ways of) reciting the Pāṭimokkha: Having recited the nidāna, the rest may be announced as ‘heard.’ |
Ayaṃ paṭhamo pātimokkhuddeso. |
This is the first way of reciting the Pāṭimokkha. |
Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā avasesaṃ sutena sāvetabbaṃ. |
“Having recited the nidāna, having recited the four pārājikas, the rest may be announced as ‘heard.’ |
Ayaṃ dutiyo pātimokkhuddeso. |
This is the second way of reciting the Pāṭimokkha. |
Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṃ sutena sāvetabbaṃ. |
“Having recited the nidāna, having recited the four pārājikas, having recited the thirteen saṅghadisesas, the rest may be announced as ‘heard.’ |
Ayaṃ tatiyo pātimokkhuddeso. |
This is the third way of reciting the Pāṭimokkha. |
Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṃ sutena sāvetabbaṃ. |
“Having recited the nidāna, having recited the four pārājikas, having recited the thirteen saṅghadisesas, having recited the two aniyatas, the rest may be announced as ‘heard.’ |
Ayaṃ catuttho pātimokkhuddeso. |
This is the fourth way of reciting the Pāṭimokkha. |
Vitthāreneva pañcamo. |
“The fifth: in full detail. |
Ime kho, bhikkhave, pañca pātimokkhuddesāti. |
“Monks, these are the five (ways of) reciting the Pāṭimokkha.” |
Tena kho pana samayena bhikkhū – bhagavatā saṃkhittena pātimokkhuddeso anuññātoti – sabbakālaṃ saṃkhittena pātimokkhaṃ uddisanti. |
Now at that time the monks, (thinking,) “The Blessed One has allowed the recitation of the Pāṭimokkha in brief,” recited the Pāṭimokkha in brief every time. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṃkhittena pātimokkhaṃ uddisitabbaṃ. |
“Monks, the Pāṭimokkha is not to be recited in brief. |
Yo uddiseyya, āpatti dukkaṭassāti. |
Whoever should recite it in brief: an offense of wrong doing.” |
Tena kho pana samayena kosalesu janapade aññatarasmiṃ āvāse tadahuposathe savarabhayaṃ [saṃcarabhayaṃ (syā.)] ahosi. |
Now on that occasion, at a certain monastery in the Kosalan countryside, there was fear about Savaras1. |
Bhikkhū nāsakkhiṃsu vitthārena pātimokkhaṃ uddisituṃ. |
The monks couldn’t recite the Pāṭimokkha in full detail. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sati antarāye saṃkhittena pātimokkhaṃ uddisitunti. |
“Monks, I allow that, when there is an obstruction, the Pāṭimokkha be recited in brief.” |
Tena kho pana samayena chabbaggiyā bhikkhū asatipi antarāye saṃkhittena pātimokkhaṃ uddisanti. |
Now on that occasion some Group-of-six monks recited the Pāṭimokkha in brief when there was no obstruction. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, asati antarāye saṃkhittena pātimokkhaṃ uddisitabbaṃ. |
“When there is no obstruction, the Pāṭimokkha is not to be recited in brief. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it (in brief): an offense of wrong doing. |
Anujānāmi, bhikkhave, sati antarāye saṃkhittena pātimokkhaṃ uddisituṃ. |
“Monks, I allow that, when there is an obstruction, the Pāṭimokkha be recited in brief. |
Tatrime antarāyā – rājantarāyo, corantarāyo, agyantarāyo, udakantarāyo, manussantarāyo, amanussantarāyo, vāḷantarāyo, sarīsapantarāyo, jīvitantarāyo, brahmacariyantarāyoti. |
“These are the obstructions there: a king obstruction, a thief obstruction, a fire obstruction, a water obstruction, a human being obstruction, a non-human being obstruction, a beast obstruction, a creeping-pest obstruction, a life obstruction, a celibacy obstruction. [BMC, Mv.IV.15.7] |
Anujānāmi, bhikkhave, evarūpesu antarāyesu saṃkhittena pātimokkhaṃ uddisituṃ, asati antarāye vitthārenāti. |
“I allow, when there are obstructions of this sort, that the Pāṭimokkha be recited in brief.” |
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā dhammaṃ bhāsanti. |
Now on that occasion some Group-of-six monks, without being requested, spoke Dhamma in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena dhammo bhāsitabbo. |
“Monks, Dhamma is not to be spoken in the midst of the Saṅgha by anyone who is not requested to do so. |
Yo bhāseyya, āpatti dukkaṭassa. |
Whoever should speak it (unrequested): an offense of wrong doing. |
Anujānāmi, bhikkhave, therena bhikkhunā sāmaṃ vā dhammaṃ bhāsituṃ paraṃ vā ajjhesitunti. |
“I allow that the senior monk speak Dhamma or that he request another to do so.” |
151.Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṃ pucchanti. |
Now on that occasion some Group-of-six monks, being unauthorized, asked about Vinaya in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghamajjhe asammatena vinayo pucchitabbo. |
“One who is unauthorized should not ask about Vinaya in the midst of the Saṅgha by. |
Yo puccheyya, āpatti dukkaṭassa. |
Whoever should ask about it (unauthorized): an offense of wrong doing. |
Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṃ pucchituṃ. |
“I allow that one who is authorized ask about Vinaya in the midst of the Saṅgha.” |
Evañca pana, bhikkhave, sammannitabbo – attanā vā [attanāva (syā.)] attānaṃ sammannitabbaṃ, parena vā paro sammannitabbo. |
“And, monks, he should be authorized like this: “One should authorize oneself or one (monk) should authorize another. |
Kathañca attanāva attānaṃ sammannitabbaṃ? |
“And how should one authorize oneself? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya"nti. |
If the Saṅgha is ready, I would ask so-and-so about the Vinaya.’ |
Evaṃ attanāva attānaṃ sammannitabbaṃ. |
“In this way one should authorize oneself. |
Kathañca parena paro sammannitabbo? |
“And how should one (monk) authorize another? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā"ti. |
If the Saṅgha is ready, so-and-so would ask so-and-so about the Vinaya.’ |
Evaṃ parena paro sammannitabboti. |
“In this way one (monk) should authorize another.” |
Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṃ pucchanti. |
Now on that occasion well-behaved monks, being authorized, asked about Vinaya in the midst of the Saṅgha. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
Some Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṃ oloketvā puggalaṃ tulayitvā vinayaṃ pucchitunti. |
“Monks, I allow that one who is authorized ask about Vinaya in the midst of the Saṅgha after having looked over the assembly and having assessed the individuals.” |
152.Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṃ vissajjenti [vissajjanti (ka.)]. |
Now on that occasion some Group-of-six monks, being unauthorized, explained the Vinaya in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghamajjhe asammatena vinayo vissajjetabbo. |
“One who is unauthorized should not explain the Vinaya in the midst of the Saṅgha. |
Yo vissajjeyya, āpatti dukkaṭassa. |
[Whoever should explain it: an offense of wrong doing.] |
Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṃ vissajjetuṃ. |
“I allow that one who is authorized explain the Vinaya in the midst of the Saṅgha.” |
Evañca pana, bhikkhave, sammannitabbaṃ. |
“And, monks, he should be authorized like this: |
Attanā vā [attanāva (syā.)] attānaṃ sammannitabbaṃ, parena vā paro sammannitabbo. |
“One should authorize oneself or one (monk) should authorize another. |
Kathañca attanāva attānaṃ sammannitabbaṃ? |
“And how should one authorize oneself? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya"nti. |
If the Saṅgha is ready, having been asked by so-and-so about the Vinaya, I would explain.’ |
Evaṃ attanāva attānaṃ sammannitabbaṃ. |
“In this way one should authorize oneself. |
Kathañca parena paro sammannitabbo? |
“And how should one (monk) authorize another? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā"ti. |
If the Saṅgha is ready, so-and-so, having been asked by so-and-so about the Vinaya, would explain.’ |
Evaṃ parena paro sammannitabboti. |
“In this way one (monk) should authorize another.” |
Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṃ vissajjenti. |
Now on that occasion well-behaved monks, being authorized, explained the Vinaya in the midst of the Saṅgha. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
Some Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṃ oloketvā puggalaṃ tulayitvā vinayaṃ vissajjetunti. |
“Monks, I allow that one who is authorized explain the Vinaya in the midst of the Saṅgha after having looked over the assembly and having assessed the individuals.” |
153.Tena kho pana samayena chabbaggiyā bhikkhū anokāsakataṃ bhikkhuṃ āpattiyā codenti. |
Now on that occasion some Group-of-six monks charged a monk who had not given leave with an offense. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, anokāsakato bhikkhu āpattiyā codetabbo. |
“A monk who has not given leave is not to be charged with an offense. |
Yo codeyya, āpatti dukkaṭassa. |
Whoever should charge (him): an offense of wrong doing. |
Anujānāmi, bhikkhave, okāsaṃ kārāpetvā āpattiyā codetuṃ – karotu āyasmā okāsaṃ, ahaṃ taṃ vattukāmoti. |
“I allow you to charge a monk with an offense after having him give leave, (saying,) ‘May the venerable one give leave. I want to speak with you.’” |
Tena kho pana samayena pesalā bhikkhū chabbaggiye bhikkhū okāsaṃ kārāpetvā āpattiyā codenti. |
Now on that occasion some well-behaved monks, having gotten some Group-of-six monks to give leave, charged them with an offense. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
The Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, katepi okāse puggalaṃ tulayitvā āpattiyā codetunti. |
“Monks, I allow you, even when leave has been given, to charge the individual after having assessed him.” |
Tena kho pana samayena chabbaggiyā bhikkhū – puramhākaṃ pesalā bhikkhū okāsaṃ kārāpentīti – paṭikacceva suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe okāsaṃ kārāpenti. |
Now on that occasion some Group-of-six monks, (thinking,) “Before the well-behaved monks get us to give leave ...”—without ground, without reason—had pure monks without offenses give leave preemptively. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe okāso kārāpetabbo. |
“Monks, one should not—without ground, without reason—get pure monks without offenses to give leave. |
Yo kārāpeyya, āpatti dukkaṭassa. |
Whoever should get them to give leave: an offense of wrong doing. |
Anujānāmi, bhikkhave, puggalaṃ tulayitvā okāsaṃ kātu [kārāpetuṃ (syā.)] nti. |
“I allow you to give leave after having assessed the individual.” |
154.Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe adhammakammaṃ karonti. |
Now on that occasion some Group-of-six monks performed a non-Dhamma transaction in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, adhammakammaṃ kātabbaṃ. |
“Monks, a non-Dhamma transaction is not to be performed in the midst of a Saṅgha. |
Yo kareyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Karontiyeva adhammakammaṃ. |
They performed a non-Dhamma transaction anyway. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, adhammakamme kayiramāne paṭikkositunti. |
“I allow when a non-Dhamma transaction is being performed that it be protested.” |
Tena kho pana samayena pesalā bhikkhū chabbaggiyehi bhikkhūhi adhammakamme kayiramāne paṭikkosanti. |
Now on that occasion some well-behaved monks protested when a non-Dhamma transaction was being performed by some Group-of-six monks. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
The Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, diṭṭhimpi āvikātunti. |
“Monks, I allow that even an opinion be voiced.” |
Tesaṃyeva santike diṭṭhiṃ āvikaronti. |
[The well-behaved monks] voiced their opinion right in their presence. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
The Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, catūhi pañcahi paṭikkosituṃ, dvīhi tīhi diṭṭhiṃ āvikātuṃ, ekena adhiṭṭhātuṃ – 'na metaṃ khamatī'ti. |
“Monks, I allow four or five to protest, two or three to voice an opinion, and one to determine, ‘This is not agreeable to me.’” |
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe pātimokkhaṃ uddisamānā sañcicca na sāventi. |
Now at that time some Group-of-six monks, when reciting the Pāṭimokkha, would intentionally not make themselves heard. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, pātimokkhuddesakena sañcicca na sāvetabbaṃ. |
“One reciting the Pāṭimokkha should not intentionally not make himself be heard. |
Yo na sāveyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena āyasmā udāyī saṅghassa pātimokkhuddesako hoti kākassarako. |
Now at that time Ven. Udāyin, the Saṅgha’s Pāṭimokkha reciter, had the voice of a crow. |
Atha kho āyasmato udāyissa etadahosi – "bhagavatā paññattaṃ 'pātimokkhuddesakena sāvetabba'nti, ahañcamhi kākassarako, kathaṃ nu kho mayā paṭipajjitabba"nti? |
Then the thought occurred to him, “It has been laid down by the Blessed One that a Pāṭimokkha reciter should make himself heard. But I have the voice of a crow. What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pātimokkhuddesakena vāyamituṃ – 'kathaṃ sāveyya'nti. |
“Monks, I allow that one reciting the Pāṭimokkha make an effort—‘How can I make myself be heard?’ |
Vāyamantassa anāpattīti. |
For one making an effort: no offense.” |
Tena kho pana samayena devadatto sagahaṭṭhāya parisāya pātimokkhaṃ uddisati. |
Now on that occasion Devadatta recited the Pāṭimokkha in an assembly including lay people. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sagahaṭṭhāya parisāya pātimokkhaṃ uddisitabbaṃ. |
“The Pāṭimokkha should not be recited in an assembly including lay people. |
Yo uddiseyya, āpatti dukkaṭassāti. |
Whoever should recite it: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā pātimokkhaṃ uddisanti. |
Now on that occasion some Group-of-six monks, unrequested, recited the Pāṭimokkha in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena pātimokkhaṃ uddisitabbaṃ. |
“The Pāṭimokkha should not be recited in the midst of the Saṅgha by one who is unrequested. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it: an offense of wrong doing. |
Anujānāmi, bhikkhave, therādhikaṃ [therādheyyaṃ (aṭṭhakathāyaṃ pāṭhantaraṃ)] pātimokkhanti. |
“I allow that the Pāṭimokkha be entrusted to the senior monk.” |
Aññatitthiyabhāṇavāro niṭṭhito paṭhamo [ekādasamo (ka.)]. |
The eleventh recitation section, on wanderers of other sects, is finished. |
155.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena codanāvatthu tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Codanāvatthu [Place of Accusation], |
Anupubbena cārikaṃ caramāno yena codanāvatthu tadavasari. |
and traveling by stages, arrived at Codanāvatthu. |
Tena kho pana samayena aññatarasmiṃ āvāse sambahulā bhikkhū viharanti. |
Now at that time several monks were staying at a certain monastery. |
Tattha thero bhikkhu bālo hoti abyatto. |
The senior monk there was inexperienced and incompetent. |
So na jānāti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
He didn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'therādhikaṃ pātimokkha'nti, ayañca amhākaṃ thero bālo abyatto, na jānāti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
Then the thought occurred to those monks, “It has been laid down by the Blessed One that the Pāṭimokkha be entrusted to the senior monk. But our senior monk here is inexperienced and incompetent. He doesn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo tassādheyyaṃ pātimokkhanti. |
“I allow that the Pāṭimokkha be entrusted to any monk there who is experienced and competent.” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. |
Now at that time several monks—inexperienced, incompetent—were staying in a certain residence on the Uposatha day. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
They didn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Te theraṃ ajjhesiṃsu – "uddisatu, bhante, thero pātimokkha"nti. |
They requested the senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.” |
So evamāha – "na me, āvuso, vattatī"ti. |
He said, “Friends, I don’t have it.” |
Dutiyaṃ theraṃ ajjhesiṃsu – "uddisatu, bhante, thero pātimokkha"nti. |
They requested the second senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.” |
Sopi evamāha – "na me, āvuso, vattatī"ti. |
He also said, “Friends, I don’t have it.” |
Tatiyaṃ theraṃ ajjhesiṃsu – "uddisatu, bhante, thero pātimokkha"nti. |
They requested the third senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.” |
Sopi evamāha – "na me, āvuso, vattatī"ti. |
He also said, “Friends, I don’t have it.” |
Eteneva upāyena yāva saṅghanavakaṃ ajjhesiṃsu – "uddisatu āyasmā pātimokkha"nti. |
In this way they requested down to the junior-most monk of the Saṅgha, (saying,) “May the venerable one recite the Pāṭimokkha.” |
Sopi evamāha – "na me, bhante, vattatī"ti. |
He also said, “Venerable sirs, I can’t.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. |
“There is the case where several monks—inexperienced, incompetent—are staying in a certain residence on the Uposatha day. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Te theraṃ ajjhesanti – "uddisatu, bhante, thero pātimokkha"nti. |
“They request the senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’ |
So evaṃ vadeti – "na me, āvuso, vattatī"ti. |
“He says, ‘Friends, I don’t have it.’ |
Dutiyaṃ theraṃ ajjhesanti – "uddisatu, bhante, thero pātimokkha"nti. |
“They request the second senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’ |
Sopi evaṃ vadeti – "na me, āvuso, vattatī"ti. |
“He also says, ‘Friends, I don’t have it.’ |
Tatiyaṃ theraṃ ajjhesanti – "uddisatu, bhante, thero pātimokkha"nti. |
“They request the third senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’ |
Sopi evaṃ vadeti – "na me, āvuso, vattatī"ti. |
“He also says, ‘Friends, I don’t have it.’ |
Eteneva upāyena yāva saṅghanavakaṃ ajjhesanti – "uddisatu āyasmā pātimokkha"nti. |
“In this way they request down to the junior-most monk of the Saṅgha, (saying,) ‘May the venerable one recite the Pāṭimokkha.’ |
Sopi evaṃ vadeti – "na me, bhante, vattatī"ti. |
“He also says, ‘Venerable sirs, I can’t.’ |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – gacchāvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvāna āgacchāhīti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in detail, come back.’” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho pāhetabbo"ti? |
Then the thought occurred to the monks, “Who should be sent?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na gacchanti. |
The junior monks, being ordered by the senior monk, didn’t go. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na gantabbaṃ. |
“Monks, one who is not sick and has been ordered by a senior monk should not not go. |
Yo na gaccheyya, āpatti dukkaṭassāti. |
Whoever does not go: an offense of wrong doing.” |
156.Atha kho bhagavā codanāvatthusmiṃ yathābhirantaṃ viharitvā punadeva rājagahaṃ paccāgañchi. |
Then the Blessed One, having stayed at Codanāvatthu as long as he liked, returned to Rājagaha. |
Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti – "katimī, bhante, pakkhassā"ti? |
Now at that time people asked the monks as they were going for alms, “Which day of the fortnight is it, venerable sirs?” |
Bhikkhū evamāhaṃsu – "na kho mayaṃ, āvuso, jānāmā"ti. |
The monks said, “We don’t know, friends.” |
Manussā ujjhāyanti khiyyanti vipācenti – "pakkhagaṇanamattamampime samaṇā sakyaputtiyā na jānanti, kiṃ panime aññaṃ kiñci kalyāṇaṃ jānissantī"ti? |
The people criticized and complained and spread it about, “These Sakyan-son contemplatives don’t even know how to calculate the fortnight, so how will they know anything else that’s admirable?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pakkhagaṇanaṃ uggahetunti. |
“Monks, I allow that the calculation of the fortnight be learned.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho pakkhagaṇanā uggahetabbā"ti? |
Then the thought occurred to the monks, “By whom should the calculation of the fortnight be learned?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sabbeheva pakkhagaṇanaṃ uggahetunti. |
“Monks, I allow that the calculation of the fortnight be learned by all.” |
157.Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti – "kīvatikā, bhante, bhikkhū"ti? |
Now at that time people asked the monks as they were going for alms, “How many monks are there, venerable sirs?” |
Bhikkhū evamāhaṃsu – "na kho mayaṃ, āvuso, jānāmā"ti. |
The monks said, “We don’t know, friends.” |
Manussā ujjhāyanti khiyyanti vipācenti – "aññamaññampime samaṇā sakyaputtiyā na jānanti, kiṃ panime aññaṃ kiñci kalyāṇaṃ jānissantī"ti? |
The people criticized and complained and spread it about, “These Sakyan-son contemplatives don’t even know each other, so how will they know anything else that’s admirable?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, bhikkhū gaṇetunti. |
“Monks, I allow that the monks be counted.” |
Atha kho bhikkhūnaṃ etadahosi – "kadā nu kho bhikkhū gaṇetabbā"ti? |
Then the thought occurred to the monks, “When should the monks be counted?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tadahuposathe nāmaggena [nāmamattena (syā.), gaṇamaggena (ka.)] gaṇetuṃ, salākaṃ vā gāhetunti. |
“Monks, I allow that on the Uposatha day names be counted [or: roll call be taken] or that tickets be taken.” |
158.Tena kho pana samayena bhikkhū ajānantā ajjuposathoti dūraṃ gāmaṃ piṇḍāya caranti. |
Now on that occasion monks, not knowing that it was the Uposatha day, went to a distant village for alms. |
Te uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti. |
Some came as the Pāṭimokkha was being recited, some came when it had just been recited. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ārocetuṃ 'ajjuposatho'ti. |
“Monks, I allow that it be announced, ‘Today is the Uposatha day.’” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho ārocetabbo"ti? |
Then the thought occurred to the monks, “By whom should it be announced?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā kālavato ārocetunti. |
“Monks, I allow that the senior monk announce it in good time.” |
Tena kho pana samayena aññataro thero kālavato nassarati. |
Now on that occasion a certain senior monk didn’t remember in good time. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, bhattakālepi ārocetunti. |
“Monks, I allow him to announce it at the time of the meal.” |
Bhattakālepi nassarati. |
He didn’t remember at the meal either. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yaṃ kālaṃ sarati, taṃ kālaṃ ārocetunti. |
“Monks, I allow him to announce it at whatever time he remembers.” |
159.Tena kho pana samayena aññatarasmiṃ āvāse uposathāgāraṃ uklāpaṃ hoti. |
Now on that occasion, on the day of the Uposatha, in a certain residence the Uposatha hall was dirty. |
Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma āvāsikā bhikkhū uposathāgāraṃ na sammajjissantī"ti. |
Incoming monks criticized and complained and spread it about, “How can these monks not sweep the Uposatha hall?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, uposathāgāraṃ sammajjitunti. |
“Monks, I allow you to sweep the Uposatha hall.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho uposathāgāraṃ sammajjitabba"nti? |
Then the thought occurred to the monks, “By whom should the Uposatha hall be swept?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“Monks, I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na sammajjanti. |
The junior monks, being ordered by the senior monk, didn’t sweep it. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na sammajjitabbaṃ. |
“One who is not sick and has been ordered by a senior monk should not not sweep. |
Yo na sammajjeyya, āpatti dukkaṭassāti. |
Whoever does not sweep: an offense of wrong doing.” |
160.Tena kho pana samayena uposathāgāre āsanaṃ apaññattaṃ hoti. |
Now on that occasion there were no seats laid out in the Uposatha hall. |
Bhikkhū chamāyaṃ nisīdanti, gattānipi cīvarānipi paṃsukitāni honti. |
The monks sat on the ground. Their bodies and robes got dusty. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, uposathāgāre āsanaṃ paññapetunti. |
“Monks, I allow you to lay out seats in the Uposatha hall.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho uposathāgāre āsanaṃ paññapetabba"nti? |
Then the thought occurred to the monks, “By whom should the seats be laid out?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“Monks, I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na paññapenti. |
The junior monks, being ordered by the senior monk, didn’t lay out the seats. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na paññapetabbaṃ. |
“One who is not sick and has been ordered by a senior monk should not not lay out seats. |
Yo na paññapeyya, āpatti dukkaṭassāti. |
Whoever does not lay them out: an offense of wrong doing.” |
161.Tena kho pana samayena uposathāgāre padīpo na hoti. |
Now on that occasion there was no light in the Uposatha hall. |
Bhikkhū andhakāre kāyampi cīvarampi akkamanti. |
In the darkness1, monks stepped on (each other’s) bodies and robes. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, uposathāgāre padīpaṃ kātunti. |
“Monks, I allow you to make a light in the Uposatha hall.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho uposathāgāre padīpo kātabbo"ti? |
Then the thought occurred to the monks, “By whom should the light be made?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“Monks, I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na padīpenti. |
The junior monks, being ordered by the senior monk, didn’t light a lamp. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na padīpetabbo. |
“One who is not sick and has been ordered by a senior monk should not not light a lamp. |
Yo na padīpeyya, āpatti dukkaṭassāti. |
Whoever does not light a lamp: an offense of wrong doing.” |
162.Tena kho pana samayena aññatarasmiṃ āvāse āvāsikā bhikkhū neva pānīyaṃ upaṭṭhāpenti, na paribhojanīyaṃ upaṭṭhāpenti. |
Now on that occasion, at a certain monastery, the monks—inexperienced, incompetent— didn’t set out drinking water or washing water. |
Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma āvāsikā bhikkhū neva pānīyaṃ upaṭṭhāpessanti, na paribhojanīyaṃ upaṭṭhāpessantī"ti. |
Incoming monks criticized and complained and spread it about, “How can the resident monks not set out drinking water or washing water?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pānīyaṃ paribhojanīyaṃ upaṭṭhāpetunti. |
“Monks, I allow you to set out drinking water and washing water.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho pānīyaṃ paribhojanīyaṃ upaṭṭhāpetabba"nti ? |
Then the thought occurred to the monks, “By whom should the drinking water and washing water be set out?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“Monks, I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na upaṭṭhāpenti. |
The junior monks, being ordered by the senior monk, didn’t set it out. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na upaṭṭhāpetabbaṃ. |
“One who is not sick and has been ordered by a senior monk should not not set it out. |
Yo na upaṭṭhāpeyya, āpatti dukkaṭassāti. |
Whoever does not set it out: an offense of wrong doing.” |
163.Tena kho pana samayena sambahulā bhikkhū bālā abyattā disaṃgamikā ācariyupajjhāye na āpucchiṃsu [na āpucchiṃsu (ka.)]. |
Now on that occasion several inexperienced, incompetent monks, traveling to distant places, didn’t ask leave of their teachers or preceptors. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, sambahulā bhikkhū bālā abyattā disaṃgamikā ācariyupajjhāye na āpucchanti [na āpucchanti (ka.)]. |
“There is the case where several inexperienced, incompetent monks, traveling to distant places, don’t ask leave of their teachers and preceptors. |
Te [tehi (ka.)], bhikkhave, ācariyupajjhāyehi pucchitabbā – "kahaṃ gamissatha, kena saddhiṃ gamissathā"ti? |
“They should be asked by their teachers and preceptors1, ‘Where will you go? With whom will you go?’ |
Te ce, bhikkhave, bālā abyattā aññe bāle abyatte apadiseyyuṃ, na, bhikkhave, ācariyupajjhāyehi anujānitabbā. |
“If those inexperienced, incompetent monks name other inexperienced, incompetent monks, the teachers and preceptors should not give them permission. |
Anujāneyyuṃ ce, āpatti dukkaṭassa. |
If they give permission: an offense of wrong doing. |
Te ca, bhikkhave, bālā abyattā ananuññātā ācariyupajjhāyehi gaccheyyuṃ ce, āpatti dukkaṭassa. |
“If those inexperienced, incompetent monks, not having received permission, go anyway: an offense of wrong doing (for them). |
Idha pana, bhikkhave, aññatarasmiṃ āvāse sambahulā bhikkhū viharanti bālā abyattā. |
“There is the case where several monks—inexperienced, incompetent—are staying in a certain residence. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
“Another monk arrives there: learned, erudite, one who has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training. |
Tehi, bhikkhave, bhikkhūhi so bhikkhu saṅgahetabbo anuggahetabbo upalāpetabbo upaṭṭhāpetabbo cuṇṇena mattikāya dantakaṭṭhena mukhodakena. |
“The monks should further this monk—they should help, encourage, and support him with bath powder, clay [soap], tooth wood, and water for rinsing the mouth/washing the face. |
No ce saṅgaṇheyyuṃ anuggaṇheyyuṃ upalāpeyyuṃ upaṭṭhāpeyyuṃ cuṇṇena mattikāya dantakaṭṭhena mukhodakena, āpatti dukkaṭassa. |
“If they do not further him, help, encourage, or support him with bath powder, clay [soap], tooth wood, and water for rinsing the mouth/washing the face: an offense of wrong doing. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. |
“There is the case where several monks—inexperienced, incompetent—are staying for the Rains in a certain residence. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha.” |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – "gacchāvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā"ti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, tehi, bhikkhave, bhikkhūhi sabbeheva yattha jānanti uposathaṃ vā uposathakammaṃ vā pātimokkhaṃ vā pātimokkhuddesaṃ vā, so āvāso gantabbo. |
If not, then all of them should go to a monastery where they know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recital of the Pāṭimokkha. |
No ce gaccheyyuṃ, āpatti dukkaṭassa. |
If they don’t go: an offense of wrong doing. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse sambahulā bhikkhū vassaṃ vasanti bālā abyattā. |
“There is the case where several monks—inexperienced, incompetent—are staying for the Rains in a certain residence. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recital of the Pāṭimokkha. |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – "gacchāvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā"ti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, eko bhikkhu sattāhakālikaṃ pāhetabbo – "gacchāvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā"ti. |
If not, then one monk should be sent to a neighboring residence for a period of seven days: ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, na, bhikkhave, tehi bhikkhūhi tasmiṃ āvāse vassaṃ vasitabbaṃ. |
If not, then the monks should not stay for the Rains in that residence. |
Vaseyyuṃ ce, āpatti dukkaṭassāti. |
If they stay: an offense of wrong doing.” |
164.Atha kho bhagavā bhikkhū āmantesi – "sannipatatha, bhikkhave, saṅgho uposathaṃ karissatī"ti. |
Then the Blessed One addressed the monks: “Gather, monks. The Saṅgha will perform the Uposatha.” |
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – "atthi, bhante, bhikkhu gilāno, so anāgato"ti. |
When that was said, a certain monk said to the Blessed One, “There is a sick monk, lord. He hasn’t come.” |
Anujānāmi, bhikkhave, gilānena bhikkhunā pārisuddhiṃ dātuṃ. |
“I allow that a sick monk give his purity.” |
Evañca pana, bhikkhave, dātabbā – tena gilānena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī"ti. |
“And, monks, it should be given like this: “Having arranged his robe over one shoulder, the sick monk should approach one monk, then sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘I give (my) purity. Convey my purity. Announce my purity.’ |
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pārisuddhi. |
“If he makes this understood by physical gesture, by voice, or by both physical gesture and voice, his purity is given. |
Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pārisuddhi. |
“If he does not make this understood by physical gesture, by voice, or by both physical gesture and voice, his purity is not given. |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā uposatho kātabbo. |
If not, then, having carried the sick monk into the midst of the Saṅgha on a bed or bench, they should perform the Uposatha. |
Sace, bhikkhave, gilānupaṭṭhākānaṃ bhikkhūnaṃ evaṃ hoti – "sace kho mayaṃ gilānaṃ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṃkiriyā vā bhavissatī"ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. |
“If the thought occurs to the monks who are tending to the sick monk, ‘If we move the sick one from this spot, his disease will grow worse or he will die,’ then the sick one should not be moved from his place. |
Saṅghena tattha gantvā uposatho kātabbo. |
“The Saṅgha should go there and perform the Uposatha. |
Na tveva vaggena saṅghena uposatho kātabbo. |
“Not even then should the Uposatha transaction be performed by a factional Saṅgha. |
Kareyya ce, āpatti dukkaṭassa. |
If (the Saṅgha) should perform it: an offense of wrong doing.” |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva pakkamati, aññassa dātabbā pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity, goes away then and there (not to the Uposatha), the purity should be given to another (monk). |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva vibbhamati, - pe - kālaṃ karoti – sāmaṇero paṭijānāti – sikkhaṃ paccakkhātako paṭijānāti – antimavatthuṃ ajjhāpannako paṭijānāti – ummattako paṭijānāti – khittacitto paṭijānāti – vedanāṭṭo paṭijānāti – āpattiyā adassane ukkhittako paṭijānāti – āpattiyā appaṭikamme ukkhittako paṭijānāti – pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti – paṇḍako paṭijānāti – theyyasaṃvāsako paṭijānāti – titthiyapakkantako paṭijānāti – tiracchānagato paṭijānāti – mātughātako paṭijānāti – pitughātako paṭijānāti – arahantaghātako paṭijānāti – bhikkhunidūsako paṭijānāti – saṅghabhedako paṭijānāti – lohituppādako paṭijānāti – ubhatobyañjanako paṭijānāti, aññassa dātabbā pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—then and there—disrobes, dies, or admits to being a novice, to having renounced the training, to having committed an extreme offense, to being insane, to being possessed, to being delirious with pain, to being suspended for not seeing an offense, to being suspended for not making amends for an offense, to being suspended for not relinquishing an evil view, to being a paṇḍaka, to being one living in affiliation by theft, to having gone over to another religion, or to being an animal, a matricide, a patricide, the murderer of an arahant, the molester of a bhikkhunī, a schismatic, one who has shed a Tathāgata’s blood, or a hermaphrodite, the purity should be given to another (monk). |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge pakkamati, anāhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity, goes away (somewhere else) while on the way (to the Uposatha), the purity is not conveyed. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge vibbhamati, - pe - ubhatobyañjanako paṭijānāti, anāhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—while on the way (to the Uposatha)—disrobes, dies, … “admits to being a hermaphrodite, the purity is not conveyed. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto pakkamati, āhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—goes away (somewhere else), the purity is conveyed. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto vibbhamati, - pe - ubhatobyañjanako paṭijānāti, āhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—disrobes, dies, … “admits to being a hermaphrodite, the purity is conveyed. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—falling asleep, doesn’t announce it, doesn’t announce it out of carelessness, or, having entered a (meditative) attainment, doesn’t announce it, the purity is conveyed. |
Pārisuddhihārakassa anāpatti. |
“There is no offense for the conveyor of purity. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sañcicca na āroceti, āhaṭā hoti pārisuddhi. |
“If the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—intentionally does not announce it, the purity is conveyed. |
Pārisuddhihārakassa āpatti dukkaṭassāti. |
For the conveyor of purity: an offense of wrong doing.” |
165.Atha kho bhagavā bhikkhū āmantesi – "sannipatatha, bhikkhave, saṅgho kammaṃ karissatī"ti. |
Then the Blessed One addressed the monks, “Gather, monks. The Saṅgha will perform a transaction.” |
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – "atthi, bhante, bhikkhu gilāno, so anāgato"ti. |
When that was said, a certain monk said to the Blessed One, “There is a sick monk. He hasn’t come.” |
Anujānāmi, bhikkhave, gilānena bhikkhunā chandaṃ dātuṃ. |
“Monks, I allow that a sick monk give his consent.” |
Evañca pana, bhikkhave, dātabbo. |
“And, monks, it should be given like this: |
Tena gilānena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī"ti. |
“The sick monk, going to one monk, arranging his upper robe over one shoulder, sitting in the kneeling position with hands placed palm-to-palm over the heart, should say to him, ‘I give consent. Convey my consent. Announce my consent.’ |
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinno hoti chando. |
“If he makes this understood by physical gesture, by voice, or by both physical gesture and voice, his consent is given. |
Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinno hoti chando. |
“If he does not make this understood by physical gesture, by voice, or by both physical gesture and voice, his consent is not given. |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it thus, well and good. |
No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā kammaṃ kātabbaṃ. |
If not, then having carried the sick monk to the midst of the Saṅgha on a bed or bench, the transaction may be carried out. |
Sace, bhikkhave, gilānupaṭṭhākānaṃ bhikkhūnaṃ evaṃ hoti – "sace kho mayaṃ gilānaṃ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṃkiriyā vā bhavissatī"ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. |
“If the thought occurs to the monks who are tending to the sick monk, ‘If we move the sick one from this spot his disease will grow worse or he will die,’ then the sick one should not be moved from that place. |
Saṅghena tattha gantvā kammaṃ kātabbaṃ. |
“The transaction is to be carried out when the Saṅgha has gone there [i.e., to where the sick monk is]. |
Na tveva vaggena saṅghena kammaṃ kātabbaṃ. |
“Not even then should a transaction be performed by a faction of the Saṅgha. |
Kareyya ce, āpatti dukkaṭassa. |
If (the Saṅgha) should perform it: an offense of wrong doing.” |
Chandahārako ce, bhikkhave, dinne chande tattheva pakkamati, aññassa dātabbo chando. |
“If the conveyor of consent, on being given consent, goes away then and there, consent should be given to another. |
Chandahārako ce, bhikkhave, dinne chande tattheva vibbhamati - pe - kālaṃkaroti – sāmaṇero paṭijānāti – sikkhaṃ paccakkhātako paṭijānāti – antimavatthuṃ ajjhāpannako paṭijānāti – ummattako paṭijānāti – khittacitto paṭijānāti – vedanāṭṭo paṭijānāti – āpattiyā adassane ukkhittako paṭijānāti – āpattiyā appaṭikamme ukkhittako paṭijānāti – pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti – paṇḍako paṭijānāti – theyyasaṃvāsako paṭijānāti – titthiyapakkantako paṭijānāti – tiracchānagato paṭijānāti – mātughātako paṭijānāti – pitughātako paṭijānāti – arahantaghātako paṭijānāti – bhikkhunidūsako paṭijānāti – saṅghabhedako paṭijānāti – lohituppādako paṭijānāti – ubhatobyañjanako paṭijānāti, aññassa dātabbo chando. |
“If the conveyor of consent, on being given consent—then and there—disrobes, dies, or admits to being a novice, to having renounced the training, to having committed an extreme offense, to being insane, to being possessed, to being delirious with pain, to being suspended for not seeing an offense, to being suspended for not making amends for an offense, to being suspended for not relinquishing an evil view, to being a paṇḍaka, to being one living in affiliation by theft, to having gone over to another religion, or to being an animal, a matricide, a patricide, the murderer of an arahant, the molester of a bhikkhunī, a schismatic, one who has shed a Tathāgata’s blood, or a hermaphrodite, consent should be given to another. |
Chandahārako ce, bhikkhave, dinne chande antarāmagge pakkamati, anāhaṭo hoti chando. |
“If the conveyor of consent, having been given consent, on the way (to the meeting) goes away, the consent is not conveyed. |
Chandahārako ce, bhikkhave, dinne chande antarāmagge vibbhamati - pe - ubhatobyañjanako paṭijānāti, anāhaṭo hoti chando. |
“If the conveyor of consent, having been given consent, on the way (to the meeting) disrobes, dies, … “admits to being a hermaphrodite, the consent is not conveyed. |
Chandahārako ce, bhikkhave, dinne chande saṅghappatto pakkamati, āhaṭo hoti chando. |
“If the conveyor of consent, on being given consent, on arriving at the Saṅgha, goes away, the consent is conveyed. |
Chandahārako ce, bhikkhave, dinne chande saṅghappatto vibbhamati - pe - ubhatobyañjanako paṭijānāti, āhaṭo hoti chando. |
“If the conveyor of consent, on being given consent, having arrived at the Saṅgha, disrobes, dies, … “admits to being a hermaphrodite (on arriving at the Saṅgha), the consent is conveyed. |
Chandahārako ce, bhikkhave, dinne chande saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭo hoti chando. |
“If the conveyor of consent, on being given consent, arrives at the Saṅgha but, falling asleep does not announce it, being heedless does not announce it, (or) entering a (meditative) attainment, does not announce it, the consent is conveyed. |
Chandahārakassa anāpatti. |
“There is no offense for the conveyor of consent. |
Chandahārako ce, bhikkhave, dinne chande saṅghappatto sañcicca na āroceti, āhaṭo hoti chando. |
“If the conveyor of consent, on being given consent, arrives at the Saṅgha but intentionally does not announce it, the consent is conveyed. |
Chandahārakassa āpatti dukkaṭassa. |
“For the conveyor of consent: an offense of wrong doing. |
Anujānāmi, bhikkhave, tadahuposathe pārisuddhiṃ dentena chandampi dātuṃ, santi saṅghassa karaṇīyanti. |
“Monks, I allow that, on the Uposatha day, when purity is given, that consent be given as well, when the Saṅgha has something to be done.” |
166.Tena kho pana samayena aññataraṃ bhikkhuṃ tadahuposathe ñātakā gaṇhiṃsuṃ. |
Now on that occasion a certain monk’s relatives seized him on the Uposatha day. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhuṃ tadahuposathe ñātakā gaṇhanti. |
“There is the case where relatives seize a monk on an Uposatha day. |
Te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ muñcatha, yāvāyaṃ bhikkhu uposathaṃ karotī"ti. |
“They should be addressed by the monks, ‘Please, sirs, will you release this monk for a moment while he performs the Uposatha?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto muhuttaṃ ekamantaṃ hotha, yāvāyaṃ bhikkhu pārisuddhiṃ detī"ti. |
If not, the relatives should be addressed by the monks, ‘Please, sirs, will you move aside for a moment while this monk gives his purity?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ nissīmaṃ netha, yāva saṅgho uposathaṃ karotī"ti. |
If not, the relatives should be addressed by the monks, ‘Please, sirs, will you take this monk outside the territory for a moment while the Saṅgha performs the Uposatha?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo. |
If not, then not even then should a transaction be performed by a factional Saṅgha. |
Kareyya ce, āpatti dukkaṭassa. |
If (the Saṅgha) should perform it: an offense of wrong doing. |
Idha pana, bhikkhave, bhikkhuṃ tadahuposathe rājāno gaṇhanti, - pe - corā gaṇhanti – dhuttā gaṇhanti – bhikkhupaccatthikā gaṇhanti, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ muñcatha, yāvāyaṃ bhikkhu uposathaṃ karotī"ti. |
“There is the case where kings seize a monk on an Uposatha day. … “criminals seize him … “mischief-makers seize him … “opponents of the monks seize him. “They should be addressed by the monks, ‘Please, sirs, will you release this monk for a moment while he performs the Uposatha?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto muhuttaṃ ekamantaṃ hotha, yāvāyaṃ bhikkhu pārisuddhiṃ detī"ti. |
If not, the opponents of the monks should be addressed by the monks, ‘Please, sirs, will you move aside for a moment while this monk gives his purity?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ nissīmaṃ netha, yāva saṅgho uposathaṃ karotī"ti. |
If not, the opponents of the monks should be addressed by the monks, ‘Please, sirs, will you take this monk outside the territory for a moment while the Saṅgha performs the Uposatha?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo. |
If not, then not even then should a transaction be performed by a faction of the Saṅgha. |
Kareyya ce, āpatti dukkaṭassāti. |
If (the Saṅgha) should perform it: an offense of wrong doing. |
167.Atha kho bhagavā bhikkhū āmantesi – "sannipatatha, bhikkhave, atthi saṅghassa karaṇīya"nti. |
Then the Blessed One addressed the monks, “Gather, monks. The Saṅgha has something to be done.” |
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – "atthi, bhante, gaggo nāma bhikkhu ummattako, so anāgato"ti. |
When that was said, a certain monk said to the Blessed One, “Lord, there is a monk named Gagga, who is insane. He hasn’t come.” |
"Dveme, bhikkhave, ummattakā – atthi, bhikkhave, bhikkhu ummattako saratipi uposathaṃ napi sarati, saratipi saṅghakammaṃ napi sarati, atthi neva sarati; āgacchatipi uposathaṃ napi āgacchati, āgacchatipi saṅghakammaṃ napi āgacchati, atthi neva āgacchati. |
“Monks, these two1 are insane people: There is the insane person who sometimes remembers the Uposatha and sometimes doesn’t, who sometimes remembers a Saṅgha transaction and sometimes doesn’t. There is (the insane person who) doesn’t remember at all. “(There is the insane person who) sometimes comes to the Uposatha and sometimes doesn’t, who sometimes comes to a Saṅgha transaction and sometimes doesn’t. There is (the insane person who) doesn’t come at all.” |
Tatra, bhikkhave, yvāyaṃ ummattako saratipi uposathaṃ napi sarati, saratipi saṅghakammaṃ napi sarati, āgacchatipi uposathaṃ napi āgacchati, āgacchatipi saṅghakammaṃ napi āgacchati, anujānāmi, bhikkhave, evarūpassa ummattakassa ummattakasammuttiṃ dātuṃ. |
“When there is an insane person who sometimes remembers the Uposatha and sometimes doesn’t, who sometimes remembers a Saṅgha transaction and sometimes doesn’t, who sometimes comes to the Uposatha and sometimes doesn’t, who sometimes comes to a Saṅgha transaction and sometimes doesn’t1: I allow that an insanity authorization be given to an insane person like this.” |
Evañca pana, bhikkhave, dātabbā. |
“And, monks, it should be done like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Gaggo bhikkhu ummattako – saratipi uposathaṃ napi sarati, saratipi saṅghakammaṃ napi sarati, āgacchatipi uposathaṃ napi āgacchati, āgacchatipi saṅghakammaṃ napi āgacchati. |
The monk Gagga is insane. He sometimes remembers the Uposatha and sometimes doesn’t. He sometimes remembers a Saṅgha transaction and sometimes doesn’t. He sometimes comes to the Uposatha and sometimes doesn’t. He sometimes comes to a Saṅgha transaction and sometimes doesn’t. |
Yadi saṅghassa pattakallaṃ, saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṃ dadeyya. |
“‘If the Saṅgha is ready, it should give the monk Gagga, who is insane, an insanity authorization, |
Sareyya vā gaggo bhikkhu uposathaṃ na vā sareyya, sareyya vā saṅghakammaṃ na vā sareyya, āgaccheyya vā uposathaṃ na vā āgaccheyya, āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena vinā vā gaggena uposathaṃ kareyya, saṅghakammaṃ kareyya. |
so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha may perform the Uposatha, may do a Saṅgha transaction, with Gagga or without him. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Gaggo bhikkhu ummattako – saratipi uposathaṃ napi sarati, saratipi saṅghakammaṃ napi sarati, āgacchatipi uposathaṃ napi āgacchati, āgacchatipi saṅghakammaṃ napi āgacchati. |
The monk Gagga is insane. He sometimes remembers the Uposatha and sometimes doesn’t. He sometimes remembers a Saṅgha transaction and sometimes doesn’t. He sometimes comes to the Uposatha and sometimes doesn’t. He sometimes comes to a Saṅgha transaction and sometimes doesn’t. |
Saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṃ deti. |
“‘The Saṅgha is giving the monk Gagga, who is insane, an insanity authorization, |
Sareyya vā gaggo bhikkhu uposathaṃ na vā sareyya, sareyya vā saṅghakammaṃ na vā sareyyaṃ, āgaccheyya vā uposathaṃ na vā āgaccheyya, āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena, vinā vā gaggena uposathaṃ karissati, saṅghakammaṃ karissati. |
so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him. |
Yassāyasmato khamati gaggassa bhikkhuno ummattakassa ummattakasammutiyā dānaṃ – sareyya vā gaggo bhikkhu uposathaṃ na vā sareyya, sareyya vā saṅghakammaṃ na vā sareyya, āgaccheyya vā uposathaṃ na vā āgaccheyya, āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena, vinā vā gaggena uposathaṃ karissati, saṅghakammaṃ karissati, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the giving of an insanity authorization to the monk Gagga, who is insane—so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him—is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dinnā saṅghena gaggassa bhikkhuno ummattakassa ummattakasammuti. |
“‘An insanity authorization has been given by the Saṅgha to the monk Gagga, who is insane, |
Sareyya vā gaggo bhikkhu uposathaṃ na vā sareyya, sareyya vā saṅghakammaṃ na vā sareyya, āgaccheyya vā uposathaṃ na vā āgaccheyya, āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena vinā vā gaggena uposathaṃ karissati, saṅghakammaṃ karissati. |
so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
168.Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe cattāro bhikkhū viharanti. |
Now on that occasion there were four monks staying in a certain residence on the day of the Uposatha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'uposatho kātabbo'ti, mayañcamhā cattāro janā, kathaṃ nu kho amhehi uposatho kātabbo"ti? |
Then the thought occurred to them, “It has been laid down by the Blessed One that the Uposatha should be performed. But we are four people—how should we perform the Uposatha?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, catunnaṃ pātimokkhaṃ uddisitunti. |
“Monks, I allow that the Pāṭimokkha be recited when there are four.” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe tayo bhikkhū viharanti. |
Now on that occasion there were three monks staying in a certain residence on the day of the Uposatha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā anuññātaṃ catunnaṃ pātimokkhaṃ uddisituṃ, mayañcamhā tayo janā, kathaṃ nu kho amhehi uposatho kātabbo"ti? |
Then the thought occurred to them, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four. But we are three people—how should we perform the Uposatha?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tiṇṇaṃ pārisuddhiuposathaṃ kātuṃ. |
“Monks, I allow that an Uposatha of mutual purity be performed when there are three.” |
Evañca pana, bhikkhave, kātabbo. |
“And, monks, it should be performed like this: |
Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇantu me āyasmantā. |
‘May the venerable ones listen to me, sirs. |
Ajjuposatho pannaraso. |
Today is the Uposatha of the fifteenth. |
Yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pārisuddhiuposathaṃ kareyyāmā"ti. |
If the venerable ones are ready, we should perform our Uposatha of mutual purity.’ |
Therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā – "parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhāretha. |
“Having arranged his upper robe over one shoulder, the senior(-most) monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the monks, ‘I, friends1, am pure. Remember me as pure. |
Parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhāretha. |
I, friends, am pure. Remember me as pure. |
Parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhārethā"ti. |
I, friends, am pure. Remember me as pure.’ |
Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā – "parisuddho ahaṃ, bhante; parisuddhoti maṃ dhāretha. |
“Having arranged his upper robe over one shoulder, a junior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the monks, ‘I, venerable sir1, am pure. Remember me as pure. |
Parisuddho ahaṃ, bhante; parisuddhoti maṃ dhāretha. |
I, venerable sir, am pure. Remember me as pure. |
Parisuddho ahaṃ, bhante; parisuddhoti maṃ dhārethā"ti. |
I, venerable sir, am pure. Remember me as pure.’” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe dve bhikkhū viharanti. |
Now on that occasion there were two monks staying in a certain residence on the day of the Uposatha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā anuññātaṃ catunnaṃ pātimokkhaṃ uddisituṃ, tiṇṇannaṃ pārisuddhiuposathaṃ kātuṃ. |
Then the thought occurred to them, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four, and that an Uposatha of mutual purity be performed when there are three. |
Mayañcamhā dve janā. |
But we are two people— |
Kathaṃ nu kho amhehi uposatho kātabbo"ti? |
how should we perform the Uposatha?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dvinnaṃ pārisuddhiuposathaṃ kātuṃ. |
“I allow that a Purity-uposatha be performed when there are two.” |
Evañca pana, bhikkhave, kātabbo. |
“And, monks, it should be performed like this: |
Therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā navo bhikkhu evamassa vacanīyo – "parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhārehi. |
“Having arranged his upper robe over one shoulder, the senior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the junior monk, ‘I, friend, am pure. Remember me as pure. |
Parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhārehi. |
I, friend, am pure. Remember me as pure. |
Parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhārehī"ti. |
I, friend, am pure. Remember me as pure.’ |
Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā thero bhikkhu evamassa vacanīyo – "parisuddho ahaṃ, bhante; parisuddhoti maṃ dhāretha. |
“Having arranged his upper robe over one shoulder, the junior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the senior monk, ‘I, venerable sir, am pure. Remember me as pure. |
Parisuddho ahaṃ, bhante; parisuddhoti maṃ dhāretha. |
I, venerable sir, am pure. Remember me as pure. |
Parisuddho ahaṃ, bhante; parisuddhoti maṃ dhārethā"ti. |
I, venerable sir, am pure. Remember me as pure.’” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe eko bhikkhu viharati. |
Now on that occasion there was one monk staying in a certain residence on the day of the Uposatha. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā anuññātaṃ catunnaṃ pātimokkhaṃ uddisituṃ, tiṇṇannaṃ pārisuddhiuposathaṃ kātuṃ, dvinnaṃ pārisuddhiuposathaṃ kātuṃ. |
Then the thought occurred to him, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four, that an Uposatha of mutual purity be performed when there are three, and that a Purity-uposatha be performed when there are two. |
Ahañcamhi ekako. |
But I am alone— |
Kathaṃ nu kho mayā uposatho kātabbo"ti? |
how should I perform the Uposatha?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe eko bhikkhu viharati. |
“Monks, there is the case where a monk is staying alone in a residence when the Uposatha day comes. |
Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā, maṇḍape vā, rukkhamūle vā, so deso sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā āsanaṃ paññapetvā padīpaṃ katvā nisīditabbaṃ. |
“Having swept the place where the monks gather—an assembly hall, a pavilion, or the root of a tree—having set out drinking water and washing water, having laid out a seat, having made a light, he should sit down. |
Sace aññe bhikkhū āgacchanti, tehi saddhiṃ uposatho kātabbo. |
“If other monks arrive, he should perform the Uposatha together with them. |
No ce āgacchanti, ajja me uposathoti adhiṭṭhātabbo. |
If not, he should determine: ‘Today is my Uposatha.’ |
No ce adhiṭṭhaheyya, āpatti dukkaṭassa. |
If he doesn’t determine it: an offense of wrong doing. |
Tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pārisuddhiṃ āharitvā tīhi pātimokkhaṃ uddisitabbaṃ. |
“In the case that four monks are staying together, the Pāṭimokkha should not be recited by three after having brought the purity of one. |
Uddiseyyuṃ ce, āpatti dukkaṭassa. |
If they should recite it: an offense of wrong doing. |
Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pārisuddhiṃ āharitvā dvīhi pārisuddhiuposatho kātabbo. |
“In the case that three monks are staying together, the purity-uposatha should not be performed by two after having brought the purity of one. |
Kareyyuṃ ce, āpatti dukkaṭassa. |
If they should perform it: an offense of wrong doing.. |
Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pārisuddhiṃ āharitvā ekena adhiṭṭhātabbo. |
“In the case that two monks are staying together, (the Uposatha) should not be determined by one after having brought the purity of the other. |
Adhiṭṭhaheyya ce, āpatti dukkaṭassāti. |
If he should determine it: an offense of wrong doing.” |
169.Tena kho pana samayena aññataro bhikkhu tadahuposathe āpattiṃ āpanno hoti. |
Now on that occasion a certain monk had fallen into an offense on the day of the Uposatha1. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na sāpattikena uposatho kātabbo'ti. |
The thought occurred to him, “It has been laid down by the Blessed One that the Uposatha should not be performed by one with an offense. |
Ahañcamhi āpattiṃ āpanno. |
But I have fallen into an offense. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiṃ āpanno hoti. |
“Monks, there is the case where a monk has fallen into an offense on the day of the Uposatha. |
Tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī"ti. |
“Having approached one monk, having arranged his upper robe over one shoulder, the monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘Friend, I have fallen into such-and-such offense. I acknowledge it.’ |
Tena vattabbo – "passasī"ti. |
“He should be asked, ‘Do you see it?’ |
"Āma passāmī"ti. |
“‘Yes, I see it.’ |
"Āyatiṃ saṃvareyyāsī"ti. |
“‘You should restrain yourself in the future.’” |
Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiyā vematiko hoti. |
“Monks, there is the case where a monk is doubtful (about whether or not he has fallen into an offense) on the day of the Uposatha. |
Tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "ahaṃ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi, tadā taṃ āpattiṃ paṭikarissāmī"ti vatvā uposatho kātabbo, pātimokkhaṃ sotabbaṃ, na tveva tappaccayā uposathassa antarāyo kātabboti. |
“Having approached one monk, having arranged his upper robe over one shoulder, the monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Friend, I am in doubt about such-and-such offense. When I become free from doubt, then I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made.” |
Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṃ āpattiṃ desenti. |
Now on that occasion some Group-of-six monks confessed an offense common to one another.1 |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sabhāgā āpatti desetabbā. |
“Monks, an offense common to one another should not be confessed. |
Yo deseyya, āpatti dukkaṭassāti. |
Whoever should confess it: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṃ āpattiṃ paṭiggaṇhanti. |
Now on that occasion some Group-of-six monks received (the confession of) an offense common to one another. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sabhāgā āpatti paṭiggahetabbā. |
“Monks, (the confession of) an offense common to one another should not be received. |
Yo paṭiggaṇheyya, āpatti dukkaṭassāti. |
Whoever should receive it: an offense of wrong doing.” |
170.Tena kho pana samayena aññataro bhikkhu pātimokkhe uddissamāne āpattiṃ sarati. |
Now on that occasion, a certain monk remembered an offense as the Pāṭimokkha was being recited. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na sāpattikena uposatho kātabbo'ti. |
The thought occurred to him, “It has been laid down by the Blessed One that the Uposatha should not be performed by one with an offense. |
Ahañcamhi āpattiṃ āpanno. |
And I have fallen into an offense. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiṃ sarati. |
“Monks, there is the case where a monk remembers an offense as the Pāṭimokkha is being recited. |
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo – "ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno. |
“That monk should say to the monk next to him, ‘Friend, I have fallen into such-and-such offense. |
Ito vuṭṭhahitvā taṃ āpattiṃ paṭikarissāmī"ti vatvā uposatho kātabbo, pātimokkhaṃ sotabbaṃ, na tveva tappaccayā uposathassa antarāyo kātabbo. |
Having gotten up from here, I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made. |
Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiyā vematiko hoti. |
“Monks, there is the case where a monk becomes doubtful about an offense as the Pāṭimokkha is being recited. |
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo – "ahaṃ, āvuso, itthannāmāya āpattiyā vematiko. |
“That monk should say to the monk next to him, ‘Friend, I am doubtful about such-and-such offense. |
Yadā nibbematiko bhavissāmi, tadā taṃ āpattiṃ paṭikarissāmī"ti vatvā uposatho kātabbo, pātimokkhaṃ sotabbaṃ; na tveva tappaccayā uposathassa antarāyo kātabboti. |
When I become free from doubt, then I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made.” |
171.Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
Now on that occasion, the entire Saṅgha in a certain residence had fallen into an offense common to one another on the day of the Uposatha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā'ti. |
Then the thought occurred to them, “It has been laid down by the Blessed One that an offense common to one another should not be confessed; (the confession of) an offense common to one another should not be received. |
Ayañca sabbo saṅgho sabhāgaṃ āpattiṃ āpanno. |
But this entire Saṅgha has fallen into an offense common to one another. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
“Monks, there is the case where the entire Saṅgha in a certain residence has fallen into an offense common to one another on the day of the Uposatha. |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha; mayaṃ te santike āpattiṃ paṭikarissāmāti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Make amends for that offense and come back. We will (then) make amends for the offense in your presence.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
If not, then an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ sabbo saṅgho sabhāgaṃ āpattiṃ āpanno. |
This entire Saṅgha has fallen into an offense common to one another. |
Yadā aññaṃ bhikkhuṃ suddhaṃ anāpattikaṃ passissati, tadā tassa santike taṃ āpattiṃ paṭikarissatī"ti vatvā uposatho kātabbo, pātimokkhaṃ uddisitabbaṃ, na tveva tappaccayā uposathassa antarāyo kātabbo. |
When (the Saṅgha) sees another monk—pure, without (that) offense—then it will make amends for that offense in his presence.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. |
“Monks, there is the case where the entire Saṅgha in a certain residence is doubtful about an offense common to one another on the day of the Uposatha. |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ sabbo saṅgho sabhāgāya āpattiyā vematiko. |
This entire Saṅgha is doubtful about an offense common to one another. |
Yadā nibbematiko bhavissati, tadā taṃ āpattiṃ paṭikarissatī"ti vatvā uposatho kātabbo, pātimokkhaṃ uddisitabbaṃ; na tveva tappaccayā uposathassa antarāyo kātabbo. |
When (the Saṅgha) becomes free from doubt, then it will make amends for that offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse vassūpagato saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
“Monks, there is the case where the Saṅgha that has entered the Rains in a certain residence has fallen into an offense common to one another. |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha; mayaṃ te santike taṃ āpattiṃ paṭikarissāmāti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Make amends for that offense and come back. We will make amends for the offense in your presence.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, eko bhikkhu sattāhakālikaṃ pāhetabbo – gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha; mayaṃ te santike taṃ āpattiṃ paṭikarissāmāti. |
If not, then one monk should be sent on seven-day business, (saying,) ‘Go, friend. Make amends for that offense and come back. We will make amends for the offense in your presence.’” |
Tena kho pana samayena aññatarasmiṃ āvāse sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
Now on that occasion, the entire Saṅgha in a certain residence had fallen into an offense common to one another. |
So na jānāti tassā āpattiyā nāmagottaṃ. |
They didn’t know the name or class of the offense. |
Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
Another monk arrived there: learned, erudite, one who had memorized the Dhamma, the Vinaya, the Mātikā. He was wise, experienced, astute, conscientious, scrupulous, desirous of training. |
Tamenaṃ aññataro bhikkhu yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṃ bhikkhuṃ etadavoca – "yo nu kho, āvuso, evañcevañca karoti, kiṃ nāma so āpattiṃ āpajjatī"ti? |
A certain monk went to that monk and, on arrival, said to him, “Friend, one who does such-and-such: What’s the name of the offense that he falls into?” |
So evamāha – "yo kho, āvuso, evañcevañca karoti, imaṃ nāma so āpattiṃ āpajjati. |
(The learned monk) said, “Friend, one who does such-and-such falls into the offense of this name. |
Imaṃ nāma tvaṃ, āvuso, āpattiṃ āpanno; paṭikarohi taṃ āpatti"nti. |
Friend, you have fallen into the offense of this name. Make amends for the offense.” |
So evamāha – "na kho ahaṃ, āvuso, ekova imaṃ āpattiṃ āpanno; ayaṃ sabbo saṅgho imaṃ āpattiṃ āpanno"ti. |
He said, “Friend, I haven’t fallen into this offense alone. This entire Saṅgha has fallen into this offense.” |
So evamāha – "kiṃ te, āvuso, karissati paro āpanno vā anāpanno vā. |
(The learned monk) said, “Friend, what does it matter to you, whether another has fallen (into that offense) or not? |
Iṅgha, tvaṃ, āvuso, sakāya āpattiyā vuṭṭhāhī"ti. |
Please, friend, rise up out of your own offense!” |
Atha kho so bhikkhu tassa bhikkhuno vacanena taṃ āpattiṃ paṭikaritvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca – "yo kira, āvuso, evañcevañca karoti, imaṃ nāma so āpattiṃ āpajjati. |
So the monk, making amends for that offense in line with that (visiting) monk’s advice, went to the monks and, on arrival, said to them, “Friends, they say that one who does such-and-such falls into the offense of this name. |
Imaṃ nāma tumhe, āvuso, āpattiṃ āpannā; paṭikarotha taṃ āpatti"nti. |
Friends, you have fallen into the offense of this name. Make amends for the offense.” |
Atha kho te bhikkhū na icchiṃsu tassa bhikkhuno vacanena taṃ āpattiṃ paṭikātuṃ. |
Then the monks didn’t want to make amends for the offense in line with that (visiting) monk’s advice. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
“Monks, there is the case where the entire Saṅgha in a certain residence has fallen into an offense common to one another. |
So na jānāti tassā āpattiyā nāmagottaṃ. |
“They don’t know the name or class of the offense. |
Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
“Another monk arrives there: learned, erudite, one who has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training. |
Tamenaṃ aññataro bhikkhu yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṃ bhikkhuṃ evaṃ vadeti – "yo nu kho, āvuso, evañcevañca karoti, kiṃ nāma so āpattiṃ āpajjatī"ti? |
“A certain monk goes to that monk and, on arrival, says to him, ‘Friend, one who does such-and-such: What’s the name of the offense that he falls into?’ |
So evaṃ vadeti – "yo kho, āvuso, evañcevañca karoti, imaṃ nāma so āpattiṃ āpajjati. |
“(The learned monk) says, ‘Friend, one who does such-and-such falls into the offense of this name. |
Imaṃ nāma tvaṃ, āvuso, āpattiṃ āpanno; paṭikarohi taṃ āpatti"nti. |
Friend, you have fallen into the offense of this name. Make amends for the offense.’ |
So evaṃ vadeti – "na kho ahaṃ, āvuso, ekova imaṃ āpattiṃ āpanno. |
“He says, ‘Friend, I haven’t fallen into this offense alone. |
Ayaṃ sabbo saṅgho imaṃ āpattiṃ āpanno"ti. |
This entire Saṅgha has fallen into this offense.’ |
So evaṃ vadeti – "kiṃ te, āvuso, karissati paro āpanno vā anāpanno vā. |
“(The learned monk) says, ‘Friend, what does it matter to you, whether another has fallen (into that offense) or not? |
Iṅgha, tvaṃ, āvuso, sakāya āpattiyā vuṭṭhāhī"ti. |
Please, friend, rise up out of your own offense!’ |
So ce, bhikkhave, bhikkhu tassa bhikkhuno vacanena taṃ āpattiṃ paṭikaritvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū evaṃ vadeti – "yo kira, āvuso, evañcevañca karoti imaṃ nāma so āpattiṃ āpajjati, imaṃ nāma tumhe āvuso āpattiṃ āpannā, paṭikarotha taṃ āpatti"nti. |
“So the monk, making amends for that offense in line with that (visiting) monk’s advice, goes to the monks and, on arrival, says to them, ‘Friends, they say that one who does such-and-such falls into the offense of this name. Friends, you have fallen into the offense of this name. Make amends for the offense.’ |
Te ce, bhikkhave, bhikkhū tassa bhikkhuno vacanena taṃ āpattiṃ paṭikareyyuṃ, iccetaṃ kusalaṃ. |
“If those monks make amends for the offense in line with that (visiting) monk’s advice, well and good. |
No ce paṭikareyyuṃ, na te, bhikkhave, bhikkhū tena bhikkhunā akāmā vacanīyāti. |
If they don’t make amends, then that monk doesn’t have to criticize the monks if he doesn’t want to.” |
Codanāvatthubhāṇavāro niṭṭhito dutiyo. |
The Recitation Section on Codanāvatthu is finished. |
172.Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatiṃsu cattāro vā atirekā vā. |
Now on that occasion, in a certain residence, on the day of the Uposatha, several resident monks gathered—four or more. |
Te na jāniṃsu "atthaññe āvāsikā bhikkhū anāgatā"ti. |
They didn’t know that there were other resident monks who hadn’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ akaṃsu, pātimokkhaṃ uddisiṃsu. |
Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they performed the Uposatha; recited the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchiṃsu bahutarā. |
As the Pāṭimokkha was being recited by them, a greater number of other resident monks came. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“As the Pāṭimokkha is being recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“As the Pāṭimokkha is being recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggāsaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them and the assembly has gotten up, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Anāpattipannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen Non-offenses is Finished. |
173.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional1—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They know that there are other resident monks who haven’t come. Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they performed the Uposatha; recited the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“As the Pāṭimokkha is being recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti atthaññe āvāsikā bhikkhū anāgatāti te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional1—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“As the Pāṭimokkha is being recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā vaggasaññino uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe - pe - avuṭṭhitāya parisāya - pe - ekaccāya vuṭṭhitāya parisāya - pe - sabbāya vuṭṭhitāya parisāya athaññe āvāsikā bhikkhū āgacchanti bahutarā - pe - samasamā - pe - thokatarā. |
“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes. “The monks should recite the Pāṭimokkha again. “There is an offense of wrong doing for those reciting. … “an equal number of other resident monks comes. … “smaller. “What has been recited is well-recited. The (arriving monks) should declare purity in their presence. “There is an offense of wrong doing for those reciting. “Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. “They know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they perform the Uposatha; they recite the Pāṭimokkha. “When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up … “some of the assembly has gotten up … “all of the assembly has gotten up, a greater number of other resident monks comes. “The monks should recite the Pāṭimokkha again. “There is an offense of wrong doing for those reciting. … “an equal number of other resident monks comes. … “smaller. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Vaggāvaggasaññipannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen on Factional (Uposathas) Perceived as Factional is finished. |
174.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te, kappati nu kho amhākaṃ uposatho kātuṃ na nu kho kappatīti, vematikā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘Is it allowable for us to perform the Uposatha, or is it not allowable?’ doubtful, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti, te "kappati nu kho amhākaṃ uposatho kātuṃ, na nu kho kappatī"ti, vematikā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“They know that there are other resident monks who haven’t come. “(Thinking,) ‘Is it allowable for us to perform the Uposatha, or is it not allowable?’ doubtful, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“As the Pāṭimokkha is being recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti atthaññe āvāsikā bhikkhū anāgatāti, te kappati nu kho amhākaṃ uposatho kātuṃ, na nu kho kappatīti, vematikā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“They know that there are other resident monks who haven’t come. “(Thinking,) ‘Is it allowable for us to perform the Uposatha, or is it not allowable?’ doubtful, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“As the Pāṭimokkha is being recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te, "kappati nu kho amhākaṃ uposatho kātuṃ na nu kho kappatī"ti, vematikā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘Is it allowable for us to perform the Uposatha, or is it not allowable?’ doubtful, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, - pe - avuṭṭhitāya parisāya - pe - ekaccāya vuṭṭhitāya parisāya - pe - sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā - pe - samasamā - pe - thokatarā. |
“When the Pāṭimokkha has just been recited by them … “the assembly hasn’t gotten up … “some of the assembly has gotten up … “all of the assembly has gotten up, a greater number of other resident monks comes. “The monks should recite the Pāṭimokkha again. “There is an offense of wrong doing for those reciting. … “an equal number of other resident monks comes. … “smaller. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Vematikapannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen in the Case of Doubt is finished. |
175.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "kappateva amhākaṃ uposatho kātuṃ nāmhākaṃ na kappatī"ti, kukkuccapakatā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘It’s certainly allowable for us to perform the Uposatha. It’s not unallowable,’ but affected by anxiety, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "kappateva amhākaṃ uposatho kātuṃ nāmhākaṃ na kappatī"ti, kukkuccapakatā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘It’s certainly allowable for us to perform the Uposatha. It’s not unallowable,’ but affected by anxiety, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“As the Pāṭimokkha is being recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "kappateva amhākaṃ uposatho kātuṃ, nāmhākaṃ na kappatī"ti, kukkuccapakatā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘It’s certainly allowable for us to perform the Uposatha. It’s not unallowable,’ but affected by anxiety, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“As the Pāṭimokkha is being recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "kappateva amhākaṃ uposatho kātuṃ nāmhākaṃ na kappatī"ti, kukkuccapakatā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘It’s certainly allowable for us to perform the Uposatha. It’s not unallowable,’ but affected by anxiety, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, - pe - avuṭṭhitāya parisāya - pe - ekaccāya vuṭṭhitāya parisāya - pe - sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā - pe - samasamā - pe - thokatarā. |
“When the Pāṭimokkha has just been recited by them … “the assembly hasn’t gotten up … “some of the assembly has gotten up … “all of the assembly has gotten up, a greater number of other resident monks comes. “The monks should recite the Pāṭimokkha again. “There is an offense of wrong doing for those reciting. … “an equal number of other resident monks comes. … “smaller. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting.” |
Kukkuccapakatapannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen Done Affected by Anxiety is finished. |
176.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“As the Pāṭimokkha is being recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“As the Pāṭimokkha is being recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“They know that there are other resident monks who haven’t come. “(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, a larger number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them and some of the assembly has gotten up, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, a larger number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, a equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them and all of the assembly has gotten up, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ āpatti thullaccayassa. |
“There is a grave offense for those reciting. |
Bhedapurekkhārapannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen Done Aiming as Schism is finished. |
Pañcavīsatikā niṭṭhitā. |
The Twenty-five Triplets are finished. |
177.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha several resident monks gather—four or more. |
Te na jānanti "aññe āvāsikā bhikkhū antosīmaṃ okkamantī"ti - pe - te na jānanti "aññe āvāsikā bhikkhū antosīmaṃ okkantā"ti - pe - te na passanti aññe āvāsike bhikkhū antosīmaṃ okkamante - pe - te na passanti aññe āvāsike bhikkhū antosīmaṃ okkante - pe - te na suṇanti "aññe āvāsikā bhikkhū antosīmaṃ okkamantī"ti - pe - te na suṇanti "aññe āvāsikā bhikkhū antosīmaṃ okkantā"ti - pe -. |
“They don’t1 know that other resident monks are entering the territory. … “They don’t know that other resident monks have entered the territory. … “They don’t see other resident monks entering the territory. … “They don’t see other resident monks who have entered the territory. … “They don’t hear that, ‘Other resident monks are entering the territory.’ … “They don’t hear that, ‘Other resident monks have entered the territory.’ …” |
Āvāsikena āvāsikā ekasatapañcasattati tikanayato, āvāsikena āgantukā, āgantukena āvāsikā, āgantukena āgantukā peyyālamukhena satta tikasatāni honti. |
Resident monks with resident monks: There are 1751 from this method of deriving triplets. Using this formula (with) ‘Incoming monks with resident monks, resident monks with incoming monks, and incoming monks with incoming monks,’ there are 700 triplets. |
178.Idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ cātuddaso hoti, āgantukānaṃ pannaraso. |
“Monks, there is the case where for the resident monks it is the fourteenth; for the incoming monks it is the fifteenth1. |
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. |
“If the resident monks are more numerous, then the incoming monks should go along with the resident monks. |
Sace samasamā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. |
“If they are equal in number, then the incoming monks should go along with the resident monks. |
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ anuvattitabbaṃ. |
“If the incoming monks are more numerous, then the resident monks should go along with the incoming monks. |
Idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pannaraso hoti, āgantukānaṃ cātuddaso. |
“Monks, there is the case where for the resident monks it is the fifteenth; for the incoming monks it is the fourteenth. |
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. |
“If the resident monks are more numerous, then the incoming monks should go along with the resident monks. |
Sace samasamā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. |
“If they are equal in number, then the incoming monks should go along with the resident monks. |
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ anuvattitabbaṃ. |
“If the incoming monks are more numerous, then the resident monks should go along with the incoming monks. |
Idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pāṭipado hoti, āgantukānaṃ pannaraso. |
“Monks, there is the case where for the resident monks it is the first day of the (following) fortnight; for the incoming monks it is the fifteenth. |
Sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṃ nākāmā dātabbā sāmaggī. |
“If the resident monks are more numerous, then the resident monks—if they are not unwilling—should give their unity1 to the incoming monks. |
Āgantukehi nissīmaṃ gantvā uposatho kātabbo. |
Then the incoming monks, having gone outside the territory, should perform the Uposatha. |
Sace samasamā honti, āvāsikehi āgantukānaṃ nākāmā dātabbā sāmaggī. |
“If they are equal in number, then the resident monks—if they are not unwilling—should give their unity to the incoming monks. |
Āgantukehi nissīmaṃ gantvā uposatho kātabbo. |
Then the incoming monks, having gone outside the territory, should perform the Uposatha. |
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ sāmaggī vā dātabbā nissīmaṃ vā gantabbaṃ. |
“If the incoming monks are more numerous, then the resident monks should either give their unity to the incoming monks or go outside of the territory. |
Idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pannaraso hoti, āgantukānaṃ |
“Monks, there is the case where for the resident monks it is the fifteenth; for the incoming monks |
Pāṭipado. |
it is the first day of the (following) fortnight. |
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ sāmaggī vā dātabbā nissīmaṃ vā gantabbaṃ. |
“If the resident monks are more numerous, then the incoming monks should either give their unity to the resident monks or go outside of the territory. |
Sace samasamā honti, āgantukehi āvāsikānaṃ sāmaggī vā dātabbā nissīmaṃ vā gantabbaṃ. |
“If they are equal in number, then the incoming monks should either give their unity to the resident monks or go outside of the territory. |
Sace āgantukā bahutarā honti, āgantukehi āvāsikānaṃ nākāmā dātabbā sāmaggī. |
“If the incoming monks are more numerous, then the incoming monks—if they are not unwilling—should give their unity to the resident monks. |
Āvāsikehi nissīmaṃ gantvā uposatho kātabbo. |
Then the resident monks, having gone outside the territory, should perform the Uposatha. |
Sīmokkantikapeyyālaṃ niṭṭhitaṃ. |
The Formula for Deriving Triplets on Entering the Territory is finished. |
179.Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṃ bhikkhūnaṃ āvāsikākāraṃ, āvāsikaliṅgaṃ, āvāsikanimittaṃ, āvāsikuddesaṃ, supaññattaṃ mañcapīṭhaṃ, bhisibibbohanaṃ, pānīyaṃ paribhojanīyaṃ sūpaṭṭhitaṃ, pariveṇaṃ susammaṭṭhaṃ; passitvā vematikā honti – "atthi nu kho āvāsikā bhikkhū natthi nu kho"ti. |
“There is the case where incoming monks see evidence of resident monks, traces and signs of resident monks, indications that there are resident monks—a bed & bench or mattress & pillow well laid out, drinking water and washing water set out, the surrounding area [courtyard] well swept. “On seeing this, they become doubtful: ‘Are there resident monks or not?’ |
Te vematikā na vicinanti; avicinitvā uposathaṃ karonti. |
“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: |
Anāpatti. |
no offense. |
Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: |
Anāpatti. |
no offense1. |
Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṃ uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing1. |
Te vematikā vicinanti; vicinitvā passanti; passitvā – "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: |
Āpatti thullaccayassa. |
a grave offense. |
Idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṃ bhikkhūnaṃ āvāsikākāraṃ, āvāsikaliṅgaṃ, āvāsikanimittaṃ, āvāsikuddesaṃ, caṅkamantānaṃ padasaddaṃ, sajjhāyasaddaṃ, ukkāsitasaddaṃ, khipitasaddaṃ; sutvā vematikā honti – "atthi nu kho āvāsikā bhikkhū natthi nu kho"ti. |
“There is the case where incoming monks hear evidence of resident monks, traces and signs of resident monks, indications that there are resident monks—the sound of their feet as they are walking back and forth, the sound of chanting, throat-clearing, or sneezing. “On hearing this, they become doubtful: ‘Are there resident monks or not?’ |
Te vematikā na vicinanti; avicinitvā uposathaṃ karonti. |
“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: |
Anāpatti. |
no offense. |
Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: |
Anāpatti. |
no offense. |
Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṃ uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti; vicinitvā passanti; passitvā – "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: |
Āpatti thullaccayassa. |
a grave offense. |
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṃ bhikkhūnaṃ āgantukākāraṃ, āgantukaliṅgaṃ, āgantukanimittaṃ, āgantukuddesaṃ, aññātakaṃ pattaṃ, aññātakaṃ cīvaraṃ, aññātakaṃ nisīdanaṃ, pādānaṃ dhotaṃ, udakanissekaṃ; passitvā vematikā honti – "atthi nu kho āgantukā bhikkhū natthi nu kho"ti. |
“There is the case where resident monks see evidence of incoming monks, traces and signs of incoming monks, indications that there are incoming monks—an unknown bowl, an unknown robe, an unknown sitting cloth, a splashing of foot-washing water. On seeing this, they become doubtful: ‘Are there incoming monks or not?’ |
Te vematikā na vicinanti; avicinitvā uposathaṃ karonti. |
“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: |
Anāpatti. |
no offense. |
Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: |
Anāpatti. |
no offense. |
Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṃ uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti; vicinitvā passanti; passitvā – "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: |
Āpatti thullaccayassa. |
a grave offense. |
Idha pana, bhikkhave, āvāsikā bhikkhū suṇanti āgantukānaṃ bhikkhūnaṃ āgantukākāraṃ, āgantukaliṅgaṃ, āgantukanimittaṃ, āgantukuddesaṃ, āgacchantānaṃ padasaddaṃ, upāhanapapphoṭanasaddaṃ, ukkāsitasaddaṃ, khipitasaddaṃ; sutvā vematikā honti – "atthi nu kho āgantukā bhikkhū natthi nu kho"ti. |
“There is the case where resident monks hear evidence of incoming monks, traces and signs of incoming monks, indications that there are incoming monks—the sound of approaching footsteps, the sound of leather footwear slapping (the ground), the sound of throat-clearing or sneezing. “On hearing this, they become doubtful: ‘Are there incoming monks or not?’ |
Te vematikā na vicinanti; avicinitvā uposathaṃ karonti. |
“Being doubtful, they don’t search for them. Not searching, they perform the Uposatha: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti; vicinitvā na passanti; apassitvā uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they perform the Uposatha: |
Anāpatti. |
no offense. |
Te vematikā vicinanti; vicinitvā passanti; passitvā ekato uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha together with them: |
Anāpatti. |
no offense. |
Te vematikā vicinanti; vicinitvā passanti; passitvā pāṭekkaṃ uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they perform the Uposatha separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti; vicinitvā passanti; passitvā – "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā uposathaṃ karonti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they perform the Uposatha separately, aiming at schism: |
Āpatti thullaccayassa. |
a grave offense. |
Liṅgādidassanaṃ niṭṭhitaṃ. |
Seeing Traces, etc. is finished. |
180.Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṃvāsake. |
“There is the case where incoming monks see resident monks of a separate affiliation. |
Te samānasaṃvāsakadiṭṭhiṃ paṭilabhanti; samānasaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṃ karonti. |
“They get the idea that they are of the same affiliation. Having gotten the idea that they are of the same affiliation, they don’t ask. Not having asked, they perform the Uposatha together: |
Anāpatti. |
no offense. |
Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā ekato uposathaṃ karonti. |
“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha together: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā pāṭekkaṃ uposathaṃ karonti. |
“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha separately: |
Anāpatti. |
no offense1. |
Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṃvāsake. |
“There is the case where incoming monks see resident monks of the same affiliation. |
Te nānāsaṃvāsakadiṭṭhiṃ paṭilabhanti; nānāsaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṃ karonti. |
“They get the idea that they are of a separate affiliation. Having gotten the idea that they are of a separate affiliation, they don’t ask. Not having asked, they perform the Uposatha together: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā pāṭekkaṃ uposathaṃ karonti. |
“They ask. Having asked, they resolve the misunderstanding1. Having resolved the misunderstanding, they perform the Uposatha separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā ekato uposathaṃ karonti. |
“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha together: |
Anāpatti. |
no offense. |
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṃvāsake. |
“There is the case where resident monks see incoming monks of a separate affiliation. |
Te samānasaṃvāsakadiṭṭhiṃ paṭilabhanti; samānasaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṃ karonti. |
“They get the idea that they are of the same affiliation. Having gotten the idea that they are of the same affiliation, they don’t ask. Not having asked, they perform the Uposatha together: |
Anāpatti. |
no offense. |
Te pucchanti; pucchitvā nābhivitaranti; anabhivitaritvā ekato uposathaṃ karonti. |
“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha together: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti; pucchitvā nābhivitaranti ; anabhivitaritvā pāṭekkaṃ uposathaṃ karonti. |
“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they perform the Uposatha separately: |
Anāpatti. |
no offense. |
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṃvāsake. |
“There is the case where resident monks see incoming monks of the same affiliation. |
Te nānāsaṃvāsakadiṭṭhiṃ paṭilabhanti; nānāsaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti; apucchitvā ekato uposathaṃ karonti. |
“They get the idea that they are of a separate affiliation. Having gotten the idea that they are of a separate affiliation, they don’t ask. Not having asked, they perform the Uposatha together: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā pāṭekkaṃ uposathaṃ karonti. |
“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti; pucchitvā abhivitaranti; abhivitaritvā ekato uposathaṃ karonti. |
“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they perform the Uposatha together: |
Anāpatti. |
no offense. |
Nānāsaṃvāsakādīhi uposathakaraṇaṃ niṭṭhitaṃ. |
Performing the Uposatha with (Monks) of a Separate Affiliation, etc. is finished. |
181.Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, one should not go from a residence with monks to a residence without monks unless going with a Saṅgha, unless there are obstructions1. |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, one should not go from a residence with monks to a non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, one should not go from a residence with monks to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, (one should not go) from a non-residence with monks to residence without monks … |
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā. |
“to a non-residence without monks … |
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena aññatra antarāyā. |
“to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso gantabbo, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, (one should not go) from a residence or non-residence with monks to a residence without monks … |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo, aññatra saṅghena aññatra antarāyā. |
“to a non-residence without monks … |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena aññatra antarāyā. |
“to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, one should not go from a residence with monks to a residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, one should not go from a residence with monks to a non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, one should not go from a residence with monks to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, (one should not go) from a non-residence with monks to residence with monks … |
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“to a non-residence with monks … |
Na, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“Monks, on the day of the Uposatha, (one should not go) from a residence or non-residence with monks to residence with monks … |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“to a non-residence with monks … |
Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena aññatra antarāyā. |
“to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Nagantabbavāro niṭṭhito. |
The List of (Cases in which One) Should not Go is finished. |
182.Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko āvāso, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā – "sakkomi ajjeva gantu"nti. |
“Monks, on the day of the Uposatha, one may go from a residence with monks to a residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’ |
Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā sabhikkhuko anāvāso - pe - sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā – "sakkomi ajjeva gantu"nti. |
“Monks, on the day of the Uposatha, one may go from a residence with monks to a non-residence with monks … “to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’ |
Gantabbo, bhikkhave, tadahuposathe sabhikkhukā anāvāsā sabhikkhuko āvāso - pe - sabhikkhuko anāvāso - pe - sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā – "sakkomi ajjeva gantu"nti. |
“Monks, on the day of the Uposatha, one may go from a non-residence with monks to a residence with monks … “to a non-residence with monks … “to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’ |
Gantabbo, bhikkhave, tadahuposathe sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso - pe - sabhikkhuko anāvāso - pe - sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā – "sakkomi ajjeva gantu"nti. |
“Monks, on the day of the Uposatha, one may go from a residence or non-residence with monks to a residence with monks … “to a non-residence with monks … “to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’ |
Gantabbavāro niṭṭhito. |
The List of (Cases in which One) May Go is finished. |
183.Na, bhikkhave, bhikkhuniyā nisinnaparisāya pātimokkhaṃ uddisitabbaṃ. |
“Monks, the Pāṭimokkha should not be recited with a bhikkhunī seated in the assembly. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it: an offense of wrong doing. |
Na sikkhamānāya - pe - na sāmaṇerassa - pe - na sāmaṇeriyā - pe - na sikkhāpaccakkhātakassa - pe - na antimavatthuṃ ajjhāpannakassa nisinnaparisāya pātimokkhaṃ uddisitabbaṃ. |
“Monks, … not … a female probationer … “not … a novice … “not … a female novice … “not … one who has renounced the training … “The Pāṭimokkha should not be recited with a one who has committed an extreme (pārājika) offense seated in the assembly. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it: an offense of wrong doing. |
Na āpattiyā adassane ukkhittakassa nisinnaparisāya pātimokkhaṃ uddisitabbaṃ. |
“The Pāṭimokkha should not be recited with one who has been suspended for not seeing an offense seated in the assembly. |
Yo uddiseyya, yathādhammo kāretabbo. |
Whoever should recite it is to be dealt with in accordance with the rule (Pc 69). |
Na āpattiyā appaṭikamme ukkhittakassa nisinnaparisāya - pe - na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pātimokkhaṃ uddisitabbaṃ. |
“not … one who has been suspended for not making amends for an offense seated in the assembly. … “The Pāṭimokkha should not be recited with one who has been suspended for not relinquishing an evil view seated in the assembly. |
Yo uddiseyya, yathādhammo kāretabbo. |
Whoever should recite it is to be dealt with in accordance with the rule (Pc 69). |
Na paṇḍakassa nisinnaparisāya pātimokkhaṃ uddisitabbaṃ. |
“The Pāṭimokkha should not be recited with a paṇḍaka seated in the assembly. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it: an offense of wrong doing. |
Na theyyasaṃvāsakassa - pe - na titthiyapakkantakassa - pe - na tiracchānagatassa - pe - na mātughātakassa - pe - na pitughātakassa - pe - na arahantaghātakassa - pe - na bhikkhunidūsakassa - pe - na saṅghabhedakassa - pe - na lohituppādakassa - pe - na ubhatobyañjanakassa nisinnaparisāya pātimokkhaṃ uddisitabbaṃ. |
“not … a person in affiliation through theft … “not … a monk who has gone over to another religion … “not … an animal … “not … a matricide … “not … a patricide … “not … a murderer of an arahant … “not … a molester of a bhikkhunī … “not … a schismatic … “not … one who has shed (a Tathāgata’s) blood … “The Pāṭimokkha should not be recited with a hermaphrodite seated in the assembly. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it: an offense of wrong doing. |
Na, bhikkhave, pārivāsikapārisuddhidānena uposatho kātabbo, aññatra avuṭṭhitāya parisāya. |
“The Uposatha should not be performed with a stale giving of purity unless the assembly has not gotten up from its seats. |
Na ca, bhikkhave, anuposathe uposatho kātabbo, aññatra saṅghasāmaggiyāti. |
“And, monks, the Uposatha should not be performed on a non-Uposatha day unless for Saṅgha-unification.” |
Vajjanīyapuggalasandassanā niṭṭhitā. |
Enumeration of Excluded Individuals is finished. |
Tatiyabhāṇavāro niṭṭhito. |
The third recitation section (is finished). |
Uposathakkhandhako dutiyo. |
|
Titthiyā bimbisāro ca, sannipatituṃ tuṇhikā; |
Sectarians and Bimbisāra, may they gather, quietly, |
Dhammaṃ raho pātimokkhaṃ, devasikaṃ tadā sakiṃ. |
Dhamma, secluded, the Pāṭimokkha daily at that time, only once. |
Yathāparisā samaggaṃ, sāmaggī maddakucchi ca; |
By grouping, united, unity and Maddakucchi, |
Sīmā mahatī nadiyā, anu dve khuddakāni ca. |
a territory, large, with a river, on (the premises), two, and small. |
Navā rājagahe ceva, sīmā avippavāsanā; |
New monks, and in Rājagaha, an area where one is |
Sammanne [sammane (ka.)] paṭhamaṃ sīmaṃ, pacchā sīmaṃ samūhane. |
not apart (from one’s robes); in authorizing, the territory first; in revoking, the territory after. |
Asammatā gāmasīmā, nadiyā samudde sare; |
(When) not authorized, the village territory, in a river, an ocean, a lake, |
Udakukkhepo bhindanti, tathevajjhottharanti ca. |
a water-splashing; they overlapped, and even subsumed them. |
Kati kammāni uddeso, savarā asatīpi ca; |
How many? transactions? the recitation, Savaras, and without (reason), |
Dhammaṃ vinayaṃ tajjenti, puna vinayatajjanā. |
Dhamma, Vinaya; they threatened them, again, Vinaya and threats. |
Codanā kate okāse, adhammappaṭikkosanā; |
Charging when one has been given leave, protesting a non-Dhamma (transaction), |
Catupañcaparā āvi, sañcicca cepi vāyame. |
four or five, others can voice (an opinion), intentionally, or in making an effort. |
Sagahaṭṭhā anajjhiṭṭhā, codanamhi na jānati; |
With lay people, unrequested, at Codanāvatthu they didn’t know; |
Sambahulā na jānanti, sajjukaṃ na ca gacchare. |
several of them didn’t know; immediately, they didn’t go. |
Katimī kīvatikā dūre, ārocetuñca nassari; |
Which day? How many? distant, to announce it; he didn’t remember to; |
Uklāpaṃ āsanaṃ dīpo, disā añño bahussuto. |
dirty, a seat, a lamp, distant places, another who was learned. |
Sajjukaṃ [sajjuvassaruposatho (ka.)] vassuposatho, suddhikammañca ñātakā; |
Immediately, the Uposatha during the Rains, purity, a transaction, relatives, |
Gaggo catutayo dveko, āpattisabhāgā sari. |
Gagga, four, three, two, one, an offense, in common, he remembered it. |
Sabbo saṅgho vematiko, na jānanti bahussuto; |
The entire Saṅgha, in doubt, they didn’t know, one who is learned, |
Bahū samasamā thokā, parisā avuṭṭhitāya ca. |
more, equal, fewer, and when the assembly has not gotten up. |
Ekaccā vuṭṭhitā sabbā, jānanti ca vematikā; |
Some had gotten up; all had, they knew; they were in doubt, |
Kappatevāti kukkuccā, jānaṃ passaṃ suṇanti ca. |
“It’s allowable or...” they were anxious, knowing, seeing, and they heard. |
Āvāsikena āgantu, cātupannaraso puna; |
Incomers with residents, fourth- or fifteenth, and again, |
Pāṭipado pannaraso, liṅgasaṃvāsakā ubho. |
the first day, the fifteenth, traces, affiliations, both. |
Pārivāsānuposatho, aññatra saṅghasāmaggiyā; |
A ‘stale’ (giving of purity), a non-Uposatha day |
Ete vibhattā uddānā, vatthuvibhūtakāraṇāti. |
unless for Saṅgha-unification. These summaries are analyzed for clarifying the cases. |
Imasmiṃ khandhake vatthūni chaasīti. |
In this khandhaka there are eighty-six cases. |
Uposathakkhandhako niṭṭhito. |
The Uposatha Khandhaka is finished. |
Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Now at that time the Buddha, the Blessed One, was staying near Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground. |
Tena kho pana samayena bhagavatā bhikkhūnaṃ vassāvāso apaññatto hoti. |
And at that time, the Rains-residence had not been laid down by the Blessed One for the monks. |
Teidha bhikkhū hemantampi gimhampi vassampi cārikaṃ caranti. |
So at that time, the monks would go on walking tours in the hot season, the cold season, and the rainy season. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṃ carissanti, haritāni tiṇāni sammaddantā, ekindriyaṃ jīvaṃ viheṭhentā, bahū khuddake pāṇe saṅghātaṃ āpādentā. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives go on walking tours in the hot season, the cold season, and the rainy season—crushing crops and grasses, harming one-facultied life, and bringing many small creatures to destruction? |
Ime hi nāma aññatitthiyā durakkhātadhammā vassāvāsaṃ allīyissanti saṅkasāyissanti. |
“Even these wanderers of other sects with poorly-expounded Dhammas settle down and stay put for the Rains-residence. |
Ime hi nāma sakuntakā rukkhaggesu kulāvakāni karitvā vassāvāsaṃ allīyissanti saṅkasāyissanti . |
Even the little birds, having made nests in the tops of trees, settle down and stay put for the Rains-residence. |
Ime pana samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṃ caranti, haritāni tiṇāni sammaddantā, ekindriyaṃ jīvaṃ viheṭhentā, bahū khuddake pāṇe saṅghātaṃ āpādentā"ti. |
“But these Sakyan-son contemplatives go on walking tours in the hot season, the cold season, and the rainy season—crushing crops and grasses, harming one-facultied life, and bringing many small creatures to destruction.” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, vassaṃ upagantu"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow that you enter for the Rains.” |
Atha kho bhikkhūnaṃ etadahosi – "kadā nu kho vassaṃ upagantabba"nti? |
Then the thought occurred to the monks, “When should the Rains be entered?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, vassāne vassaṃ upagantunti. |
“Monks, I allow that you enter for the Rains during the rainy season.” |
Atha kho bhikkhūnaṃ etadahosi – "kati nu kho vassūpanāyikā"ti? |
Then the thought occurred to the monks, “How many beginnings for the Rains are there?” |
Bhagavato etamatthaṃ |
They reported the matter to the Blessed One. |
Ārocesuṃ. |
[blank] |
Dvemā, bhikkhave, vassūpanāyikā – purimikā, pacchimikā. |
“Monks, there are these two beginnings for the Rains: the earlier and the later. |
Aparajjugatāya āsāḷhiyā purimikā upagantabbā, māsagatāya āsāḷhiyā pacchimikā upagantabbā – imā kho, bhikkhave, dve vassūpanāyikāti. |
The earlier should be entered the day after (the full moon of ) Asāḷhī, the later should be entered a month after (the full moon of) Asāḷhī. These are the two beginnings for the Rains.” [BMC: 12] |
Vassūpanāyikānujānanā niṭṭhitā. |
The Allowance for Entering for the Rains is finished. |
Tena kho pana samayena chabbaggiyā bhikkhū vassaṃ upagantvā antarāvassaṃ cārikaṃ caranti. |
Now at that time the Group-of-six monks, having entered for the Rains, went on a walking tour during the Rains. |
Manussā tatheva ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṃ carissanti, haritāni tiṇāni sammaddantā, ekindriyaṃ jīvaṃ viheṭhentā, bahū khuddake pāṇe saṅghātaṃ āpādentā. |
Because of that, people criticized and complained and spread it about, “How can the Sakyan-son contemplatives go on walking tours in the hot season, the cold season, and the rainy season—crushing crops and grasses, harming one-facultied life, bringing many small creatures to destruction? |
Ime hi nāma aññatitthiyā durakkhātadhammā vassāvāsaṃ allīyissanti saṅkasāyissanti. |
“Even these wanderers of other religions with poorly-expounded Dhammas stick to one place and stay put for the Rains-residence. |
Ime hi nāma sakuntakā rukkhaggesu kulāvakāni karitvā vassāvāsaṃ allīyissanti saṅkasāyissanti. |
Even the little birds, having made nests in the tops of trees stick to one place and stay put for the Rains-residence. |
Ime pana samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṃ caranti, haritāni tiṇāni sammaddantā, ekindriyaṃ jīvaṃ viheṭhentā, bahū khuddake pāṇe saṅghātaṃ āpādentā"ti. |
“But these Sakyan-son contemplatives go on walking tours in the hot season, the cold season, and the rainy season—crushing crops and grasses, harming one-facultied life, bringing many small creatures to destruction.” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū vassaṃ upagantvā antarāvassaṃ cārikaṃ carissantī"ti? |
Those monks who were modest criticized and complained and spread it about: “How can the Group-of-six monks, having entered for the Rains, go on a walking tour during the Rains?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, vassaṃ upagantvā purimaṃ vā temāsaṃ pacchimaṃ vā temāsaṃ avasitvā cārikā pakkamitabbā. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, having entered for the Rains, one should not set out on a walking tour without having stayed either the first three months or the last three months. |
Yo pakkameyya, āpatti dukkaṭassā"ti. |
Whoever should set out: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū na icchanti vassaṃ upagantuṃ. |
Now at that time the Group-of-six monks didn’t want to enter for the Rains. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, vassaṃ na upagantabbaṃ. |
“Monks, one should not not enter for the Rains. |
Yo na upagaccheyya, āpatti dukkaṭassāti. |
Whoever does not enter: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū tadahu vassūpanāyikāya vassaṃ anupagantukāmā sañcicca āvāsaṃ atikkamanti. |
Now at that time the Group-of-six monks, on a day for beginning the Rains, intentionally passed by a residence not desiring to enter for the Rains. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, tadahu vassūpanāyikāya vassaṃ anupagantukāmena sañcicca āvāso atikkamitabbo. |
“Monks, on a day for beginning the Rains, one should not intentionally pass by a residence not desiring to enter for the Rains. |
Yo atikkameyya, āpatti dukkaṭassāti. |
Whoever should pass by: an offense of wrong doing.” |
Tena kho pana samayena rājā māgadho seniyo bimbisāro vassaṃ ukkaḍḍhitukāmo |
Now at that time King Seniya Bimbisāra of Magadha, wanting to delay the Rains1, |
Bhikkhūnaṃ santike dūtaṃ pāhesi – yadi panāyyā āgame juṇhe vassaṃ upagaccheyyunti. |
sent a messenger to the presence of the monks, (saying,) “When the next bright fortnight comes, may the masters enter for the Rains.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, rājūnaṃ anuvattitunti. |
“Monks, I allow that kings be complied with.” |
Vassāne cārikāpaṭikkhepādi niṭṭhitā. |
The Prohibition Against Going on Tour During the Rains, etc. is finished. |
187.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Sāvatthī, |
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. |
and traveling by stages, arrived at Sāvatthī. |
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
There in Sāvatthī he stayed at Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena kosalesu janapade udenena upāsakena saṅghaṃ uddissa vihāro kārāpito hoti. |
Now at that time a dwelling dedicated to the Saṅgha had been built by Udena the lay-follower in the Kosalan countryside. |
So bhikkhūnaṃ santike dūtaṃ pāhesi – "āgacchantu bhadantā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti. |
He sent a messenger to the presence of the monks, (saying,) “May the reverend ones come; I want to give a gift, to hear the Dhamma, to see the monks.” |
Bhikkhū evamāhaṃsu – "bhagavatā, āvuso, paññattaṃ 'na vassaṃ upagantvā purimaṃ vā temāsaṃ pacchimaṃ vā temāsaṃ avasitvā cārikā pakkamitabbā'ti. |
The monks said, “Friend, it has been laid down by the Blessed One that, having entered for the Rains, one should not set out on a walking tour without having stayed either the first three months or the last three months. |
Āgametu udeno upāsako, yāva bhikkhū vassaṃ vasanti. |
“May Udena the lay-follower wait. When the monks, who are staying for the Rains, |
Vassaṃvuṭṭhā āgamissanti. |
have finished staying for the Rains, they will go. |
Sace panassa accāyikaṃ karaṇīyaṃ, tattheva āvāsikānaṃ bhikkhūnaṃ santike vihāraṃ patiṭṭhāpetū"ti. |
But if it’s an urgent matter, he may he build the residence in the presence of the resident monks there.” |
Udeno upāsako ujjhāyati khiyyati vipāceti – "kathañhi nāma bhadantā mayā pahite na āgacchissanti. |
Udena the lay-follower criticized and complained and spread it about, “How can the reverend ones not come when I have sent for them? |
Ahañhi dāyako kārako saṅghupaṭṭhāko"ti. |
I’m a donor, a builder, and a supporter of the Saṅgha!” |
Assosuṃ kho bhikkhū udenassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. |
The monks heard Udena the lay-follower criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, sattannaṃ sattāhakaraṇīyena pahite gantuṃ, na tveva appahite. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow you to go for seven-day business when sent for by seven (classes of people) but not if not sent for: |
Bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā, upāsakassa, upāsikāya – anujānāmi, bhikkhave, imesaṃ sattannaṃ sattāhakaraṇīyena pahite gantuṃ, na tveva appahite. |
a monk, a bhikkhunī, a female trainee, a novice, a female novice, a male lay follower, a female lay follower. “I allow you to go for seven-day business when sent for by these seven (classes of people), but not if not sent for. |
Sattāhaṃ sannivatto kātabbo". |
“The return should be made in seven days.” |
188.Idha pana, bhikkhave, upāsakena saṅghaṃ uddissa vihāro kārāpito hoti. |
“Monks, there is the case where a dwelling dedicated to the Saṅgha has been built by a male lay follower. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu bhadantā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, upāsakena saṅghaṃ uddissa aḍḍhayogo kārāpito hoti - pe - pāsādo kārāpito hoti… hammiyaṃ kārāpitaṃ hoti… guhā kārāpitā hoti… pariveṇaṃ kārāpitaṃ hoti… koṭṭhako kārāpito hoti… upaṭṭhānasālā kārāpitā hoti… aggisālā kārāpitā hoti… kappiyakuṭi kārāpitā hoti… vaccakuṭi kārāpitā hoti… caṅkamo kārāpito hoti … caṅkamanasālā kārāpitā hoti… udapāno kārāpito hoti … udapānasālā kārāpitā hoti… jantāgharaṃ kārāpitaṃ hoti… jantāgharasālā kārāpitā hoti… pokkharaṇī kārāpitā hoti… maṇḍapo kārāpito hoti… ārāmo kārāpito hoti… ārāmavatthu kārāpitaṃ hoti. |
“Monks, there is the case where a barrel-vaulted building dedicated to the Saṅgha has been built by a male lay follower. … “a multi-storied building has been built … “a gabled building has been built … “a cell has been built … “a courtyard has been built … “a gatehouse has been built … “a meeting hall has been built … “a fire-hall has been built … “a food-storage hut has been built … “a restroom has been built … “a walking path has been built … “a walking hall has been built … “a well has been built … “a well-hall has been built … “a sauna has been built … “a sauna-hall has been built … “a lotus pond has been built … “a pavilion has been built … “a monastery has been built … “a monastery site has been built … |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu bhadantā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, upāsakena sambahule bhikkhū uddissa - pe - ekaṃ bhikkhuṃ uddissa vihāro kārāpito hoti… aḍḍhayogo kārāpito hoti… pāsādo kārāpito hoti … hammiyaṃ kārāpitaṃ hoti… guhā kārāpitā hoti… pariveṇaṃ kārāpitaṃ hoti… koṭṭhako kārāpito hoti… upaṭṭhānasālā kārāpitā hoti… aggisālā kārāpitā hoti… kappiyakuṭi kārāpitā hoti… vaccakuṭi kārāpitā hoti… caṅkamo kārāpito hoti… caṅkamanasālā kārāpitā hoti… udapāno kārāpito hoti… udapānasālā kārāpitā hoti… jantāgharaṃ kārāpitaṃ hoti… jantāgharasālā kārāpitā hoti… pokkharaṇī kārāpitā hoti… maṇḍapo kārāpito hoti… ārāmo kārāpito hoti… ārāmavatthu kārāpitaṃ hoti. |
“Monks, there is the case where … dedicated to several monks (has been built) by a male lay follower. … “… a dwelling dedicated to one monk has been built (by a male lay follower). … “a barrel-vaulted building has been built … “a multi-storied building has been built … “a gabled building has been built … “a cell has been built … “a courtyard has been built … “a gatehouse has been built … “a meeting hall has been built … “a fire-hall has been built … “a food-storage hut has been built … “a restroom has been built … “a walking path has been built … “a walking hall has been built … “a well has been built … “a well-hall has been built … “a sauna has been built … “a sauna-hall has been built … “a lotus pond has been built … “a pavilion has been built … “a monastery has been built … “a monastery site has been built … |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu bhadantā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, upāsakena bhikkhunisaṅghaṃ uddissa - pe - sambahulā bhikkhuniyo uddissa - pe - ekaṃ bhikkhuniṃ uddissa - pe - sambahulā sikkhamānāyo uddissa - pe - ekaṃ sikkhamānaṃ uddissa - pe - sambahule sāmaṇere uddissa - pe - ekaṃ sāmaṇeraṃ uddissa - pe - sambahulā sāmaṇeriyo uddissa - pe - ekaṃ sāmaṇeriṃ uddissa vihāro kārāpito hoti - pe - aḍḍhayogo kārāpito hoti… pāsādo kārāpito hoti… hammiyaṃ kārāpitaṃ hoti… guhā kārāpitā hoti… pariveṇaṃ kārāpitaṃ hoti… koṭṭhako kārāpito hoti… upaṭṭhānasālā kārāpitā hoti… aggisālā kārāpitā hoti … kappiyakuṭi kārāpitā hoti… caṅkamo kārāpito hoti… caṅkamanasālā kārāpitā hoti… udapāno kārāpito hoti… udapānasālā kārāpitā hoti… pokkharaṇī kārāpitā hoti… maṇḍapo kārāpito hoti… ārāmo kārāpito hoti… ārāmavatthu kārāpitaṃ hoti. |
“Monks, there is the case where a dwelling dedicated to the bhikkhunī Saṅgha … dedicated to several bhikkhunīs … dedicated to one bhikkhunī … dedicated to several female trainees … dedicated to one female trainee … dedicated to several male novices … dedicated to one male novice … dedicated to several female novices … dedicated to one female novice has been built by a male lay follower. “a barrel-vaulted building has been built … “a multi-storied building has been built … “a gabled building has been built … “a cell has been built … “a courtyard has been built … “a gatehouse has been built … “a meeting hall has been built … “a fire-hall has been built … “a food-storage hut has been built … “a restroom1 has been built … “a walking path has been built … “a walking hall has been built … “a well has been built … “a well-hall has been built … “a lotus pond has been built … “a pavilion has been built … “a monastery has been built … “a monastery site has been built … |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu bhadantā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
189.Idha pana, bhikkhave, upāsakena attano atthāya nivesanaṃ kārāpitaṃ hoti - pe - sayanigharaṃ kārāpitaṃ hoti… udosito kārāpito hoti… aṭṭo kārāpito hoti… māḷo kārāpito hoti… āpaṇo kārāpito hoti… āpaṇasālā kārāpitā hoti… pāsādo kārāpito hoti… hammiyaṃ kārāpitaṃ hoti… guhā kārāpitā hoti… pariveṇaṃ kārāpitaṃ hoti… koṭṭhako kārāpito hoti… upaṭṭhānasālā kārāpitā hoti… aggisālā kārāpitā hoti… rasavatī kārāpitā hoti… caṅkamo kārāpito hoti… caṅkamanasālā kārāpitā hoti… udapāno kārāpito hoti… udapānasālā kārāpitā hoti… pokkharaṇī kārāpitā hoti… maṇḍapo kārāpito hoti… ārāmo kārāpito hoti … ārāmavatthu kārāpitaṃ hoti… puttassa vā vāreyyaṃ hoti… dhītuyā vā vāreyyaṃ hoti… gilāno vā hoti… abhiññātaṃ vā suttantaṃ bhaṇati. |
“Monks, there is the case where a dwelling has been built by a male lay follower for himself. “a sleeping-room has been built … “a stable has been built … “a watch-tower has been built … “a four-sided peak-roofed building has been built … “a shop has been built … “a shop-hall has been built … “a multi-storied building has been built … “a gabled building has been built … “a cell has been built … “a courtyard has been built … “a gatehouse has been built … “a meeting hall has been built … “a fire-hall has been built … “a kitchen has been built … “a restroom has been built … “a walking path has been built … “a walking hall has been built … “a well has been built … “a well-hall has been built … “a sauna has been built … “a sauna-hall has been built … “a lotus pond has been built “a pavilion has been built … “a monastery has been built … “a monastery site has been built … “his son’s marriage takes place or his daughter’s marriage takes place or he falls sick or he recites a well-known discourse, |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – 'āgacchantu bhadantā, imaṃ suttantaṃ pariyāpuṇissanti, purāyaṃ suttanto na palujjatī'ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘May the venerable ones please come. They will master this discourse before it disappears,’ |
Aññataraṃ vā panassa kiccaṃ hoti – karaṇīyaṃ vā, so ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu bhadantā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“or if he has some business, or something to be done, and he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
190.Idha pana, bhikkhave, upāsikāya saṅghaṃ uddissa vihāro kārāpito hoti. |
“Monks, there is the case where a dwelling dedicated to the Saṅgha has been built by a female lay follower. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu ayyā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If she should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, upāsikāya saṅghaṃ uddissa aḍḍhayogo kārāpito hoti - pe - pāsādo kārāpito hoti… hammiyaṃ kārāpitaṃ hoti… guhā kārāpitā hoti… pariveṇaṃ kārāpitaṃ hoti… koṭṭhako kārāpito hoti… upaṭṭhānasālā kārāpitā hoti… aggisālā kārāpitā hoti… kappiyakuṭi kārāpitā hoti… vaccakuṭi kārāpitā hoti… caṅkamo kārāpito hoti… caṅkamanasālā kārāpitā hoti… udapāno kārāpito hoti… udapānasālā kārāpitā hoti… jantāgharaṃ kārāpitaṃ hoti… jantāgharasālā kārāpitā hoti… pokkharaṇī kārāpitā hoti… maṇḍapo kārāpito hoti… ārāmo kārāpito hoti… ārāmavatthu kārāpitaṃ hoti. |
“Monks, there is the case where a barrel-vaulted building dedicated to the Saṅgha has been built by a female lay follower. … “a multi-storied building has been built … “a gabled building has been built … “a cell has been built … “a courtyard has been built … “a gatehouse has been built … “a meeting hall has been built … “a fire-hall has been built … “a food-storage hut has been built … “a restroom has been built … “a walking path has been built … “a walking hall has been built … “a well has been built … “a well-hall has been built … “a sauna has been built … “a sauna-hall has been built … “a lotus pond has been built … “a pavilion has been built … “a monastery has been built … “a monastery site has been built … |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu ayyā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If she should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, upāsikāya sambahule bhikkhū uddissa - pe - ekaṃ bhikkhuṃ uddissa - pe - bhikkhunisaṅghaṃ uddissa - pe - sambahulā bhikkhuniyo uddissa - pe - ekaṃ bhikkhuniṃ uddissa - pe - sambahulā sikkhamānāyo uddissa - pe - ekaṃ sikkhamānaṃ uddissa - pe - sambahule sāmaṇere uddissa - pe - ekaṃ sāmaṇeraṃ uddissa - pe - sambahulā sāmaṇeriyo uddissa - pe - ekaṃ sāmaṇeriṃ uddissa - pe -. |
“Monks, there is the case where … dedicated to several monks (has been built) by a female lay follower. … “… dedicated to one monk … dedicated to the bhikkhunī Saṅgha … dedicated to several bhikkhunīs … dedicated to one bhikkhunī … dedicated to several female trainees … dedicated to one female trainee … dedicated to several male novices … dedicated to one male novice … dedicated to several female novices … dedicated to one female novice … |
191.Idha pana, bhikkhave, upāsikāya attano atthāya nivesanaṃ kārāpitaṃ hoti - pe - sayanigharaṃ kārāpitaṃ hoti… udosito kārāpito hoti… aṭṭo kārāpito hoti… māḷo kārāpito hoti… āpaṇo kārāpito hoti… āpaṇasālā kārāpitā hoti… pāsādo kārāpito hoti… hammiyaṃ kārāpitaṃ hoti… guhā kārāpitā hoti… pariveṇaṃ kārāpitaṃ hoti… koṭṭhako kārāpito hoti… upaṭṭhānasālā kārāpitā hoti… aggisālā kārāpitā hoti… rasavatī kārāpitā hoti… caṅkamo kārāpito hoti… caṅkamanasālā kārāpitā hoti… udapāno kārāpito hoti … udapānasālā kārāpitā hoti… pokkharaṇī kārāpitā hoti… maṇḍapo kārāpito hoti… ārāmo kārāpito hoti… ārāmavatthu kārāpitaṃ hoti… puttassa vā vāreyyaṃ hoti… dhītuyā vā vāreyyaṃ hoti… gilānā vā hoti… abhiññātaṃ vā suttantaṃ bhaṇati. |
“a residence has been built (by a female lay follower) for herself. “a sleeping-room has been built … “a stable has been built … “a watch-tower has been built … “a four-sided peak-roofed building has been built … “a shop has been built … “a shop-hall [bazaar?] has been built … “a multi-storied building has been built … “a gabled building has been built … “a cell has been built … “a courtyard has been built … “a gatehouse has been built … “a meeting hall has been built … “a fire-hall has been built … “a kitchen has been built … “a restroom has been built … “a walking path has been built … “a walking hall has been built … “a well has been built … “a well-hall has been built … “a lotus pond has been built … “a pavilion has been built … “a monastery has been built … “a monastery site has been built … “her son’s marriage takes place or her daughter’s marriage takes place or she falls sick or she recites a well-known discourse. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu ayyā, imaṃ suttantaṃ pariyāpuṇissanti, purāyaṃ suttanto palujjatī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘May the venerable ones please come. They will master this discourse before it disappears,’ |
Aññataraṃ vā panassā kiccaṃ hoti karaṇīyaṃ vā, sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "āgacchantu ayyā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“or if she has some business, or something to be done, and she should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
192.Idha pana, bhikkhave, bhikkhunā saṅghaṃ uddissa - pe - bhikkhuniyā saṅghaṃ uddissa… sikkhamānāya saṅghaṃ uddissa… sāmaṇerena saṅghaṃ uddissa… sāmaṇeriyā saṅghaṃ uddissa … sambahule bhikkhū uddissa… ekaṃ bhikkhuṃ uddissa… bhikkhunisaṅghaṃ uddissa… sambahulā bhikkhuniyo uddissa… ekaṃ bhikkhuniṃ uddissa… sambahulā sikkhamānāyo uddissa… ekaṃ sikkhamānaṃ uddissa… sambahule sāmaṇere uddissa… ekaṃ sāmaṇeraṃ uddissa… sambahulā sāmaṇeriyo uddissa… ekaṃ sāmaṇeriṃ uddissa… attano atthāya vihāro kārāpito hoti - pe - aḍḍhayogo kārāpito hoti… pāsādo kārāpito hoti… hammiyaṃ kārāpitaṃ hoti… guhā kārāpitā hoti… pariveṇaṃ kārāpitaṃ hoti … koṭṭhako kārāpito hoti… upaṭṭhānasālā kārāpitā hoti… aggisālā kārāpitā hoti… kappiyakuṭi kārāpitā hoti… caṅkamo kārāpito hoti… caṅkamanasālā kārāpitā hoti… udapāno kārāpito hoti… udapānasālā kārāpitā hoti… pokkharaṇī kārāpitā hoti… maṇḍapo kārāpito hoti… ārāmo kārāpito hoti… ārāmavatthu kārāpitaṃ hoti. |
“Monks, there is the case where (a dwelling) dedicated to the Saṅgha (has been built) by a monk … dedicated to the Saṅgha (has been built) by a bhikkhunī … dedicated to the Saṅgha (has been built) by a female trainee … dedicated to the Saṅgha (has been built) by a male novice … dedicated to the Saṅgha (has been built) by a female novice … dedicated to several monks … dedicated to one monk … dedicated to the bhikkhunī Saṅgha … dedicated to several bhikkhunīs … dedicated to one bhikkhunī … dedicated to several female trainees … dedicated to one female trainee … dedicated to several male novices … dedicated to one male novice … dedicated to several female novices … dedicated to one female novice … “a dwelling has been built (by a female novice) for herself. “a barrel-vaulted building has been built … “a multi-storied building has been built … “a gabled building has been built … “a cell has been built … “a courtyard has been built … “a gatehouse has been built … “a meeting hall has been built … “a fire-hall has been built … “a food-storage hut has been built … “a restroom1 has been built … “a walking path has been built … “a walking hall has been built … “a well has been built … “a well-hall has been built … “a lotus pond has been built … “a pavilion has been built … “a monastery has been built … “a monastery site has been built … |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya… "āgacchantu ayyā, icchāmi dānañca dātuṃ, dhammañca sotuṃ, bhikkhū ca passitu"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If she should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’ “one may go on seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabboti. |
The return should be made in seven days.” |
Sattāhakaraṇīyānujānatā niṭṭhitā. |
The Allowance for Seven-say Business is finished. |
193.Tena kho pana samayena aññataro bhikkhu gilāno hoti. |
Now on that occasion a certain monk fell sick. |
So bhikkhūnaṃ santike dūtaṃ pāhesi – "ahañhi gilāno, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti. |
He sent a messenger to the presence of the monks, (saying,) “BecauseI am sick, may the monks come. I want monks to come.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pañcannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite. |
“Monks, I allow you to go for seven-day business for five (classes of people) even when not sent for, all the more if sent for: |
Bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā – anujānāmi, bhikkhave, imesaṃ pañcannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite. |
a monk, a bhikkhunī, a female trainee, a novice, a female novice. I allow you to go for seven-day business for these five (classes of people) even when not sent for, all the more if sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhu gilāno hoti. |
“There is a case where a monk falls sick. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi gilāno, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after his health) or will tend to him.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhussa anabhirati uppannā hoti. |
“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a monk. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "anabhirati me uppannā, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "anabhirataṃ vūpakāsessāmi vā, vūpakāsāpessāmi vā, dhammakathaṃ vāssa karissāmī"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because dissatisfaction has arisen in me, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will allay his dissatisfaction, or get someone to allay it, or I will give a Dhamma talk to him.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhussa kukkuccaṃ uppannaṃ hoti. |
“Monks, there is the case where anxiety (over the rules) has arisen in a monk. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "kukkuccaṃ me uppannaṃ, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "kukkuccaṃ vinodessāmi vā, vinodāpessāmi vā, dhammakathaṃ vāssa karissāmī"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because anxiety has arisen in me, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will dispel his anxiety, or get someone to dispel it, or I will give a Dhamma talk to him.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhussa diṭṭhigataṃ uppannaṃ hoti. |
“Monks, there is the case where an (extreme) viewpoint1 has arisen in a monk. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "diṭṭhigataṃ me uppannaṃ, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "diṭṭhigataṃ vivecessāmi vā, vivecāpessāmi vā, dhammakathaṃ vāssa karissāmī"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because an (extreme) viewpoint has arisen in me, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will pry him away from his viewpoint, or get someone to pry him away from it, or I will give a Dhamma talk to him.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhu garudhammaṃ ajjhāpanno hoti parivāsāraho. |
“Monks, there is the case where a monk has committed a heavy offense (a saṅghādisesa) and deserves probation. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi garudhammaṃ ajjhāpanno parivāsāraho, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "parivāsadānaṃ ussukkaṃ karissāmi vā, anussāvessāmi vā, gaṇapūrako vā bhavissāmī"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I have committed a heavy offense and deserve probation, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort to grant him probation or will make the proclamation or will be one who completes the group (needed to grant him probation).’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhu mūlāya paṭikassanāraho hoti. |
“Monks, there is the case where a monk deserves to be sent back to the beginning. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi mūlāya paṭikassanāraho, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "mūlāya paṭikassanaṃ ussukkaṃ karissāmi vā, anussāvessāmi vā, gaṇapūrako vā bhavissāmī"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I deserve to be sent back to the beginning, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort to send him back to the beginning or will make the proclamation or will be one who completes the group (needed to send him back to the beginning).’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhu mānattāraho hoti. |
“Monks, there is the case where a monk deserves penance. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi mānattāraho, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "mānattadānaṃ ussukkaṃ karissāmi vā, anussāvessāmi vā, gaṇapūrako vā bhavissāmī"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I deserve penance, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort to grant him penance or will make the proclamation or will be one who completes the group (needed to grant him probation).’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhu abbhānāraho hoti. |
“Monks, there is the case where a monk deserves rehabilitation. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi abbhānāraho, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "abbhānaṃ ussukkaṃ karissāmi vā, anussāvessāmi vā, gaṇapūrako vā bhavissāmī"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I deserve rehabilitation, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for his rehabilitation or will make the proclamation or will be one who completes the group (needed to grant him rehabilitation).’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhussa saṅgho kammaṃ kattukāmo hoti tajjanīyaṃ vā, niyassaṃ vā, pabbājanīyaṃ vā, paṭisāraṇīyaṃ vā, ukkhepanīyaṃ vā. |
“Monks, there is the case where the Saṅgha desires to carry out a transaction against a monk: one of censure or demotion or banishment or reconciliation or suspension. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "saṅgho me kammaṃ kattukāmo, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "kinti nu kho saṅgho kammaṃ na kareyya, lahukāya vā pariṇāmeyyā"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘(Because) the Saṅgha desires to carry out a transaction against me, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘How then may the Saṅgha not carry out the transaction or change it to something lighter?’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Kataṃ vā panassa hoti saṅghena kammaṃ tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā. |
“Or a Saṅgha has carried out a transaction against him—censure or demotion or banishment or reconciliation or suspension. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya "saṅgho me kammaṃ akāsi, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "kinti nu kho sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyā"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘(Because) the Saṅgha has carried out a transaction against me, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘How then may he conduct himself properly, lower his hackles, and mend his ways so that the Saṅgha can rescind the transaction?’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days.” |
194.Idha pana, bhikkhave, bhikkhunī gilānā hoti. |
“There is a case where a bhikkhunī falls sick. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi gilānā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after her health) or will tend to her.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhuniyā anabhirati uppannā hoti. |
“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a bhikkhunī. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "anabhirati me uppannā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "anabhirataṃ vūpakāsessāmi vā, vūpakāsāpessāmi vā, dhammakathaṃ vāssā karissāmī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘(Because) dissatisfaction has arisen in me, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will allay her dissatisfaction, or get someone to allay it, or I will give a Dhamma talk to her.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhuniyā kukkuccaṃ uppannaṃ hoti. |
“Monks, there is the case where anxiety (over the rules) has arisen in a bhikkhunī. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "kukkuccaṃ me uppannaṃ, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "kukkuccaṃ vinodessāmi vā, vinodāpessāmi vā, dhammakathaṃ vāssā karissāmī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘(Because) anxiety has arisen in me, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will dispel her anxiety, or get someone to dispel it, or I will give a Dhamma talk to her.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhuniyā diṭṭhigataṃ uppannaṃ hoti. |
“Monks, there is the case where an (extereme) viewpoint has arisen in a bhikkhunī. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "diṭṭhigataṃ me uppannaṃ, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "diṭṭhigataṃ vivecessāmi vā, vivecāpessāmi vā, dhammakathaṃ vāssā karissāmī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘(Because) an (extereme) viewpoint has arisen in me, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will pry her away from her viewpoint, or get someone to pry her away from it, or I will give a Dhamma talk to her.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhunī garudhammaṃ ajjhāpannā hoti mānattārahā. |
“Monks, there is the case where a bhikkhunī has committed a heavy offense1 and deserves penance. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi garudhammaṃ ajjhāpannā mānattārahā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "mānattadānaṃ ussukkaṃ karissāmī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because I have committed a heavy offense and deserve penance, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her being granted penance1.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhunī mūlāya paṭikassanārahā hoti. |
“Monks, there is the case where a bhikkhunī deserves to be sent back to the beginning. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi mūlāya paṭikassanārahā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "mūlāya paṭikassanaṃ ussukkaṃ karissāmī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because I deserve to be sent back to the beginning, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her being sent back to the beginning.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhunī abbhānārahā hoti. |
“Monks, there is the case where a bhikkhunī deserves rehabilitation. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi abbhānārahā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "abbhānaṃ ussukkaṃ karissāmī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because I deserve rehabilitation, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her rehabilitation.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhuniyā saṅgho kammaṃ kattukāmo hoti – tajjanīyaṃ vā, niyassaṃ vā, pabbājanīyaṃ vā, paṭisāraṇīyaṃ vā, ukkhepanīyaṃ vā. |
“Monks, there is the case where the Saṅgha desires to carry out a transaction against a bhikkhunī—censure or demotion or banishment or reconciliation or suspension. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "saṅgho me kammaṃ kattukāmo, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "kinti nu kho saṅgho kammaṃ na kareyya, lahukāya vā pariṇāmeyyā"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because the Saṅgha desires to carry out a transaction against me, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘How then may the Saṅgha not carry out the transaction or change it to something lighter?’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Kataṃ vā panassā hoti saṅghena kammaṃ – tajjanīyaṃ vā, niyassaṃ vā, pabbājanīyaṃ vā, paṭisāraṇīyaṃ vā, ukkhepanīyaṃ vā. |
“Or a Saṅgha has carried out a transaction against her—censure or demotion or banishment or reconciliation or suspension. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "saṅgho me kammaṃ akāsi, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "kinti nu kho sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyā"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because the Saṅgha has carried out a transaction against me, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘How then may she conduct herself properly, lower her hackles, and mend her ways so that the Saṅgha can rescind the transaction?’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days.” |
195.Idha pana, bhikkhave, sikkhamānā gilānā hoti. |
“There is a case where a female trainee falls sick. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi gilānā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti – gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after her health) or will tend to her.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, sikkhamānāya anabhirati uppannā hoti - pe - sikkhamānāya kukkuccaṃ uppannaṃ hoti… sikkhamānāya diṭṭhigataṃ uppannaṃ hoti… sikkhamānāya sikkhā kupitā hoti. |
“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a female trainee. “anxiety has arisen. “an (extreme) viewpoint has arisen. “her training has been interrupted. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "sikkhā me kupitā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "sikkhāsamādānaṃ ussukkaṃ karissāmī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because my training has been interrupted, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her to undertake the training (again).’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, sikkhamānā upasampajjitukāmā hoti. |
“Monks, there is the case where a female trainee desires Acceptance. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi upasampajjitukāmā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – upasampadaṃ ussukkaṃ karissāmi vā, anussāvessāmi vā, gaṇapūrako vā bhavissāmīti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because I desire Acceptance, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her Acceptance or will make the proclamation or will be one who completes the group (needed for her Acceptance)’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
196.Idha pana, bhikkhave, sāmaṇero gilāno hoti. |
“There is a case where a male novice falls sick. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi gilāno, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after his health) or will tend to him.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, sāmaṇerassa anabhirati uppannā hoti - pe - sāmaṇerassa kukkuccaṃ uppannaṃ hoti… sāmaṇerassa diṭṭhigataṃ uppannaṃ hoti… sāmaṇero vassaṃ pucchitukāmo hoti. |
“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a male novice. … “anxiety has arisen. “an (extereme) viewpoint has arisen. “… wants to ask about his age1. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi vassaṃ pucchitukāmo, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "pucchissāmi vā, ācikkhissāmi vā"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I want to be asked about my age, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will ask or I will explain,’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, sāmaṇero upasampajjitukāmo hoti. |
“Monks, there is the case where a male novice desires Acceptance. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi upasampajjitukāmo, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "upasampadaṃ ussukkaṃ karissāmi vā, anussāvessāmi vā, gaṇapūrako vā bhavissāmī"ti. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I desire Acceptance, may the monks come. I want monks to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for his Acceptance or will make the proclamation or will be one who completes the group (needed for his Acceptance),’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
197.Idha pana, bhikkhave, sāmaṇerī gilānā hoti. |
“There is a case where a female novice falls sick. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi gilānā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after her health) or will tend to her.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, sāmaṇeriyā anabhirati uppannā hoti - pe - sāmaṇeriyā kukkuccaṃ uppannaṃ hoti… sāmaṇeriyā diṭṭhigataṃ uppannaṃ hoti… sāmaṇerī vassaṃ pucchitukāmā hoti. |
“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a female novice. “anxiety has arisen. “an (extereme) viewpoint has arisen. “wants to ask about her age (in preparation for ordination) … |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi vassaṃ pucchitukāmā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "pucchissāmi vā, ācikkhissāmi vā"ti. |
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Sattāhaṃ sannivatto kātabbo. |
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Idha pana, bhikkhave, sāmaṇerī sikkhaṃ samādiyitukāmā hoti. |
“desires to undertake the (female trainee’s) training. |
Sā ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi sikkhaṃ samādiyitukāmā, āgacchantu ayyā, icchāmi ayyānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "sikkhāsamādānaṃ ussukkaṃ karissāmī"ti. |
“If she should send a messenger to the presence of the monks, (saying,) ‘Because I desire to undertake the training, may the masters come. I want the masters to come,’ “one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her to undertake the training,’ |
Sattāhaṃ sannivatto kātabboti. |
The return should be made in seven days.” |
Pañcannaṃ appahitepi anujānanā niṭṭhitā. |
Allowance (To Go) for Five (Classes of People) Even When Not Sent For is finished. |
198.Tena kho pana samayena aññatarassa bhikkhuno mātā gilānā hoti. |
Now on that occasion a certain monk’s mother fell sick. |
Sā puttassa santike dūtaṃ pāhesi – "ahañhi gilānā, āgacchatu me putto, icchāmi puttassa āgata"nti. |
She sent a messenger to her son, (saying,) “‘Because I am sick, may my son come. I want my son to come.” |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ sattannaṃ sattāhakaraṇīyena pahite gantuṃ, na tveva appahite; pañcannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahiteti. |
Then the thought occurred to the monk, “It has been laid down by the Blessed One concerning going on seven-day business for seven (classes of people) when sent for, but not when not sent for, and going on seven-day business for five (classes of people) even if not sent for, all the more if sent for. |
Ayañca me mātā gilānā, sā ca anupāsikā, kathaṃ nu kho mayā paṭipajjitabba"nti? |
“But my mother is sick and she is not a lay follower. What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sattannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite. |
“Monks, I allow you to go for seven-day business for seven (classes of people), even when not sent for, all the more if sent for: |
Bhikkhussa, bhikkhuniyā, sikkhamānāya, sāmaṇerassa, sāmaṇeriyā, mātuyā ca pitussa ca – anujānāmi, bhikkhave, imesaṃ sattannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite. |
a monk, a bhikkhunī, a female trainee, a novice, a female novice, mother, father. I allow you to go for seven-day business, even when not sent for, for these seven (classes of people), all the more if sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhussa mātā gilānā hoti. |
“Monks, there is the case where a monk’s mother falls sick. |
Sā ce puttassa santike dūtaṃ pahiṇeyya – "ahañhi gilānā, āgacchatu me putto, icchāmi puttassa āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā"ti. |
“If she should send a messenger to her son, (saying,) ‘Because I am sick, may my son come. I want my son to come,’ “one may go for seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after her health) or will tend to her.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhussa pitā gilāno hoti. |
“Monks, there is the case where a monk’s father falls sick. |
So ce puttassa santike dūtaṃ pahiṇeyya – "ahañhi gilāno, āgacchatu me putto, icchāmi puttassa āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, appahitepi, pageva pahite – "gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā, upaṭṭhahissāmi vā"ti. |
“If he should send a messenger to his son, (saying,) ‘Because I am sick, may my son come. I want my son to come,’ “one may go for seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after his health) or will tend to him.’ |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Sattannaṃ appahitepi anujānanā niṭṭhitā. |
Allowance (To Go) for Seven (Classes of People) Even When Not Sent For is finished. |
199.Idha pana, bhikkhave, bhikkhussa bhātā gilāno hoti. |
“Monks, there is the case where a monk’s brother falls sick. |
So ce bhātuno santike dūtaṃ pahiṇeyya – "ahañhi gilāno, āgacchatu me bhātā, icchāmi bhātuno āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If he should send a messenger to the presence of his brother, (saying,) ‘Because I am sick, may my brother come. I want my brother to come,’ “one may go for seven-day business if sent for, but not if not sent for. [BMC has…. but nothing there] |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days.” |
Idha pana, bhikkhave, bhikkhussa bhaginī gilānā hoti. |
“Monks, there is the case where a monk’s sister falls sick. |
Sā ce bhātuno santike dūtaṃ pahiṇeyya – "ahañhi gilānā, āgacchatu me bhātā, icchāmi bhātuno āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If she should send a messenger to the presence of the monk, (saying,) ‘Because I am sick, may my brother come. I want my brother to come,’ “one may go for seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhussa ñātako gilāno hoti. |
“Monks, there is the case where a monk’s relative falls sick. |
So ce bhikkhussa santike dūtaṃ pahiṇeyya – "ahañhi gilāno, āgacchatu bhadanto, icchāmi bhadantassa āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If he should send a messenger to the presence of the monk, saying, ‘Because I am sick, may the venerable one come. I want the venerable one to come,’ “one may go for seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days. |
Idha pana, bhikkhave, bhikkhugatiko gilāno hoti. |
“Monks, there is the case where a person living with the monks falls sick. |
So ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya – "ahañhi gilāno, āgacchantu bhadantā, icchāmi bhadantānaṃ āgata"nti, gantabbaṃ, bhikkhave, sattāhakaraṇīyena, pahite, na tveva appahite. |
“If he should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the monks come. I want the monks to come,’ “one may go for seven-day business if sent for, but not if not sent for. |
Sattāhaṃ sannivatto kātabbo. |
The return should be made in seven days.” |
Tena kho pana samayena saṅghassa vihāro undriyati. |
Now on that occasion a large dwelling belonging to the Saṅgha was falling down. |
Aññatarena upāsakena araññe bhaṇḍaṃ chedāpitaṃ hoti. |
A certain lay male follower had had some lumber cut in the wilderness. |
So bhikkhūnaṃ santike dūtaṃ pāhesi – "sace bhadantā taṃ bhaṇḍaṃ āvahāpeyyuṃ, dajjāhaṃ taṃ bhaṇḍa"nti. |
He sent a messenger to the presence of the monks, (saying,) “If the venerable ones would have the lumber hauled out, I would give it to them.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, saṅghakaraṇīyena gantuṃ. |
“Monks, I allow that you go on Saṅgha business. |
Sattāhaṃ sannivatto kātabboti. |
The return should be made in seven days.” |
Pahiteyeva anujānanā niṭṭhitā. |
Allowance (To Go) Only When Sent For is finished |
Vassāvāsabhāṇavāro niṭṭhito. |
The first recitation section, on entering for the Rains, is finished. |
200.Tena kho pana samayena kosalesu janapade aññatarasmiṃ āvāse vassūpagatā bhikkhū vāḷehi ubbāḷhā honti. |
Now on that occasion monks who had entered for the Rains at a certain residence in the Kosalan countryside were harassed by beasts. |
Gaṇhiṃsupi paripātiṃsupi. |
They seized and attacked them. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, vassūpagatā bhikkhū vāḷehi ubbāḷhā honti. |
“Monks, there is the case where monks who have entered for the Rains are harassed by beasts |
Gaṇhantipi paripātentipi. |
who seize and attack them. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatā bhikkhū sarīsapehi ubbāḷhā honti. |
“Monks, there is the case where monks who have entered for the Rains are harassed by creeping things |
Ḍaṃsantipi paripātentipi. |
who bite and attack them. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains.” |
Idha pana, bhikkhave, vassūpagatā bhikkhū corehi ubbāḷhā honti. |
“Monks, there is the case where monks who have entered for the Rains are harassed by criminals. |
Vilumpantipi ākoṭentipi. |
“They rob and beat them. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatā bhikkhū pisācehi ubbāḷhā honti. |
“Monks, there is the case where monks who have entered for the Rains are harassed by demons. |
Āvisantipi hanantipi [ojampi haranti (sī.), harantipi (syā.)]. |
“They possess them and sap their vitality. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatānaṃ bhikkhūnaṃ gāmo agginā daḍḍho hoti. |
“Monks, there is the case where the (alms-going) village of monks who have entered for the Rains is burned by fire. |
Bhikkhū piṇḍakena kilamanti. |
“The monks have difficulty in going for alms. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatānaṃ bhikkhūnaṃ senāsanaṃ agginā daḍḍhaṃ hoti. |
“Monks, there is the case where the lodgings where monks have entered for the Rains are burned by fire. |
Bhikkhū senāsanena kilamanti. |
“The monks have difficulty in terms of lodging. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatānaṃ bhikkhūnaṃ gāmo udakena vūḷho hoti. |
“Monks, there is the case where the (alms-going) village of monks who have entered for the Rains is carried away by water. |
Bhikkhū piṇḍakena kilamanti. |
“The monks have difficulty in going for alms. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatānaṃ bhikkhūnaṃ senāsanaṃ udakena vūḷhaṃ hoti. |
“Monks, there is the case where the lodgings where monks have entered for the Rains are carried away by water. |
Bhikkhū senāsanena kilamanti. |
“The monks have difficulty in terms of lodging. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassāti. |
“There is no offense for breaking the Rains.” |
201.Tena kho pana samayena aññatarasmiṃ āvāse vassūpagatānaṃ bhikkhūnaṃ gāmo corehi vuṭṭhāsi. |
Now on that occasion the (alms-going) village of the monks who had entered for the Rains in a certain residence moved because of criminals. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yena gāmo tena gantunti. |
“Monks, I allow you to go where the village moves.” |
Gāmo dvedhā bhijjittha. |
The village split in two. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yena bahutarā tena gantunti. |
I allow you to go where there is more of the village.” |
Bahutarā assaddhā honti appasannā. |
Where more (of the village) went, they were unfaithful and unconfident. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yena saddhā pasannā tena gantunti. |
“Monks, I allow you to go where the people are faithful and confident.” |
Tena kho pana samayena kosalesu janapade aññatarasmiṃ āvāse vassūpagatā bhikkhū na labhiṃsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
Now at that time monks who had entered for the Rains in a certain residence in the Kosalan countryside did not get enough coarse or refined foods for their needs. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, vassūpagatā bhikkhū na labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. |
“Monks, there is the case where monks who have entered for the Rains do not get enough coarse or refined foods for their needs. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatā bhikkhū labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, na labhanti sappāyāni bhojanāni. |
“Monks, there is the case where monks who have entered for the Rains get enough coarse or refined foods for their needs, but no congenial food. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatā bhikkhū labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, labhanti sappāyāni bhojanāni, na labhanti sappāyāni bhesajjāni. |
“Monks, there is the case where monks who have entered for the Rains get enough coarse or refined foods for their needs, get congenial food, but no congenial medicine. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagatā bhikkhū labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, labhanti sappāyāni bhojanāni, labhanti sappāyāni bhesajjāni, na labhanti patirūpaṃ upaṭṭhākaṃ. |
“Monks, there is the case where monks who have entered for the Rains get enough coarse or refined foods for their needs, get congenial food, get congenial medicines, but not a suitable attendant. |
Eseva antarāyoti pakkamitabbaṃ. |
“(Thinking,) ‘This is indeed an obstacle,’ one may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagataṃ bhikkhuṃ itthī nimanteti – "ehi, bhante, hiraññaṃ vā te demi, suvaṇṇaṃ vā te demi, khettaṃ vā te demi, vatthuṃ vā te demi, gāvuṃ vā te demi, gāviṃ vā te demi, dāsaṃ vā te demi, dāsiṃ vā te demi, dhītaraṃ vā te demi bhariyatthāya, ahaṃ vā te bhariyā homi, aññaṃ vā te bhariyaṃ ānemī"ti. |
“Monks, there is the case where a woman invites a monk who has entered for the Rains, saying, ‘Come, venerable sir, I will give you silver, I will give you gold, I will give you a field, I will give you a building site, I will give you a bull, I will give you a cow, I will give you a male slave, I will give you a female slave, I will give you I will give a daughter to be your wife, I will be your wife, or I will bring you someone else to be your wife. |
Tatra ce bhikkhuno evaṃ hoti, 'lahuparivattaṃ kho cittaṃ vuttaṃ bhagavatā, siyāpi me brahmacariyassa antarāyo'ti, pakkamitabbaṃ. |
“If the thought occurs to the monk, ‘The Blessed One says that the mind is quick to reverse itself (AN 1.49); this could be an obstacle to my holy life,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagataṃ bhikkhuṃ vesī nimanteti - pe - thullakumārī nimanteti… paṇḍako nimanteti… ñātakā nimantenti… rājāno nimantenti… corā nimantenti… dhuttā nimantenti – "ehi, bhante, hiraññaṃ vā te dema, suvaṇṇaṃ vā te dema, khettaṃ vā te dema, vatthuṃ vā te dema, gāvuṃ vā te dema, gāviṃ vā te dema, dāsaṃ vā te dema, dāsiṃ vā te dema, dhītaraṃ vā te dema bhariyatthāya, aññaṃ vā te bhariyaṃ ānemā"ti. |
“Monks, there is the case where a prostitute invites a monk who has entered for the Rains … “Monks, there is the case where a “fat princess” [male transvestite?] invites a monk; a paṇḍaka invites a monk; where relatives invite a monk; kings; criminals/robbers; mischief-makers invite a monk, saying, ‘Come, venerable sir, I will give you silver, I will give you gold, I will give you a field, I will give you a building site, I will give you a bull, I will give you a cow, I will give you a male slave, I will give you a female slave, I will give you I will give a daughter to be your wife, or I will get another wife for you. |
Tatra ce bhikkhuno evaṃ hoti, 'lahuparivattaṃ kho cittaṃ vuttaṃ bhagavatā, siyāpi me brahmacariyassa antarāyo'ti, pakkamitabbaṃ. |
“If the thought occurs to the monk, ‘The Blessed One says that the mind is quick to reverse itself; this could be an obstacle to my holy life,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu assāmikaṃ nidhiṃ passati. |
“Monks, there is the case where a monk who has entered for the Rains sees hidden treasure without an owner. |
Tatra ce bhikkhuno evaṃ hoti, 'lahuparivattaṃ kho cittaṃ vuttaṃ bhagavatā, siyāpi me brahmacariyassa antarāyo'ti, pakkamitabbaṃ. |
“If the thought occurs to the monk, ‘The Blessed One says that the mind is quick to reverse itself; this could be an obstacle to my holy life,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Antarāye anāpattivassacchedavāro niṭṭhito. |
The List of Non-offenses for Breaking the Rains in Case of Obstacles is finished. |
202.Idha pana, bhikkhave, vassūpagato bhikkhu passati sambahule bhikkhū saṅghabhedāya parakkamante. |
“Monks, there is the case where a monk who has entered for the Rains sees several monks striving for a schism in the Saṅgha. |
Tatra ce bhikkhuno evaṃ hoti, 'garuko kho saṅghabhedo vutto bhagavatā; mā mayi sammukhībhūte saṅgho bhijjī'ti, pakkamitabbaṃ. |
“If the thought occurs to him, ‘The Blessed One says that schism is a serious thing. Don’t let the Saṅgha be split in my presence,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "asukasmiṃ kira āvāse sambahulā bhikkhū saṅghabhedāya parakkamantī"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears several monks striving for a schism in the Saṅgha. |
Tatra ce bhikkhuno evaṃ hoti, 'garuko kho saṅghabhedo vutto bhagavatā; mā mayi sammukhībhūte saṅgho bhijjī'ti, pakkamitabbaṃ. |
“If the thought occurs to him, ‘The Blessed One says that schism is a serious thing. Don’t let the Saṅgha be split in my presence,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "asukasmiṃ kira āvāse sambahulā bhikkhū saṅghabhedāya parakkamantī"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several monks in that residence over there are striving for a schism in the Saṅgha. |
Tatra ce bhikkhuno evaṃ hoti – "te kho me bhikkhū mittā. |
“If the thought occurs to the monk, ‘Now, these monks are my friends. |
Tyāhaṃ vakkhāmi 'garuko kho, āvuso, saṅghabhedo vutto bhagavatā; māyasmantānaṃ saṅghabhedo ruccitthā'ti. |
I will speak to them, (saying,) “‘“Friends, the Blessed One says that schism is a serious thing. Don’t approve of a schism in the Saṅgha.” |
Karissanti me vacanaṃ, sussūsissanti, sotaṃ odahissantī"ti, pakkamitabbaṃ. |
“‘They will follow my words, they will listen well, they will lend ear,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "asukasmiṃ kira āvāse sambahulā bhikkhū saṅghabhedāya parakkamantī"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several monks in that residence over there are striving for a schism in the Saṅgha.’ |
Tatra ce bhikkhuno evaṃ hoti – "te kho me bhikkhū na mittā; api ca ye tesaṃ mittā, te me mittā. |
“If the thought occurs to the monk, ‘Now these monks are not my friends, but friends of theirs are friends of mine. |
Tyāhaṃ vakkhāmi. |
I will speak to them (my friends), |
Te vuttā te vakkhanti 'garuko kho, āvuso, saṅghabhedo vutto bhagavatā; māyasmantānaṃ saṅghabhedo ruccitthā'ti. |
and they, being spoken to, will speak to them (their friends), (saying,) “Friends, the Blessed One says that schism is a serious thing. Don’t approve of a schism in the Saṅgha.” |
Karissanti tesaṃ vacanaṃ, sussūsissanti, sotaṃ odahissantī"ti, pakkamitabbaṃ. |
They will follow my words, they will listen well, they will lend ear,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "asukasmiṃ kira āvāse sambahulehi bhikkhūhi saṅgho bhinno"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several monks in that residence over there have split the Saṅgha. |
Tatra ce bhikkhuno evaṃ hoti – "te kho me bhikkhū mittā. |
“If the thought occurs to the monk, ‘Now, these monks are my friends. |
Tyāhaṃ vakkhāmi 'garuko kho, āvuso, saṅghabhedo vutto bhagavatā; māyasmantānaṃ saṅghabhedo ruccitthā'ti. |
I will speak to them, (saying,) “Friends, the Blessed One says that schism is a serious thing. Don’t approve of the schism in the Saṅgha.” |
Karissanti me vacanaṃ, sussūsissanti, sotaṃ odahissantī"ti, pakkamitabbaṃ. |
They will follow my words, they will listen well, they will lend ear,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "asukasmiṃ kira āvāse sambahulehi bhikkhūhi saṅgho bhinno"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several monks in that residence over there have split the Saṅgha.’ |
Tatra ce bhikkhuno evaṃ hoti – "te kho me bhikkhū na mittā; api ca, ye tesaṃ mittā te me mittā. |
“If the thought occurs to the monk, ‘Now these monks are not my friends, but friends of theirs are friends of mine. |
Tyāhaṃ vakkhāmi. |
I will speak to them (my friends), |
Te vuttā te vakkhanti 'garuko kho, āvuso, saṅghabhedo vutto bhagavatā; māyasmantānaṃ saṅghabhedo ruccitthā'ti. |
and they, being spoken to, will speak to them (their friends), (saying,) “Friends, the Blessed One says that schism is a serious thing. Don’t approve of the schism in the Saṅgha.” |
Karissanti tesaṃ vacanaṃ, sussūsissanti, sotaṃ odahissantī"ti, pakkamitabbaṃ. |
They will follow my words, they will listen well, they will lend ear,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "amukasmiṃ kira āvāse sambahulā bhikkhuniyo saṅghabhedāya parakkamantī"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several bhikkhunīs in that residence over there are striving for a schism in the Saṅgha.’ |
Tatra ce bhikkhuno evaṃ hoti – "tā kho me bhikkhuniyo mittā. |
“If the thought occurs to the monk, ‘Now, these bhikkhunīs are my friends. |
Tāhaṃ vakkhāmi 'garuko kho, bhaginiyo, saṅghabhedo vutto bhagavatā; mā bhaginīnaṃ saṅghabhedo ruccitthā'ti. |
I will speak to them, (saying,) “Sisters, the Blessed One says that schism is a serious thing. Don’t approve of a schism in the Saṅgha.” |
Karissanti me vacanaṃ, sussūsissanti, sotaṃ odahissantī"ti, pakkamitabbaṃ. |
They will follow my words, they will listen well, they will lend ear,’ he may leave. |
Anāpatti vassacchedassa. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "amukasmiṃ kira āvāse sambahulā bhikkhuniyo saṅghabhedāya parakkamantī"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several bhikkhunīs in that residence over there are striving for a schism in the Saṅgha.’ |
Tatra ce bhikkhuno evaṃ hoti – "tā kho me bhikkhuniyo na mittā. |
“If the thought occurs to the monk, ‘Now these bhikkhunīs are not my friends, |
Api ca, yā tāsaṃ mittā, tā me mittā. |
but friends of theirs are friends of mine. |
Tāhaṃ vakkhāmi. |
I will speak to them (my friends), |
Tā vuttā tā vakkhanti 'garuko kho, bhaginiyo, saṅghabhedo vutto bhagavatā. |
and they, being spoken to, will speak to them (their friends), (saying,) “Sisters, the Blessed One says that schism is a serious thing. |
Mā bhaginīnaṃ saṅghabhedo ruccitthā'ti. |
Don’t approve of a schism in the Saṅgha.” |
Karissanti tāsaṃ vacanaṃ, sussūsissanti, sotaṃ odahissantī"ti, pakkamitabbaṃ. |
They will follow my words, they will listen well, they will lend ear,’ he may leave. |
Anāpatti vassacchedassati. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "amukasmiṃ kira āvāse sambahulāhi bhikkhunīhi saṅgho bhinno"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several bhikkhunīs in that residence over there have split the Saṅgha.’ |
Tatra ce bhikkhuno evaṃ hoti – "tā kho me bhikkhuniyo mittā. |
“If the thought occurs to the monk, ‘Now, these bhikkhunīs are my friends. |
Tāhaṃ vakkhāmi 'garuko kho, bhaginiyo, saṅghabhedo vutto bhagavatā. |
I will speak to them, (saying,) “Sisters, the Blessed One says that schism is a serious thing. |
Mā bhaginīnaṃ saṅghabhedo ruccitthā'ti. |
Don’t approve of the schism in the Saṅgha.” |
Karissanti me vacanaṃ, sussūsissanti, sotaṃ odahissantī"ti, pakkamitabbaṃ. |
They will follow my words, they will listen well, they will lend ear,’ he may leave. |
Anāpatti vassacchedassati. |
“There is no offense for breaking the Rains. |
Idha pana, bhikkhave, vassūpagato bhikkhu suṇāti – "amukasmiṃ kira āvāse sambahulāhi bhikkhunīhi saṅgho bhinno"ti. |
“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several bhikkhunīs in that residence over there have split the Saṅgha.’ |
Tatra ce bhikkhuno evaṃ hoti – "tā kho me bhikkhuniyo na mittā. |
“If the thought occurs to the monk, ‘Now these bhikkhunīs are not my friends, |
Api ca, yā tāsaṃ mittā tā me mittā. |
but friends of theirs are friends of mine. |
Tāhaṃ vakkhāmi. |
I will speak to them (my friends), |
Tā vuttā tā vakkhanti 'garuko kho, bhaginiyo [ayyāyo (sī.)], saṅghabhedo vutto bhagavatā; mā bhaginīnaṃ [ayyānaṃ (sī.)] saṅghabhedo ruccitthā'ti. |
and, being spoken to, they will speak to them (their friends), (saying,) “Sisters, the Blessed One says that schism is a serious thing. Don’t approve of the schism in the Saṅgha.” |
Karissanti tāsaṃ vacanaṃ, sussūsissanti, sotaṃ odahissantī"ti, pakkamitabbaṃ. |
They will follow my words, they will listen well, they will lend ear,’ he may leave. |
Anāpatti vassacchedassāti. |
“There is no offense for breaking the Rains.” |
Saṅghabhede anāpattivassacchedavāro niṭṭhito. |
List of Non-offenses for Breaking the Rains in the Event of Schism is finished. |
203.Tena kho pana samayena aññataro bhikkhu vaje vassaṃ upagantukāmo hoti. |
Now at that time a certain monk wanted to enter for the Rains in dependence on a cowherd camp. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, vaje vassaṃ upagantunti. |
“Monks, I allow that you enter for the Rains in a cowherd camp.” |
Vajo vuṭṭhāsi. |
The cowherd camp moved. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yena vajo tena gantunti. |
“Monks, I allow that you go wherever the cowherd camp is moved.” |
Tena kho pana samayena aññataro bhikkhu upakaṭṭhāya vassūpanāyikāya satthena gantukāmo hoti. |
Now on that occasion, as the time to enter for the Rains was drawing near, a certain monk wanted to go with a caravan. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, satthe vassaṃ upagantunti. |
“Monks, I allow that you enter for the Rains in a caravan.” |
Tena kho pana samayena aññataro bhikkhu upakaṭṭhāya vassūpanāyikāya nāvāya gantukāmo hoti. |
Now on that occasion, as the time to enter for the Rains was drawing near, a certain monk wanted to go on a boat. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, nāvāya vassaṃ upagantunti. |
“Monks, I allow that you enter for the Rains in a boat.” |
Vajādīsu vassūpagamanaṃ niṭṭhitaṃ. |
Entering the Rains in a Cowherd Camp, etc. is finished. |
204.Tena kho pana samayena bhikkhū rukkhasusire vassaṃ upagacchanti. |
Now on that occasion a certain monk entered for the Rains in the hollow of a tree. |
Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi pisācillikā"ti. |
People criticized and complained and spread it about, “Just like a tree-goblin.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, rukkhasusire vassaṃ upagantabbaṃ. |
“One should not enter for the Rains in the hollow of a tree. |
Yo upagaccheyya, āpatti dukkaṭassāti. |
Whoever should enter (for the Rains there): an offense of wrong-doing.” |
Tena kho pana samayena bhikkhū rukkhaviṭabhiyā vassaṃ upagacchanti. |
Now on that occasion monks entered for the Rains in the forks of trees. |
Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi migaluddakā"ti. |
People criticized and complained and spread it about, “Just like deer hunters.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, rukkhaviṭabhiyā vassaṃ upagantabbaṃ. |
“One should not enter for the Rains in the fork of a tree. |
Yo upagaccheyya, āpatti dukkaṭassāti. |
Whoever should enter (for the Rains there): an offense of wrong-doing.” |
Tena kho pana samayena bhikkhū ajjhokāse vassaṃ upagacchanti. |
Now on that occasion monks entered for the Rains in the open air. |
Deve vassante rukkhamūlampi nibbakosampi upadhāvanti. |
When it rained, they ran to the roots of trees or to the eaves of buildings. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ajjhokāse vassaṃ upagantabbaṃ. |
“One should not enter for the Rains in the open air. |
Yo upagaccheyya, āpatti dukkaṭassāti. |
Whoever should enter (for the Rains there): an offense of wrong-doing.” |
Tena kho pana samayena bhikkhū asenāsanikā vassaṃ upagacchanti. |
Now on that occasion monks entered the Rains without lodgings. |
Sītenapi kilamanti, uṇhenapi kilamanti. |
They had difficulties from cold and heat. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ. |
“One should not enter for the Rains without a lodging. |
Yo upagaccheyya, āpatti dukkaṭassāti. |
Whoever should enter (for the Rains without one): an offense of wrong-doing.” |
Tena kho pana samayena bhikkhū chavakuṭikāya vassaṃ upagacchanti. |
Now on that occasion monks entered for the Rains in charnel houses. |
Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi chavaḍāhakā"ti. |
People criticized and complained and spread it about, “Just like those who cremate corpses.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, chavakuṭikāya vassaṃ upagantabbaṃ. |
“One should not enter for the Rains in a charnel house. |
Yo upagaccheyya, āpatti dukkaṭassāti. |
Whoever should enter (for the Rains there): an offense of wrong-doing.” |
Tena kho pana samayena bhikkhū chatte vassaṃ upagacchanti. |
Now on that occasion monks entered for the Rains under canopies. |
Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gopālakā"ti. |
People criticized and complained and spread it about, “Just like cowherds.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, chatte vassaṃ upagantabbaṃ. |
“One should not enter for the Rains under a canopy. |
Yo upagaccheyya, āpatti dukkaṭassāti. |
Whoever should enter (for the Rains there): an offense of wrong-doing.” |
Tena kho pana samayena bhikkhū cāṭiyā vassaṃ upagacchanti. |
Now on that occasion a certain monk entered for the Rains in a large storage vessel. |
Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi titthiyā"ti. |
People criticized and complained and spread it about, “Just like a sectarians.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, cāṭiyā vassaṃ upagantabbaṃ. |
“One should not enter for the Rains in a large storage vessel. |
Yo upagaccheyya, āpatti dukkaṭassāti. |
Whoever should enter (for the Rains there): |
Vassaṃ anupagantabbaṭṭhānāni niṭṭhitā. |
an offense of wrong-doing.” |
205.Tena kho pana samayena sāvatthiyā saṅghena evarūpā katikā katā hoti – antarāvassaṃ na pabbājetabbanti. |
Now at that time in Sāvatthī, an agreement had been made by the Saṅgha that, “During the Rains, the Going-forth is not to be given.” |
Visākhāya migāramātuyā nattā bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
The grandson of Visākhā, Migāra’s Mother, having gone to the monks, requested the Going-forth. |
Bhikkhū evamāhaṃsu – "saṅghena kho, āvuso, evarūpā katikā katā 'antarāvassaṃ na pabbājetabba'nti. |
The monks said, “Friend, an agreement has been made by the Saṅgha that, ‘During the Rains, the Going-forth is not to be given.’ |
Āgamehi, āvuso, yāva bhikkhū vassaṃ vasanti. |
“Wait, friend, until the monks who are staying for the Rains have completed the Rains— |
Vassaṃvuṭṭhā pabbājessantī"ti. |
(then) they will give (you) the Going-forth.” |
Atha kho te bhikkhū vassaṃvuṭṭhā visākhāya migāramātuyā nattāraṃ etadavocuṃ – "ehi, dāni, āvuso, pabbajāhī"ti. |
Then the monks, having completed the Rains, said to the grandson of Visākhā, Migāra’s Mother, “Come, friend, and go forth now.” |
So evamāha – "sacāhaṃ, bhante, pabbajito assaṃ, abhirameyyāmahaṃ [abhirameyyaṃ cāhaṃ (sī.)]. |
He said, “Venerable sirs, if I had [H: could have] gone forth (before), I would have delighted (in it), |
Na dānāhaṃ, bhante, pabbajissāmī"ti. |
but now, venerable sirs, I won’t go forth.” |
Visākhā migāramātā ujjhāyati khiyyati vipāceti – "kathañhi nāma ayyā evarūpaṃ katikaṃ karissanti 'na antarāvassaṃ pabbājetabba'nti. |
Visākhā, Migāra’s Mother, criticized and complained and spread it about, “How can the masters make this sort of agreement: ‘During the Rains, the Going-forth is not to be given? |
Kaṃ kālaṃ dhammo na caritabbo"ti? |
At what time should the Dhamma not be followed?’ |
Assosuṃ kho bhikkhū visākhāya migāramātuyā ujjhāyantiyā khiyyantiyā vipācentiyā. |
The monks heard Visākhā, Migāra’s Mother, criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Na, bhikkhave, evarūpā katikā kātabbā – 'na antarāvassaṃ pabbājetabba'nti. |
“Monks, this sort of agreement should not be made: ‘During the Rains, the Going-forth is not to be given.’ |
Yo kareyya, āpatti dukkaṭassāti. |
Whoever should make (this agreement): an offense of wrong doing.” |
Adhammikakatikā niṭṭhitā. |
Non-dhamma Agreements |
206.Tena kho pana samayena āyasmatā upanandena sakyaputtena rañño pasenadissa kosalassa vassāvāso paṭissuto hoti purimikāya. |
Now on that occasion Ven. Upananda the Sakyan-son had assented to King Pasenadi Kosala’s (invitation for) the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gacchanto addasa antarāmagge dve āvāse bahucīvarake. |
As he was going on the road to the residence, he saw two residences with much robe-cloth. |
Tassa etadahosi – "yaṃnūnāhaṃ imesu dvīsu āvāsesu vassaṃ vaseyyaṃ. |
The thought occurred to him, “What if I were to stay for the Rains in these two residences? |
Evaṃ me bahuṃ cīvaraṃ [bahucīvaraṃ (ka.)] uppajjissatī"ti. |
That way a lot of robe-cloth would accrue to me.” |
So tesu dvīsu āvāsesu vassaṃ vasi. |
So he spent the Rains in those two residences. |
Rājā pasenadi kosalo ujjhāyati khiyyati vipāceti – "kathañhi nāma ayyo upanando sakyaputto amhākaṃ vassāvāsaṃ paṭissuṇitvā visaṃvādessati. |
King Pasenadi Kosala criticized and complained and spread it about, “How can Master Upananda the Sakyan-son, having assented to my (invitation for) the Rains-residence, go back on his word? |
Nanu bhagavatā anekapariyāyena musāvādo garahito, musāvādā veramaṇī pasatthā"ti. |
“Hasn’t telling lies, through many lines of reasoning, been criticized by the Blessed One, while refraining from telling lies has been praised?” |
Assosuṃ kho bhikkhū rañño pasenadissa kosalassa ujjhāyantassa khiyyantassa vipācentassa. |
The monks heard King Pasenadi Kosala criticizing and complaining and spreading it about. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma āyasmā upanando sakyaputto rañño pasenadissa kosalassa vassāvāsaṃ paṭissuṇitvā visaṃvādessati. |
Those monks who were modest criticized and complained and spread it about: “How can Master Upananda the Sakyan-son, having assented to King Pasenadi Kosala’s (invitation for) the Rains-residence, go back on his word? |
Nanu bhagavatā anekapariyāyena musāvādo garahito, musāvādā veramaṇī pasatthā"ti. |
“Hasn’t telling lies, through many lines of reasoning, been criticized by the Blessed One, while refraining from telling lies has been praised?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ upanandaṃ sakyaputtaṃ paṭipucchi – "saccaṃ kira tvaṃ, upananda, rañño pasenadissa kosalassa vassāvāsaṃ paṭissuṇitvā visaṃvādesī"ti? |
Then the monks reported the matter to the Blessed One. Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked Ven. Upananda the Sakyan-son: “Is it true, as they say, Upananda, that you, having assented to King Pasenadi Kosala’s (invitation for) the Rains-residence, went back on your word?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma tvaṃ, moghapurisa, rañño pasenadissa kosalassa vassāvāsaṃ paṭissuṇitvā visaṃvādessasi. |
The Buddha, the Blessed One, rebuked him, (saying,) “Worthless man, how can you, having assented to King Pasenadi Kosala’s (invitation for) the Rains-residence, go back on your word?” |
Nanu mayā, moghapurisa, anekapariyāyena musāvādo garahito, musāvādā veramaṇī pasatthā. |
“Worthless man, hasn’t telling lies, through many lines of reasoning, been criticized by me, while refraining from telling lies has been praised? |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – |
“Worthless man, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: |
207.Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gacchanto passati antarāmagge dve āvāse bahucīvarake. |
“While going to that residence he sees two residences along the way with much robe-cloth. |
Tassa evaṃ hoti – "yaṃnūnāhaṃ imesu dvīsu āvāsesu vassaṃ vaseyyaṃ. |
“The thought occurs to him, ‘What if I were to stay for the Rains in these two residences? |
Evaṃ me bahuṃ cīvaraṃ uppajjissatī"ti. |
That way a lot of robe-cloth would accrue to me.’ |
So tesu dvīsu āvāsesu vassaṃ vasati. |
“He spends the Rains in those two residences. |
Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s earlier period is not discerned [i.e., doesn’t count], and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade [pāṭipadena (ka.)] vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So tadaheva akaraṇīyo pakkamati. |
“Having no business, he leaves that very day. |
Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it, moves into his dwelling on the day after the Uposatha day. “He prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So tadaheva sakaraṇīyo pakkamati. |
“Having some business, he leaves that very day. |
Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So dvīhatīhaṃ vasitvā akaraṇīyo pakkamati. |
“Having stayed for two or three days and having no business, he leaves. |
Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So dvīhatīhaṃ vasitvā sakaraṇīyo pakkamati. |
“Having stayed for two or three days and, having some business, he leaves. |
Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So dvīhatīhaṃ vasitvā sattāhakaraṇīyena pakkamati. |
“Having stayed for two or three days, having some seven-day business, he leaves. |
So taṃ sattāhaṃ bahiddhā vītināmeti. |
“But he overstays seven days outside. |
Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. … |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
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So dvīhatīhaṃ vasitvā sattāhakaraṇīyena pakkamati. |
“Having stayed for two or three days, having some seven-day business, he leaves. |
So taṃ sattāhaṃ anto sannivattaṃ karoti. |
“He makes his return within seven days. |
Tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpatti. |
“That monk’s earlier period is discerned, and there is no offense in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamati. |
“Seven days before the Invitation he leaves on some business. |
Āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ na vā āgaccheyya, tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpatti. |
“Whether or not he returns to that residence, that monk’s earlier period is discerned, and there is no offense in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gantvā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“Having come to that residence he performs the Uposatha. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So tadaheva akaraṇīyo pakkamati. |
“Having no business, he leaves that very day. |
Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti purimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. |
So taṃ āvāsaṃ gantvā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“Having come to that residence he performs the Uposatha. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So tadaheva sakaraṇīyo pakkamati - pe - so dvīhatīhaṃ vasitvā akaraṇīyo pakkamati - pe - so dvīhatīhaṃ vasitvā sakaraṇīyo pakkamati - pe - so dvīhatīhaṃ vasitvā sattāhakaraṇīyena pakkamati. |
“Having some business, he leaves that very day. … “Having stayed two or three days, having no business, he leaves. … “Having stayed two or three days, having some business, he leaves. … “Having stayed two or three days, he leaves on seven-day business. |
So taṃ sattāhaṃ bahiddhā vītināmeti. |
“But he overstays seven days outside. |
Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa - pe - so dvīhatīhaṃ vasitvā sattāhakaraṇīyena pakkamati. |
“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent. … “Having stayed two or three days, he leaves on seven-day business. |
So taṃ sattāhaṃ anto sannivattaṃ karoti. |
“He makes his return within seven days. |
Tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpatti - pe - so sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamati. |
“That monk’s earlier period is discerned, and there is no offense in the assent. “Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. “Having come to that residence he performs the Uposatha. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. “Seven days before the Invitation he leaves on some business. |
Āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ na vā āgaccheyya, tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpatti. |
Whether or not he returns to that residence, his earlier period is discerned, and there is no offense in the assent. |
208.Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the later period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So tadaheva akaraṇīyo pakkamati. |
“Having no business, he leaves that very day. |
Tassa, bhikkhave, bhikkhuno pacchimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s later period is not discerned, and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the later period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So tadaheva sakaraṇīyo pakkamati. |
“Having some business, he leaves that very day. … “Having stayed for two or three days and having no business, he leaves. … “Having stayed for two or three days and having some business, he leaves. … “Having stayed for two or three days, having some seven-day business he leaves. “But he overstays seven days outside. |
Tassa, bhikkhave, bhikkhuno pacchimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
“That monk’s later period is not discerned, and there is an offense of wrong doing in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the later period. |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So dvīhatīhaṃ vasitvā akaraṇīyo pakkamati. |
“Having stayed for two or three days, having some seven-day business, he leaves. |
Tassa, bhikkhave, bhikkhuno pacchimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
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Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
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So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
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So dvīhatīhaṃ vasitvā sakaraṇīyo pakkamati. |
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Tassa, bhikkhave, bhikkhuno pacchimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
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Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
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So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
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So dvīhatīhaṃ vasitvā sattāhakaraṇīyena pakkamati. |
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So taṃ sattāhaṃ bahiddhā vītināmeti. |
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Tassa, bhikkhave, bhikkhuno pacchimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
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Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
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So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
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So dvīhatīhaṃ vasitvā sattāhakaraṇīyena pakkamati. |
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So taṃ sattāhaṃ anto sannivattaṃ karoti. |
“He makes his return within seven days. |
Tassa, bhikkhave, bhikkhuno pacchimikā ca paññāyati, paṭissave ca anāpatti. |
“That monk’s later period is discerned, and there is no offense in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the later period. … |
So taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
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So sattāhaṃ anāgatāya komudiyā cātumāsiniyā sakaraṇīyo pakkamati. |
“Seven days before the full-moon night of the “water-lily” fourth month, (of the rainy season), he leaves on some business. |
Āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ na vā āgaccheyya, tassa, bhikkhave, bhikkhuno pacchimikā ca paññāyati, paṭissave ca anāpatti. |
“Whether or not he returns to that residence, his later period is discerned, and there is no offense in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the later period. |
So taṃ āvāsaṃ gantvā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
“Having come to that residence he performs the Uposatha. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area. |
So tadaheva akaraṇīyo pakkamati. |
“Having no business, he leaves that very day. … |
Tassa, bhikkhave, bhikkhuno pacchimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. |
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Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
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So taṃ āvāsaṃ gantvā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
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So tadaheva sakaraṇīyo pakkamati - pe - so dvīhatīhaṃ vasitvā akaraṇīyo pakkamati - pe - so dvīhatīhaṃ vasitvā sakaraṇīyo pakkamati - pe - so dvīhatīhaṃ vasitvā sattāhakaraṇīyena pakkamati. |
“Having some business, he leaves that very day. … “Having stayed for two or three days and having no business, he leaves. … “Having stayed for two or three days and having some business, he leaves. … “Having stayed for two or three days, having some seven-day business, he leaves. |
So taṃ sattāhaṃ bahiddhā vītināmeti. |
“But he overstays seven days outside. |
Tassa, bhikkhave, bhikkhuno pacchimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa - pe - so dvīhatīhaṃ vasitvā sattāhakaraṇīyena pakkamati. |
“That monk’s later period is not discerned, and there is an offense of wrong doing in the assent. … “Having stayed for two or three days, having some seven-day business, he leaves. |
So taṃ sattāhaṃ anto sannivattaṃ karoti. |
“He makes his return within seven days. |
Tassa bhikkhave, bhikkhuno pacchimikā ca paññāyati, paṭissave ca anāpatti. |
“That monk’s later period is discerned, and there is no offense in the assent. |
Idha pana, bhikkhave, bhikkhunā vassāvāso paṭissuto hoti pacchimikāya. |
“Monks, there is the case where a monk has assented to the Rains-residence for the later period. … |
So taṃ āvāsaṃ gantvā uposathaṃ karoti, pāṭipade vihāraṃ upeti, senāsanaṃ paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, pariveṇaṃ sammajjati. |
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So sattāhaṃ anāgatāya komudiyā cātumāsiniyā sakaraṇīyo pakkamati. |
“Seven days before the full-moon night of the “water-lily” fourth month (of the rainy season), he leaves on some business. |
Āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ na vā āgaccheyya, tassa, bhikkhave, bhikkhuno pacchimikā ca paññāyati, paṭissave ca anāpattīti. |
“Whether or not he returns to that residence, his later period is discerned, and there is no offense in the assent.” |
Paṭissavadukkaṭāpatti niṭṭhitā. |
An Offense of Wrong-doing in Regard to Assent is finished. |
Vassūpanāyikakkhandhako tatiyo. |
The Entering-for-the-Rains Khandhaka, the third, (is finished). |
Upagantuṃ kadā ceva, kati antarāvassa ca; |
To enter, and when, how many, and during the Rains. |
Na icchanti ca sañcicca, ukkaḍḍhituṃ upāsako. |
They didn’t want to, intentionally, to delay it, the lay follower. |
Gilāno mātā ca pitā, bhātā ca atha ñātako; |
Sick: mother and father, brother and also relative, |
Bhikkhugatiko vihāro, vāḷā cāpi sarīsapā. |
one living with the monks, a dwelling, beasts and creeping things. |
Coro ceva pisācā ca, daḍḍhā tadubhayena ca; |
Criminals and demons, burned—for them both, |
Vūḷhodakena vuṭṭhāsi, bahutarā ca dāyakā. |
carried away by water, it moved, more of them, and donors. |
Lūkhappaṇītasappāya, bhesajjupaṭṭhakena ca; |
With congenial coarse and refined (food), medicine, and an attendant, |
Itthī vesī kumārī ca, paṇḍako ñātakena ca. |
a woman, a prostitute, a transvestite, a paṇḍaka, along with a relative. |
Rājā corā dhuttā nidhi, bhedaaṭṭhavidhena [bhedā aṭṭhavidhena (sī. syā.)] ca; |
A king, criminals, mischief-makers, treasure, and schism, with eight permutations, |
Vajasatthā ca nāvā ca, susire viṭabhiyā ca. |
cowherd camps, caravans, and a boat, in a hollow, and in a fork. |
Ajjhokāse vassāvāso, asenāsanikena ca; |
Rain-residence out in the open, and without a lodging, |
Chavakuṭikā chatte ca, cāṭiyā ca upenti te. |
charnel houses, under a canopy, and in a large storage vessel—they entered. |
Katikā paṭissuṇitvā, bahiddhā ca uposathā; |
Having assented to an agreement, and the Uposatha outside, |
Purimikā pacchimikā, yathāñāyena yojaye. |
earlier, later, by this method they should be combined: |
Akaraṇī pakkamati, sakaraṇī tatheva ca; |
He left with no business, and with some business, in the same way, |
Dvīhatīhā ca puna ca [dvīhatīhaṃ vasitvāna (sī.)], sattāhakaraṇīyena ca. |
two or three days, and again, with seven-day business. |
Sattāhanāgatā ceva, āgaccheyya na eyya vā; |
Not returning within seven days, whether he would return or not. |
Vatthuddāne antarikā, tantimaggaṃ nisāmayeti. |
That’s what is inside of the summary of cases: One should attend to the thread [order] of the sequence. |
Imamhi khandhake vatthūni dvepaṇṇāsa. |
In this khandhaka there are 52 cases. |
Vassūpanāyikakkhandhako niṭṭhito. |
[The Entering-for-the-Rains Khandhaka is finished.] |
209.Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At that time the Buddha, the Blessed One, was staying in Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṃ āvāse vassaṃ upagacchiṃsu. |
And at that time several monks—acquaintances, intimates—entered the Rains in a certain residence in the Kosalan countryside. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "kena nu kho mayaṃ upāyena samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā"ti. |
Then the thought occurred to them, “By what strategy could we stay for the Rains comfortably—harmonious, cordial, without dispute—and not have difficulty in going for alms?” |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "sace kho mayaṃ aññamaññaṃ neva ālapeyyāma na sallapeyyāma – yo paṭhamaṃ gāmato piṇḍāya paṭikkameyya so āsanaṃ paññapeyya, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipeyya, avakkārapātiṃ dhovitvā upaṭṭhāpeyya, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeyya; yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākaṅkheyya bhuñjeyya, no ce ākaṅkheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya; so āsanaṃ uddhareyya, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeyya, avakkārapātiṃ dhovitvā paṭisāmeyya, pānīyaṃ paribhojanīyaṃ paṭisāmeyya, bhattaggaṃ sammajjeyya; yo passeyya pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeyya; sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpeyya; na tveva tappaccayā vācaṃ bhindeyya – evaṃ kho mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā"ti. |
The thought occurred to them, “If we were to neither speak to nor converse with one another; “and whoever returns first from going to the village for alms would lay out the seats; set out water for washing the feet, a foot-stool, and a foot-washing block; wash the refuse bucket and set it out; and set out drinking water and washing water; “and whoever returns afterwards from going to the village for alms would eat the left-overs—if there are any and if he wants to—and if not, he would throw them out in a place where there are no crops, or dump them into water without living beings in it; “and he would pick up the seats; put away the water for washing the feet, foot-stool, and foot-washing block; wash and put away the refuse bucket; put away the drinking water and washing water; and sweep the meal hall; “and whoever sees that the drinking water pitcher, washing water pitcher, or bathroom pitcher is low or empty would have it refilled—if it’s too much for him, he would call another by waving, using hand signals, and he would have it refilled, thus, he wouldn’t, for that reason, break out into speech— “in that way, we would stay for the Rains comfortably—harmonious, cordial, without dispute—and we wouldn’t have difficulty in going for alms.” |
Atha kho te bhikkhū aññamaññaṃ neva ālapiṃsu, na sallapiṃsu. |
So the monks didn’t speak to or converse with one another. |
Yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanaṃ paññapeti, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipati, avakkārapātiṃ dhovitvā upaṭṭhāpeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti. |
Whoever returned first from going to the village for alms laid out the seats; set out water for washing the feet, a foot-stool, and a foot-washing block; washed the refuse bucket and set it out; and set out drinking water and washing water. |
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti; so āsanaṃ uddharati, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, bhattaggaṃ sammajjati. |
Whoever returned afterwards from going to the village for alms ate the left-overs—if there were any and if he wanted to—and if not, he threw them out in a place where there were no crops, or dumped them into water without living beings in it. He picked up the seats; put away the water for washing the feet, foot-stool, and foot-washing block; washed and put away the refuse bucket; put away the drinking water and washing water; and swept the meal hall. |
Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. |
Whoever saw that the drinking water pitcher, washing water pitcher, or bathroom pitcher was low or empty had it refilled. |
Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpeti, na tveva tappaccayā vācaṃ bhindati. |
If it was too much for him, calling another by waving—using hand signals—he had it refilled. He didn’t, for that reason, break out into speech. |
Āciṇṇaṃ kho panetaṃ vassaṃvuṭṭhānaṃ bhikkhūnaṃ bhagavantaṃ dassanāya upasaṅkamituṃ. |
It was customary for monks who had completed the Rains to go to see the Blessed One. |
Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena pakkamiṃsu. |
So the monks, after the passing of three months, having completed the Rains, put their lodgings in order and—taking their robes and bowls—set out on a wandering tour toward Sāvatthī. |
Anupubbena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Wandering by stages, they arrived at Sāvatthī, went to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and went to the Blessed One. On arrival, they bowed and sat to one side. |
Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. |
It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks. |
Atha kho bhagavā te bhikkhū etadavoca – "kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, kacci samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha, na ca piṇḍakena kilamitthā"ti? |
Then the Blessed One said to the monks, “Is it agreeable, monks? Are you getting by? Did you spend the Rains harmoniously, cordially, without dispute, and not have difficulty in going for alms?” |
"Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā. |
“It’s agreeble, O Blessed One. We’re getting by. |
Samaggā ca mayaṃ, bhante, sammodamānā avivadamānā phāsukaṃ vassaṃ vasimhā, na ca piṇḍakena kilamimhā"ti. |
And we spent the Rains comfortably—harmoniously, cordial, without dispute—and we didn’t have difficulty in going for alms.” |
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti. |
Knowing, Tathāgatas ask. Knowing, they don’t ask. |
Kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti. |
Considering the time, they ask. Considering the time, they don’t ask. |
Atthasaṃhitaṃ tathāgatā pucchanti, no anatthasaṃhitaṃ. |
Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. |
Anatthasaṃhite setughāto tathāgatānaṃ. |
Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. |
Dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. |
Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or “I will lay down a training rule.” |
Atha kho bhagavā te bhikkhū etadavoca – "yathākathaṃ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha, na ca piṇḍakena kilamitthā"ti. |
Then the Blessed One said to the monks, “But how, monks, did you spend the Rains comfortably, harmoniously, cordially, without dispute, and not have difficulty in going for alms?” |
Idha mayaṃ, bhante, sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṃ āvāse vassaṃ upagacchimhā. |
“Here, lord, we several monks—acquaintances, intimates—entered the Rains in a certain residence in the Kosalan countryside. |
Tesaṃ no, bhante, amhākaṃ etadahosi – "kena nu kho mayaṃ upāyena samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā"ti. |
“The thought occurred to us, ‘By what strategy could we stay for the Rains comfortably—harmonious, cordial, without dispute—and not have difficulty in going for alms?’ |
Tesaṃ no, bhante, amhākaṃ etadahosi – "sace kho mayaṃ aññamaññaṃ neva ālapeyyāma na sallapeyyāma – yo paṭhamaṃ gāmato piṇḍāya paṭikkameyya so āsanaṃ paññapeyya, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipeyya, avakkārapātiṃ dhovitvā upaṭṭhāpeyya, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeyya; yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākaṅkheyya bhuñjeyya, no ce ākaṅkheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya; so āsanaṃ uddhareyya, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeyya, avakkārapātiṃ dhovitvā paṭisāmeyya, pānīyaṃ paribhojanīyaṃ paṭisāmeyya, bhattaggaṃ sammajjeyya; yo passeyya pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeyya; sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpeyya; na tveva tappaccayā vācaṃ bhindeyya – evaṃ kho mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā"ti. |
“The thought occurred to us, ‘If we were to neither speak to or converse with one another; “‘and whoever returns first from going to the village for alms would lay out the seats; set out water for washing the feet, a foot-stool, and a foot-washing block; wash the refuse bucket and set it out; and set out drinking water and washing water; “‘and whoever returns afterwards from going to the village for alms would eat the left-overs—if there are any and if he wants to—and if not, he would throw them out in a place where there are no crops, or dump them into water without living beings in it; “‘and he would pick up the seats; put away the water for washing the feet, foot-stool, and foot-washing block; wash and put away the refuse bucket; put away the drinking water and washing water; and sweep the meal hall; “‘and whoever sees that the drinking water pitcher, washing water pitcher, or bathroom pitcher is low or empty would have it refilled—if it’s too much for him, he would call another by waving, using hand signals, and he would have it refilled, “‘thus, he wouldn’t, for that reason, break out into speech— “‘in that way, we would stay for the Rains comfortably—harmonious, cordial, without dispute—and we wouldn’t have difficulty in going for alms.’ |
Atha kho mayaṃ, bhante, aññamaññaṃ neva ālapimhā na sallavimhā. |
“So, lord, we didn’t speak to or converse with one another. |
Yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanaṃ paññapeti, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipati, avakkārapātiṃ dhovitvā upaṭṭhāpeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti. |
“Whoever returned first from going to the village for alms laid out the seats; set out water for washing the feet, a foot-stool, and a foot-washing block; washed the refuse bucket and set it out; and set out drinking water and washing water. |
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti, so āsanaṃ uddharati, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, bhattaggaṃ sammajjati. |
“Whoever returned afterwards from going to the village for alms ate the left-overs—if there were any and if he wanted to—and if not, he threw them out in a place where there were no crops, or dumped them into water without living beings in it. “He picked up the seats; put away the water for washing the feet, foot-stool, and foot-washing block; washed and put away the refuse bucket; put away the drinking water and washing water; and swept the meal hall. |
Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. |
“Whoever saw that the drinking water pitcher, washing water pitcher, or bathroom pitcher was low or empty had it refilled. |
Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpeti, na tveva tappaccayā vācaṃ bhindati. |
If it was too much for him, calling another by waving—using hand signals—he had it refilled. “He didn’t, for that reason, break out into speech. |
Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasimhā, na ca piṇḍakena kilamimhāti. |
“Lord, that’s how we spent the Rains comfortably, harmoniously, cordially, without dispute, and didn’t have difficulty in going for alms.” |
Atha kho bhagavā bhikkhū āmantesi – "aphāsuññeva [aphāsukaññeva (sī.)] kirame [kirime (ka.)], bhikkhave, moghapurisā vuṭṭhā [vutthā (ka.)] samānā phāsumhā [phāsukamhā (sī.)] vuṭṭhāti paṭijānanti. |
Then the Blessed One addressed the monks, “These worthless men, having spent the Rains uncomfortably, claim to have spent the Rains comfortably. |
Pasusaṃvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. |
“Having spent the Rains in cattle-like affiliation, these worthless men claim to have spent the Rains comfortably. |
Eḷakasaṃvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. |
“Having spent the Rains in sheep-like affiliation, these worthless men claim to have spent the Rains comfortably. |
Sapattasaṃvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. |
“Having spent the Rains in heedless-affiliation, these worthless men claim to have spent the Rains comfortably. |
Kathañhi nāmime, bhikkhave, moghapurisā mūgabbataṃ titthiyasamādānaṃ samādiyissa"nti. |
“How can these worthless men undertake a vow of dumb silence, the undertaking of sectarians? |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – na, bhikkhave, mūgabbataṃ titthiyasamādānaṃ samādiyitabbaṃ. |
“Monks, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: “The vow of dumb silence, the undertaking of sectarians, is not to be undertaken. |
Yo samādiyeyya, āpatti dukkaṭassa. |
Whoever should undertake it: an offense of wrong doing1. |
Anujānāmi, bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ tīhi ṭhānehi pavāretuṃ – diṭṭhena vā sutena vā parisaṅkāya vā. |
“Monks, I allow that bhikkhus who have spent the Rains invite (one another) with respect to three things: what is seen, what is heard, and what is suspected. |
Sā vo bhavissati aññamaññānulomatā āpattivuṭṭhānatā vinayapurekkhāratā. |
“That will be for your mutual conformity, for your arising out of offenses, for your esteem for the Vinaya. |
Evañca pana, bhikkhave, pavāretabbaṃ. |
“And, monks, you should invite like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
210."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ajja pavāraṇā. |
Today is the Invitation. |
Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā"ti. |
“‘If the Saṅgha is ready, it should invite.’ |
Therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "saṅghaṃ, āvuso, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“The senior(-most) monk should arrange his upper robe over one shoulder, sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Friends, I invite the Saṅgha to speak to me—out of sympathy—with regard to what is seen, heard, or suspected1. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends. |
Dutiyampi, āvuso, saṅghaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A second time, friends, I invite the Saṅgha to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends. |
Tatiyampi, āvuso, saṅghaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A third time, friends, I invite the Saṅgha to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmī"ti. |
On seeing (the offense), I will make amends.’ |
Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "saṅghaṃ, bhante, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“A junior monk should arrange his upper robe over one shoulder, sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Venerable sirs, I invite the Saṅgha to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends. |
Dutiyampi, bhante, saṅghaṃ - pe - tatiyampi, bhante, saṅghaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A second time, venerable sirs, I invite the Saṅgha to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. [out of sympathy] On seeing (the offense), I will make amends. “‘A third time, venerable sirs, I invite the Saṅgha to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmī"ti. |
On seeing (the offense), I will make amends.’” |
211.Tena kho pana samayena chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchanti. |
Now on that occasion some Group-of-six monks remained seated while the senior monks, kneeling, were inviting. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchissantī"ti. |
Those monks who were modest criticized and complained and spread it about: “How can the Group-of-six monks remain seated while the senior monks, kneeling, are inviting?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchantī"ti? |
Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say, that the Group-of-six monks remain seated while the senior monks, kneeling, are inviting?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - "kathañhi nāma te, bhikkhave, moghapurisā theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchissa"nti. |
The Buddha, the Blessed One, rebuked them, “How can those worthless men remain seated while the senior monks, kneeling, are inviting? |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchitabbaṃ. |
Monks, this neither inspires faith in the faithless …” Having rebuked them and given a Dhamma talk, he addressed the monks: “Monks, one should not remain seated while senior bhikkhus, kneeling, are inviting. |
Yo accheyya, āpatti dukkaṭassa. |
Whoever should remain seated: an offense of wrong doing. |
Anujānāmi, bhikkhave, sabbeheva ukkuṭikaṃ nisinnehi pavāretu"nti. |
I allow that the invitation be made while all are kneeling.” |
Tena kho pana samayena aññataro thero jarādubbalo yāva sabbe pavārentīti [yāva sabbe pavārenti (syā.)] ukkuṭikaṃ nisinno āgamayamāno mucchito papati. |
Now on that occasion a certain senior monk, weak from old age, waiting in the kneeling position while all (of the monks) invited, fainted and fell over. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tadamantarā ukkuṭikaṃ nisīdituṃ yāva pavāreti, pavāretvā āsane nisīditunti. |
“Monks, I allow that one remain sitting in the kneeling position until he invites and then to sit down on his seat.” |
Aphāsukavihāro niṭṭhito. |
Staying Uncomfortably is finished. |
212.Atha kho bhikkhūnaṃ etadahosi – "kati nu kho pavāraṇā"ti? |
Then the thought occurred to the monks, “How many Invitations are there?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Dvemā, bhikkhave, pavāraṇā – cātuddasikā ca pannarasikā ca. |
“Monks, there are these two Invitations: on the fourteenth and on the fifteenth. |
Imā kho, bhikkhave, dve pavāraṇāti. |
These are the two Invitations.” |
Atha kho bhikkhūnaṃ etadahosi – "kati nu kho pavāraṇakammānī"ti? [pavāraṇākammānīti (syā.)] Bhagavato etamatthaṃ ārocesuṃ. |
Then the thought occurred to the monks, “How many Invitation transactions are there?” They reported the matter to the Blessed One. |
Cattārimāni, bhikkhave, pavāraṇakammāni – adhammena vaggaṃ pavāraṇakammaṃ, adhammena samaggaṃ pavāraṇakammaṃ, dhammena vaggaṃ pavāraṇakammaṃ, dhammena samaggaṃ pavāraṇakammaṃ. |
“Monks, there are these four Invitation transactions: a factional Invitation transaction not in accordance with the Dhamma, a united Invitation transaction not in accordance with the Dhamma, a factional Invitation transaction in accordance with the Dhamma, a united Invitation transaction in accordance with the Dhamma. |
Tatra, bhikkhave, yadidaṃ adhammena vaggaṃ pavāraṇakammaṃ, na, bhikkhave, evarūpaṃ pavāraṇakammaṃ kātabbaṃ; na ca mayā evarūpaṃ pavāraṇakammaṃ anuññātaṃ. |
“With regard to that, monks—the factional Invitation transaction not in accordance with the Dhamma—this sort of Invitation transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ adhammena samaggaṃ pavāraṇakammaṃ, na, bhikkhave, evarūpaṃ pavāraṇakammaṃ kātabbaṃ; na ca mayā evarūpaṃ pavāraṇakammaṃ anuññātaṃ. |
“With regard to that, monks—the united Invitation transaction not in accordance with the Dhamma—this sort of Invitation transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ dhammena vaggaṃ pavāraṇakammaṃ, na, bhikkhave, evarūpaṃ pavāraṇakammaṃ kātabbaṃ; na ca mayā evarūpaṃ pavāraṇakammaṃ anuññātaṃ. |
“With regard to that, monks—the factional Invitation transaction in accordance with the Dhamma—this sort of Invitation transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ dhammena samaggaṃ pavāraṇakammaṃ, evarūpaṃ, bhikkhave, pavāraṇakammaṃ kātabbaṃ; evarūpañca mayā pavāraṇakammaṃ anuññātaṃ. |
“With regard to that, monks—the united Invitation transaction in accordance with the Dhamma—this sort of Invitation transaction may be done and has been allowed by me. |
Tasmātiha, bhikkhave, evarūpaṃ pavāraṇakammaṃ karissāma yadidaṃ dhammena samagganti, evañhi vo, bhikkhave, sikkhitabbanti. |
“Therefore, monks, ‘We will do this sort of Invitation transaction, namely, united and in accordance with the Dhamma’: That’s how you should train yourselves.” |
Pavāraṇābhedā niṭṭhitā. |
Analysis of the Invitation is finished. |
213.Atha kho bhagavā bhikkhū āmantesi – "sannipatatha, bhikkhave. |
Then the Blessed One addressed the monks, “Gather, monks. |
Saṅgho pavāressatī"ti. |
The Saṅgha will invite.” |
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – "atthi, bhante, bhikkhu gilāno, so anāgato"ti. |
When that was said, a certain monk said to the Blessed One, “There is a sick monk, lord. He hasn’t come.” |
Anujānāmi, bhikkhave, gilānena bhikkhunā pavāraṇaṃ dātuṃ. |
“I allow that a sick monk give his invitation.” |
Evañca pana, bhikkhave, dātabbā – tena gilānena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "pavāraṇaṃ dammi, pavāraṇaṃ me hara, pavāraṇaṃ me ārocehi, mamatthāya pavārehī"ti kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pavāraṇā; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pavāraṇā. |
“And, monks, it should be given like this: “Having arranged his robe over one shoulder, the sick monk should approach one monk, then sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘I give (my) invitation. Convey my invitation. Invite on my behalf.’ “If he makes this understood by physical gesture, by voice, or by both physical gesture and voice, his invitation is given. “If he does not make this understood by physical gesture, by voice, or by both physical gesture and voice, his invitation is not given. |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā pavāretabbaṃ. |
If not, then, having carried the sick monk into the midst of the Saṅgha on a bed or bench, they should invite. |
Sace, bhikkhave, gilānupaṭṭhākānaṃ bhikkhūnaṃ etadahosi – "sace kho mayaṃ gilānaṃ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati, kālaṃkiriyā vā bhavissatī"ti na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. |
“If the thought should occur to the monks who are tending to the sick monk, ‘If we move the sick one from this spot, his disease will grow worse or he will die,’ then the sick one should not be moved from his place. |
Saṅghena tattha gantvā pavāretabbaṃ; na tveva vaggena saṅghena pavāretabbaṃ. |
The Saṅgha should go there and invite. “Not even then should a factional Saṅgha invite. |
Pavāreyya ce, āpatti dukkaṭassa. |
If it should invite: an offense of wrong doing.” |
Pavāraṇahārako [pavāraṇāhārako (syā.)] ce, bhikkhave, dinnāya pavāraṇāya tattheva pakkamati, aññassa dātabbā pavāraṇā. |
“Monks, if the conveyor of the invitation, having been given (another monk’s) invitation, goes away then and there (not to the Invitation), the invitation should be given to another (monk). |
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva vibbhamati - pe - kālaṃkaroti… sāmaṇero paṭijānāti… sikkhaṃ paccakkhātako paṭijānāti… antimavatthuṃ ajjhāpannako paṭijānāti… ummattako paṭijānāti… khittacitto paṭijānāti… vedanāṭṭo paṭijānāti… āpattiyā adassane ukkhittako paṭijānāti… āpattiyā appaṭikamme ukkhittako paṭijānāti… pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti… paṇḍako paṭijānāti… theyyasaṃvāsako paṭijānāti… titthiyapakkantako paṭijānāti… tiracchānagato paṭijānāti… mātughātako paṭijānāti… pitughātako paṭijānāti… arahantaghātako paṭijānāti… bhikkhunidūsako paṭijānāti… saṅghabhedako paṭijānāti … lohituppādako paṭijānāti… ubhatobyañjanako paṭijānāti, aññassa dātabbā pavāraṇā. |
“Monks, if the conveyor of the invitation, having been given (another monk’s) invitation—then and there—renounces the training, if he admits: to being a novice, to having renounced the training, to having committed an extreme offense, to being insane, to being possessed, to being delirious with pain, to being suspended for not seeing an offense, to being suspended for not making amends for an offense, to being suspended for not relinquishing an evil view, to being a paṇḍaka, to being one living in affiliation by theft, to having gone over to another religion, to being an animal, a matricide, a patricide, the murderer of an arahant, the molester of a bhikkhunī, a schismatic, one who has shed a Tathāgata’s blood, or a hermaphrodite, then the invitation should be given to another (monk). |
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge pakkamati, anāhaṭā hoti pavāraṇā. |
“Monks, if the conveyor of the invitation, having been given (another monk’s) invitation, goes away (somewhere else) while on the way (to the Invitation), the invitation is not conveyed. |
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge vibbhamati - pe - kālaṃkaroti… sāmaṇero paṭijānāti… sikkhaṃ paccakkhātako paṭijānāti… antimavatthuṃ ajjhāpannako paṭijānāti… ummattako paṭijānāti… khittacitto paṭijānāti… vedanāṭṭo paṭijānāti… āpattiyā adassane ukkhittako paṭijānāti… āpattiyā appaṭikamme ukkhittako paṭijānāti… pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti… paṇḍako paṭijānāti… theyyasaṃvāsako paṭijānāti… titthiyapakkantako paṭijānāti… tiracchānagato paṭijānāti… mātughātako paṭijānāti… pitughātako paṭijānāti… arahantaghātako paṭijānāti… bhikkhunidūsako paṭijānāti… saṅghabhedako paṭijānāti… lohituppādako paṭijānāti… ubhatobyañjanako paṭijānāti, anāhaṭā hoti pavāraṇā. |
“Monks, if the conveyor of the invitation, having been given (another monk’s) invitation—while on the way (to the Invitation)—renounces the training, dies, … “admits to being a hermaphrodite, then the invitation is not conveyed. |
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto pakkamati, āhaṭā hoti pavāraṇā. |
“Monks, if the conveyor of the invitation, having been given (another monk’s) invitation—on arriving in the Saṅgha—goes away (somewhere else), the purity is conveyed. |
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto vibbhamati - pe - kālaṃkaroti… sāmaṇero paṭijānāti… sikkhaṃ paccakkhātako paṭijānāti… antimavatthuṃ ajjhāpannako paṭijānāti… ummattako paṭijānāti… khittacitto paṭijānāti… vedanāṭṭo paṭijānāti… āpattiyā adassane ukkhittako paṭijānāti… āpattiyā appaṭikamme ukkhittako paṭijānāti… pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti… paṇḍako paṭijānāti… theyyasaṃvāsako paṭijānāti… titthiyapakkantako paṭijānāti… tiracchānagato paṭijānāti… mātughātako paṭijānāti… pitughātako paṭijānāti… arahantaghātako paṭijānāti… bhikkhunidūsako paṭijānāti… saṅghabhedako paṭijānāti… lohituppādako paṭijānāti… ubhatobyañjanako paṭijānāti, āhaṭā hoti pavāraṇā. |
“Monks, if the conveyor of the invitation, having been given (another monk’s) purity—on arriving in the Saṅgha—disrobes, dies, … “admits to being a hermaphrodite, then the invitation is conveyed. |
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto sutto nāroceti, āhaṭā hoti pavāraṇā. |
“Monks, if the conveyor of the invitation, having been given (another monk’s) invitation—on arriving in the Saṅgha—falling asleep, doesn’t announce it, then the invitation is conveyed. |
Pavāraṇahārakassa anāpatti. |
There is no offense for the conveyor of the invitation. |
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto pamatto nāroceti - pe - samāpanno nāroceti, āhaṭā hoti pavāraṇā. |
“Monks, if the conveyor of the invitation, having been given (another monk’s) invitation—on arriving in the Saṅgha—having entered a (meditative) attainment, doesn’t announce it, then the invitation is conveyed. There is no offense for the conveyor of the invitation. “Monks, if the conveyor of the invitation, having been given (another monk’s) invitation—on arriving in the Saṅgha—doesn’t announce it out of carelessness, then the invitation is conveyed. |
Pavāraṇahārakassa anāpatti. |
There is no offense for the conveyor of the invitation. |
Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto sañcicca nāroceti, āhaṭā hoti pavāraṇā. |
“If the conveyor of the invitation, having been given (another monk’s) invitation—on arriving in the Saṅgha—intentionally does not announce it, the the invitation is conveyed. |
Pavāraṇahārakassa āpatti dukkaṭassa. |
For the conveyor of the invitation: an offense of wrong doing. |
Anujānāmi, bhikkhave, tadahu pavāraṇāya pavāraṇaṃ dentena chandampi dātuṃ, santi saṅghassa karaṇīyanti. |
“I allow that, on the Invitation day, when an invitation is given, that consent be given as well when the Saṅgha has something to be done.” |
Pavāraṇādānānujānanā niṭṭhitā. |
The Allowance of Giving the Invitation is finished. |
214.Tena kho pana samayena aññataraṃ bhikkhuṃ tadahu pavāraṇāya ñātakā gaṇhiṃsu. |
Now on that occasion a certain monk’s relatives seized him on the Invitation day. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhuṃ tadahu pavāraṇāya ñātakā gaṇhanti. |
“There is the case where relatives seize a monk on an Invitation day. |
Te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ muñcatha, yāvāyaṃ bhikkhu pavāretī"ti. |
“They should be addressed by the monks, ‘Please, sirs, will you release this monk for a moment while he invites?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto muhuttaṃ ekamantaṃ hotha, yāvāyaṃ bhikkhu pavāraṇaṃ detī"ti. |
If not, the relatives should be addressed by the monks, ‘Please, sirs, will you move aside for a moment while this monk gives his invitation?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ nissīmaṃ netha, yāva saṅgho pavāretī"ti. |
If not, the relatives should be addressed by the monks, ‘Please, sirs, will you take this monk outside the territory for a moment while the Saṅgha invites?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, na tveva vaggena saṅghena pavāretabbaṃ. |
If not, then not even then should a factional Saṅgha invite. |
Pavāreyya ce, āpatti dukkaṭassa. |
If it should invite: an offense of wrong doing. |
Idha pana, bhikkhave, bhikkhuṃ tadahu pavāraṇāya rājāno gaṇhanti - pe - corā gaṇhanti … dhuttā gaṇhanti… bhikkhupaccatthikā gaṇhanti. |
“There is the case where kings seize a monk on an Invitation day … criminals seize him … mischief-makers seize him … opponents of the monks seize him. |
Te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ muñcatha, yāvāyaṃ bhikkhu pavāretī"ti. |
“They should be addressed by the monks, ‘Please, sirs, will you release this monk for a moment while he invites?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto muhuttaṃ ekamantaṃ hotha, yāvāyaṃ bhikkhu pavāraṇaṃ detī"ti. |
If not, the relatives should be addressed by the monks, ‘Please, sirs, will you move aside for a moment while this monk gives his invitation?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ nissīmaṃ netha, yāva saṅgho pavāretī"ti. |
If not, the relatives should be addressed by the monks, ‘Please, sirs, will you take this monk outside the territory for a moment while the Saṅgha invites?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, na tveva vaggena saṅghena pavāretabbaṃ. |
If not, then not even then should a factional Saṅgha invite. |
Pavāreyya ce, āpatti dukkaṭassāti. |
If it should invite: an offense of wrong doing.” |
Ñātakādiggahaṇakathā niṭṭhitā. |
The Discussion of Seizure by Relatives is finished. |
215.Tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya pañca bhikkhū viharanti. |
Now on that occasion there were five monks staying in a certain residence on the day of the Invitation. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'saṅghena pavāretabba'nti. |
Then the thought occurred to them, “It has been laid down by the Blessed One that the Saṅgha should invite. |
Mayañcamhā pañca janā. |
But we are five people— |
Kathaṃ nu kho amhehi pavāretabba"nti? |
how should we invite?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pañcannaṃ saṅghe pavāretunti. |
“I allow the Saṅgha to invite when there are five.” |
216.Tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya cattāro bhikkhū viharanti. |
Now on that occasion there were four monks staying in a certain residence on the day of the Invitation. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā anuññātaṃ pañcannaṃ saṅghe pavāretunti. |
Then the thought occurred to them, “It has been laid down by the Blessed One for the Saṅgha to invite when there are five. |
Mayañcamhā cattāro janā. |
But we are four people— |
Kathaṃ nu kho amhehi pavāretabba"nti? |
how should we invite?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, catunnaṃ aññamaññaṃ pavāretuṃ. |
“Monks, I allow that a mutual Invitation be performed when there are four.” |
Evañca pana, bhikkhave, pavāretabbaṃ. |
“And, monks, you should invite like this: |
Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā – |
“An experienced and competent monk should inform the monks: |
"Suṇantu me āyasmanto. |
“‘May the venerable ones listen to me. |
Ajja pavāraṇā. |
Today is the Invitation. |
Yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pavāreyyāmā"ti. |
“‘If the venerable ones are ready, we should mutually invite.’ |
Therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā – "ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“The senior(most) monk should arrange his upper robe over one shoulder, sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Friends, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends.1 |
Dutiyampi - pe - tatiyampi ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A second time, friends, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. On seeing (the offense), I will make amends. “‘A third time, friends, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmī"ti. |
On seeing (the offense), I will make amends.’ |
Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā – "ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“A junior monk should arrange his upper robe over one shoulder, sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Venerable sirs, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends. |
Dutiyampi - pe - tatiyampi ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A second time, venerable sirs, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. On seeing (the offense), I will make amends. “‘A third time, venerable sirs, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmanto anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmī"ti. |
On seeing (the offense), I will make amends.’” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya tayo bhikkhū viharanti. |
Now on that occasion there were three monks staying in a certain residence on the day of the Invitation. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā anuññātaṃ pañcannaṃ saṅghe pavāretuṃ, catunnaṃ aññamaññaṃ pavāretuṃ. |
Then the thought occurred to them, “It has been laid down by the Blessed One for the Saṅgha to invite when there are five, and that a mutual Invitation be performed when there are four. |
Mayañcamhā tayo janā. |
But we are three people— |
Kathaṃ nu kho amhehi pavāretabba"nti? |
how should we invite?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tiṇṇaṃ aññamaññaṃ pavāretuṃ. |
“Monks, I allow that a mutual Invitation be performed when there are three.” |
Evañca pana, bhikkhave, pavāretabbaṃ. |
“And, monks, you should invite like this: |
Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā – |
“An experienced and competent monk should inform the monks: |
"Suṇantu me āyasmantā. |
“‘May the venerable ones1 listen to me. |
Ajja pavāraṇā. |
Today is the Invitation. |
Yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pavāreyyāmā"ti. |
“‘If the venerable ones are ready, we should mutually invite.’ |
Therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā – "ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“The senior(most) monk should arrange his upper robe over one shoulder, sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Friends, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmantā anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends. |
Dutiyampi - pe - tatiyampi ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A second time, friends, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. On seeing (the offense), I will make amends. “‘A third time, friends, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmantā anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmī"ti. |
On seeing (the offense), I will make amends.’ |
Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā – "ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“A junior monk should arrange his upper robe over one shoulder, sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Venerable sirs, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmantā anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends. |
Dutiyampi - pe - tatiyampi ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A second time, venerable sirs, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. On seeing (the offense), I will make amends. “‘A third time, venerable sirs, I invite the venerable ones to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadantu maṃ āyasmantā anukampaṃ upādāya. |
[of out sympathy] |
Passanto paṭikarissāmī"ti. |
On seeing (the offense), I will make amends.’” |
217.Tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya dve bhikkhū viharanti. |
Now on that occasion there were two monks staying in a certain residence on the day of the Invitation. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā anuññātaṃ pañcannaṃ saṅghe pavāretuṃ, catunnaṃ aññamaññaṃ pavāretuṃ, tiṇṇaṃ aññamaññaṃ pavāretuṃ. |
Then the thought occurred to them, “It has been laid down by the Blessed One for the Saṅgha to invite when there are five, that a mutual Invitation be performed when there are four, and that a mutual Invitation be performed when there are three. |
Mayañcamhā dve janā. |
But we are two people— |
Kathaṃ nu kho amhehi pavāretabba"nti. |
how should we perform the Invitation?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dvinnaṃ aññamaññaṃ pavāretuṃ. |
“Monks, I allow that a mutual Invitation be performed when there are two.” |
Evañca pana, bhikkhave, pavāretabbaṃ. |
“And, monks, you should invite like this: |
Therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā navo bhikkhu evamassa vacanīyo – "ahaṃ, āvuso, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“The senior monk should arrange his upper robe over one shoulder, sit in the kneeling position with his hands placed palm-to-palm over the heart1 and say to the junior monk, “‘Friend, I invite the venerable one to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadatu maṃ āyasmā anukampaṃ upādāya. |
[of out sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends. |
Dutiyampi - pe - tatiyampi ahaṃ, āvuso, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A second time, friend, I invite the venerable one to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. xOn seeing (the offense), I will make amends. “‘A third time, friend, I invite the venerable one to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadatu maṃ āyasmā anukampaṃ upādāya. |
[of out sympathy] |
Passanto paṭikarissāmī"ti. |
On seeing (the offense), I will make amends.’ |
Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā thero bhikkhu evamassa vacanīyo – "ahaṃ, bhante, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“The junior monk should arrange his upper robe over one shoulder, sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Venerable sir, I invite the venerable one to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadatu maṃ āyasmā anukampaṃ upādāya. |
[of out sympathy] |
Passanto paṭikarissāmi. |
On seeing (the offense), I will make amends. |
Dutiyampi - pe - tatiyampi ahaṃ, bhante, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. |
“‘A second time, venerable sir, I invite the venerable one to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. On seeing (the offense), I will make amends. “‘A third time, venerable sir, I invite the venerable one to speak to me—out of sympathy—with regard to what is seen, heard, or suspected. |
Vadatu maṃ āyasmā anukampaṃ upādāya. |
[out of sympathy] |
Passanto paṭikarissāmī"ti. |
On seeing (the offense), I will make amends.’” |
218.Tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya eko bhikkhu viharati. |
Now on that occasion there was one monk staying in a certain residence on the day of the Invitation. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā anuññātaṃ pañcannaṃ saṅghe pavāretuṃ, catunnaṃ aññamaññaṃ pavāretuṃ, tiṇṇaṃ aññamaññaṃ pavāretuṃ, dvinnaṃ aññamaññaṃ pavāretuṃ. |
Then the thought occurred to them, “It has been laid down by the Blessed One for the Saṅgha to invite when there are five, that a mutual Invitation be performed when there are four, that the mutual Invitation should be performed by a (group) of three, and that the mutual Invitation should be performed by a (group) of two. |
Ahañcamhi ekako. |
But I am alone— |
Kathaṃ nu kho mayā pavāretabba"nti? |
how should I perform the Invitation?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya eko bhikkhu viharati. |
“Monks, there is the case where there is one monk staying in a certain residence on the day of the Invitation. |
Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā maṇḍape vā rukkhamūle vā, so deso sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā āsanaṃ paññapetvā padīpaṃ katvā nisīditabbaṃ. |
“Having swept the place where the monks gather—an assembly hall, a pavilion, or the root of a tree—having set out drinking water and washing water, having laid out a seat, having made a light, he should sit down. |
Sace aññe bhikkhū āgacchanti, tehi saddhiṃ pavāretabbaṃ; no ce āgacchanti, 'ajja me pavāraṇā'ti adhiṭṭhātabbaṃ. |
“If other monks arrive, he should invite together with them. If not, he should determine: ‘Today is my Invitation.’ |
No ce adhiṭṭheyya, āpatti dukkaṭassa. |
If he does not determined (this): an offense of wrong doing. |
Tatra, bhikkhave, yattha pañca bhikkhū viharanti, na ekassa pavāraṇaṃ āharitvā |
“In the case that five monks are staying together, a Saṅgha of four should not invite after having brought the invitation of one. |
Catūhi saṅghe pavāretabbaṃ. |
[a Saṅgha of four should not invite] |
Pavāreyyuṃ ce, āpatti dukkaṭassa. |
If they should invite: an offense of wrong doing. |
Tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pavāraṇaṃ āharitvā tīhi aññamaññaṃ pavāretabbaṃ. |
“In the case that four monks are staying together, the mutual Invitation should not be performed by a Saṅgha of three after having brought the invitation of one. |
Pavāreyyuṃ ce, āpatti dukkaṭassa. |
If they should invite: an offense of wrong doing. |
Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pavāraṇaṃ āharitvā dvīhi aññamaññaṃ pavāretabbaṃ. |
“In the case that three monks are staying together, the mutual Invitation should not be performed by a Saṅgha of two after having brought the invitation of one. If they should invite: |
Pavāreyyuṃ ce, āpatti dukkaṭassa. |
an offense of wrong doing. |
Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pavāraṇaṃ āharitvā ekena adhiṭṭhātabbaṃ. |
“In the case that two monks are staying together, one should not determine, after having brought the invitation of one. |
Adhiṭṭheyya ce, āpatti dukkaṭassāti. |
If he should determine: an offense of wrong doing.” |
Saṅghapavāraṇādippabhedā niṭṭhitā. |
Analysis of the Saṅgha-invitation, etc. is finished. |
219.Tena kho pana samayena aññataro bhikkhu tadahu pavāraṇāya āpattiṃ āpanno hoti. |
Now on that occasion a certain monk had fallen into an offense on the day of the Invitation1. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na sāpattikena pavāretabba'nti. |
The thought occurred to him, “It has been laid down by the Blessed One that one with an offense should not invite. |
Ahañcamhi āpattiṃ āpanno. |
But I have fallen into an offense. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ [ārocesi (ka.)]. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiṃ āpanno hoti. |
“Monks, there is the case where a monk has fallen into an offense on the day of the Invitation. |
Tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī"ti. |
“Having approached one monks, having arranged his upper robe over one shoulder, the monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘Friend, I have fallen into such-and-such offense. I confess it.’ |
Tena vattabbo – "passasī"ti. |
“He should be asked, ‘Do you see it?’ |
Āma passāmīti. |
“‘Yes, I see it.’ |
Āyatiṃ saṃvareyyāsīti. |
“‘You should restrain yourself in the future.’” |
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiyā vematiko hoti. |
“Monks, there is the case where a monk is doubtful (about whether or not he has fallen into an offense) on the day of the Invitation. |
Tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "ahaṃ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi tadā taṃ āpattiṃ paṭikarissāmī"ti vatvā pavāretabbaṃ; na tveva tappaccayā pavāraṇāya antarāyo kātabboti. |
“Having approached one monks, having arranged his upper robe over one shoulder, the monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘Friend, I am in doubt about such-and-such offense. When I become free from doubt, then I will make amends for the offense. Once that has been said, they should invite. Not from that cause alone should an obstruction to the Invitation be made.” |
Āpattipaṭikammavidhi niṭṭhitā. |
The Method for Making Amends for an Offense is finished. |
220.Tena kho pana samayena aññataro bhikkhu pavārayamāno āpattiṃ sarati. |
Now on that occasion, a certain monk remembered an offense as he was inviting. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na sāpattikena pavāretabba'nti. |
The thought occurred to him, “It has been laid down by the Blessed One that one with an offense should not invite. |
Ahañcamhi āpattiṃ āpanno. |
And I have fallen into an offense. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiṃ sarati. |
“Monks, there is the case where a monk remembers an offense as he is inviting. |
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo – "ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno. |
“That monk should say to the monk next to him, ‘Friend, I have fallen into such-and-such offense. |
Ito vuṭṭhahitvā taṃ āpattiṃ paṭikarissāmī"ti vatvā pavāretabbaṃ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo. |
Having gotten up from here, I will make amends for the offense. Once that has been said, he/they should invite. “Not from that cause alone should an obstruction to the Invitation be made.” |
Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiyā vematiko hoti. |
“Monks, there is the case where a monk becomes doubtful about an offense as he is inviting. |
Tena, bhikkhave, |
“That monk |
Bhikkhunā sāmanto bhikkhu evamassa vacanīyo – "ahaṃ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi tadā taṃ āpattiṃ paṭikarissāmī"ti vatvā pavāretabbaṃ; na tveva tappaccayā pavāraṇāya antarāyo kātabboti. |
should say to the monk next to him, ‘Friend, I am doubtful about such-and-such offense. When I become free from doubt, then I will make amends for the offense. Once that has been said, he/they should invite. Not from that cause alone should an obstruction to the Invitation be made.” |
Āpatti āvikaraṇavidhi niṭṭhitā. |
The Method for Admitting an Offense (During the Invitation) is finished. |
221.Tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
Now on that occasion, the entire Saṅgha in a certain residence had fallen into an offense common to one another on the day of the Invitation. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā'ti. |
Then the thought occurred to them, “It has been laid down by the Blessed One that an offense common to one another should not be confessed; (the confession of) an offense common to one another should not be received. |
Ayañca sabbo saṅgho sabhāgaṃ āpattiṃ āpanno. |
But this entire Saṅgha has fallen into a common offense. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
“Monks, there is the case where the entire Saṅgha in a certain residence has fallen into an offense common to one another on the day of the Invitation. |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha, mayaṃ te santike taṃ āpattiṃ paṭikarissāmāti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Make amends for that offense and come back. We will make amends for the offense in your presence.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
If not, then an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ sabbo saṅgho sabhāgaṃ āpattiṃ āpanno. |
This entire Saṅgha has fallen into an offense common to one another. |
Yadā aññaṃ bhikkhuṃ suddhaṃ anāpattikaṃ passissati tadā tassa santike taṃ āpattiṃ paṭikarissatī"ti vatvā pavāretabbaṃ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo. |
When it sees another monk—pure, without (that) offense—then it will make amends for that offense in his presence.’ Once that has been said, he/they should invite. Not from that cause alone should an obstruction to the Uposatha be made.” |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. |
“Monks, there is the case where the entire Saṅgha in a certain residence is doubtful about an offense common to one another on the day of the Invitation. |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ sabbo saṅgho sabhāgāya āpattiyā vematiko. |
This entire Saṅgha is doubtful about an offense common to one another. |
Yadā nibbematiko bhavissati tadā taṃ āpattiṃ paṭikarissatī"ti vatvā, pavāretabbaṃ, na tveva tappaccayā pavāraṇāya antarāyo kātabboti. |
When it becomes free from doubt, then it will make amends for that offense.’ Once that has been said, he/they should invite. “Not from that cause alone should an obstruction to the Uposatha be made.” |
Sabhāgāpattipaṭikammavidhi niṭṭhitā. |
The Method for Making Amends for an Offense Common to One Another (is finished) |
Paṭhamabhāṇavāro niṭṭhito. |
The first recitation section is finished. |
222.Tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatiṃsu, pañca vā atirekā vā. |
Now on that occasion, in a certain residence, on the day of the Invitation several resident monks gathered—five or more. |
Te na jāniṃsu "atthaññe āvāsikā bhikkhū anāgatā"ti. |
They didn’t know that there were other resident monks who hadn’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavāresuṃ. |
Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invited. |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchiṃsu bahutarā. |
As they were inviting, a greater number of other resident monks came. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite. |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As they are inviting, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite. |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“As they are inviting, an equal number of other resident monks comes. |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
“Those who have invited have invited well. The remainder should invite. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite. |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“As they are inviting, a smaller number of other resident monks comes. |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
“Those who have invited have invited well. The remainder should invite. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite. |
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Invitation has just been performed by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They don’t know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite.] |
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“When the Invitation has just been performed by them, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They don’t know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite.] |
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“When the Invitation has just been performed by them, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite. |
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Invitation has just been performed by them and the assembly hasn’t gotten up, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They don’t know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite.] |
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“When the Invitation has just been performed by them and the assembly hasn’t gotten up, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ anāpatti. |
[“There is no offense for those who have invited.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They don’t know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite.] |
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“When the Invitation has just been performed by them and the assembly hasn’t gotten up, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite. |
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Invitation has just been performed by them and the some of the assembly has gotten up, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They don’t know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite.] |
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“When the Invitation has just been performed by them and the some of the assembly has gotten up, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ anāpatti. |
[“There is no offense for those who have invited.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They don’t know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite.] |
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Invitation has just been performed by them and the some of the assembly has gotten up, a smaller number of other resident monks comes. |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite. |
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Invitation has just been performed by them and all of the assembly has gotten up, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They don’t know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite.] |
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“When the Invitation has just been performed by them and all of the assembly has gotten up, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ anāpatti. |
[“There is no offense for those who have invited.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They don’t know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they invite.] |
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“When the Invitation has just been performed by them and all of the assembly has gotten up, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ anāpatti. |
“There is no offense for those who have invited. |
Anāpattipannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen Non-offenses is finished. |
223.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional1—they invite. |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As they are inviting, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those who have invited. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they invite.] |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“As they are inviting, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
[“Those who have invited have invited well. The remainder should invite.] |
Pavāritānaṃ āpatti dukkaṭassa. |
[“There is an offense of wrong doing for those who have invited.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. |
[“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they invite.] |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“As they are inviting, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
“Those who have invited have invited well. The remainder should invite. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional and perceiving it to be factional—they invite. |
Tehi pavāritamatte, - pe - avuṭṭhitāya parisāya - pe - ekaccāya vuṭṭhitāya parisāya - pe - sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā - pe - samasamā - pe - thokatarā. |
“when they have just invited … “the assembly hasn’t gotten up … some of the assembly has gotten up … all of the assembly has gotten up, a greater number of other resident monks comes. “an equal number … “smaller … |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those who have invited. |
Vaggāvaggasaññīpannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen on Factional (Invitations) Perceived as Factional is finished. |
224.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "kappati nu kho amhākaṃ pavāretuṃ, na nu kho kappatī"ti vematikā pavārenti. |
“(Thinking,) ‘Is it allowable for us to invite, or is it not allowable?’ doubtful, they invite. |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As they are inviting, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those who have invited. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "kappati nu kho amhākaṃ pavāretuṃ, na nu kho kappatī"ti vematikā pavārenti. |
[“(Thinking,) ‘Is it allowable for us to invite, or is it not allowable?’ doubtful, they invite.] |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“As they are inviting, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
[“Those who have invited have invited well. The remainder should invite.] |
Pavāritānaṃ āpatti dukkaṭassa. |
[“There is an offense of wrong doing for those who have invited.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "kappati nu kho amhākaṃ pavāretuṃ, na nu kho kappatī"ti vematikā pavārenti. |
[“(Thinking,) ‘Is it allowable for us to invite, or is it not allowable?’ doubtful, they invite.] |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“As they are inviting, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
“Those who have invited have invited well. The remainder should invite. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "kappati nu kho amhākaṃ pavāretuṃ, na nu kho kappatī"ti vematikā pavārenti. |
“(Thinking,) ‘Is it allowable for us to invite, or is it not allowable?’ doubtful, they invite. |
Tehi pavāritamatte - pe - avuṭṭhitāya parisāya - pe - ekaccāya vuṭṭhitāya parisāya - pe - sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā - pe - samasamā - pe - thokatarā. |
“When they have just invited … “the assembly hasn’t gotten up … some of the assembly has gotten up …all of the assembly has gotten up, a greater number of other resident monks comes. “an equal number … “smaller.. |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those who have invited. |
Vematikapannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen in the Case of Doubt is finished. |
225.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "kappateva amhākaṃ pavāretuṃ, nāmhākaṃ na kappatī"ti kukkuccapakatā pavārenti. |
“(Thinking,) ‘It’s certainly allowable for us to invite. It’s not unallowable,’ but affected by anxiety1, they invite. |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As they are inviting, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those reciting … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "kappateva amhākaṃ pavāretuṃ, nāmhākaṃ na kappatī"ti kukkuccapakatā pavārenti. |
[“(Thinking,) ‘It’s certainly allowable for us to invite. It’s not unallowable,’ but affected by anxiety, they invite.] |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“As they are inviting, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
[“Those who have invited have invited well. The remainder should invite.] |
Pavāritānaṃ āpatti dukkaṭassa. |
[“There is an offense of wrong doing for those who have invited.] |
Idha pana, bhikkhave, aññarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "kappateva amhākaṃ pavāretuṃ, nāmhākaṃ na kappatī"ti kukkuccapakatā pavārenti. |
[“(Thinking,) ‘It’s certainly allowable for us to invite. It’s not unallowable,’ but affected by anxiety, they invite.] |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“As they are inviting, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, avasesehi [avasesehi tesaṃ santike (ka.)] pavāretabbaṃ. |
“Those who have invited have invited well. The remainder should invite. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those who have invited. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "kappateva amhākaṃ pavāretuṃ, nāmhākaṃ na kappatī"ti kukkuccapakatā pavārenti. |
“(Thinking,) ‘It’s certainly allowable for us to invite. It’s not unallowable,’ but affected by anxiety, they invite. |
Tehi pavāritamatte, - pe - avuṭṭhitāya parisāya - pe - ekaccāya vuṭṭhitāya parisāya - pe - sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā - pe - samasamā - pe - thokatarā. |
“When they have just invited … “the assembly hasn’t gotten up … some of the assembly has gotten up … all of the assembly has gotten up, a greater number of other resident monks comes. “an equal number … “smaller. |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ āpatti dukkaṭassa. |
“There is an offense of wrong doing for those who have invited. |
Kukkuccapakatapannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen Done Affected by Anxiety is finished. |
226.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite. |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As they are inviting, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ āpatti thullaccayassa. |
“There is a grave offense for those inviting. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“As they are inviting, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
[“Those who have invited have invited well. The remainder should invite.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“As they are inviting, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, avasesehi pavāretabbaṃ. |
“Those who have invited have invited well. The remainder should invite. |
Pavāritānaṃ āpatti thullaccayassa. |
“There is a grave offense for those inviting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They know that there are other resident monks who haven’t come. |
Te "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā pavārenti. |
“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite. |
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti bahutarā, tehi bhikkhave bhikkhūhi puna pavāretabbaṃ, pavāritānaṃ āpatti thullaccayassa. |
[“When the Invitation has just been performed by them, a greater number of other resident monks comes. “The monks should invite again. “There is a grave offense for those inviting.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“When the Invitation has just been performed by them, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“When the Invitation has just been performed by them, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
[“When the Invitation has just been performed by them and the assembly hasn’t gotten up, a greater number of other resident monks comes.] |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
[“The monks should invite again.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“When the Invitation has just been performed by them and the assembly hasn’t gotten up, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“When the Invitation has just been performed by them and the assembly hasn’t gotten up, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.”] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
[“When the Invitation has just been performed by them and the some of the assembly has gotten up, a greater number of other resident monks comes.] |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
[“The monks should invite again.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.”] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“When the Invitation has just been performed by them and the some of the assembly has gotten up, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.”] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“When the Invitation has just been performed by them and the some of the assembly has gotten up, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.”] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
[“When the Invitation has just been performed by them and all of the assembly has gotten up, a greater number of other resident monks comes.] |
Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. |
“The monks should invite again. |
Pavāritānaṃ āpatti thullaccayassa. |
“There is a grave offense for those inviting. … |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
[“When the Invitation has just been performed by them and all of the assembly has gotten up, an equal number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
[“Those who have invited have invited well. They (the newcomers) should invite in their presence.] |
Pavāritānaṃ āpatti thullaccayassa. |
[“There is a grave offense for those inviting.”] |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā |
[“Monks, there is the case where, in a certain residence, on the day of the Invitation,] |
Bhikkhū sannipatanti, pañca vā atirekā vā. |
[several resident monks gather—five or more.] |
Te jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
[“They know that there are other resident monks who haven’t come.] |
Te "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
[“(Thinking,) ‘They are lost. They are destroyed. Who needs them?’ aiming at schism, they invite.] |
Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
[“When the Invitation has just been performed by them and all of the assembly has gotten up, a smaller number of other resident monks comes.] |
Pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. |
“Those who have invited have invited well. They (the newcomers) should invite in their presence. |
Pavāritānaṃ āpatti thullaccayassa. |
“There is a grave offense for those inviting.” |
Bhedapurekkhārapannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen Done Aiming as Schism is finished. |
Pañcavīsattikā niṭṭhitā. |
[The group of seventy-five is finished.] |
227.Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Invitation, several resident monks gather—five or more. |
Te na jānanti "aññe āvāsikā bhikkhū antosīmaṃ okkamantī"ti - pe - te na jānanti "aññe āvāsikā bhikkhū antosīmaṃ okkantā"ti - pe - te na passanti aññe āvāsike bhikkhū antosīmaṃ okkamante - pe - te na passanti aññe āvāsike bhikkhū antosīmaṃ okkante - pe - te na suṇanti "aññe āvāsikā bhikkhū antosīmaṃ okkamantī"ti - pe - te na suṇanti "aññe āvāsikā bhikkhū antosīmaṃ okkantā"ti - pe -. |
“They don’t1 know that other resident monks are entering the territory. … “They don’t know that other resident monks have entered the territory. … “They don’t see other resident monks entering the territory. … “They don’t see other resident monks who have entered the territory. … “They don’t hear that, ‘Other resident monks are entering the territory.’ … “They don’t hear that, ‘Other resident monks have entered the territory.’ … |
Āvāsikena āvāsikā ekasatapañcasattati tikanayato, āvāsikena āgantukā, āgantukena āvāsikā, āgantukena āgantukā, peyyālamukhena satta tikasatāni honti. |
“Resident monks with resident monks: There are 1751 from this method of deriving triplets. Using this formula (with) ‘Incoming monks with resident monks, resident monks with incoming monks, and incoming monks with incoming monks,’ there are 700 triplets. |
Sīmokkantikapeyyālaṃ niṭṭhitaṃ. |
The Formula for Deriving Triplets on Entering the Territory (is finished). |
228.Idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ cātuddaso hoti, āgantukānaṃ pannaraso. |
“Monks, there is the case where for the resident monks it is the fourteenth; for the incoming monks it is the fifteenth1. |
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. |
“If the resident monks are more numerous, then the incoming monks should go along with the resident monks. |
Sace samasamā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. |
“If they are equal in number, then the incoming monks should go along with the resident monks. |
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ anuvattitabbaṃ. |
“If the incoming monks are more numerous, then the resident monks should go along with the incoming monks. |
Idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pannaraso hoti, āgantukānaṃ cātuddaso. |
“Monks, there is the case where for the resident monks it is the fifteenth; for the incoming monks it is the fourteenth. |
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. |
“If the resident monks are more numerous, then the incoming monks should go along with the resident monks. |
Sace samasamā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. |
“If they are equal in number, then the incoming monks should go along with the resident monks. |
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ anuvattitabbaṃ. |
“If the incoming monks are more numerous, then the resident monks should go along with the incoming monks. |
Idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pāṭipado hoti, āgantukānaṃ pannaraso. |
“Monks, there is the case where for the resident monks it is the first day of the (following) fortnight; for the incoming monks it is the fifteenth. |
Sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṃ nākāmā dātabbā sāmaggī; āgantukehi nissīmaṃ gantvā pavāretabbaṃ. |
“If the resident monks are more numerous, then the resident monks—if they are not unwilling—should give their unity1 to the incoming monks. Then the incoming monks, having gone outside the territory, should invite. |
Sace samasamā honti, āvāsikehi āgantukānaṃ nākāmā dātabbā sāmaggī; āgantukehi nissīmaṃ gantvā pavāretabbaṃ. |
“If they are equal in number, then the resident monks—if they are not unwilling—should give their unity to the incoming monks. Then the incoming monks, having gone outside the territory, should invite. |
Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ sāmaggī vā dātabbā, nissīmaṃ vā gantabbaṃ. |
“If the incoming monks are more numerous, then the resident monks should either give their unity to the incoming monks or go outside of the territory. |
Idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pannaraso hoti, āgantukānaṃ pāṭipado. |
“Monks, there is the case where for the resident monks it is the fifteenth; for the incoming monks it is the first day of the (following) fortnight. |
Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ sāmaggī vā dātabbā, nissīmaṃ vā gantabbaṃ. |
“If the resident monks are more numerous, then the incoming monks should either give their unity to the resident monks or go outside of the territory. |
Sace samasamā honti, āgantukehi āvāsikānaṃ sāmaggī vā dātabbā, nissīmaṃ vā gantabbaṃ. |
“If they are equal in number, then the incoming monks should either give their unity to the resident monks or go outside of the territory. |
Sace āgantukā bahutarā honti, āgantukehi āvāsikānaṃ nākāmā dātabbā sāmaggī; āvāsikehi nissīmaṃ gantvā pavāretabbaṃ. |
“If the incoming monks are more numerous, then the incoming monks—if they are not unwilling—should give their unity to the resident monks. Then the resident monks, having gone outside the territory, should invite. |
Divasanānattaṃ niṭṭhitaṃ. |
Differences in Day is finished. |
229.Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṃ bhikkhūnaṃ āvāsikākāraṃ, āvāsikaliṅgaṃ, āvāsikanimittaṃ, āvāsikuddesaṃ, suppaññattaṃ mañcapīṭhaṃ bhisibibbohanaṃ, pānīyaṃ paribhojanīyaṃ sapaṭṭhitaṃ, pariveṇaṃ susammaṭṭhaṃ; passitvā vematikā honti – "atthi nu kho āvāsikā bhikkhū, natthi nu kho"ti. |
“There is the case where incoming monks see evidence of resident monks, traces and signs of resident monks, indications that there are resident monks—a bed & bench or mattress & pillow well laid out, drinking water and washing water set out, the surrounding area [courtyard] well-swept. On seeing this, they become doubtful: ‘Are there resident monks or not?’ |
Te vematikā na vicinanti, avicinitvā pavārenti. |
“Being doubtful, they don’t search for them. |
Āpatti dukkaṭassa - pe - te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. |
Not searching, they invite: an offense of wrong doing. … “Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they invite: |
Anāpatti. |
no offense. |
Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they invite together with them: |
Anāpatti. |
no offense. |
Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṃ pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they invite separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing1. |
Te vematikā vicinanti, vicinitvā passanti, passitvā – "nassantete, vinassantete, ko tehi attho"ti – bhedapurekkhārā pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they invite separately, aiming at schism: |
Āpatti thullaccayassa. |
a grave offense. |
Idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṃ bhikkhūnaṃ āvāsikākāraṃ, āvāsikaliṅgaṃ, āvāsikanimittaṃ, āvāsikuddesaṃ, caṅkamantānaṃ padasaddaṃ, sajjhāyasaddaṃ, ukkāsitasaddaṃ, khipitasaddaṃ; sutvā vematikā honti – "atthi nu kho āvāsikā bhikkhū, natthi nu kho"ti. |
“There is the case where incoming monks hear evidence of resident monks, traces and signs of resident monks, indications that there are resident monks—the sound of feet walking back and forth, the sound of chanting, throat-clearing, or sneezing. On hearing this, they become doubtful: ‘Are there resident monks or not?’ |
Te vematikā na vicinanti, avicinitvā pavārenti. |
“Being doubtful, they don’t search for them. Not searching, they invite: |
Āpatti dukkaṭassa. |
an offense of wrong doing. … |
Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. |
“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they invite: |
Anāpatti. |
no offense. |
Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they invite together with them: |
Anāpatti. |
no offense. |
Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṃ pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they invite separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti, vicinitvā passanti, passitvā "nassantete, vinassantete, ko tehi attho"ti bhedapurekkhārā pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they invite separately, aiming at schism: |
Āpatti thullaccayassa. |
a grave offense. |
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṃ bhikkhūnaṃ āgantukākāraṃ, āgantukaliṅgaṃ, āgantukanimittaṃ, āgantukuddesaṃ, aññātakaṃ pattaṃ, aññātakaṃ cīvaraṃ, aññātakaṃ nisīdanaṃ, pādānaṃ dhotaṃ, udakanissekaṃ; passitvā vematikā honti – "atthi nu kho āgantukā bhikkhū, natthi nu kho"ti. |
“There is the case where resident monks see evidence of incoming monks, traces and signs of resident monks, indications that there are resident monks—an unknown bowl, an unknown robe, an unknown sitting cloth, a splashing of foot-washing water. On seeing this, they become doubtful: ‘Are there incoming monks or not?’ |
Te vematikā na vicinanti, avicinitvā pavārenti. |
“Being doubtful, they don’t search for them. Not searching, they invite: |
Āpatti dukkaṭassa. |
an offense of wrong doing. … |
Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. |
“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they invite: |
Anāpatti. |
no offense. |
Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they invite together with them: |
Anāpatti. |
no offense. |
Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṃ pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they invite separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti, vicinitvā passanti, passitvā – nassantete, vinassantete, ko tehi atthoti – bhedapurekkhārā pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they invite separately, aiming at schism: |
Āpatti thullaccayassa. |
a grave offense. |
Idha pana, bhikkhave, āvāsikā bhikkhū suṇanti āgantukānaṃ bhikkhūnaṃ āgantukākāraṃ, |
“There is the case where resident monks hear evidence of incoming monks, |
Āgantukaliṅgaṃ, āgantukanimittaṃ, āgantukuddesaṃ, āgacchantānaṃ padasaddaṃ, upāhanapapphoṭanasaddaṃ, ukkāsitasaddaṃ, khipitasaddaṃ; sutvā vematikā honti – "atthi nu kho āgantukā bhikkhū, natthi nu kho"ti. |
traces and signs of resident monks, indications that there are resident monks—The sound of approaching footsteps, the sound of leather footwear slapping (the ground), the sound of throat-clearing or sneezing. On hearing this, they become doubtful: ‘Are there incoming monks or not?’ |
Te vematikā na vicinanti, avicinitvā pavārenti. |
“Being doubtful, they don’t search for them. Not searching, they invite: |
Āpatti dukkaṭassa. |
an offense of wrong doing. … |
Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. |
“Being doubtful, they search for them. Searching for them, they don’t see them. Not seeing them, they invite: |
Anāpatti. |
no offense. |
Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they invite together with them: |
Anāpatti. |
no offense. |
Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṃ pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, they invite separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te vematikā vicinanti, vicinitvā passanti, passitvā – nassantete, vinassantete, ko tehi atthoti – bhedapurekkhārā pavārenti. |
“Being doubtful, they search for them. Searching for them, they see them. Seeing them, (thinking,) ‘They are lost. They are destroyed. Who needs them?’ they invite separately, aiming at schism: |
Āpatti thullaccayassa. |
a grave offense. |
Liṅgādidassanaṃ niṭṭhitaṃ. |
Seeing Traces, etc. is finished |
230.Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṃvāsake. |
“There is the case where incoming monks see resident monks of a separate affiliation. |
Te samānasaṃvāsakadiṭṭhiṃ paṭilabhanti, samānasaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. |
They get the idea that they are of the same affiliation. Having gotten the idea that they are of the same affiliation, they don’t ask. Not having asked, they invite together: |
Anāpatti. |
no offense. … |
Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. |
“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences1, they invite together: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṃ pavārenti. |
“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they invite separately: |
Anāpatti. |
no offense. |
Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṃvāsake. |
“There is the case where incoming monks see resident monks of the same affiliation. |
Te nānāsaṃvāsakadiṭṭhiṃ paṭilabhanti, nānāsaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. |
“They get the idea that they are of a separate affiliation. Having gotten the idea that they are of a separate affiliation, they don’t ask. Not having asked, they invite together: |
Āpatti dukkaṭassa. |
an offense of wrong doing. … |
Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṃ pavārenti. |
“They ask. Having asked, they resolve the misunderstanding1. Having resolved the misunderstanding, they invite separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. |
“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they invite together: |
Anāpatti. |
no offense. |
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṃvāsake. |
“There is the case where resident monks see incoming monks of a separate affiliation. |
Te samānasaṃvāsakadiṭṭhiṃ paṭilabhanti, samānasaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. |
They get the idea that they are of the same affiliation. Having gotten the idea that they are of the same affiliation, they don’t ask. Not having asked, they invite together: |
Anāpatti. |
no offense. … |
Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. |
“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they invite together: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṃ pavārenti. |
“They ask. Having asked, they don’t resolve their differences. Not having resolved their differences, they invite separately: |
Anāpatti. |
no offense. |
Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṃvāsake. |
“There is the case where resident monks see incoming monks of the same affiliation. |
Te nānāsaṃvāsakadiṭṭhiṃ paṭilabhanti, nānāsaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. |
They get the idea that they are of a separate affiliation. Having gotten the idea that they are of a separate affiliation, they don’t ask. Not having asked, they invite together: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṃ pavārenti. |
“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they invite separately: |
Āpatti dukkaṭassa. |
an offense of wrong doing. |
Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. |
“They ask. Having asked, they resolve the misunderstanding. Having resolved the misunderstanding, they invite together: |
Anāpatti. |
no offense. |
Nānāsaṃvāsakādīhi pavāraṇā niṭṭhitā. |
Performing the Invitation with (Monks) of a Separate Affiliation, etc. is finished. |
231.Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence with monks to a residence without monks unless going with a Saṅgha, unless there are obstructions1. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence with monks to a non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence with monks to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a non-residence with monks to a residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a non-residence with monks to a non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a non-residence with monks to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence or non-residence with monks to a residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence or non-residence with monks to a non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence or non-residence with monks to a residence or non-residence without monks unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence with monks to a residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence with monks to a non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, one should not go from a residence with monks to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
“Monks, on the day of the Invitation, (one should not go) from a non-residence with monks to residence with monks … |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
“to a non-residence with monks … |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
“to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā |
“Monks, on the day of the Invitation, (one should not go) from a residence or non-residence |
Vā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
with monks to residence with monks … |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
“to a non-residence with monks … |
Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṅghena, aññatra antarāyā. |
“to a residence or non-residence with monks, where the monks are of a separate affiliation, unless going with a Saṅgha, unless there are obstructions. |
Na gantabbavāro niṭṭhito. |
The List of (Cases in which One) Should not Go is finished. |
232.Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā "sakkomi ajjeva gantu"nti. |
“Monks, on the day of the Invitation, one may go from a residence with monks to a residence with monks, … |
Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso - pe - sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā "sakkomi ajjeva gantu"nti. |
“to a non-residence … “to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’ |
Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso - pe - sabhikkhuko anāvāso - pe - sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā "sakkomi ajjeva gantu"nti. |
“Monks, on the day of the Invitation, one may go from a non-residence with monks to a residence with monks, … “to a non-residence … “to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’ |
Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko |
“Monks, on the day of the Invitation, one may go from a residence or non-residence with monks |
Āvāso - pe - sabhikkhuko anāvāso - pe - sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā "sakkomi ajjeva gantu"nti. |
to a residence with monks, … “to a non-residence … “to a residence or non-residence with monks, where the monks are of the same affiliation, and one knows, ‘I can arrive within the day.’ |
Gantabbavāro niṭṭhito. |
The List of (Cases where One) May Go is finished. |
233.Na, bhikkhave, bhikkhuniyā nisinnaparisāya pavāretabbaṃ. |
“Monks, you should not invite with a bhikkhunī seated in the assembly. |
Yo pavāreyya, āpatti dukkaṭassa. |
Whoever should invite: an offense of wrong doing. |
Na, bhikkhave, sikkhamānāya - pe - na sāmaṇerassa - pe - na sāmaṇeriyā - pe - na sikkhaṃ paccakkhātakassa - pe - na antimavatthuṃ ajjhāpannakassa nisinnaparisāya pavāretabbaṃ. |
“Monks, you should not invite with a female probationer … a novice … a female novice … one who has renounced the training … one who has committed an extreme (pārājika) offense seated in the assembly. |
Yo pavāreyya, āpatti dukkaṭassa. |
Whoever should invite: an offense of wrong doing. |
Na āpattiyā adassane ukkhittakassa nisinnaparisāya pavāretabbaṃ. |
“You should not invite with one who has been suspended for not seeing an offense seated in the assembly. |
Yo pavāreyya, yathādhammo kāretabbo. |
Whoever should invite is to be dealt with in accordance with the rule (Pc 69). |
Na āpattiyā appaṭikamme ukkhittakassa - pe - na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pavāretabbaṃ. |
“You should not invite with one who has been suspended for not making amends for an offense … one who has been suspended for not relinquishing an evil view seated in the assembly. |
Yo pavāreyya, yathādhammo kāretabbo. |
Whoever should invite is to be dealt with in accordance with the rule (Pc 69). |
Na paṇḍakassa nisinnaparisāya pavāretabbaṃ. |
“You should not invite with a paṇḍaka seated in the assembly. |
Yo pavāreyya, āpatti dukkaṭassa. |
Whoever should invite: an offense of wrong doing. |
Na theyyasaṃvāsakassa - pe - na titthiyapakkantakassa - pe - na tiracchānagatassa - pe - na mātughātakassa - pe - na pitughātakassa - pe - na arahantaghātakassa - pe - na bhikkhunidūsakassa - pe - na saṅghabhedakassa - pe - na lohituppādakassa - pe - na ubhatobyañjanakassa nisinnaparisāya pavāretabbaṃ. |
“You should not invite with a person in affiliation through theft … a monk who has gone over to another religion an animal … a matricide … a patricide … a murderer of an arahant … a molester of a bhikkhunī … a schismatic … one who has shed (a Tathāgata’s) blood … a hermaphrodite seated in the assembly. |
Yo pavāreyya, āpatti dukkaṭassa. |
Whoever should invite: an offense of wrong doing. |
Na, bhikkhave, pārivāsikapavāraṇādānena pavāretabbaṃ, aññatra avuṭṭhitāya parisāya. |
“You should not invite with a stale giving of the invitation unless the assembly has not gotten up from its seats. |
Na ca, bhikkhave, appavāraṇāya pavāretabbaṃ, aññatra saṅghasāmaggiyāti. |
“And, monks, you should not invite on a non-Invitation day unless for Saṅgha-unification.” |
Vajjanīyapuggalasandassanā niṭṭhitā. |
Enumeration of Excluded Individuals is finished. |
Dutiyabhāṇavāro niṭṭhito. |
The second recitation section is finished. |
234.Tena kho pana samayena kosalesu janapade aññatarasmiṃ āvāse tadahu pavāraṇāya savarabhayaṃ ahosi. |
Now on that occasion, at a certain residence in the Kosalan countryside, on the day of the Invitation, there was fear about Savaras1. |
Bhikkhū nāsakkhiṃsu tevācikaṃ pavāretuṃ. |
The monks couldn’t invite by three statements. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dvevācikaṃ pavāretunti. |
“Monks, I allow that you invite by two statements.” |
Bāḷhataraṃ savarabhayaṃ ahosi. |
There was even greater fear about Savaras. |
Bhikkhū nāsakkhiṃsu dvevācikaṃ pavāretuṃ. |
The monks couldn’t invite by two statements. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ekavācikaṃ pavāretunti. |
“I allow that you invite by one statement.” |
Bāḷhataraṃ savarabhayaṃ ahosi. |
There was even greater fear about Savaras. |
Bhikkhū nāsakkhiṃsu ekavācikaṃ pavāretuṃ. |
The monks couldn’t invite by one statement. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, samānavassikaṃ pavāretunti. |
“I allow you to invite by equal Rains1.” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya manussehi dānaṃ dentehi yebhuyyena ratti khepitā hoti. |
Now on that occasion, at a certain monastery on the day of the Invitation most of the day and night1 was spent with people giving gifts. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "manussehi dānaṃ dentehi yebhuyyena ratti khepitā. |
Then the thought occurred to the monks, “Most of the day and night has been spent with these people giving gifts. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ ratti vibhāyissati. |
If the Saṅgha invites by three statements, the night will end and the Saṅgha will not have (all) invited. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya manussehi dānaṃ dentehi yebhuyyena ratti khepitā hoti. |
“Monks, there is the case where, at a certain monastery on the day of the Invitation, most of the day and night is spent with people giving gifts. |
Tatra ce, bhikkhave, bhikkhūnaṃ evaṃ hoti – "manussehi dānaṃ dentehi yebhuyyena ratti khepitā. |
“If the thought occurs to the monks there, ‘Most of the day and night has been spent with people giving gifts. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ ratti vibhāyissatī"ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
If the Saṅgha invites by three statements, the night will end and the Saṅgha will not have (all) invited,’ “(then) an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Manussehi dānaṃ dentehi yebhuyyena ratti khepitā. |
Most of the day and night has been spent with people giving gifts. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ ratti vibhāyissati. |
“‘If the Saṅgha invites by three statements, the night will end and the Saṅgha will not have (all) invited. |
Yadi saṅghassa pattakallaṃ, saṅgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā"ti. |
“‘If the Saṅgha is ready, it should invite by two statements … by one statement … by equal Rains.’ |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya bhikkhūhi dhammaṃ bhaṇantehi - pe - suttantikehi suttantaṃ saṅgāyantehi… vinayadharehi vinayaṃ vinicchinantehi… dhammakathikehi dhammaṃ sākacchantehi… bhikkhūhi kalahaṃ karontehi yebhuyyena ratti khepitā hoti. |
“Monks, there is the case where, at a certain monastery on the day of the Invitation most of the day and night is spent with the monks speaking Dhamma … with sutta-monks chanting the suttas together … with Vinaya experts analyzing the Vinaya … with Dhamma-speakers discussing the Dhamma … with the monks quarreling1. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "bhikkhūhi kalahaṃ karontehi yebhuyyena ratti khepitā. |
“If the thought occurs to the monks there, ‘Most of the day and night has been spent with the monks making an uproar. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ ratti vibhāyissatī"ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
If the Saṅgha invites by three statements, the night will end and the Saṅgha will not have (all) invited,’ “(then) an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Bhikkhūhi kalahaṃ karontehi yebhuyyena ratti khepitā. |
Most of the day and night has been spent with the monks making an uproar. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ ratti vibhāyissati. |
“‘If the Saṅgha invites by three statements, the night will end and the Saṅgha will not have (all) invited. |
Yadi saṅghassa pattakallaṃ, saṅgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā"ti. |
“‘If the Saṅgha is ready, it should invite by two statements … by one statement … by equal Rains.’” |
Tena kho pana samayena kosalesu janapade aññatarasmiṃ āvāse tadahu pavāraṇāya mahābhikkhusaṅgho sannipatito hoti, parittañca anovassikaṃ [anovassakaṃ (ka.)] hoti, mahā ca megho uggato hoti. |
Now on that occasion, at a certain residence in the Kosalan countryside, on the day of the Invitation, a large Saṅgha of monks had gathered. There was limited space protected from the rain, and a great cloud had risen up. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "ayaṃ kho mahābhikkhusaṅgho sannipatito, parittañca anovassikaṃ, mahā ca megho uggato. |
Then the thought occurred to the monks, “This large Saṅgha of monks has gathered, there is limited space protected from the rain, and a great cloud has risen up. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ megho pavassissati. |
If the Saṅgha invites by three statements, the Saṅgha will not have (all) invited before this cloud rains down. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya mahābhikkhusaṅgho sannipatito hoti, parittañca anovassikaṃ hoti, mahā ca megho uggato hoti. |
“Monks, there is the case where at a certain residence on the day of the Invitation a large Saṅgha of monks has gathered. “There is limited space protected from the rain, and a great cloud has risen up. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho mahābhikkhusaṅgho sannipatito, parittañca anovassikaṃ, mahā ca megho uggato. |
“If the thought occurs to the monks, ‘This large Saṅgha of monks has gathered, there is limited space protected from the rain, and a great cloud has risen up. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ megho pavassissatī"ti. |
If the Saṅgha invites by three statements, the Saṅgha will not have (all) invited before this cloud rains down,’ |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“(then) an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ mahābhikkhusaṅgho sannipatito, parittañca anovassikaṃ, mahā ca megho uggato. |
This large Saṅgha of monks has gathered. “‘There is limited space protected from the rain, and a great cloud has risen up. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ megho pavassissati. |
“‘If the Saṅgha invites by three statements, the Saṅgha will not have (all) invited before this cloud rains down.” |
Yadi saṅghassa pattakallaṃ, saṅgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā"ti. |
“‘If the Saṅgha is ready, it should invite by two statements … by one statement … by equal Rains.’ |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya rājantarāyo hoti - pe - corantarāyo hoti… agyantarāyo hoti… udakantarāyo hoti… manussantarāyo hoti… amanussantarāyo hoti… vāḷantarāyo hoti… sarīsapantarāyo hoti… jīvitantarāyo hoti… brahmacariyantarāyo hoti. |
“Monks, there is the case where at a certain residence on the day of the Invitation there is a king obstruction … [Mv.II.15.4] “there is a thief obstruction … “there is a fire obstruction … “there is a water obstruction … “there is a human being obstruction … “there is a non-human being obstruction … “there is a beast obstruction … “there is a creeping-pest obstruction … “there is a life obstruction … “there is a celibacy obstruction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, brahmacariyantarāyo. |
“If the thought occurs to the monks, ‘There is this celibacy-obstruction. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ brahmacariyantarāyo bhavissatī"ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
If the Saṅgha invites by three statements, the Saṅgha will not have (all) invited before this celibacy-obstruction occurs,’ “(then) an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ brahmacariyantarāyo. |
There is this celibacy-obstruction. |
Sace saṅgho tevācikaṃ pavāressati, appavāritova saṅgho bhavissati, athāyaṃ brahmacariyantarāyo bhavissati. |
If the Saṅgha invites by three statements, the Saṅgha will not have (all) invited before this celibacy-obstruction occurs.’ |
Yadi saṅghassa pattakallaṃ, saṅgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā"ti. |
“‘If the Saṅgha is ready, it should invite by two statements … by one statement … by equal Rains.’ |
Dvevācikādipavāraṇā niṭṭhitā. |
The Invitation with Two Statements, etc. is finished. |
235.Tena kho pana samayena chabbaggiyā bhikkhū sāpattikā pavārenti. |
Now on that occasion some Group-of-six monks, having offenses, invited. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sāpattikena pavāretabbaṃ. |
“Monks, one who has an offense should not invite. |
Yo pavāreyya, āpatti dukkaṭassa. |
Whoever should invite: an offense of wrong doing. |
Anujānāmi, bhikkhave, yo sāpattiko pavāreti, tassa okāsaṃ kārāpetvā āpattiyā codetunti. |
“I allow when one with an offense is inviting that, having gotten him to give leave, one charge him with the offense.” |
Tena kho pana samayena chabbaggiyā bhikkhū okāsaṃ kārāpiyamānā na icchanti okāsaṃ kātuṃ. |
Now on that occasion some Group-of-six monks, being asked to give leave, didn’t want to give leave. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, okāsaṃ akarontassa pavāraṇaṃ ṭhapetuṃ. |
“I allow, when one does not give leave, that the Invitation be canceled. |
Evañca pana, bhikkhave, ṭhapetabbā. |
“And, monks, it should be canceled like this: |
Tadahu pavāraṇāya cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ – "suṇātu me, bhante, saṅgho. |
“On the day of the Invitation—the fourteenth or the fifteenth—face-to-face with the individual, in the midst of the Saṅgha, it should be announced, “‘Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo puggalo sāpattiko. |
An individual named such-and-such is inviting with an offense. |
Tassa pavāraṇaṃ ṭhapemi. |
I cancel his Invitation. |
Na tasmiṃ sammukhībhūte pavāretabba"nti. |
One should not invite when face-to-face with him.’ |
Ṭhapitā hoti pavāraṇāti. |
“His Invitation is canceled.” |
Tena kho pana samayena chabbaggiyā bhikkhū – puramhākaṃ pesalā bhikkhū pavāraṇaṃ ṭhapentīti – paṭikacceva suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pavāraṇaṃ ṭhapenti, pavāritānampi pavāraṇaṃ ṭhapenti. |
Now on that occasion some Group-of-six monks, (thinking,) “Before, the well-behaved monks canceled our Invitations”—without grounds, without reason—canceled the Invitation of pure monks without offenses as a precaution. [Mv.II.16.3] |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pavāraṇā ṭhapetabbā. |
“Monks, one should not—without grounds, without reason—cancel the Invitation of pure monks without offenses. |
Yo ṭhapeyya, āpatti dukkaṭassa. |
Whoever should cancel it: an offense of wrong doing. |
Na, bhikkhave, pavāritānampi pavāraṇā ṭhapetabbā. |
“And one should not cancel the Invitation of those who have already made an Invitation. |
Yo ṭhapeyya, āpatti dukkaṭassa. |
Whoever should cancel it: an offense of wrong doing. |
236.Evaṃ kho, bhikkhave, ṭhapitā hoti pavāraṇā, evaṃ aṭṭhapitā. |
“Monks, the Invitation is (properly) canceled like this; and not (properly) canceled like this: |
Kathañca, bhikkhave, aṭṭhapitā hoti pavāraṇā? |
“And how, monks, is the Invitation not (properly) canceled? |
Tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṃ ṭhapeti, aṭṭhapitā hoti pavāraṇā. |
“Monks, if one cancels (another’s) Invitation when the Invitation by three statements has been spoken, uttered, and concluded, then the Invitation is not canceled. |
Dvevācikāya ce, bhikkhave,… ekavācikāya ce, bhikkhave,… samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṃ ṭhapeti, aṭṭhapitā hoti pavāraṇā. |
“Monks, if one cancels (another’s) Invitation when the Invitation by two statements … by one statement … by equal Rains has been spoken, uttered, and concluded, then the Invitation is not canceled. |
Evaṃ kho, bhikkhave, aṭṭhapitā hoti pavāraṇā. |
“In this way, monks, the Invitation is not (properly) canceled. |
Kathañca, bhikkhave, ṭhapitā hoti pavāraṇā? |
“And how, monks, is the Invitation (properly) canceled? |
Tevācikāya, ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṃ ṭhapeti, ṭhapitā hoti pavāraṇā. |
“Monks, if one cancels (another’s) Invitation when the Invitation by three statements is being spoken, uttered, but has not been concluded, then the Invitation is canceled. |
Dvevācikāya ce, bhikkhave,… ekavācikāya ce, bhikkhave,… samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṃ ṭhapeti, ṭhapitā hoti pavāraṇā. |
“Monks, if one cancels (another’s) Invitation when the Invitation by two statements … by one statement … by equal Rains is being spoken, uttered, but has not been concluded, then the Invitation is canceled. |
Evaṃ kho, bhikkhave, ṭhapitā hoti pavāraṇā. |
“In this way, monks, the Invitation is (properly) canceled. |
237.Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. |
“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation. |
Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā aparisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, 'alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda'nti omadditvā saṅghena pavāretabbaṃ. |
“If the other monks know of that monk, ‘This venerable one is impure in his bodily conduct, impure in his verbal conduct, impure in his livelihood, inexperienced and incompetent. He is unable, when being brought to account, to give an account (of what happened),’ “then, having blocked him, (saying,) ‘Enough, monk. Don’t (cause) strife; don’t (cause) an uproar; don’t (cause) a clash; don’t dispute,’ the Saṅgha should invite. |
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. |
“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation. |
Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā parisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, 'alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda'nti omadditvā saṅghena pavāretabbaṃ. |
“If the other monks know of that monk, ‘This venerable one is pure in his bodily conduct, impure in his verbal conduct, impure in his livelihood, inexperienced and incompetent. He is unable, when being brought to account, to give an account,’ “then, having blocked him, (saying,) ‘Enough, monk. Don’t (cause) strife; don’t (cause) an uproar; don’t (cause) a clash; don’t dispute,’ the Saṅgha should invite. |
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. |
“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation. |
Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, 'alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda'nti omadditvā saṅghena pavāretabbaṃ. |
“If the other monks know of that monk, ‘This venerable one is pure in his bodily conduct, pure in his verbal conduct, impure in his livelihood, inexperienced and incompetent. He is unable, when being brought to account, to give an account,’ “then, having blocked him, (saying,) ‘Enough, monk. Don’t (cause) strife; don’t (cause) an uproar; don’t (cause) a clash; don’t dispute,’ the Saṅgha should invite. |
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. |
“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation. |
Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, 'alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda'nti omadditvā saṅghena pavāretabbaṃ. |
“If the other monks know of that monk, ‘This venerable one is pure in his bodily conduct, pure in his verbal conduct, pure in his livelihood, inexperienced and incompetent. He is unable, when being brought to account, to give an account,’ “then, having blocked him, (saying,) ‘Enough, monk. Don’t (cause) strife; don’t (cause) an uproar; don’t (cause) a clash; don’t dispute,’ the Saṅgha should invite. |
Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. |
“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation. |
Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, paṇḍito, byatto, paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, so evamassa vacanīyo, "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno pavāraṇaṃ ṭhapesi, kimhi naṃ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī"ti? |
“If the other monks know of that monk, ‘This venerable one is pure in his bodily conduct, pure in his verbal conduct, pure in his livelihood, wise, experienced and competent. He is able, when being brought to account, to give an account,’ “then he should be asked, ‘Friend, the invitation of this monk that you are canceling: Why are you canceling it? Are you canceling it because of a defect in virtue, are you canceling it because of a defect in conduct, (or) are you canceling it because of a defect in view?’ |
So ce evaṃ vadeyya – "sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī"ti, so evamassa vacanīyo – "jānāsi panāyasmā sīlavipattiṃ, jānāsi ācāravipattiṃ, jānāsi diṭṭhivipatti"nti? |
“If he should say, ‘I am canceling it because of a defect in virtue … because of a defect in conduct … (or) because of a defect in view,’ “then he should be asked, ‘But does the venerable one know what a defect in virtue is, what a defect in conduct is, what a defect in view is?’ |
So ce evaṃ vadeyya – "jānāmi kho ahaṃ, āvuso, sīlavipattiṃ, jānāmi ācāravipattiṃ, jānāmi diṭṭhivipatti"nti, so evamassa vacanīyo – "katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī"ti? |
“If he should say, ‘Friends, I know what a defect in virtue is, what a defect in conduct is, what a defect in view is,’ “then he should be asked, “Then, friend, which is a defect in virtue, which is a defect in conduct, which is a defect in view?’ |
So ce evaṃ vadeyya – "cattāri pārājikāni, terasa saṅghādisesā, ayaṃ sīlavipatti; thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭaṃ, dubbhāsitaṃ, ayaṃ ācāravipatti; micchādiṭṭhi, antaggāhikādiṭṭhi, ayaṃ diṭṭhivipattī"ti, so evamassa vacanīyo – "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno pavāraṇaṃ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisaṅkāya vā ṭhapesī"ti? |
“If he should say, ‘The four pārājikas and the thirteen saṅghādisesas: This is a defect in virtue. A thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, a dubbhāsita: This is a defect in conduct. Wrong view and a view holding to an extreme: This is a defect in view,’ “then he should be asked, ‘Friend, the invitation of this bhikkhu that you are canceling, are you canceling it on the basis of what was seen, are you canceling it on the basis of what was heard, (or) are you canceling it on the basis of what is suspected?’ |
So ce evaṃ vadeyya – "diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisaṅkāya vā ṭhapemī"ti, so evamassa vacanīyo – "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṃ ṭhapesi, kiṃ te diṭṭhaṃ, kinti te diṭṭhaṃ, kadā te diṭṭhaṃ, kattha te diṭṭhaṃ, pārājikaṃ ajjhāpajjanto diṭṭho, saṅghādisesaṃ ajjhāpajjanto diṭṭho, thullaccayaṃ… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpajjanto diṭṭho, kattha ca tvaṃ ahosi, kattha cāyaṃ bhikkhu ahosi, kiñca tvaṃ karosi, kiñcāyaṃ bhikkhu karotī"ti? |
“If he should say, ‘I am canceling it on the grounds of what was seen’ or ‘I am canceling it on the grounds of what was heard’ or ‘I am canceling it on the grounds of what is suspected,’ “then he should be asked, ‘Friend, the invitation of this bhikkhu that you are canceling on the grounds of what was seen: What did you see? What exactly did you see? When did you see it? Where did you see it? Was he seen committing a pārājika? Was he seen committing a saṅghādisesa? Was he seen committing a thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, (or) a dubbhāsita? And where were you? And where was this monk? And what were you doing? And what was this monk doing?’ |
So ce evaṃ vadeyya – "na kho ahaṃ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṃ ṭhapemi, apica sutena pavāraṇaṃ ṭhapemī"ti, so evamassa vacanīyo – "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno sutena pavāraṇaṃ ṭhapesi, kiṃ te sutaṃ, kinti te sutaṃ, kadā te sutaṃ, kattha te sutaṃ, pārājikaṃ ajjhāpannoti sutaṃ, saṅghādisesaṃ ajjhāpannoti sutaṃ, thullaccayaṃ… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpannoti sutaṃ, bhikkhussa sutaṃ, bhikkhuniyā sutaṃ, sikkhamānāya sutaṃ, sāmaṇerassa sutaṃ, sāmaṇeriyā sutaṃ, upāsakassa sutaṃ, upāsikāya sutaṃ, rājūnaṃ sutaṃ, rājamahāmattānaṃ sutaṃ, titthiyānaṃ sutaṃ, titthiyasāvakānaṃ suta"nti? |
“If he should say, ‘It’s not that I’m canceling the invitation of this bhikkhu on the grounds of what was seen. It’s actually on the grounds of what was heard that I’m canceling (his) invitation,’ “then he should be asked, ‘Friend, the invitation of this monk that you are canceling on the grounds of what was heard: What did you hear? What exactly did you hear? When did you hear it? Where did you hear it? Was he heard to have committed a pārājika? Was he heard to have committed a saṅghādisesa? Was he heard to have committed a thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, (or) a dubbhāsita? “‘Was this heard from a monk? Was this heard from a bhikkhunī? … from one in training? … from a male novice? … from a female novice? … from a male lay follower? … from a female lay follower? … from kings? … from king’s ministers? … from the leaders of other sects? … from the disciples of other sects?’ |
So ce evaṃ vadeyya – "na kho ahaṃ, āvuso, imassa bhikkhuno sutena pavāraṇaṃ ṭhapemi, apica parisaṅkāya pavāraṇaṃ ṭhapemī"ti, so evamassa vacanīyo – "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṃ ṭhapesi, kiṃ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṃ ajjhāpannoti parisaṅkasi, saṅghādisesaṃ ajjhāpannoti parisaṅkasi, thullaccayaṃ… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpannoti parisaṅkasi, bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṃ sutvā parisaṅkasi, rājamahāmattānaṃ sutvā parisaṅkasi, titthiyānaṃ sutvā parisaṅkasi, titthiyasāvakānaṃ sutvā parisaṅkasī"ti? |
“If he should say, ‘It’s not that I’m canceling the invitation of this monk on the grounds of what was heard. It’s actually on the grounds of what is suspected that I’m canceling (his) invitation,’ “then he should be asked, ‘Friend, the invitation of this monk that you are canceling on the grounds of what is suspected: What do you suspect? What exactly do you suspect? When do you suspect (it happened)? Where do you suspect (it happened)? Do you suspect him to have committed a pārājika? Do you suspect him to have committed a saṅghādisesa? Do you suspect him to have committed a thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, (or) a dubbhāsita? “‘Do you suspect from having heard a monk? Do you suspect from having heard a bhikkhunī? … one in training? … a male novice? … a female novice? … a male lay follower? … a female lay follower? … kings? … king’s ministers? … the leaders of other sects? … the disciples of other sects?’ |
So ce evaṃ vadeyya – "na kho ahaṃ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṃ ṭhapemi, api ca ahampi na jānāmi kena panāhaṃ imassa bhikkhuno pavāraṇaṃ ṭhapemī"ti. |
“If he should say, ‘It’s not that I’m canceling the invitation of this bhikkhu on the grounds of what is suspected. In fact, even I don’t know on what grounds I’m canceling the invitation of this monk,” |
So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṃ sabrahmacārīnaṃ cittaṃ na ārādheti, ananuvādo cudito bhikkhūti alaṃ vacanāya. |
“then if the monk making the charge does not satisfy the minds of his observant fellows in the holy life with his account, it is enough to say that the monk who has been charged does not stand accused. |
So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṃ sabrahmacārīnaṃ cittaṃ ārādheti, sānuvādo cudito bhikkhūti alaṃ vacanāya. |
“But if the monk making the charge does satisfy the minds of his observant fellows in the holy life with his account, then it is enough to say that the monk who has been charged stands accused. |
So ce, bhikkhave, codako bhikkhu amūlakena pārājikena anuddhaṃsitaṃ paṭijānāti, saṅghādisesaṃ āropetvā saṅghena pavāretabbaṃ. |
“If the monk making the charge charges him with an unfounded pārājika offense, then having initiated the procedure for a saṅghadisesa, the Saṅgha should invite. |
So ce, bhikkhave, codako bhikkhu amūlakena saṅghādisesena anuddhaṃsitaṃ paṭijānāti, yathādhammaṃ kārāpetvā saṅghena pavāretabbaṃ. |
“If the monk making the charge charges him with an unfounded saṅghadisesa offense, then, having dealt with him in accordance with the rule (Pc 76), the Saṅgha should invite. |
So ce, bhikkhave, codako, bhikkhu amūlakena thullaccayena… pācittiyena… pāṭidesanīyena… dukkaṭena… dubbhāsitena anuddhaṃsitaṃ paṭijānāti, yathādhammaṃ kārāpetvā saṅghena pavāretabbaṃ. |
“If the monk making the charge charges him with an unfounded thullaccaya, pācittiya, pāṭidesanīya, dukkaṭa, (or) dubbhāsita offense, then, having dealt with him in accordance with the rule (Pc 76), the Saṅgha should invite. |
So ce, bhikkhave, cudito bhikkhu pārājikaṃ ajjhāpannoti paṭijānāti, nāsetvā saṅghena pavāretabbaṃ. |
“If the monk who has been charged, having fallen into a pārājika offense, admits it, then having expelled him, the Saṅgha should invite. |
So ce, bhikkhave, cudito bhikkhu saṅghādisesaṃ ajjhāpannoti paṭijānāti, saṅghādisesaṃ āropetvā saṅghena pavāretabbaṃ. |
“If the monk who has been charged, having fallen into a saṅghadisesa offense, admits it, then having initiated the procedure for a saṅghadisesa, the Saṅgha should invite. |
So ce, bhikkhave, cudito bhikkhu thullaccayaṃ… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpannoti paṭijānāti, yathādhammaṃ kārāpetvā saṅghena pavāretabbaṃ. |
“If the monk who has been charged, having fallen into a thullaccaya, pācittiya, pāṭidesanīya, dukkaṭa, (or) dubbhāsita offense, admits it, then, having dealt with him in accordance with the rule, the Saṅgha should invite.” |
Pavāraṇāṭhapanaṃ niṭṭhitaṃ. |
The Cancellation of the Invitation is finished. |
238.Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṃ ajjhāpanno hoti. |
“Monks, there is the case where, on the day of the Invitation, a monk has fallen into a thullaccaya offense. |
Ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū saṅghādisesadiṭṭhino honti. |
“Some monks are of the view that it is a thullaccaya offense; some are of the view that it is a saṅghadisesa offense. |
Ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā saṅghaṃ upasaṅkamitvā evamassa vacanīyo – "yaṃ kho so, āvuso, bhikkhu āpattiṃ āpanno, sāssa yathādhammaṃ paṭikatā. |
“Those monks who are of the view that it is a thullaccaya offense should lead the monk off to one side and, having dealt with him in accordance with the rule, return to the Saṅgha and announce, ‘Friends, the offense that that monk fell into—he has made amends for it in accordance with the rule. |
Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā"ti. |
If the Saṅgha is ready, it should invite.’ |
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṃ ajjhāpanno hoti. |
“Monks, there is the case where, on the day of the Invitation, a monk has fallen into a thullaccaya offense. |
Ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti - pe - ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti… ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti… ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dubbhāsitadiṭṭhino honti. |
“Some monks are of the view that it is a thullaccaya offense; some are of the view that it is a pācittiya offense … Some monks are of the view that it is a thullaccaya offense; some are of the view that it is a pāṭidesanīya offense … Some monks are of the view that it is a thullaccaya offense; some are of the view that it is a dukkaṭa offense … Some monks are of the view that it is a thullaccaya offense; some are of the view that it is a dubbhāsita offense. |
Ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā saṅghaṃ upasaṅkamitvā evamassa vacanīyo – "yaṃ kho so, āvuso, bhikkhu āpattiṃ āpanno, sāssa yathādhammaṃ paṭikatā. |
“Those monks who are of the view that it is a thullaccaya offense should lead the monk off to one side and, having dealt with him in accordance with the rule, return to the Saṅgha and announce, ‘Friends, the offense that that monk fell into—he has made amends for it in accordance with the rule. |
Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā"ti. |
If the Saṅgha is ready, it should invite.’ |
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya pācittiyaṃ ajjhāpanno hoti - pe - pāṭidesanīyaṃ ajjhāpanno hoti… dukkaṭaṃ ajjhāpanno hoti… dubbhāsitaṃ ajjhāpanno hoti. |
“Monks, there is the case where, on the day of the Invitation, a monk has fallen into a pācittiya offense … has fallen into a pāṭidesanīya offense … has fallen into a dukkaṭa offense … has fallen into a dubbhāsita offense. |
Ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū saṅghādisesadiṭṭhino honti. |
“Some monks are of the view that it is a dubbhāsita offense; some are of the view that it is a saṅghadisesa offense. |
Ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā saṅghaṃ upasaṅkamitvā evamassa vacanīyo – "yaṃ kho so, āvuso, bhikkhu āpattiṃ āpanno, sāssa yathādhammaṃ paṭikatā. |
“Those monks who are of the view that it is a dubbhāsita offense should lead the monk off to one side and, having dealt with him in accordance with the rule, return to the Saṅgha and announce, ‘Friends, the offense that that monk fell into—he has made amends for it in accordance with the rule. |
Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā"ti. |
If the Saṅgha is ready, it should invite.’ |
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya dubbhāsitaṃ ajjhāpanno hoti. |
“Monks, there is the case where, on the day of the Invitation, a monk has fallen into a dubbhāsita offense. |
Ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū thullaccayadiṭṭhino honti - pe - ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti… ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti… ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti. |
“Some monks are of the view that it is a dubbhāsita offense; some are of the view that it is a thullaccaya offense … Some monks are of the view that it is a dubbhāsita offense; some are of the view that it is a pācittiya offense … Some monks are of the view that it is a dubbhāsita offense; some are of the view that it is a pāṭidesanīya offense … Some monks are of the view that it is a dubbhāsita offense; some are of the view that it is a dukkaṭa offense. |
Ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā saṅghaṃ upasaṅkamitvā evamassa vacanīyo – "yaṃ kho so, āvuso, bhikkhu āpattiṃ āpanno, sāssa yathādhammaṃ paṭikatā. |
“Those monks who are of the view that it is a dubbhāsita offense should lead the monk off to one side and, having dealt with him in accordance with the rule, return to the Saṅgha and announce, ‘Friends, the offense that that monk fell into—he has made amends for it in accordance with the rule. |
Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā"ti. |
If the Saṅgha is ready, it should invite.’ |
Thullaccayavatthukādi niṭṭhitā. |
The Case of the Thullaccaya Offense, etc. is finished. |
239.Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya – "suṇātu me, bhante, saṅgho. |
“Monks, there is the case where, on the day of the Invitation, a monk announces in the midst of the Saṅgha, ‘Venerable sirs, may the Saṅgha listen to me. |
Idaṃ vatthu paññāyati, na puggalo. |
This matter1 is known, but the individual is not. |
Yadi saṅghassa pattakallaṃ, vatthuṃ ṭhapetvā saṅgho pavāreyyā"ti. |
If the Saṅgha is ready, then, having shelved the matter, the Saṅgha should invite. |
So evamassa vacanīyo – "bhagavatā kho, āvuso, visuddhānaṃ pavāraṇā paññattā. |
“He should be told, ‘The Blessed One has laid down the Invitation for those who are pure. |
Sace vatthu paññāyati, na puggalo, idāneva naṃ vadehī"ti. |
If the matter is known but not the individual, speak about it right now.’ |
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya – "suṇātu me, bhante, saṅgho. |
“Monks, there is the case where, on the day of the Invitation, a monk announces in the midst of the Saṅgha, ‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ puggalo paññāyati, na vatthu. |
This individual is known, but the matter is not. |
Yadi saṅghassa pattakallaṃ, puggalaṃ ṭhapetvā saṅgho pavāreyyā"ti. |
If the Saṅgha is ready, then, having excluded1 this individual, the Saṅgha should invite. |
So evamassa vacanīyo – "bhagavatā kho, āvuso, samaggānaṃ pavāraṇā paññattā. |
“He should be told, ‘The Blessed One has laid down the Invitation for those who are united. |
Sace puggalo paññāyati, na vatthu, idāneva naṃ vadehī"ti. |
If the individual is known but not the matter, speak about it right now.’ |
Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya – "suṇātu me, bhante, saṅgho. |
“Monks, there is the case where, on the day of the Invitation, a monk announces in the midst of the Saṅgha, ‘Venerable sirs, may the Saṅgha listen to me. |
Idaṃ vatthu ca puggalo ca paññāyati. |
Both the matter and the individual are known. |
Yadi saṅghassa pattakallaṃ, vatthuñca puggalañca ṭhapetvā saṅgho pavāreyyā"ti. |
If the Saṅgha is ready, then, having shelved this matter and excluded this individual, the Saṅgha should invite. |
So evamassa vacanīyo – "bhagavatā kho, āvuso, visuddhānañca samaggānañca pavāraṇā paññattā. |
“He should be told, ‘The Blessed One has laid down the Invitation for those who are pure and united. |
Sace vatthu ca puggalo ca paññāyati, idāneva naṃ vadehī"ti. |
If both the matter and the individual are known, speak about it right now.’ |
Pubbe ce, bhikkhave, pavāraṇāya vatthu paññāyati, pacchā puggalo, kallaṃ vacanāya. |
“If the matter is known before the Invitation, but the individual afterward, it is proper to speak up1. |
Pubbe ce, bhikkhave, pavāraṇāya puggalo paññāyati, pacchā vatthu, kallaṃ vacanāya. |
“If the individual is known before the Invitation, but the matter afterward, it is proper to speak up. |
Pubbe ce, bhikkhave, pavāraṇāya vatthu ca puggalo ca paññāyati, taṃ ce katāya pavāraṇāya ukkoṭeti, ukkoṭanakaṃ pācittiyanti. |
“If both the matter and the individual are known before the Invitation, and if one opens (the issue) up after the Invitation is done, then there is a pācittiya for opening up (Pc 63).” |
Vatthuṭhapanādi niṭṭhitā. |
Shelving a Matter, etc. is finished. |
240.Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṃ āvāse vassaṃ upagacchiṃsu. |
Now on that occasion several monks, close friends, entered the Rains at a certain monastery in the Kosalan countryside. |
Tesaṃ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṃ upagacchiṃsu – mayaṃ tesaṃ bhikkhūnaṃ vassaṃvuṭṭhānaṃ pavāraṇāya pavāraṇaṃ ṭhapessāmāti. |
Near to them, other monks—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—entered the Rains, (thinking,) “When those monks have completed the Rains, at their Invitation, we will cancel their invitations.” |
Assosuṃ kho te bhikkhū – "amhākaṃ kira sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṃ upagatā – mayaṃ tesaṃ bhikkhūnaṃ vassaṃvuṭṭhānaṃ pavāraṇāya pavāraṇaṃ ṭhapessāmā"ti. |
The monks heard that, “Those other monks near us, they say—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—have entered the Rains (thinking,) ‘When those monks have completed the Rains, at their Invitation, we will cancel their invitations.’ |
Kathaṃ nu kho amhehi paṭipajjitabbanti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṃ āvāse vassaṃ upagacchanti. |
“Monks, there is the case where several monks, close friends, enter the Rains at a certain monastery. |
Tesaṃ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṃ upagacchanti – mayaṃ tesaṃ bhikkhūnaṃ vassaṃvuṭṭhānaṃ pavāraṇāya pavāraṇaṃ ṭhapessāmāti. |
“Near to them, other monks—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—enter the Rains, (thinking,) “When those monks have completed the Rains, at their Invitation, we will cancel their invitations.” |
Anujānāmi, bhikkhave, tehi bhikkhūhi dve tayo uposathe cātuddasike kātuṃ – kathaṃ mayaṃ tehi bhikkhūhi paṭhamataraṃ pavāreyyāmāti. |
“Monks, I allow that those monks perform two or three Uposathas on the fourteenth, (thinking,) ‘How could we invite before those (other) monks?’ |
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṃ āvāsaṃ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi lahuṃ lahuṃ sannipatitvā pavāretabbaṃ, pavāretvā vattabbā – "pavāritā kho mayaṃ, āvuso; yathāyasmantā maññanti tathā karontū"ti. |
“If those monks—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—come to the residence, the resident monks should quickly gather and invite. Having invited, they should say, ‘Friends, we have invited. May the venerable ones do what they think (is appropriate).’ |
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā asaṃvihitā taṃ āvāsaṃ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, pānīyena paripucchitabbā; tesaṃ vikkhitvā [vikkhipāpetvā (paṭivisodhakānaṃ mati), ācikkhitvā (ka.)] nissīmaṃ gantvā pavāretabbaṃ, pavāretvā vattabbā – "pavāritā kho mayaṃ, āvuso; yathāyasmantā maññanti tathā karontū"ti. |
“If those monks—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—come to the residence unannounced, the resident monks should lay out seats, put out washing water for the feet, a foot stand, and a pebble foot wiper. They should go out to meet them, receive their bowls and robes, and ask them if they want drinking water. Having diverted their attention, they should go outside the territory and invite. “Having invited, they should say, ‘Friends, we have invited. May the venerable ones do what they think (is appropriate).’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If that works, well and good. |
No ce labhetha, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā – |
If not, an experienced and competent resident monk should inform the (other) resident monks, |
"Suṇantu me, āyasmanto [āyasmantā (ka.)], āvāsikā. |
“‘May the resident venerable ones listen to me. |
Yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāḷe pavāreyyāmā"ti. |
If the venerable ones are ready, we will perform the Uposatha; recite the Pāṭimokkha. On the coming dark [new] (moon) we will invite.’ |
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te bhikkhū evaṃ vadeyyuṃ – "sādhāvuso, idāneva no pavārethā"ti, te evamassu vacanīyā – "anissarā kho tumhe, āvuso, amhākaṃ pavāraṇāya; na tāva mayaṃ pavāreyyāmā"ti. |
“If those monks—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—say to the monks, ‘It would be good, friends, if you were to invite right now, with us,’ “then they should be told, ‘Friends, you’re not in charge of our Invitation. We’re not going to invite yet.’ |
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṃ kāḷaṃ anuvaseyyuṃ, āvāsikena, bhikkhave, bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā – |
“If those monks—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—stay1 until the coming dark [new] moon, an experienced and competent resident monk should inform the (other) resident monks, |
"Suṇantu me, āyasmanto, āvāsikā. |
“‘May the resident venerable ones listen to me. |
Yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā"ti. |
If we are ready, we will perform the Uposatha; recite the Pāṭimokkha. On the coming bright [full] moon we will invite.’ |
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te bhikkhū evaṃ vadeyyuṃ – "sādhāvuso, idāneva no pavāreyyāthā"ti, te evamassu vacanīyā – "anissarā kho tumhe, āvuso, amhākaṃ pavāraṇāya, na tāva mayaṃ pavāreyyāmā"ti. |
“If those monks—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—say to the monks, ‘It would be good, friends, if you were to invite right now, with us,’ “then they should be told, ‘Friends, you’re not in charge of our Invitation. We’re not going to invite yet.’ |
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā tampi juṇhaṃ anuvaseyyuṃ, tehi, bhikkhave, bhikkhūhi sabbeheva āgame juṇhe komudiyā cātumāsiniyā akāmā pavāretabbaṃ. |
“If those monks—makers of quarrels, strife, disputes, dissension, and issues in the Saṅgha—stay even until the coming bright [full] moon, then all should invite on the coming bright moon, of the “water-lily” fourth month, even if they don’t want to. |
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno agilānassa pavāraṇaṃ ṭhapeti, so evamassa vacanīyo – "āyasmā kho gilāno. |
“Monks, if, as the monks are inviting, a sick monk cancels the invitation of a monk who is not sick, he should be told, ‘The venerable one is sick. |
Gilāno ca ananuyogakkhamo vutto bhagavatā. |
It has been said by the Blessed One that one who is sick isn’t up to arguing a case. |
Āgamehi, āvuso, yāva arogo hosi. |
Wait, friend, until you are well. |
Arogo ākaṅkhamāno codessasī"ti. |
Being well, if you want to, you can charge him.’ |
Evañce vuccamāno codeti, anādariye pācittiyaṃ. |
“And if, being told that, he still makes the charge out of disrespect, a pācittiya offense (Pc 54) . |
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno gilānassa pavāraṇaṃ ṭhapeti, so evamassa vacanīyo – "ayaṃ kho, āvuso, bhikkhu gilāno. |
“Monks, if, as the monks are inviting, a monk who is not sick cancels the invitation of a sick monk, he should be told, ‘Friend, this monk is sick. |
Gilāno ca ananuyogakkhamo vutto bhagavatā. |
It has been said by the Blessed One that one who is sick isn’t up to arguing a case. |
Āgamehi, āvuso, yāvāyaṃ bhikkhu arogo hoti. |
Wait, friend, until this monk is well. |
Arogaṃ ākaṅkhamāno codessasī"ti. |
(When he is) well, if you want to, you can charge him.’ |
Evañce vuccamāno codeti, anādariye pācittiyaṃ. |
“If, being told that, he still makes the charge out of disrespect, a pācittiya offense (Pc 54). |
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno gilānassa pavāraṇaṃ ṭhapeti, so evamassa vacanīyo – "āyasmantā kho gilānā. |
“Monks, if, as the monks are inviting, a sick monk cancels the invitation of (another) sick monk, he should be told, ‘The venerable ones are sick. |
Gilāno ca ananuyogakkhamo vutto bhagavatā. |
It has been said by the Blessed One that one who is sick isn’t up to debating. |
Āgamehi, āvuso, yāva arogā hotha. |
Wait, friend, until you are (both) well. |
Arogo arogaṃ ākaṅkhamāno codessasī"ti [yāva arogo hoti, arogaṃ ākaṅkhamāno codessasīti (ka.)]. |
(When you are both) well, if you want to, you can charge him.’ |
Evañce vuccamāno codeti, anādariye pācittiyaṃ. |
“If, being told that, he still makes the charge out of disrespect, a pācittiya offense (Pc 54). |
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno agilānassa pavāraṇaṃ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā [samanubhāsitvā (sī.)] yathādhammaṃ kārāpetvā saṅghena pavāretabbanti. |
“Monks, if, as the monks are inviting, a monk who is not sick cancels the invitation of (another) monk who is not sick, “then the Saṅgha should cross-question them both and investigate, then deal with them in line with the rule. Then the Saṅgha should invite.” |
Bhaṇḍanakārakavatthu niṭṭhitaṃ. |
Shelving a Matter, etc. is finished. |
241.Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṃ āvāse vassaṃ upagacchiṃsu. |
Now on that occasion several monks, close friends who were often seen together and ate together, entered the Rains at a certain residence in the Kosalan countryside. |
Tesaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato hoti. |
While they were living together in unity, courteously, without dispute, a certain level of comfort was achieved. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "amhākaṃ kho samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato. |
Then the thought occurred to them, “While we have been living together in unity, courteously, without dispute, a certain level of comfort has been achieved. |
Sace mayaṃ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṃ pakkameyyuṃ. |
“If we were to invite now, and if there are monks who, having invited, would leave to go wandering, |
Evaṃ mayaṃ imamhā phāsuvihārā paribāhirā bhavissāma. |
we would be deprived of our level of comfort. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṃ āvāse vassaṃ upagacchanti. |
“Monks, there is the case where several monks, close friends who are often seen together and eat together, enter the Rains at a certain residence. |
Tesaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato hoti. |
While they are living together in unity, courteously, without dispute, a certain level of comfort is achieved. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "amhākaṃ kho samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato. |
“If the thought should occur to them, ‘While we have been living together in unity, courteously, without dispute, a certain level of comfort has been achieved. |
Sace mayaṃ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṃ pakkameyyuṃ. |
If we were to invite now, and if there are monks who, having invited, would leave to go wandering, |
Evaṃ mayaṃ imamhā phāsuvihārā paribāhirā bhavissāmā"ti, anujānāmi, bhikkhave, tehi bhikkhūhi pavāraṇāsaṅgahaṃ kātuṃ. |
we would be deprived of our level of comfort,’ “then I allow that those monks make an Invitation-delay. |
Evañca pana, bhikkhave, kātabbo. |
“And, monks, it should be made like this: |
Sabbeheva ekajjhaṃ sannipatitabbaṃ – sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“The entire Saṅgha should gather. “When they have gathered, an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato. |
While we have been living together in unity, courteously, without dispute, a certain level of comfort has been achieved. |
Sace mayaṃ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṃ pakkameyyuṃ. |
“‘If we were to invite now, and if there are monks who, having invited, would leave to go wandering, |
Evaṃ mayaṃ imamhā phāsuvihārā paribāhirā bhavissāma. |
we would be deprived of our level of comfort. |
Yadi saṅghassa pattakallaṃ, saṅgho pavāraṇāsaṅgahaṃ kareyya, idāni uposathaṃ kareyya, pātimokkhaṃ uddiseyya, āgame juṇhe komudiyā cātumāsiniyā pavāreyya. |
“‘If the Saṅgha is ready, it should make an Invitation-delay so that it might now perform the Uposatha and recite the Pāṭimokkha, and then invite (on the full moon) of the coming “water-lily” fourth month. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato. |
While we have been living together in unity, courteously, without dispute, a certain level of comfort has been achieved. |
Sace mayaṃ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṃ pakkameyyuṃ. |
“‘If we were to invite now, and if there are monks who, having invited, would leave to go wandering, |
Evaṃ mayaṃ imamhā phāsuvihārā paribāhirā bhavissāma. |
we would be deprived of our level of comfort. |
Saṅgho pavāraṇāsaṅgahaṃ karoti, idāni uposathaṃ karissati, pātimokkhaṃ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati. |
“‘The Saṅgha is making an Invitation-delay so that it will now perform the Uposatha and recite the Pāṭimokkha, and then invite (on the full moon) of the coming “water-lily” fourth month. |
Yassāyasmato khamati pavāraṇāsaṅgahassa karaṇaṃ, idāni uposathaṃ karissati, pātimokkhaṃ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the making of an Invitation-delay—so that (the Saṅgha) will now perform the Uposatha and recite the Pāṭimokkha, and then invite when the “water-lily” fourth month arrives—is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Kato saṅghena pavāraṇāsaṅgaho, idāni uposathaṃ karissati, pātimokkhaṃ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati. |
“‘An Invitation-delay has been made by the Saṅgha so that it will now perform the Uposatha and recite the Pāṭimokkha, and then invite (on the full moon) of the coming “water-lily” fourth month. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’ |
Tehi ce, bhikkhave, bhikkhūhi kate pavāraṇāsaṅgahe aññataro bhikkhu evaṃ vadeyya – "icchāmahaṃ, āvuso, janapadacārikaṃ pakkamituṃ; atthi me janapade karaṇīya"nti, so evamassa vacanīyo – "sādhāvuso, pavāretvā gacchāhī"ti. |
“If, when those monks have made an Invitation-delay, a certain monk should say, ‘Friends, I want to set out on a wandering tour of the countryside. I have business in the countryside,’ “then he should be told, ‘Friend, it would be good if you invited and then went.’ |
So ce, bhikkhave, bhikkhu pavārayamāno aññatarassa bhikkhuno pavāraṇaṃ ṭhapeti, so evamassa vacanīyo – "anissaro kho me tvaṃ, āvuso, pavāraṇāya, na tāvāhaṃ pavāressāmī"ti. |
“Monks, if, as that monk is inviting, he cancels the Invitation of a certain monk, then he should be told, ‘Friend, you’re not in charge of my Invitation. I won’t invite yet.’ |
Tassa ce, bhikkhave, bhikkhuno pavārayamānassa aññataro bhikkhu tassa bhikkhuno pavāraṇaṃ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṃ kārāpetabbā. |
“Monks, if, as that monk is inviting, a certain monk cancels his Invitation, then the Saṅgha should cross-question them both and investigate, then deal with them in line with the rule. |
So ce, bhikkhave, bhikkhu janapade taṃ karaṇīyaṃ tīretvā punadeva anto komudiyā cātumāsiniyā taṃ āvāsaṃ āgacchati, tehi ce, bhikkhave, bhikkhūhi pavāriyamāne aññataro bhikkhu tassa bhikkhuno pavāraṇaṃ ṭhapeti, so evamassa vacanīyo – "anissaro kho me tvaṃ, āvuso, pavāraṇāya; pavārito aha"nti. |
“If that monk should conclude his business in the countryside and return to the residence within the “water-lily” fourth month, and if, as the monks are inviting, a certain monk cancels his Invitation, he should be told, ‘Friend, you’re not in charge of my Invitation. I’ve (already) invited.’ |
Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne so bhikkhu aññatarassa bhikkhuno pavāraṇaṃ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṃ kārāpetvā saṅghena pavāretabbanti. |
“If, as the monks are inviting, he cancels the Invitation of a certain monk, then the Saṅgha should cross-question them both and investigate, then deal with them in line with the rule1. Then the Saṅgha should invite.” |
Pavāraṇāsaṅgaho niṭṭhito. |
The Invitation-delay is finished. |
Pavāraṇākkhandhako catuttho. |
The Invitation Khandhaka, the fourth, is finished. |
Vassaṃvuṭṭhā kosalesu, agamuṃ satthu dassanaṃ; |
Having completed the Rains among the Kosalans, |
Aphāsuṃ pasusaṃvāsaṃ, aññamaññānulomatā. |
they came to see the Teacher. An uncomfortable cattle-like affiliation, mutual conformity. |
Pavārentā paṇāmañca [pavārentāsane dve ca (sī. syā.)], kammaṃ gilānañātakā; |
They invited, on their seats, and two, transactions, a sick monk, relatives, |
Rājā corā ca dhuttā ca, bhikkhupaccatthikā tathā. |
kings, thieves, mischief-makers, and likewise opponents of the monks. |
Pañca catutayo dveko, āpanno vematī sari; |
Five, four, three, two, one, fallen (into an offense), in doubt, he remembered, |
Sabbo saṅgho vematiko, bahū samā ca thokikā. |
the entire Saṅgha, in doubt, more, equal, fewer. |
Āvāsikā cātuddasa, liṅgasaṃvāsakā ubho; |
The residents on the fourteenth, traces, common affiliation, both, |
Gantabbaṃ na nisinnāya, chandadāne pavāraṇā [chandadānapavāraṇā (ka.)]. |
one should go, not with one sitting, the Invitation when consent has been given. |
Savarehi khepitā megho, antarā ca pavāraṇā; |
Because of Savaras, it was spent, a cloud, obstructions, and the Invitation. |
Na icchanti puramhākaṃ, aṭṭhapitā ca bhikkhuno. |
They didn’t give (leave); before (they canceled) ours, |
Kimhi vāti katamañca, diṭṭhena sutasaṅkāya; |
not (properly) canceled, a monk’s, why? and which? on the basis of what is seen, heard, suspected. |
Codako cuditako ca, thullaccayaṃ vatthu bhaṇḍanaṃ; |
One making a charge, one charged, a thullaccaya, a matter, a quarrel, |
Pavāraṇāsaṅgaho ca, anissaro pavārayeti. |
the delay of the Invitation, not in charge; it should invite. |
Imamhi khandhake vatthūni chacattārīsāti. |
In this khandhaka there are 46 cases. |
Pavāraṇākkhandhako niṭṭhito. |
The Invitation Khandhaka is finished. |
242.Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. |
Now on that occasion the Buddha, the Blessed One, was staying near Rājagaha on Vulture Peak Mountain. |
Tena kho pana samayena rājā māgadho seniyo bimbisāro asītiyā gāmasahassesu issariyādhipaccaṃ rajjaṃ kāreti. |
And at that time King Seniya Bimbisāra of Magadha was ruling the kingdom—a dominion of 80,000 villagers. |
Tena kho pana samayena campāyaṃ soṇo nāma koḷiviso [koḷivīso (sī.)] seṭṭhiputto sukhumālo hoti. |
At that time in Campā there was a son of a good family named Soṇa Koḷivisa—delicate, a money-lender’s son. |
Tassa pādatalesu lomāni jātāni honti. |
There was hair growing even on the soles of his feet. |
Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni sannipātāpetvā kenacideva karaṇīyena soṇassa koḷivisassa santike dūtaṃ pāhesi – āgacchatu soṇo, icchāmi soṇassa āgatanti. |
Then King Seniya Bimbisāra of Magadha, having had the 80,000 villagers gather together for some business or other, sent a messenger to Soṇa Koḷivisa’s presence, (saying,) “Let Soṇa come. I desire Soṇa’s coming.” |
Atha kho soṇassa koḷivisassa mātāpitaro soṇaṃ koḷivisaṃ etadavocuṃ – "rājā te, tāta soṇa, pāde dakkhitukāmo. |
Then Soṇa Koḷivisa’s parents said to him, “Dear son, the king wants to look at your feet. |
Mā kho tvaṃ, tāta soṇa, yena rājā tena pāde abhippasāreyyāsi. |
But you shouldn’t point your feet at the king. |
Rañño purato pallaṅkena nisīda. |
Sit cross-legged in front of him— |
Nisinnassa te rājā pāde dakkhissatī"ti. |
he will see your feet as you are sitting.” |
Atha kho soṇaṃ koḷivisaṃ sivikāya ānesuṃ. |
Then they brought Soṇa Koḷivisa on a sedan-chair. |
Atha kho soṇo koḷiviso yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ abhivādetvā rañño purato pallaṅkena nisīdi. |
He went to King Seniya Bimbisāra and, on arrival, having bowed down to him, sat down cross-legged in front of him. |
Addasā kho rājā māgadho seniyo bimbisāro soṇassa koḷivisassa pādatalesu lomāni jātāni. |
King Seniya Bimbisāra of Magadha saw the hair growing on Soṇa Koḷivisa’s feet. |
Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni diṭṭhadhammike atthe anusāsitvā uyyojesi – "tumhe khvattha, bhaṇe, mayā diṭṭhadhammike atthe anusāsitā; gacchatha, taṃ bhagavantaṃ payirupāsatha; so no bhagavā samparāyike atthe anusāsissatī"ti. |
Then King Bimbisāra of Magadha, having admonished the 80,000 villagers concerning what is beneficial in the here-and-now, dismissed them, (saying,) “I say, I have admonished you concerning what is beneficial in the here-and-now. Go to the Blessed One and attend on him. The Blessed One will admonish you concerning what is beneficial in the other world.” |
Atha kho tāni asīti gāmikasahassāni yena gijjhakūṭo pabbato tenupasaṅkamiṃsu. |
So the 80,000 villagers went to Vulture Peak Mountain. |
Tena kho pana samayena āyasmā sāgato bhagavato upaṭṭhāko hoti. |
Now at that time Ven. Sāgata was the Blessed One’s attendant. |
Atha kho tāni asīti gāmikasahassāni yenāyasmā sāgato tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ sāgataṃ etadavocuṃ – "imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṃ dassanāya; sādhu mayaṃ, bhante, labheyyāma bhagavantaṃ dassanāyā"ti. |
Then the 80,000 villagers went to Ven. Sāgata and, on arrival, said to him, “We 80,000 villagers have come to see the Blessed One. It would be good, venerable sir, if we could get to see the Blessed One.” |
"Tena hi tumhe āyasmanto muhuttaṃ idheva tāva hotha, yāvāhaṃ bhagavantaṃ paṭivedemī"ti. |
“In that case, stay right here for a moment, sirs, while I tell the Blessed One.” |
Atha kho āyasmā sāgato tesaṃ asītiyā gāmikasahassānaṃ purato pekkhamānānaṃ pāṭikāya nimujjitvā bhagavato purato ummujjitvā bhagavantaṃ etadavoca – "imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṃ dassanāya; yassa dāni, bhante, bhagavā kālaṃ maññatī"ti. |
Then Ven. Sāgata, in front of the gaping 80,000 villagers, sunk down into the stone slab in front of the dwelling. Rising up in front of the Blessed One, he said to him, “Lord, these 80,000 villagers have come to see the Blessed One. Now is the time for the Blessed One to do as he sees fit.” |
"Tena hi tvaṃ, sāgata, vihārapacchāyāyaṃ āsanaṃ paññapehī"ti. |
“In that case, Sāgata, lay out a seat in the shade of the dwelling.” |
"Evaṃ, bhante"ti kho āyasmā sāgato bhagavato paṭissuṇitvā pīṭhaṃ gahetvā bhagavato purato nimujjitvā tesaṃ asītiyā gāmikasahassānaṃ purato pekkhamānānaṃ pāṭikāya ummujjitvā vihārapacchāyāyaṃ āsanaṃ paññapeti. |
Responding, “As you say, lord,” Ven. Sāgata took a bench and sunk down into the ground in front of the Blessed One. Rising out of the stone slab in front of the gaping 80,000 villagers, he laid out the seat in the shade of the dwelling. |
Atha kho bhagavā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi. |
Then the Blessed One came out of the dwelling and sat down on the seat laid out in the shade of the dwelling. |
Atha kho tāni asīti gāmikasahassāni yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
The 80,000 villagers went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Atha kho tāni asīti gāmikasahassāni āyasmantaṃyeva sāgataṃ samannāharanti, no tathā bhagavantaṃ. |
But the 80,000 villagers were still focused on Ven. Sāgata, not as much on the Blessed One. |
Atha kho bhagavā tesaṃ asītiyā gāmikasahassānaṃ cetasā cetoparivitakkamaññāya āyasmantaṃ sāgataṃ āmantesi – "tena hi tvaṃ, sāgata, bhiyyosomattāya uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassehī"ti. |
Then the Blessed One, having known with his awareness the train of thought in the awareness of the 80,000 villagers, addressed Ven. Sāgata, “In that case, Sāgata, display even greater wonders and superior human attainments.” |
"Evaṃ, bhante"ti kho āyasmā sāgato bhagavato paṭissuṇitvā vehāsaṃ abbhuggantvā ākāse antalikkhe caṅkamatipi, tiṭṭhatipi, nisīdatipi, seyyampi kappeti, dhūmāyatipi [dhūpāyatipi (sī.), padhūpāyatipi (syā.)] pajjalatipi, antaradhāyatipi. |
Responding, “As you say, lord,” to the Blessed One, Ven. Sāgata rose up into the air, walked back and forth in space, in the sky, stood, sat, lay down, emitted smoke, emitted flames, and disappeared. |
Atha kho āyasmā sāgato ākāse antalikkhe anekavihitaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "satthā me, bhante, bhagavā; sāvakohamasmi. |
Then when he had displayed various wonders and superior human attainments in the sky, in empty space, he put his head down at the Blessed One’s feet and said to him, ”The Blessed One is my teacher. I am his disciple. |
Satthā me, bhante, bhagavā; sāvakohamasmī"ti. |
The Blessed One is my teacher. I am his disciple.” |
Atha kho tāni asīti gāmikasahassāni "acchariyaṃ vata bho! |
Then the 80,000 villagers, (thinking), “How amazing! |
Abbhutaṃ vata bho! |
How astounding!— |
Sāvakopi nāma evaṃ mahiddhiko bhavissati, evaṃ mahānubhāvo, aho nūna satthā"ti bhagavantaṃyeva samannāharanti, no tathā āyasmantaṃ sāgataṃ. |
in that even the disciple could be so mighty and powerful. Wow! What about the teacher?” focused on the Blessed One, not as much on Ven. Sāgata. |
Atha kho bhagavā tesaṃ asītiyā gāmikasahassānaṃ cetasā cetoparivitakkamaññāya anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
Then the Blessed One, having known with his awareness the train of thought in the awareness of the 80,000 villagers, gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā te bhagavā aññāsi kallacitte, muducitte, vinīvaraṇacitte, udaggacitte, pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evamevaṃ tesaṃ asītiyā gāmikasahassānaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – "yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "abhikkantaṃ, bhante, abhikkantaṃ, bhante. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! |
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – "cakkhumanto rūpāni dakkhantī"ti, evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. |
Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. |
Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma. |
“We go to the Blessed One for refuge, |
Dhammañca, bhikkhusaṅghañca. |
to the Dhamma, & to the Saṅgha of monks. |
Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate"ti. |
“May the Blessed One remember us as lay followers who has gone for refuge from this day forward, for life.” |
243.Atha kho soṇassa koḷivisassa etadahosi "yathā yathā kho ahaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya"nti. |
Then the thought occurred to Soṇa Koḷivisa, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness.” |
Atha kho tāni asīti gāmikasahassāni bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamisuṃ. |
Then the 80,000 villagers, having delighted in the Blessed One’s words and expressed their approval, got up from their seats, bowed down to the Blessed One, circumambulated him, keeping him to their right, and left. |
Atha kho soṇo koḷiviso acirapakkantesu tesu asītiyā gāmikasahassesu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Soṇa Koḷivisa, not long after the 80,000 villagers had left, went to the Blessed One and, on arrival, bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinno kho soṇo koḷiviso bhagavantaṃ etadavoca – "yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. |
As he was sitting there, he said to the Blessed One, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. |
Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. |
I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. |
Pabbājetu maṃ, bhante, bhagavā"ti. |
Lord, may the Blessed One give me the Going-forth.” |
Alattha kho soṇo koḷiviso bhagavato santike pabbajjaṃ, alattha upasampadaṃ. |
So Soṇa Koḷivisa obtained the Going-forth in the Blessed One’s presence; he obtained Acceptance. |
Acirupasampanno ca panāyasmā soṇo sītavane viharati. |
Not long after his acceptance, Ven. Soṇa was staying in the Cool Grove. [AN 6:55] |
Tassa accāraddhavīriyassa caṅkamato pādā bhijjiṃsu. |
As he practiced walking meditation with over-aroused persistence, his feet split. |
Caṅkamo lohitena phuṭo hoti, seyyathāpi gavāghātanaṃ. [ito paraṃ yāva imassa vatthussa avasānaṃ tāva pāṭho a. ni. 6.55 ādayo] Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. |
The walking path was covered in blood as if cows had been slaughtered. Then, as Ven. Soṇa was alone in seclusion, this train of thought arose in his awareness: “Of the Blessed One’s disciples who have aroused their persistence, I am one, |
Atha ca pana me nānupādāya āsavehi cittaṃ vimuccati. |
but my mind is not released from the effluents through lack of clinging/sustenance. |
Saṃvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṃ, puññāni ca kātuṃ. |
Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. |
Yaṃnūnāhaṃ hīnāyāvattitvā bhoge ca bhuñjeyyaṃ, puññāni ca kareyya"nti. |
What if I were to return to the lower life, enjoy wealth, and make merit?” |
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – gijjhakūṭe pabbate antarahito sītavane pāturahosi. |
Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Soṇa’s awareness—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Vulture Peak Mountain and appeared in the Cool Wood. |
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ senāsanacārikaṃ āhiṇḍanto yenāyasmato soṇassa caṅkamo tenupasaṅkami. |
Then the Blessed One, walking on an inspection tour of the lodgings with several monks, went to Ven. Soṇa’s walking path. |
Addasā kho bhagavā āyasmato soṇassa caṅkamaṃ lohitena phuṭaṃ, disvāna bhikkhū āmantesi – "kassa nvāyaṃ, bhikkhave, caṅkamo lohitena phuṭo, seyyathāpi gavāghātana"nti? |
The Blessed One saw Ven. Soṇa’s walking path covered in blood and, on seeing it, addressed the monks, “Monks, whose walking path is this—covered in blood as if cows have been slaughtered?” |
"Āyasmato, bhante, soṇassa accāraddhavīriyassa caṅkamato pādā bhijjiṃsu. |
“Lord, this is the walking path of Ven. Soṇa, whose persistence is over-aroused: |
Tassāyaṃ caṅkamo lohitena phuṭo, seyyathāpi gavāghātana"nti. |
His feet split, so this walking path of his is covered in blood as if cows have been slaughtered.” |
Atha kho bhagavā yenāyasmato soṇassa vihāro tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
Then the Blessed One went to Ven. Soṇa’s dwelling and, on arrival, sat down on a seat laid out. |
Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Ven. Soṇa, after bowing down to the Blessed One, also sat to one side. |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca – "nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. |
As he was sitting there, the Blessed One said to him, “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one, |
Atha ca pana me nānupādāya āsavehi cittaṃ vimuccati. |
but my mind is not released from the effluents through lack of clinging/sustenance. |
Saṃvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṃ, puññāni ca kātuṃ. |
Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. |
Yaṃnūnāhaṃ hīnāyāvattitvā bhoge ca bhuñjeyyaṃ, puññāni ca kareyya"'nti? |
What if I were to, return to the lower life, enjoy wealth, and make merit?’” |
"Evaṃ, bhante"ti. |
“Yes, lord.” |
"Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agārikabhūto vīṇāya tantissare"ti? |
“Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?” |
"Evaṃ, bhante"ti. |
“Yes, lord.” |
"Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? |
“And what do you think, Soṇa? When the strings of your vīṇā were too taut, was your vīṇā, at that time, in tune and playable?” |
"No hetaṃ, bhante"ti. |
“No, lord.” |
"Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? |
“And what do you think, Soṇa? When the strings of your vīṇā were too loose, was your vīṇā, at that time, in tune and playable?” |
"No hetaṃ, bhante"ti. |
“No, lord.” |
"Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo neva accāyatā honti nātisithilā, same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? |
“And what do you think, Soṇa? When the strings of your vīṇā were neither too taut nor too loose, but established to be right on pitch, was your vīṇā, at that time, in tune and playable?” |
"Evaṃ, bhante"ti. |
“Yes, lord.” |
"Evameva kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atilīnavīriyaṃ kosajjāya saṃvattati. |
“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. |
Tasmātiha tvaṃ, soṇa, vīriyasamataṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī"ti. |
“Thus you should determine the right pitch for your persistence, attune the pitch of the faculties (to that), and there pick up your theme.” |
"Evaṃ, bhante"ti kho āyasmā soṇo bhagavato paccassosi. |
“Yes, lord,” Ven. Soṇa responded to the Blessed One. |
Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – sītavane āyasmato soṇassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi. |
Then, having given this exhortation to Ven. Soṇa, the Blessed One—as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Cool Wood and appeared on Vulture Peak Mountain. |
Atha kho āyasmā soṇo aparena samayena vīriyasamataṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. |
So after that, Ven. Soṇa determined the right pitch for his persistence, attuned the pitch of the faculties (to that), and there picked up his theme. |
Atha kho āyasmā soṇo, eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto, na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti – tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. |
'Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti abhiññāsi. |
He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” |
Aññataro ca panāyasmā soṇo arahataṃ ahosi. |
And thus Ven. Soṇa became another one of the arahants. |
244.Atha kho āyasmato soṇassa arahattappattassa etadahosi – "yaṃnūnāhaṃ bhagavato santike aññaṃ byākareyya"nti. |
Then, on the attainment of arahantship, the thought occurred to Ven. Soṇa: “What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?” |
Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca – yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaññojano sammadaññā vimutto, so chaṭṭhānāni adhimutto hoti – nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, upādānakkhayādhimutto hoti, taṇhakkhayādhimutto hoti, asammohādhimutto hoti. |
As he was sitting there he said to the Blessed One: “Lord, when a monk is an arahant, with his effluents ended, one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: He is dedicated to renunciation, seclusion, non-afflictiveness, the ending of clinging/sustenance, the ending of craving, & non-deludedness. |
"Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'kevalaṃ saddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto'ti, na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. |
“Now it may occur to a certain venerable one to think, ‘Perhaps it is entirely dependent on a measure of conviction that this venerable one is dedicated to renunciation,’ but it should not be seen in that way. |
Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti. |
“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation. |
"Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto'ti. |
“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion,’ |
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. |
but it should not be seen in that way. |
Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ [karaṇīyaṃ attano (aṅguttarapāḷiyaṃ)] asamanupassanto katassa vā paṭicayaṃ, khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti. |
“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to seclusion. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to seclusion. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to seclusion. |
"Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto'ti. |
“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he falls back on attachment to habits & practices as being essential that he is dedicated to non-afflictiveness,’ |
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. |
but it should not be seen in that way. |
Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ asamanupassanto katassa vā paṭicayaṃ, khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti. |
“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness. |
"Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti. |
“It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of clinging/sustenance. |
"Khayā rāgassa vītarāgattā taṇhakkhayādhimutto hoti, khayā dosassa vītadosattā taṇhakkhayādhimutto hoti, khayā mohassa vītamohattā taṇhakkhayādhimutto hoti. |
“It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of craving. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of craving. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving. |
"Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti. |
“It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-deludedness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-deludedness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-deludedness. |
"Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. |
“Lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. “And even if powerful sounds cognizable by the ear … |
Amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. |
[Being still, having reached imperturbability, he focuses on their passing away.] |
Bhusā cepi sotaviññeyyā saddā - pe - ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. |
“aromas cognizable by the nose … “flavors cognizable by the tongue … “tactile sensations cognizable by the body… “(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. |
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano, puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi - pe - uttarāya cepi disāya - pe - dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, evameva kho, bhante, evaṃ sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. |
“Just as if there were a mountain of rock—without cracks, without fissures, one solid mass—and then from the east there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake. “And then from the west there were to come a powerful storm of wind & rain … “And then from the north there were to come a powerful storm of wind & rain … “And then from the south there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake. |
Bhusā cepi sotaviññeyyā saddā - pe - ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassatī"ti. |
“In the same way, lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. “And even if powerful sounds cognizable by the ear … “aromas cognizable by the nose … “flavors cognizable by the tongue … “tactile sensations cognizable by the body… “(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. |
Nekkhammaṃ adhimuttassa, pavivekañca cetaso; |
“When one’s awareness is dedicated to renunciation, seclusion, |
Abyāpajjādhimuttassa, upādānakkhayassa ca. |
non-afflictiveness, the ending of clinging, |
Taṇhakkhayādhimuttassa, asammohañca cetaso; |
the ending of craving, & non-deludedness, |
Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati. |
seeing the arising of the sense media, the mind is rightly released. |
Tassa sammāvimuttassa, santacittassa bhikkhuno; |
For that monk, rightly released, his mind at peace, |
Katassa paṭicayo natthi, karaṇīyaṃ na vijjati. |
there’s nothing to be done, nothing to add to what’s done. |
Selo yathā ekagghano, vātena na samīrati; |
As a single mass of rock isn’t moved by the wind, |
Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā. |
even so all forms, flavors, sounds, aromas, contacts, |
Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino; |
ideas desirable & not, have no effect on one who is Such. |
Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatīti. |
The mind —still, totally released— focuses on their passing away.” |
Soṇakoḷivisavatthu niṭṭhitaṃ. |
The Story of Soṇa Koḷivisa is finished. |
245.Atha kho bhagavā bhikkhū āmantesi – "evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti, attho ca vutto, attā ca anupanīto. |
Then the Blessed One addressed the monks, “Monks, this is how sons of good families declare gnosis. The meaning (of gnosis) is stated, but without mention of self. |
Atha ca, panidhekacce moghapurisā hasamānakaṃ, maññe, aññaṃ byākaronti, te pacchā vighātaṃ āpajjantī"ti. |
Yet there are some worthless men who declare gnosis as if in jest. They will fall into trouble afterwards.” |
Atha kho bhagavā āyasmantaṃ soṇaṃ āmantesi – "tvaṃ khosi, soṇa, sukhumālo. |
Then the Blessed One addressed Ven. Soṇa, “Soṇa, you are delicate. |
Anujānāmi te, soṇa, ekapalāsikaṃ upāhana"nti. |
I allow you single-soled leather footwear.” |
"Ahaṃ kho, bhante, asītisakaṭavāhe hiraññaṃ ohāya agārasmā anagāriyaṃ pabbajito, sattahatthikañca anīkaṃ. |
“Lord, having abandoned eighty cartloads of gold and a guard with seven elephants, I went forth from the home life into homelessness. |
Athāhaṃ bhante ekapalāsikaṃ ce upāhanaṃ pariharissāmi, tassa me bhavissanti vattāro 'soṇo koḷiviso asītisakaṭavāhe hiraññaṃ ohāya agārasmā anagāriyaṃ pabbajito, sattahatthikañca anīkaṃ. |
“If I were to wear single-soled leather footwear, there would be those who would say, ‘Soṇa Koḷivisa, having abandoned eighty cartloads of gold and troops with seven elephants, went forth from the home life into homelessness. |
So dānāyaṃ ekapalāsikāsu upāhanāsu satto'ti. |
But now he’s attached to single-soled leather footwear.’ |
Sace bhagavā bhikkhusaṅghassa anujānissati ahampi paribhuñjissāmi; no ce bhagavā bhikkhusaṅghassa anujānissati, ahampi na paribhuñjissāmī"ti. |
“If the Blessed One allows it for the Saṅgha of monks, I will make use of it. But if the Blessed One doesn’t allow it for the Saṅgha of monks, I won’t make use of it.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ekapalāsikaṃ upāhanaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow single-soled leather footwear. |
Na, bhikkhave, diguṇā upāhanā dhāretabbā. |
Double-soled leather footwear should not be worn. |
Na tiguṇā upāhanā dhāretabbā. |
Triple-soled leather footwear should not be worn. |
Na guṇaṅguṇūpāhanā [gaṇaṅgaṇūpāhanā (bahūsu)] dhāretabbā. |
Multi-soled leather footwear should not be worn. |
Yo dhāreyya, āpatti dukkaṭassā"ti. |
Whoever should wear it: an offense of wrong doing.” [Sk 61] |
Diguṇādiupāhanapaṭikkhepo niṭṭhito. |
The Prohibition Against Double-soled Leather Footwear, etc. is finished. |
246.Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlikā upāhanāyo dhārenti - pe - sabbapītikā upāhanāyo dhārenti… sabbalohitikā upāhanāyo dhārenti… sabbamañjiṭṭhikā [sabbamañjeṭṭhikā (ka.)] upāhanāyo dhārenti … sabbakaṇhā upāhanāyo dhārenti… sabbamahāraṅgarattā upāhanāyo dhārenti… sabbamahānāmarattā upāhanāyo dhārenti. |
Now at that time the Group-of-six monks wore entirely blue/green leather footwear. … They wore entirely yellow leather footwear. … They wore entirely blood-red leather footwear. … They wore entirely crimson leather footwear. … They wore entirely black leather footwear. … They wore entirely orange leather footwear. … They wore entirely beige leather footwear. … |
Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about, “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sabbanīlikā upāhanā dhāretabbā - pe - na sabbapītikā upāhanā dhāretabbā, na sabbalohitikā upāhanā dhāretabbā, na sabbamañjiṭṭhikā upāhanā dhāretabbā, na sabbakaṇhā upāhanā dhāretabbā, na sabbamahāraṅgarattā upāhanā dhāretabbā, na sabbamahānāmarattā upāhanā dhāretabbā. |
“Leather footwear that is entirely blue/green should not be worn. Leather footwear that is entirely yellow should not be worn. Leather footwear that is entirely blood-red should not be worn. Leather footwear that is entirely crimson should not be worn. entirely black should not be worn. Leather footwear that is entirely orange should not be worn. Leather footwear that is entirely beige should not be worn. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should wear it: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū nīlakavaddhikā [vaṭṭikā (sī.)] upāhanāyo dhārenti, pītakavaddhikā upāhanāyo dhārenti, lohitakavaddhikā upāhanāyo dhārenti, mañjiṭṭhikavaddhikā upāhanāyo dhārenti, kaṇhavaddhikā upāhanāyo dhārenti, mahāraṅgarattavaddhikā upāhanāyo dhārenti, mahānāmarattavaddhikā upāhanāyo dhārenti. |
Now at that time the Group-of-six monks were wearing leather footwear with blue/green straps. They wore leather footwear with yellow straps. They wore leather footwear with blood-red straps. They wore leather footwear with crimson straps. They wore leather footwear with black straps. They wore leather footwear with orange straps. They wore leather footwear with beige straps. |
Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about, “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, nīlakavaddhikā upāhanā dhāretabbā - pe - na pītakavaddhikā upāhanā dhāretabbā, na lohitakavaddhikā upāhanā dhāretabbā, na mañjiṭṭhikavaddhikā upāhanā dhāretabbā, na kaṇhavaddhikā upāhanā dhāretabbā, na mahāraṅgarattavaddhikā upāhanā dhāretabbā, na mahānāmarattavaddhikā upāhanā dhāretabbā. |
“Leather footwear with blue/green straps should not be worn. Leather footwear with yellow straps should not be worn. Leather footwear with blood-red straps should not be worn. Leather footwear with crimson straps should not be worn. Leather footwear with black straps should not be worn. Leather footwear with orange straps should not be worn. Leather footwear with beige straps should not be worn. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should wear it: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū khallakabaddhā […bandhā (ka.)] upāhanāyo dhārenti - pe - puṭabaddhā upāhanāyo dhārenti, pāliguṇṭhimā upāhanāyo dhārenti, tūlapuṇṇikā upāhanāyo dhārenti, tittirapattikā upāhanāyo dhārenti, meṇḍavisāṇavaddhikā upāhanāyo dhārenti, ajavisāṇavaddhikā upāhanāyo dhārenti, vicchikāḷikā upāhanāyo dhārenti, morapiñcha [morapiñja (sī. syā.)] parisibbitā upāhanāyo dhārenti, citrā upāhanāyo dhārenti. |
Now at that time the Group-of-six monks wore leather footwear with heel-coverings. They wore leather boots. They wore leather shoes. They wore leather footwear stuffed with cotton [or kapok]. They wore leather footwear decorated with partridge [or quail] wings. They wore leather footwear with straps in the shape of rams’ horns. They wore leather footwear with straps in the shape of goats’ horns. They wore leather footwear with straps in the shape of scorpion tails. They wore leather footwear with peacock feathers sown around. They wore decorated leather footwear. |
Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about, “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, khallakabaddhā upāhanā dhāretabbā - pe - na puṭabaddhā upāhanā dhāretabbā, na pāliguṇṭhimā upāhanā dhāretabbā, na tūlapuṇṇikā upāhanā dhāretabbā, na tittirapattikā upāhanā dhāretabbā, na meṇḍavisāṇavaddhikā upāhanā dhāretabbā, na ajavisāṇavaddhikā upāhanā dhāretabbā, na vicchikāḷikā upāhanā dhāretabbā, na morapiñchaparisibbitā upāhanā dhāretabbā, na citrā upāhanā dhāretabbā. |
“Leather footwear with heel-coverings should not be worn. Leather boots should not be worn. Leather shoes should not be worn. Leather footwear stuffed with cotton [or kapok] should not be worn. Leather footwear decorated with partridge [or quail] wings should not be worn. Leather footwear with straps in the shape of rams’ horns should not be worn. Leather footwear with straps in the shape of goats’ horns should not be worn. Leather footwear with straps in the shape of scorpion tails should not be worn. Leather footwear with peacock feathers sown around should not be worn. Decorated leather footwear should not be worn. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should wear it: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū sīhacammaparikkhaṭā upāhanāyo dhārenti - pe - byagghacammaparikkhaṭā upāhanāyo dhārenti, dīpicammaparikkhaṭā upāhanāyo dhārenti, ajinacammaparikkhaṭā upāhanāyo dhārenti, uddacammaparikkhaṭā upāhanāyo dhārenti, majjāracammaparikkhaṭā upāhanāyo dhārenti, kāḷakacammaparikkhaṭā upāhanāyo dhārenti, luvakacammaparikkhaṭā [ulūkacammaparikkhaṭā (yojanā)] upāhanāyo dhārenti. |
Now at that time the Group-of-six monks wore leather footwear embellished with lion skin. They wore leather footwear embellished with tiger skin. They wore leather footwear embellished with leopard skin. They wore leather footwear embellished with black antelope skin. They wore leather footwear embellished with otter skin. They wore leather footwear embellished with cat skin. They wore leather footwear embellished with squirrel skin. They wore leather footwear embellished with flying fox skin. |
Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about, “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sīhacammaparikkhaṭā upāhanā dhāretabbā - pe - na byagghacammaparikkhaṭā upāhanā dhāretabbā, na dīpicammaparikkhaṭā upāhanā dhāretabbā, na ajinacammaparikkhaṭā upāhanā dhāretabbā, na uddacammaparikkhaṭā upāhanā dhāretabbā, na majjāracammaparikkhaṭā upāhanā dhāretabbā, na kāḷakacammaparikkhaṭā upāhanā dhāretabbā, na luvakacammaparikkhaṭā upāhanā dhāretabbā. |
“Leather footwear embellished with lion skin should not be worn. Leather footwear embellished with tiger skin should not be worn. Leather footwear embellished with leopard skin should not be worn. Leather footwear embellished with black antelope skin should not be worn. Leather footwear embellished with otter skin should not be worn. Leather footwear embellished with cat skin should not be worn. Leather footwear embellished with squirrel skin should not be worn. Leather footwear embellished with flying fox skin should not be worn. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should wear it: an offense of wrong doing.” |
Sabbanīlikādipaṭikkhepo niṭṭhito. |
The Prohibition Against Double-soled Leather Footwear, etc. is finished. |
247.Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi, aññatarena bhikkhunā pacchāsamaṇena. |
Now on that occasion the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & outer robe—entered Rājagaha for alms with a certain monk as his attendant. |
Atha kho so bhikkhu khañjamāno bhagavantaṃ piṭṭhito piṭṭhito anubandhi. |
Then the monk, hobbling along, followed behind the Blessed One. |
Addasā kho aññataro upāsako guṇaṅguṇūpāhanā ārohitvā bhagavantaṃ dūratova āgacchantaṃ; disvā upāhanā ārohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā etadavoca – "kissa, bhante, ayyo khañjatī"ti ? |
A certain lay follower who had put on multi-soled leather footwear saw the Blessed One, coming in the distance. On seeing him, he took off his leather footwear and went to the Blessed One. On arrival, having bowed down to the Blessed One, he went to the monk. On arrival, he bowed down to him and said, “Venerable sir, why is the master hobbling along?” |
"Pādā me, āvuso, phalitā"ti [phālitāti (ka.)]. |
“Friend, my feet are split.” |
"Handa, bhante, upāhanāyo"ti. |
“Take (my) leather footwear, venerable sir.” |
"Alaṃ, āvuso, paṭikkhittā bhagavatā guṇaṅguṇūpāhanā"ti. |
“Enough, friend. The Blessed One has prohibited multi-soled leather footwear.” |
"Gaṇhāhetā, bhikkhu, upāhanāyo"ti. |
[The Buddha:] “Monk, accept that leather footwear.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, omukkaṃ guṇaṅguṇūpāhanaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: |
Na, bhikkhave, navā guṇaṅguṇūpāhanā dhāretabbā. |
“Monks, I allow multi-soled leather footwear that has been cast off (or thrown away). But new multi-soled leather footwear should not be worn. |
Yo dhāreyya, āpatti dukkaṭassā"ti. |
Whoever should wear it: an offense of wrong doing.” |
Omukkaguṇaṅguṇūpāhanānujānanā niṭṭhitā. |
The Allowance of Cast-off Multi-soled Leather Footwear is finished. |
248.Tena kho pana samayena bhagavā ajjhokāse anupāhano caṅkamati. |
Now on that occasion the Blessed One was doing walking meditation without wearing leather footwear out in the open. |
Satthā anupāhano caṅkamatīti, therāpi bhikkhū anupāhanā caṅkamanti. |
(Thinking,) “The Teacher is doing walking meditation without wearing leather footwear,” the senior monks did walking meditation without wearing leather footwear. |
Chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamanti. |
The Group-of-six monks—as the Teacher was doing walking meditation without wearing leather footwear and the senior monks were also doing walking meditation without wearing leather footwear—did walking meditation wearing leather footwear. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissantī"ti. |
Those monks who were modest … criticized and complained and spread it about: “How can the Group-of-six monks—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamantī"ti? |
Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say, that the Group-of-six monks—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - "kathañhi nāma te, bhikkhave, moghapurisā, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissanti. |
The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear? |
Ime hi nāma, bhikkhave, gihī odātavatthavasanakā abhijīvanikassa sippassa kāraṇā ācariyesu sagāravā sappatissā sabhāgavuttikā viharissanti. |
“Even those householders, clad in white—on account of the skill by which they make a living—dwell with respect, deference, and courtesy for their teachers. |
Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu agāravā appatissā asabhāgavuttikā [sagāravā saggatissā sabhāgavuttikā (ka.)] vihareyyātha. |
“So now let your light shine forth, so that you—who have gone forth in such a well-taught Dhamma & Discipline—will dwell with respect, deference, and courtesy for your teachers and those with a teacher’s seniority, and for your preceptors and those with a preceptor’s seniority. |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu anupāhanesu caṅkamamānesu saupāhanena caṅkamitabbaṃ. |
“Monks, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, when one’s teacher, one with a teacher’s seniority, one’s preceptor, (or) one with a preceptor’s seniority is doing walking meditation without wearing leather footwear, one should not do walking meditation wearing leather footwear. |
Yo caṅkameyya, āpatti dukkaṭassa. |
Whoever should wear it: an offense of wrong doing. |
Na ca, bhikkhave, ajjhārāme upāhanā dhāretabbā. |
“And one should not wear leather footwear in a monastery. |
Yo dhāreyya, āpatti dukkaṭassā"ti. |
Whoever should wear it: an offense of wrong doing.” |
249.Tena kho pana samayena aññatarassa bhikkhuno pādakhilābādho hoti. |
Now at that time a certain monk was afflicted with corns. |
Taṃ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. |
The monks, supporting him, took him out to urinate and defecate. |
Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto te bhikkhū taṃ bhikkhuṃ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca – "kiṃ imassa, bhikkhave, bhikkhuno ābādho"ti? |
Then the Blessed One, wandering on a tour of the lodgings, saw the monks, supporting the monk, taking him out to urinate and defecate. On seeing them, he went to the monks and, on arrival, said to them, “Monks, what disease does this monk have?” |
"Imassa, bhante, āyasmato pādakhilābādho; imaṃ mayaṃ pariggahetvā uccārampi passāvampi nikkhāmemā"ti. |
“Lord, this venerable one is afflicted with corns. Supporting him, we are taking him out to urinate and defecate.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yassa pādā vā dukkhā, pādā vā phalitā, pādakhilo vā ābādho [pādakhilābādho vā (syā.)] upāhanaṃ dhāretu"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow one whose feet are painful or one whose feet are split or one who is afflicted with corns to wear leather footwear.” |
Tena kho pana samayena bhikkhū adhotehi pādehi mañcampi pīṭhampi abhiruhanti; cīvarampi senāsanampi dussati. |
Now at that time the monks would get up on beds and benches with unwashed feet. The cloth1 and the lodgings got dirty. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, 'idāni mañcaṃ vā pīṭhaṃ vā abhiruhissāmī"ti upāhanaṃ dhāretunti. |
“I allow you, when thinking, ‘I will now get up on a bed or a bench1,’ to wear leather footwear.” |
Tena kho pana samayena bhikkhū rattiyā uposathaggampi sannisajjampi gacchantā andhakāre khāṇumpi kaṇṭakampi akkamanti; pādā dukkhā honti. |
Now at that time the monks, when going to the Uposatha building or the meeting place at night, would walk into a stump or step on a splinter in the darkness. Their feet were in pain. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ajjhārāme upāhanaṃ dhāretuṃ, ukkaṃ, padīpaṃ, kattaradaṇḍanti. |
“I allow you to wear leather footwear in a monastery, and (I allow) a torch, a lamp, and a walking stick.” |
Ajjhārāme upāhanapaṭikkhepo niṭṭhito. |
The Prohibition Against Leather Footwear in a Monastery is finished. |
250.Tena kho pana samayena chabbaggiyā bhikkhū rattiyā paccūsasamayaṃ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṃ tiracchānakathaṃ kathentā, seyyathidaṃ [imā tiracchānakathāyo pāci. 508; dī. ni. 1.7; ma. ni. 2.223; saṃ. ni. 5.1080; a. ni. 10.69 ādayo] – rājakathaṃ, corakathaṃ, mahāmattakathaṃ, senākathaṃ, bhayakathaṃ, yuddhakathaṃ, annakathaṃ, pānakathaṃ, vatthakathaṃ, sayanakathaṃ, mālākathaṃ, gandhakathaṃ, ñātikathaṃ, yānakathaṃ, gāmakathaṃ, nigamakathaṃ, nagarakathaṃ, janapadakathaṃ, itthikathaṃ [itthikathaṃ purisakathaṃ (ka.)], sūrakathaṃ, visikhākathaṃ, kumbhaṭṭhānakathaṃ, pubbapetakathaṃ, nānattakathaṃ, lokakkhāyikaṃ, samuddakkhāyikaṃ, itibhavābhavakathaṃ iti vā; kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventi. |
Now on that occasion the Group-of-six monks, getting up as the night was ending, put on wooden footwear and walked back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not, and they stepped on insects and killed them, and made monks fall from concentration. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū rattiyā paccūsasamayaṃ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamissanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā anekavihitaṃ tiracchānakathaṃ kathentā, seyyathidaṃ – rājakathaṃ, corakathaṃ - pe - itibhavābhavakathaṃ iti vā, kīṭakampi akkamitvā māressanti, bhikkhūpi samādhimhā cāvessantī"ti. |
Those monks who were modest … criticized and complained and spread it about: “How can the Group-of-six monks, getting up as the night is ending, put on wooden footwear and walk back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers … talk of whether things exist or not, “and step on insects and kill them, and make monks fall from concentration?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū rattiyā paccūsasamayaṃ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṃ tiracchānakathaṃ kathentā, seyyathidaṃ, – rājakathaṃ, corakathaṃ - pe - itibhavābhavakathaṃ iti vā, kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventī"ti? |
Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say, that the Group-of-six monks, getting up as the night is ending, put on wooden footwear and walk back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers … talk of whether things exist or not, “and step on insects and kill them, and make monks fall from concentration?” |
"Saccaṃ, bhagavā"ti - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, kaṭṭhapādukā dhāretabbā. |
“It’s true, O Blessed One.” Having rebuked him and given a Dhamma talk, he addressed the monks: “Wooden footwear should not be worn. |
Yo dhāreyya, āpatti dukkaṭassā"ti. |
Whoever should wear it: an offense of wrong doing.” |
Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Bārāṇasī, |
Anupubbena cārikaṃ caramāno yena bārāṇasī tadavasari. |
and traveling by stages, arrived at Bārāṇasī. |
Tatra sudaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. |
At Bārāṇasī, the Blessed One stayed in the Game Reserve at Isipatana. |
Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā kaṭṭhapādukā paṭikkhittāti – tālataruṇe chedāpetvā tālapattapādukāyo dhārenti; tāni tālataruṇāni chinnāni milāyanti. |
Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited wooden footwear,” had them cut (leaves) from young palmyra trees and wore palmyra-leaf footwear. The young palmyra trees, being cut, withered. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti; tāni tālataruṇāni chinnāni milāyanti; ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī"ti. |
People criticized and complained and spread it about, “How can these Sakyan-son contemplatives have them cut (leaves) from young palmyra trees and wear palmyra-leaf footwear? The young palmyra trees, being cut, are withering. The Sakyan-son contemplatives are harming one-facultied life.” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū tālataruṇe chedāpetvā tālapattapādukāyo dhārenti; tāni tālataruṇāni chinnāni milāyantī"ti? |
Then the monks reported the matter to the Blessed One. “Monks, is it true, as they say, that the Group-of-six monks had them cut (leaves) from young palmyra trees and wore palmyra-leaf footwear, so that the young palmyra trees, being cut, are withering?” |
Saccaṃ bhagavāti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma te, bhikkhave, moghapurisā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti; tāni tālataruṇāni chinnāni milāyanti. |
The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men have them cut (leaves) from young palmyra trees and wear palmyra-leaf footwear, so that the young palmyra trees, being cut, wither? |
Jīvasaññino hi, bhikkhave, manussā rukkhasmiṃ. |
People perceive trees to have a soul.” |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, tālapattapādukā dhāretabbā. |
“Monks, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Palmyra-leaf footwear should not be worn. |
Yo dhāreyya, āpatti dukkaṭassā"ti. |
Whoever should wear it: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū 'bhagavatā tālapattapādukā paṭikkhittā'ti veḷutaruṇe chedāpetvā veḷupattapādukāyo dhārenti. |
Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited palmyra-leaf footwear,” had them cut (leaves) from young bamboo plants and wore bamboo-leaf footwear. |
Tāni veḷutaruṇāni chinnāni milāyanti. |
The young bamboo plants, being cut, withered. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā veḷutaruṇe chedāpetvā veḷupattapādukāyo dhāressanti. |
People criticized and complained and spread it about, “How can these Sakyan-son contemplatives have them cut (leaves) from young bamboo plants and wear bamboo-leaf footwear? |
Tāni veḷutaruṇāni chinnāni milāyanti. |
The young bamboo plants, being cut, are withering. |
Ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī"ti. |
The Sakyan-son contemplatives are harming one-facultied life.” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - jīvasaññino hi, bhikkhave, manussā rukkhasmiṃ - pe - na, bhikkhave, veḷupattapādukā dhāretabbā. |
Then the monks reported the matter to the Blessed One. … “Bamboo-leaf footwear should not be worn. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should wear it: an offense of wrong doing.” |
251.Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena bhaddiyaṃ tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Bhaddiya, |
Anupubbena cārikaṃ caramāno yena bhaddiyaṃ tadavasari. |
and traveling by stages, arrived at Bhaddiya. |
Tatra sudaṃ bhagavā bhaddiye viharati jātiyā vane. |
At Bhaddiya, the Blessed One stayed in Jāti’s Grove. |
Tena kho pana samayena bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṃ karontipi kārāpentipi, muñjapādukaṃ karontipi kārāpentipi, pabbajapādukaṃ karontipi kārāpentipi, hintālapādukaṃ karontipi kārāpentipi, kamalapādukaṃ karontipi kārāpentipi, kambalapādukaṃ karontipi kārāpentipi, riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññaṃ. |
Now at that time the Bhaddiya monks lived devoted to various kinds of footwear decoration: They made footwear (woven) of grass or had it made; they made footwear (woven) of muñja grass or had it made; they made footwear (woven) of reeds or had it made; they made footwear (woven) of marshy date-palm or had it made; they made footwear (woven) of kamala grass or had it made; they made footwear (knitted from) wool or had it made. They neglected recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṃ karissantipi kārāpessantipi, muñjapādukaṃ karissantipi kārāpessantipi, pabbajapādukaṃ karissantipi kārāpessantipi, hintālapādukaṃ karissantipi kārāpessantipi, kamalapādukaṃ karissantipi kārāpessantipi, kambalapādukaṃ karissantipi kārāpessantipi, riñcissanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipañña"nti. |
Those monks who were modest … criticized and complained and spread it about: “How can the Bhaddiya monks live devoted to various kinds of footwear decoration? They make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made. They neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment!” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṃ karontipi kārāpentipi - pe - riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipañña"nti? |
Then the monks reported the matter to the Blessed One. “Monks, is it true, as they say, that the Bhaddiya monks live devoted to various kinds of footwear decoration: (that) they make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made; they neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - "kathañhi nāma te, bhikkhave, moghapurisā anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṃ karissantipi kārāpessantipi - pe - riñcissanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññaṃ. |
The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men live devoted to various kinds of footwear decoration? They make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made. They neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment.” |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, tiṇapādukā dhāretabbā, na muñjapādukā dhāretabbā, na pabbajapādukā dhāretabbā, na hintālapādukā dhāretabbā, na kamalapādukā dhāretabbā, na kambalapādukā dhāretabbā, na sovaṇṇamayā pādukā dhāretabbā, na rūpiyamayā pādukā dhāretabbā, na maṇimayā pādukā dhāretabbā, na veḷuriyamayā pādukā dhāretabbā, na phalikamayā pādukā dhāretabbā, na kaṃsamayā pādukā dhāretabbā, na kācamayā pādukā dhāretabbā, na tipumayā pādukā dhāretabbā, na sīsamayā pādukā dhāretabbā, na tambalohamayā pādukā dhāretabbā. |
“Monks, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Footwear (woven) of grass should not be worn. Footwear (woven) of muñja grass should not be worn. Footwear (woven) of reeds should not be worn. Footwear (woven) of marshy date-palm should not be worn. Footwear (woven) of kamala-grass should not be worn. Footwear (knitted from) wool should not be worn. “Footwear made with gold should not be worn. Footwear made with silver should not be worn. Footwear made with gems should not be worn. Footwear made with lapis lazuli should not be worn. Footwear made with crystal should not be worn. Footwear made with bronze should not be worn. Footwear made with glass (mirrors) should not be worn. Footwear made with tin should not be worn. Footwear made with lead should not be worn. Footwear made with copper should not be worn. |
Yo dhāreyya, āpatti dukkaṭassa. |
Whoever should wear it: an offense of wrong doing. |
Na ca, bhikkhave, kāci saṅkamaniyā pādukā dhāretabbā. |
“Any non-leather footwear that is meant for walking should not be worn. |
Yo dhāreyya, āpatti dukkaṭassa. |
Whoever should wear it: an offense of wrong doing. |
Anujānāmi, bhikkhave, tisso pādukā dhuvaṭṭhāniyā asaṅkamaniyāyo – vaccapādukaṃ, passāvapādukaṃ, ācamanapāduka"nti. |
I allow three kinds of non-leather footwear if fixed permanently in place1 and not meant for walking: defecation footrests, urination footrests, and washing footrests. |
252.Atha kho bhagavā bhaddiye yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Bhaddiya as long as he liked, set out on a wandering tour toward Sāvatthī, |
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. |
and traveling by stages, arrived at Sāvatthī. |
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṃ tarantīnaṃ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāpi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṃ chupanti, vacchatarimpi ogāhetvā mārenti. |
Now on that occasion the Group-of-six monks—as cattle were crossing at the Aciravatī River—grabbed them by their horns, grabbed them by their ears, grabbed them by their dewlaps [necks], grabbed them by their tails, mounted on their backs, touched their sexual organs with lustful thoughts [intention], and dunked young female calves, killing them. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā gāvīnaṃ tarantīnaṃ visāṇesupi gahessanti - pe - seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about, “How can these Sakyan-son contemplatives—as cattle are crossing—grab them by their horns, grab them by their ears, grab them by their dewlaps [necks], grab them by their tails, mount on their backs, touch their sexual organs with lustful thoughts, and dunk young female calves, killing them, just like householders partaking of sensuality?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - saccaṃ kira, bhikkhave, - pe - saccaṃ bhagavāti - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, gāvīnaṃ visāṇesu gahetabbaṃ, na kaṇṇesu gahetabbaṃ, na gīvāya gahetabbaṃ, na cheppāya gahetabbaṃ, na piṭṭhi abhiruhitabbā. |
Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say …” “It’s true, O Blessed One.” … Having rebuked them, … Having given a Dhamma talk, he addressed the monks: “One should not grab cattle by their horns. One should not grab them by their ears. One should not grab them by their dewlaps. One should not grab them by their tails. One should not mount on their backs. |
Yo abhiruheyya, āpatti dukkaṭassa. |
Whoever should mount (one): an offense of wrong doing. |
Na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ. |
“And one should not touch their sexual organs with lustful thoughts. |
Yo chupeyya, āpatti thullaccayassa. |
Whoever touches (one): a grave offense. [BMC: 12] |
Na vacchatarī māretabbā. |
“One should not kill a young female calf. |
Yo māreyya, yathādhammo kāretabbo"ti. |
Whoever kills (one) should be dealt with in accordance with the rule (Pc 61).” |
Kaṭṭhapādukādipaṭikkhepo niṭṭhito. |
The Prohibition Against Wooden Shoes, etc. is finished. |
253.Tena kho pana samayena chabbaggiyā bhikkhū yānena yāyanti, itthiyuttenapi purisantarena, purisayuttenapi itthantarena. |
Now at that time the Group-of-six monks rode in vehicles: yoked by a woman1 [driving] with a man inside (as a passenger), or yoked by a man with a woman inside (as a passenger). |
Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gaṅgāmahiyāyā"ti. |
People criticized and complained and spread it about, “Just like the festival at the Ganges.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yānena yāyitabbaṃ. |
“Monks, one should not ride in a vehicle. |
Yo yāyeyya, āpatti dukkaṭassāti. |
Whoever should ride: an offense of wrong doing.” |
Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṃ gacchanto bhagavantaṃ dassanāya antarāmagge gilāno hoti. |
Now on that occasion a certain monk was in the Kosalan countryside, going to Sāvatthī to see the Blessed One, and got sick along the road. |
Atha kho so bhikkhu maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. |
Then the monk came down from the road and sat down at the root of a certain tree. |
Manussā taṃ bhikkhuṃ disvā etadavocuṃ – "kahaṃ, bhante, ayyo gamissatī"ti? |
On seeing the monk, people said to him, “Venerable sir, where is the master going?” |
"Sāvatthiṃ kho ahaṃ, āvuso, gamissāmi bhagavantaṃ dassanāyā"ti. |
“Sāvatthī is where I’m going, friends—to see the Blessed One.” |
"Ehi, bhante, gamissāmā"ti. |
“Come, venerable sir, lets go.” |
"Nāhaṃ, āvuso, sakkomi, gilānomhī"ti. |
“I can’t, friends. I’m sick.” |
"Ehi, bhante, yānaṃ abhiruhā"ti. |
“Come, venerable sir, get in a vehicle.” |
"Alaṃ, āvuso, paṭikkhittaṃ bhagavatā yāna"nti kukkuccāyanto yānaṃ nābhiruhi. |
“Enough, friends. The Blessed One has prohibited vehicles.” Anxious, he didn’t get in the vehicle. |
Atha kho so bhikkhu sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. |
Then the monk, having gone to Sāvatthī, reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānassa yānanti. |
“Monks, I allow a vehicle for one who is ill.” |
Atha kho bhikkhūnaṃ etadahosi – "itthiyuttaṃ nu kho purisayuttaṃ nu kho"ti? |
Then the thought occurred to the monks, “Yoked by a woman [driving], or by a man?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, purisayuttaṃ hatthavaṭṭakanti. |
“Monks, I allow a cart yoked by a man [i.e., driving] and a hand cart.” |
Tena kho pana samayena aññatarassa bhikkhuno yānugghātena bāḷhataraṃ aphāsu ahosi. |
Now on that occasion a certain monk—because of the jolting of the vehicle—became even more unwell. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sivikaṃ pāṭaṅkinti. |
“Monks, I allow a sedan-chair and a hammock sedan-chair.” |
Yānādipaṭikkhepo niṭṭhito. |
The Prohibition Against Vehicles, etc. is finished. |
254.Tena kho pana samayena chabbaggiyā bhikkhū uccāsayanamahāsayanāni dhārenti, seyyathidaṃ – āsandiṃ, pallaṅkaṃ, gonakaṃ, cittakaṃ, paṭikaṃ, paṭalikaṃ, tūlikaṃ, vikatikaṃ, uddhalomiṃ [undalomiṃ (ka.), uddalomiṃ (ka.)], ekantalomiṃ, kaṭṭissaṃ, koseyyaṃ, kuttakaṃ, hatthattharaṃ, assattharaṃ, rathattharaṃ, ajinapaveṇiṃ, kadalimigapavarapaccattharaṇaṃ, sauttaracchadaṃ, ubhatolohitakūpadhānanti. |
Now at that time the Group-of-six monks used high and great furnishings for reclining: a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with the fleece on one side, a silken sheet embroidered with jewels (woven with silver or gold threads), a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end. |
Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gihī kāmabhogino"ti. |
People wandering on a tour of the dwellings, on seeing them, criticized and complained and spread it about, “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, uccāsayanamahāsayanāni dhāretabbāni, seyyathidaṃ – āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddhalomi, ekantalomi, kaṭṭissaṃ, koseyyaṃ, kuttakaṃ, hatthattharaṃ, assattharaṃ, rathattharaṃ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṃ, sauttaracchadaṃ, ubhatolohitakūpadhānaṃ. |
“One should not use high and great furnishings for reclining: a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with the fleece on one side, a silken sheet embroidered with jewels (woven with silver or gold threads), a silken sheet decorated with jewels (fringed with silver or gold), a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should use them: an offense of wrong doing.” |
Uccāsayanamahāsayanapaṭikkhepo niṭṭhito. |
The Prohibition Against High and Luxurious Seats/Beds is finished. |
255.Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā uccāsayanamahāsayanāni paṭikkhittānīti – mahācammāni dhārenti, sīhacammaṃ byagghacammaṃ dīpicammaṃ. |
Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited high and great furnishings for reclining,” used large skins, (such as) a lion skin, a tiger skin, a leopard skin. |
Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. |
These were cut to the size of a bed, cut to the size of a bench, laid out on the inner side of a bed, laid out on the outer side of a bed, laid out on the inner side of a bench, laid out on the outer side of a bench. |
Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gihī kāmabhogino"ti. |
People wandering on a tour of the dwellings, on seeing them, criticized and complained and spread it about, “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, mahācammāni dhāretabbāni, sīhacammaṃ byagghacammaṃ dīpicammaṃ. |
“Large skins, (such as) a lion skin, a tiger skin, a leopard skin, should not be used. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should use them: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā mahācammāni paṭikkhittānīti – gocammāni dhārenti. |
Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited large skins,” used cow-hides. |
Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. |
These were cut to the size of a bed, cut to the size of a bench, laid out on the inner side of a bed, laid out on the outer side of a bed, laid out on the inner side of a bench, laid out on the outer side of a bench. |
Aññataropi pāpabhikkhu aññatarassa pāpupāsakassa kulūpako hoti. |
A certain evil monk was intimate with the family of a certain evil lay follower (for alms). |
Atha kho so pāpabhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
Then the evil monk, early in the morning—having adjusted his under robe and taking his bowl & outer robe—went to the residence of the evil lay follower and, on arrival, sat down on a seat laid out. |
Atha kho so pāpupāsako yena so pāpabhikkhu tenupasaṅkami, upasaṅkamitvā taṃ pāpabhikkhuṃ abhivādetvā ekamantaṃ nisīdi. |
Then the evil lay follower went to the evil monk and, on arrival, having bowed down to the evil monk, sat to one side. |
Tena kho pana samayena tassa pāpupāsakassa vacchako hoti taruṇako abhirūpo dassanīyo pāsādiko citro, seyyathāpi dīpicchāpo. |
Now at that time the evil lay follower had a calf—young, handsome, good-looking, striking, marked like a leopard cub. |
Atha kho so pāpabhikkhu taṃ vacchakaṃ sakkaccaṃ upanijjhāyati. |
Then the evil monk stared intently at the calf. |
Atha kho so pāpupāsako taṃ pāpabhikkhuṃ etadavoca – "kissa, bhante, ayyo imaṃ vacchakaṃ sakkaccaṃ upanijjhāyatī"ti? |
The evil lay follower said to him, “Venerable sir, why is the master staring intently at this calf?” |
"Attho me, āvuso, imassa vacchakassa cammenā"ti. |
“I could use this calf’s hide, friend.” |
Atha kho so pāpupāsako taṃ vacchakaṃ vadhitvā cammaṃ vidhunitvā tassa pāpabhikkhuno pādāsi. |
Then the evil lay follower, having killed the calf, removed the hide and gave it to the evil monk. |
Atha kho so pāpabhikkhu taṃ cammaṃ saṅghāṭiyā paṭicchādetvā agamāsi. |
Then the evil monk, wrapping the hide in his outer robe, left. |
Atha kho sā gāvī vacchagiddhinī taṃ pāpabhikkhuṃ piṭṭhito piṭṭhito anubandhi. |
Then the cow, longing for her calf, followed along behind the evil monk. |
Bhikkhū evamāhaṃsu – "kissa tyāyaṃ, āvuso, gāvī piṭṭhito piṭṭhito anubandhī"ti? |
The monks said to him, “Friend, why it this cow following along behind you?” |
"Ahampi kho, āvuso, na jānāmi kena [kenaci (ka.)] myāyaṃ gāvī piṭṭhito piṭṭhito anubandhī"ti. |
“Friends, I don’t know why this cow is following along behind me.” |
Tena kho pana samayena tassa pāpabhikkhuno saṅghāṭi lohitena makkhitā hoti. |
Now on that occasion the evil monk’s outer robe was stained with blood. |
Bhikkhū evamāhaṃsu – "ayaṃ pana te, āvuso, saṅghāṭi kiṃ katā"ti? |
The monks said to him, “But friend, what happened to your outer robe?” |
Atha kho so pāpabhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. |
Then the evil monk reported the matter to the monks. |
"Kiṃ pana tvaṃ, āvuso, pāṇātipāte samādapesī"ti? |
“But friend, did you incite (another) to kill a living being?” |
"Evamāvuso"ti. |
“Yes, friends.” |
Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhu pāṇātipāte samādapessati, nanu bhagavatā anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā"ti. |
Those monks who were modest … criticized and complained and spread it about: “How can a monk incite (another) to kill a living being? Hasn’t the Blessed One criticized, through many lines of reasoning, the killing of living beings, and praised refraining from the killing of living beings?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ pāpabhikkhuṃ paṭipucchi – "saccaṃ kira tvaṃ, bhikkhu, pāṇātipāte samādapesī"ti? |
Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked the evil monk: “Monk, is it true, as they say, that you incited (another) to kill a living being?” |
Saccaṃ bhagavāti - pe - kathañhi nāma tvaṃ, moghapurisa, pāṇātipāte samādapessasi, nanu mayā, moghapurisa, anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā. |
“It’s true, O Blessed One.” The Buddha, the Blessed One, rebuked him, “Worthless man, how can you incite (another) to kill a living being? Haven’t I criticized, through many lines of reasoning, the killing of living beings, and praised refraining from the killing of living beings?” |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, pāṇātipāte samādapetabbaṃ. |
“Worthless man, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “One should not incite (another) to kill a living being. |
Yo samādapeyya, yathādhammo kāretabbo. |
Whoever should incite is to be dealt with in accordance with the rule (Pr 1 / Pc 61).” |
Na, bhikkhave, gocammaṃ dhāretabbaṃ. |
“And one should not make use of a cow-hide. |
Yo dhāreyya, āpatti dukkaṭassa. |
Whoever should make use of one: an offense of wrong doing. |
Na ca, bhikkhave, kiñci cammaṃ dhāretabbaṃ. |
“One should not make use of any hide. |
Yo dhāreyya, āpatti dukkaṭassā"ti. |
Whoever should make use of one: an offense of wrong doing.” [BMCMv.V.13.13] |
Sabbacammapaṭikkhepo niṭṭhito. |
The Prohibition Against All Skins/Hides is finished. |
256.Tena kho pana samayena manussānaṃ mañcampi pīṭhampi cammonaddhāni honti, cammavinaddhāni. |
Now on that occasion people had beds and benches upholstered with skins/hides or tied together with leather (strips). |
Bhikkhū kukkuccāyantā nābhinisīdanti. |
The monks, anxious, didn’t sit down. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gihivikataṃ abhinisīdituṃ, na tveva abhinipajjitunti. |
“Monks, I allow one to sit on what has been made for householders, but not to lie down on it.” |
Tena kho pana samayena vihārā cammavaddhehi ogumphiyanti [ogumbhiyanti (ka.)]. |
Now on that occasion the dwellings were bound1 with skin/hide bands. |
Bhikkhū kukkuccāyantā nābhinisīdanti. |
The monks, anxious, didn’t sit down. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, bandhanamattaṃ abhinisīditunti. |
“Monks, I allow one to sit on the amount of hide used for binding.” |
Tena kho pana samayena chabbaggiyā bhikkhū saupāhanā gāmaṃ pavisanti. |
Now at that time the Group-of-six monks would enter the village wearing leather footwear. |
Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about, “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saupāhanena gāmo pavisitabbo. |
Monks, one should not enter a village while wearing leather footwear. |
Yo paviseyya, āpatti dukkaṭassāti. |
Whoever should enter: an offense of wrong doing.” |
Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā upāhanena gāmaṃ pavisituṃ. |
Now on that occasion a certain monk was sick. He couldn’t enter the village without leather footwear. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānena bhikkhunā saupāhanena gāmaṃ pavisitunti. |
”Monks, I allow that a sick monk enter a village while wearing leather footwear.” |
Gihivikatānuññātādi niṭṭhitā. |
The Allowance for What is Arranged by Householders is finished. |
257.[udā. 46 sokasuttena saṃsanditvā passitabbaṃ] Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare [kururaghare (ka.)] papatake [papāte (sī. syā.) pavatthe (udā. 46)] pabbate. |
And on that occasion Ven. Mahā Kaccāna was living among the Avantīs on Papāte [Precipice] Mountain near the Osprey Habitat. |
Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti. |
And at that time the lay follower Soṇa Kuṭikaṇṇa was a supporter of Ven. Mahā Kaccāna. |
Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. |
So he went to Ven. Mahā Kaccāna and on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca – "yathā yathāhaṃ, bhante, ayyena mahākaccānena dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. |
As he was sitting there he said to Ven. Mahā Kaccāna, “Venerable sir, as I understand the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. |
Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. |
I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. |
Pabbājetu maṃ, bhante, ayyo mahākaccāno"ti. ( ) [(evaṃ vutte āyasmā mahākaccāyano soṇaṃ upāsakaṃ kuṭikaṇṇaṃ etadavoca) (syā. udā. 46)] "Dukkaraṃ kho, soṇa, yāvajīvaṃ ekaseyyaṃ ekabhattaṃ brahmacariyaṃ carituṃ. |
Give me the Going-forth, Master Mahā Kaccāna!” When this was said, Ven. Mahā Kaccāna said to the lay follower Soṇa Kuṭikaṇṇa, “It’s hard, Soṇa, to live the life-long, sleeping-alone, one-meal-a-day holy life. |
Iṅgha, tvaṃ, soṇa, tattheva agārikabhūto buddhānaṃ sāsanaṃ anuyuñja, kālayuttaṃ ekaseyyaṃ ekabhattaṃ brahmacariya"nti. |
“Please, right there as you are a householder, devote yourself to the message of the Awakened Ones and to the proper-time [i.e., Uposatha day], sleeping-alone, one-meal-a-day holy life.” |
Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi. |
And so Soṇa Koṭikaṇṇa’s aspiration for going forth subsided. |
Dutiyampi kho soṇo upāsako kuṭikaṇṇo - pe - tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. |
Then a second time, Soṇa Kuṭikaṇṇa … Then a third time, Soṇa Kuṭikaṇṇa went to Ven. Mahā Kaccāna and on arrival, having bowed down to Ven. Mahā Kaccāna, sat to one side. |
Ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca – "yathā yathāhaṃ, bhante, ayyena mahākaccānena dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. |
As he was sitting there he said to Ven. Mahā Kaccāna, “Venerable sir, as I understand the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. |
Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. |
I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. |
Pabbājetu maṃ, bhante, ayyo mahākaccāno"ti. |
Give me the Going-forth, Master Mahā Kaccāna!” |
Atha kho āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ pabbājesi. |
So Ven. Mahā Kaccāna gave Soṇa Koṭikaṇṇa the going-forth. |
Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. |
Now at that time Avantī and the Southern Route [The Deccan] had few monks. |
Atha kho āyasmā mahākaccāno tiṇṇaṃ vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātāpetvā āyasmantaṃ soṇaṃ upasampādesi. |
So only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of monks—did Ven. Mahā Kaccāna give the Acceptance to Ven. Soṇa. |
Soṇakuṭikaṇṇavatthu niṭṭhitaṃ. |
The Story of Soṇa Kuṭīkaṇṇa [Ud 5:6] is finished. |
Atha kho āyasmato soṇassa vassaṃvuṭṭhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "sutoyeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujāneyyā"ti. |
Then, after having completed the Rains, as he was alone in seclusion, this train of thought appeared to Ven. Soṇa’s awareness: “I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.” |
Atha kho āyasmā soṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. |
So, leaving seclusion in the late afternoon, he went to Ven. Mahā Kaccāna and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho āyasmā soṇo āyasmantaṃ mahākaccānaṃ etadavoca – "idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'suto yeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujāneyyā'ti; gaccheyyāhaṃ, bhante, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujānātī"ti. |
As he was sitting there, he said to Ven. Mahā Kaccāna, “Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness: “‘I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’ Venerable sir, I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’” |
"Sādhu sādhu, soṇa. |
“Good, Soṇa. Very good. |
Gaccha tvaṃ, soṇa, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ. |
Go, Soṇa, to see the Blessed One, worthy & rightly self-awakened. |
Dakkhissasi tvaṃ, soṇa, taṃ bhagavantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathaṃ amanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ. |
“You will see the Blessed One who is serene & inspires serene confidence, his senses at peace, his mind at peace, one who has attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One. |
Tena hi tvaṃ, soṇa, mama vacanena bhagavato pāde sirasā vanda – 'upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandatī"'ti. |
“On seeing him, show reverence with your head to his feet in my name, (saying,) ‘Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet.’ |
Evañca vadehi – "avantidakkhiṇāpatho, bhante, appabhikkhuko, tiṇṇaṃ me vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātāpetvā upasampadaṃ alatthaṃ; appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṃ anujāneyya. |
“Also say, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of monks—did I obtain the Acceptance. “‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route. |
Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā; appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṃ anujāneyya. |
“‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route. |
Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā; appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṃ anujāneyya. |
“‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route. |
Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. |
“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. |
Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū [majjhārū (ka.)] jantū, evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ; appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṃ ajacammaṃ migacammaṃ. |
Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. “‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin. |
Etarahi, bhante, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā"'ti. |
“‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this robe-cloth to so-and-so.” |
Te āgantvā ārocenti – 'itthannāmehi te, āvuso, manussehi cīvaraṃ dinna'nti te kukkuccāyantā na sādiyanti – 'mā no nissaggiyaṃ ahosī'ti; appeva nāma bhagavā cīvare pariyāyaṃ ācikkheyyā"ti. |
Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’ |
"Evaṃ, bhante"ti kho āyasmā soṇo āyasmato mahākaccānassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ mahākaccānaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi. |
Responding, “As you say, venerable sir,” to Ven. Mahā Kaccāna, he got up from his seat, bowed down to him, and circumambulated him, keeping him to his right. Then he put his lodgings in order and, taking his robes and bowl, set out on a wandering tour toward Sāvatthī. |
Anupubbena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Traveling by stages, he arrived at Sāvatthī, went to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and went to the Blessed One. On arrival, he bowed to the Blessed One and sat to one side. |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "imassa, ānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī"ti. |
Then the Blessed One addressed Ven. Ānanda, “Ānanda, prepare lodgings for this incoming monk.” |
Atha kho āyasmā ānando – "yassa kho maṃ bhagavā āṇāpeti, 'imassa, ānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī'ti, icchati bhagavā tena bhikkhunā saddhiṃ ekavihāre vatthuṃ, icchati bhagavā āyasmatā soṇena saddhiṃ ekavihāre vatthu"nti – yasmiṃ vihāre bhagavā viharati tasmiṃ vihāre āyasmato soṇassa senāsanaṃ paññāpesi. |
Then Ven. Ānanda, (thinking,) “For anyone about whom the Blessed One directs me, ‘Ānanda, prepare lodgings for this incoming monk,’ the Blessed One wants to stay in the same lodging with that monk. The Blessed One wants to stay in the same lodging with Ven. Soṇa,” prepared lodgings for Ven. Soṇa in the dwelling that the Blessed One was staying in. |
258.Atha kho bhagavā bahudeva rattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi. |
Then the Blessed One, having spent most of the night out in the open, entered the dwelling. |
Āyasmāpi kho soṇo bahudeva rattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi. |
Ven. Soṇa also having spent most of the night out in the open, entered the dwelling. |
Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ soṇaṃ ajjhesi – "paṭibhātu taṃ, bhikkhu, dhammo bhāsitu"nti. |
Then the Blessed One, getting up as the night was ending, invited Ven. Soṇa, “May the Dhamma occur to you, monk, to speak it.” |
"Evaṃ, bhante"ti kho āyasmā soṇo bhagavato paṭissuṇitvā sabbāneva aṭṭhakavaggikāni sarena abhāsi. |
Responding, “As you say, lord,” to the Blessed One, Ven. Soṇa chanted the entire Aṭṭhaka Vagga. |
Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhānumodi – "sādhu, sādhu, bhikkhu. |
The Blessed One, at the conclusion of Ven. Soṇa’s chanting, expressed high approval: “Good, monk. Very good. |
Suggahitāni kho te, bhikkhu, aṭṭhakavaggikāni, sumanasikatāni sūpadhāritāni. |
You have learned the Aṭṭhaka Vagga (verses) well, have considered them well, have borne them well in mind. |
Kalyāṇiyāpi vācāya samannāgato, vissaṭṭhāya, anelagalāya [aneḷagalāya (ka.)], atthassa viññāpaniyā. |
You have a fine delivery, clear & faultless, that makes the meaning intelligible. |
Kativassosi tvaṃ, bhikkhū"ti? |
How many Rains do you have, monk?” |
"Ekavassohaṃ, bhagavā"ti. |
“I have one Rains, Blessed One.” |
"Kissa pana tvaṃ, bhikkhu, evaṃ ciraṃ akāsī"ti? |
“But why did you take so long (to ordain)?” |
"Ciraṃ diṭṭho me, bhante, kāmesu ādīnavo, api ca sambādhā gharāvāsā bahukiccā bahukaraṇīyā"ti. |
“For a long time, lord, I have seen the drawbacks in sensuality, but the household life is confining with many duties, many things to be done.” |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
[udā. 46 udānepi] "Disvā ādīnavaṃ loke, ñatvā dhammaṃ nirūpadhiṃ; |
“Seeing the drawbacks of the world, knowing the state without acquisitions, |
Ariyo na ramatī pāpe, pāpe na ramatī sucī"ti. |
a noble one doesn’t find joy in evil, in evil a clean one doesn’t find joy.” |
Atha kho āyasmā soṇo – paṭisammodati kho maṃ bhagavā, ayaṃ khvassa kālo yaṃ me upajjhāyo paridassīti – uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, evañca vadeti avantidakkhiṇāpatho, bhante, appabhikkhuko. |
Then Ven. Soṇa, (thinking,) “The Blessed One approves of me. This is the time for my preceptor’s message,” got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said to him, “Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet. “He also says, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. |
Tiṇṇaṃ me vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātāpetvā upasampadaṃ alatthaṃ, appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṃ anujāneyya. |
Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten community of monks—did (Ven. Soṇa) obtain the Acceptance. “‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route. |
Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā; appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṃ anujāneyya. |
“‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route. |
Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā, appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṃ anujāneyya. |
“‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route. |
Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. |
“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. |
Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū jantū, evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ; appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṃ ajacammaṃ migacammaṃ. |
Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. “‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin. |
Etarahi, bhante, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā'ti. |
“‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this to so-and-so.” |
Te āgantvā ārocenti – 'itthannāmehi te, āvuso, manussehi cīvaraṃ dinna'nti. |
Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” |
Te kukkuccāyantā na sādiyanti – 'mā no nissaggiyaṃ ahosī'ti; appeva nāma bhagavā cīvare pariyāyaṃ ācikkheyyā"ti. |
Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’ |
259.Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "avantidakkhiṇāpatho, bhikkhave, appabhikkhuko. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: |
Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ. |
“Avantī and the Southern Route have few monks. Monks, I allow, in all outlying districts, Acceptance by a group with a Vinaya expert as the fifth. [Mv.IX.4.1] |
Tatrime paccantimā janapadā – puratthimāya disāya gajaṅgalaṃ [kajaṅgalaṃ (sī. syā.)] nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe; puratthimadakkhiṇāya disāya sallavatī [salalavatī (sī.)] nāma nadī, tato parā paccantimā janapadā, orato majjhe; dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe; pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe; uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe. |
“In this case, these are outlying districts: In the east, there is a town called Kajaṅgala. Beyond that is Mahāsāla. Beyond that are outlying districts. Inside that is in the Middle. “In the southeast, there is a river called the Sallavatī. Beyond that are outlying districts. Inside that is in the Middle. “In the south, there is a town called Setakaṇṇika. Beyond that are outlying districts. Inside that is in the Middle. “In the west, there is a brahman village called Thūna. Beyond that are outlying districts. Inside that is in the Middle. “In the north, there is a mountain called Usīraddhaja. Beyond that are outlying districts. Inside that is in the Middle. |
Anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ. |
“Monks, I allow, in all such outlying districts, Acceptance by a group with a Vinaya expert as the fifth. |
Avantidakkhiṇāpathe, bhikkhave, kaṇhuttarā bhūmi kharā gokaṇṭakahatā. |
“In Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. |
Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhanaṃ. |
“Monks, I allow, in all outlying districts, multi-soled leather footwear. |
Avantidakkhiṇāpathe, bhikkhave, nahānagarukā manussā udakasuddhikā. |
“In Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. |
Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu dhuvanahānaṃ. |
“Monks, I allow, in all outlying districts, regular bathing. [Pc 57BMC] |
Avantidakkhiṇāpathe, bhikkhave, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. |
“In Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. |
Seyyathāpi, bhikkhave, majjhimesu janapadesu eragū moragū majjārū jantū, evameva kho, bhikkhave, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. |
Monks, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. |
Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ. |
“Monks, I allow, in all outlying districts, hide-coverings: sheepskin, goatskin, deerskin. |
Idha pana, bhikkhave, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā'ti. |
“And there is the case where people give robe-cloth for monks who have gone outside the territory, (saying,), ‘I give this robe-cloth for so-and-so.’ |
Anujānāmi, bhikkhave, sādituṃ, na tāva taṃ gaṇanūpagaṃ yāva na hatthaṃ gacchatī"ti. |
I allow that one consent to it, and there is no counting of the time-span as long as it has not come to his hand.” [BMC: 12345] |
Mahākaccānassa pañcavaraparidassanā niṭṭhitā. |
Mahā Kaccāna’s Five-fold Request is finished. |
Cammakkhandhako pañcamo. |
The Leather Khandhaka, the fifth, (is finished). |
Rājā ca māgadho soṇo, asītisahassissaro; |
The King of Magadha, Soṇa, the leader of 80,000 |
Sāgato gijjhakūṭasmiṃ, bahuṃ dasseti uttariṃ. |
Sāgata, on Vulture Peak, displayed many marvels. |
Pabbajjāraddhabhijjiṃsu, vīṇaṃ ekapalāsikaṃ; |
Acceptance, exerting, they split, a vīṇa, single-soled, |
Nīlā pītā lohitikā, mañjiṭṭhā kaṇhameva ca. |
blue/green, yellow, blood-red, crimson, and black. |
Mahāraṅgamahānāmā, vaddhikā ca paṭikkhipi; |
Orange and beige, and with straps: He prohibited them. |
Khallakā puṭapāli ca, tūlatittirameṇḍajā. |
Heel-coverings, boots, and shoes. cotton, partridge, rams, and goats. |
Vicchikā moracitrā ca, sīhabyagghā ca dīpikā; |
Scorpion, peacock, decorated, lion, tiger, and leopard, |
Ajinuddā majjārī ca, kāḷaluvakaparikkhaṭā. |
black antelope, otter, and cat, squirrel and flying fox— they were embellished. |
Phalitupāhanā khilā, dhotakhāṇukhaṭakhaṭā; |
Split, leather footwear, and corns, (un-)washed, stumps, clacking, |
Tālaveḷutiṇaṃ ceva, muñjapabbajahintālā. |
palmyra, bamboo, and also grass: muñja, reeds, and marshy date-palm. |
Kamalakambalasovaṇṇā, rūpikā maṇiveḷuriyā; |
Kamala grass, wool, and gold, silver, gems, lapis lazuli, |
Phalikā kaṃsakācā ca, tipusīsañca tambakā. |
crystal, bronze, and glass, tin, lead, and copper. |
Gāvī yānaṃ gilāno ca, purisāyuttasivikā; |
A cow, a vehicle, and a sick (monk), yoked by a man [with a bull], a sedan chair, |
Sayanāni mahācammā, gocammehi ca pāpako. |
furnishings for reclining, large skins, with cow-hide, the evil (monk). |
Gihīnaṃ cammavaddhehi, pavisanti gilāyano; |
Householders’ (furnishings), with leather straps, they entered, the sick one. |
Mahākaccāyano soṇo, sarena aṭṭhakavaggikaṃ. |
Mahā Kaccāna, Soṇa, the Aṭṭhaka Vagga, chanted, |
Upasampadaṃ pañcahi, guṇaṅguṇā dhuvasinā; |
Acceptance with the fifth, multi-soled, regular bathing. |
Cammattharaṇānuññāsi, na tāva gaṇanūpagaṃ; |
He allowed hide-coverings, no counting of the time-span until. |
Adāsi me vare pañca, soṇattherassa nāyakoti. |
The leader granted these five requests to the Elder Soṇa. |
Imamhi khandhake vatthūni tesaṭṭhi. |
In this khandhaka there are sixty-three cases. |
Cammakkhandhako niṭṭhito. |
The Leather Khandhaka is finished. |
260.Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
Now at that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena bhikkhūnaṃ sāradikena ābādhena phuṭṭhānaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati. |
And at that time, the bhikkhus, afflicted by the autumn disease, would throwup the conjey they had drunk and the meals they had eaten. |
Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. |
Because of this they were thin, wretched, unattractive, pale, their bodies covered with veins. |
Addasā kho bhagavā te bhikkhū kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho, ānanda, etarahi bhikkhū kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti? |
The Blessed One saw them—thin, wretched, unattractive, pale, their bodies covered with veins—and on seeing them, addressed Ven. Ānanda, “Ānanda, why are the monks, at this time, thin, wretched, unattractive, pale, their bodies covered with veins?” |
"Etarahi, bhante, bhikkhūnaṃ sāradikena ābādhena phuṭṭhānaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati. |
“Lord, at this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. |
Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti. |
Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins.” |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "etarahi kho bhikkhūnaṃ sāradikena ābādhena phuṭṭhānaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati. |
Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness: “At this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. |
Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. |
Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins. |
Kiṃ nu kho ahaṃ bhikkhūnaṃ bhesajjaṃ anujāneyyaṃ, yaṃ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā"ti? |
“What if I were to allow medicine for them that would be both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.” |
Atha kho bhagavato etadahosi – "imāni kho pañca bhesajjāni, seyyathidaṃ – sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. |
Then the thought occurred to him: “There are these five tonics—ghee, fresh butter, oil, honey, sugar/molasses—that are both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food. |
Yaṃnūnāhaṃ bhikkhūnaṃ imāni pañca bhesajjāni anujāneyyaṃ, kāle paṭiggahetvā kāle paribhuñjitu"nti. |
“What if I were now to allow the monks, having accepted them at the right time (from dawnrise to noon), to consume them at the right time?” |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'etarahi kho bhikkhūnaṃ sāradikena ābādhena phuṭṭhānaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati. |
Then, when it was evening, the Blessed One rose from seclusion and, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Just now, monks, as I was alone in seclusion, this train of thought arose in my awareness: “‘At this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. |
Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. |
Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins. |
Kiṃ nu kho ahaṃ bhikkhūnaṃ bhesajjaṃ anujāneyyaṃ, yaṃ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā'ti. |
“‘What if I were to allow medicine for them that would be both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.’ |
Tassa mayhaṃ, bhikkhave, etadahosi 'imāni kho pañca bhesajjāni, seyyathidaṃ – sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. |
“Then this thought occurred to me: ‘There are these five tonics—ghee, fresh butter, oil, honey, sugar/molasses—that are both medicine and agreed to be medicine by the world, and fulfill the purpose of food yet would not be considered substantial food. |
Yaṃnūnāhaṃ bhikkhūnaṃ imāni pañca bhesajjāni anujāneyyaṃ, kāle paṭiggahetvā kāle paribhuñjitu'nti. |
“‘What if I were now to allow the monks, having accepted them at the right time (from dawnrise to noon), to consume them at the right time?’ |
Anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitu"nti. |
“Monks, I allow that the five tonics, having been accepted at the right time, be consumed at the right time.” |
261.Tena kho pana samayena bhikkhū tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. |
Now at that time monks, having accepted the five tonics at the right time, consumed them at the right time. |
Tesaṃ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni [senesikāni (sī. syā.), senehikāni (yojanā)]. |
(Because of this) they could not stomach even ordinary coarse foods, much less rich, greasy ones. |
Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena [bhattācchannakena (ka.)], tadubhayena bhiyyosomattāya kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. |
As a result, afflicted both by the autumn disease and this loss of appetite for meals, they became even more thin, wretched, unattractive, pale, their bodies covered with veins. |
Addasā kho bhagavā te bhikkhū bhiyyosomattāya kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho, ānanda, etarahi bhikkhū bhiyyosomattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti? |
The Blessed One saw them—even more thin, wretched, unattractive, pale, their bodies covered with veins—and on seeing them, addressed Ven. Ānanda, “Ānanda, why are the monks now even more thin, wretched, unattractive, pale, their bodies covered with veins?” |
"Etarahi, bhante, bhikkhū tāni ca pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. |
“At this time, the monks, having accepted the five tonics at the right time, consume them at the right time. |
Tesaṃ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesikāni. |
“Because of this they can’t stomach even ordinary coarse foods, much less rich, greasy ones. |
Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyosomattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti. |
“As a result, afflicted both by the autumn disease and this loss of appetite for meals, they are even more thin, wretched, unattractive, pale, their bodies covered with veins.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitu"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow that the five tonics, having been accepted, be consumed at the right time or the wrong time.” |
262.Tena kho pana samayena gilānānaṃ bhikkhūnaṃ vasehi bhesajjehi attho hoti. |
Now at that time the sick monks needed tallow-medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, vasāni bhesajjāni – acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasaṃ – kāle paṭiggahitaṃ kāle nippakkaṃ [nipakkaṃ (ka.)] kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjituṃ. |
“Monks, I allow that tallow-medicine—i.e., tallow from bears, tallow from fish, tallow from alligators, tallow from pigs, tallow from donkeys—be consumed as oil if received in the right time, rendered in the right time, and filtered in the right time. |
Vikāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. |
“Monks, if one should consume what is received in the wrong time, rendered in the wrong time, and filtered in the wrong time: three offenses of wrong-doing. |
Kāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. |
“Monks, if one should consume what is received in the right time, rendered in the wrong time, and filtered in the wrong time: two offenses of wrong-doing. |
Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dukkaṭassa. |
“Monks, if one should consume what is received in the right time, rendered in the right time, and filtered in the wrong time: an offense of wrong-doing. |
Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, anāpattīti. |
“Monks, if one should consume what is received in the right time, rendered in the right time, and filtered in the right time: no offense. |
Pañcabhesajjakathā niṭṭhitā. |
Discussion of the Five Tonics is finished. |
263.Tena kho pana samayena gilānānaṃ bhikkhūnaṃ mūlehi bhesajjehi attho hoti. |
Now at that time the sick monks needed root-medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, mūlāni bhesajjāni – haliddiṃ, siṅgiveraṃ, vacaṃ, vacatthaṃ [vacatthaṃ (sī. syā.)], ativisaṃ, kaṭukarohiṇiṃ, usīraṃ, bhaddamuttakaṃ, yāni vā panaññānipi atthi mūlāni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni – paṭiggahetvā yāvajīvaṃ pariharituṃ; sati paccaye paribhuñjituṃ. |
“Monks, I allow root-medicines—i.e., turmeric, ginger, sweet flag, white orris root, ativisa, black hellebore, khus-khus, nut-grass, or whatever other roots are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. |
Asati paccaye paribhuñjantassa āpatti dukkaṭassāti. |
“If there is no reason, there is an offense of wrong doing for one who consumes it.” |
Tena kho pana samayena gilānānaṃ bhikkhūnaṃ mūlehi bhesajjehi piṭṭhehi attho hoti. |
Now at that time the sick monks needed ground root-medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, nisadaṃ nisadapotakanti. |
“I allow a grindstone and a grinding wheel.” |
Tena kho pana samayena gilānānaṃ bhikkhūnaṃ kasāvehi bhesajjehi attho hoti. |
Now at that time the sick monks needed astringent-decoction medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, kasāvāni [kasāvabhesajjāni (ka.)] bhesajjāni – nimbakasāvaṃ, kuṭajakasāvaṃ, paṭolakasāvaṃ, phaggavakasāvaṃ, nattamālakasāvaṃ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni – paṭiggahetvā yāvajīvaṃ pariharituṃ; sati paccaye paribhuñjituṃ. |
“Monks, I allow astringent-decoction medicines—i.e., astringent decoctions from the neem-tree, from the kuṭaja, from the pakkava, from the nattamāla, or whatever other astringent decoctions are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. |
Asati paccaye paribhuñjantassa āpatti dukkaṭassāti. |
“If there is no reason, there is an offense of wrong doing for one who consumes it.” |
Tena kho pana samayena gilānānaṃ bhikkhūnaṃ paṇṇehi bhesajjehi attho hoti. |
Now at that time the sick monks needed leaf-medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, paṇṇāni bhesajjāni – nimbapaṇṇaṃ, kuṭajapaṇṇaṃ, paṭolapaṇṇaṃ, sulasipaṇṇaṃ, kappāsapaṇṇaṃ, yāni vā panaññānipi atthi paṇṇāni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti - pe -. |
“Monks, I allow leaf-medicines—i.e., neem leaves, kuṭaja leaves, cucumber leaves, basil leaves, cotton tree leaves, or whatever other leaves are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. “If there is no reason, there is an offense of wrong doing for one who consumes it.” |
Tena kho pana samayena gilānānaṃ bhikkhūnaṃ phalehi bhesajjehi attho hoti. |
Now at that time the sick monks needed fruit-medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, phalāni bhesajjāni – bilaṅgaṃ, pippaliṃ, maricaṃ, harītakaṃ, vibhītakaṃ, āmalakaṃ, goṭṭhaphalaṃ [goṭhaphalaṃ (syā.), koṭṭhaphalaṃ (ka.)], yāni vā panaññānipi atthi phalāni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti - pe -. |
“Monks, I allow fruit-medicines—i.e., vilaṅga, long pepper, black pepper, yellow myrobalan, beleric myrobalan, embric myrobalan, goṭha, or whatever other fruits are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. “If there is no reason, there is an offense of wrong doing for one who consumes it.” |
Tena kho pana samayena gilānānaṃ bhikkhūnaṃ jatūhi bhesajjehi attho hoti. |
Now at that time the sick monks needed resin-medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, jatūni bhesajjāni – hiṅguṃ, hiṅgujatuṃ, hiṅgusipāṭikaṃ, takaṃ, takapattiṃ, takapaṇṇiṃ, sajjulasaṃ, yāni vā panaññānipi atthi jatūni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti - pe -. |
“Monks, I allow resin-medicines—i.e., assafoetida, assafoetida-resin, assafoetida-gum, gum, gum-patti, gum-panni, or whatever other resins are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. “If there is no reason, there is an offense of wrong doing for one who consumes it.” |
Tena kho pana samayena gilānānaṃ bhikkhūnaṃ loṇehi bhesajjehi attho hoti. |
Now at that time the sick monks needed salt-medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, loṇāni bhesajjāni – sāmuddaṃ, kāḷaloṇaṃ, sindhavaṃ, ubbhidaṃ [ubbhiraṃ (ka.)], bilaṃ [biḷālaṃ (sī.)], yāni vā panaññānipi atthi loṇāni bhesajjāni, neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni – paṭiggahetvā yāvajīvaṃ pariharituṃ; sati paccaye paribhuñjituṃ. |
“Monks, I allow salt-medicines—i.e., sea salt, black salt, rock salt, culinary salt, red salt, or whatever other salts are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. |
Asati paccaye paribhuñjantassa āpatti dukkaṭassāti. |
“If there is no reason, there is an offense of wrong doing for one who consumes it.” |
264.Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. |
Now at that time Ven. Ānanda’s preceptor, Velaṭṭhasīsa, had small pox/chicken poxpox |
Tassa lasikāya cīvarāni kāye lagganti, tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti. |
His robes stuck to his body because of the discharge. Repeatedly wetting them with water, the monks pulled them off. |
Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca – "kiṃ imassa, bhikkhave, bhikkhuno ābādho"ti? |
Then the Blessed One, wandering on a tour of the lodgings, saw the monks repeatedly wetting those robes with water and pulling them off. On seeing them, he went to the monks and, on arrival, said to them, “What is this monk’s illness?” |
"Imassa, bhante, āyasmato thullakacchābādho, lasikāya cīvarāni kāye lagganti, tāni mayaṃ udakena temetvā temetvā apakaḍḍhāmā"ti. |
“Lord, this venerable one has a small pox/chicken poxpox. His robes stick to his body because of the discharge. Wetting them repeatedly, we are pulling them off.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yassa kaṇḍu vā, piḷakā vā, assāvo vā, thullakacchu vā ābādho, kāyo vā duggandho, cuṇṇāni bhesajjāni; agilānassa chakaṇaṃ mattikaṃ rajananippakkaṃ. |
(Mv.VI.9.2) Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow powders as medicines for one who has an itch, a small boil, a running sore, or small pox/chicken poxpox; or for one whose body smells bad; I allow (powdered) dung, clay, and dye-dregs for one who is not sick. |
Anujānāmi, bhikkhave, udukkhalaṃ musala"nti. |
I allow a pestle and mortar.” |
Tena kho pana samayena gilānānaṃ bhikkhūnaṃ cuṇṇehi bhesajjehi cālitehi attho hoti. |
Now at that time the sick monks needed sifted powder-medicine. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, cuṇṇacālininti. |
“Monks, I allow a powder sifter.” |
Saṇhehi attho hoti. |
They needed it fine. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, dussacālininti. |
“Monks, I allow a cloth sifter.” |
Tena kho pana samayena aññatarassa bhikkhuno amanussikābādho hoti. |
Now at that time a certain monk was possessed by non-human beings. |
Taṃ ācariyupajjhāyā upaṭṭhahantā nāsakkhiṃsu arogaṃ kātuṃ. |
His preceptor and teacher, tending to him, could not make him well. |
So sūkarasūnaṃ gantvā āmakamaṃsaṃ khādi, āmakalohitaṃ pivi. |
Having gone to a pig-slaughterhouse, he ate raw meat and drank raw blood. |
Tassa so amanussikābādho paṭippassambhi. |
His possession by non-human beings subsided. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohitanti. |
“I allow, in the case of possession by non-human beings, raw flesh and raw blood.” |
265.Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. |
Now on that occasion a certain monk was sick with an eye-disease. |
Taṃ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. |
The monks, taking hold of him, helped him urinate and defecate. [i.e., They had to lead him.] |
Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto te bhikkhū taṃ bhikkhuṃ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca – "kiṃ imassa, bhikkhave, bhikkhuno ābādho"ti? |
Then the Blessed One, wandering on a tour of the lodgings, saw the monks, having taken hold of the monk, making him urinate and defecate. On seeing them, he went to the monks and, on arrival, said to them, “Monks, what is this monk’s illness?” [cf Mv.5] |
"Imassa, bhante, āyasmato cakkhurogābādho. |
“Lord, this venerable one is sick with an eye-disease: |
Imaṃ mayaṃ pariggahetvā uccārampi passāvampi nikkhāmemā"ti. |
Having taken hold of him, we are making him urinate and defecate. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, añjanaṃ – kāḷañjanaṃ, rasañjanaṃ, sotañjanaṃ, gerukaṃ, kapalla"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow (eye) ointments: black collyrium ointment, rasa-ointment, sota-ointment, yellow orpiment, lamp-black.” |
Añjanūpapisanehi attho hoti. |
They needed powdered (eye) ointments. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, candanaṃ, tagaraṃ, kāḷānusāriyaṃ, tālīsaṃ, bhaddamuttakanti. |
“Monks, I allow sandalwood, tagara, benzoin gum, tālīsa, nut-grass.” |
Tena kho pana samayena bhikkhū piṭṭhāni añjanāni carukesupi [thālakesupi (sī. syā.)] sarāvakesupi nikkhipanti; tiṇacuṇṇehipi paṃsukehipi okiriyanti. |
Now at that time the monks kept the ground ointment in bowls and cups. It became sprinkled (contaminated) with grass powder and dust. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, añjaninti. |
“Monks, I allow an ointment box.” |
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjaniyo dhārenti – sovaṇṇamayaṃ, rūpiyamayaṃ. |
Now at that time the Group-of-six monks used fancy ointment-boxes, made of gold or silver. |
Manussā ujjhāyanti khiyyanti vipācenti – "seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about: “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, uccāvacā añjanī dhāretabbā. |
“Monks, one should not use fancy ointment boxes. |
Yo dhāreyya, āpatti dukkaṭassa. |
Whoever does: an offense of wrong doing. |
Anujānāmi, bhikkhave, aṭṭhimayaṃ, dantamayaṃ, visāṇamayaṃ, naḷamayaṃ, veḷumayaṃ, kaṭṭhamayaṃ, jatumayaṃ, phalamayaṃ, lohamayaṃ, saṅkhanābhimayanti. |
“I allow (ointment boxes) made of bone, ivory, horn, reed, bamboo, wood, lac (resin), fruit (e.g., coconut shell), copper (metal), or conch-shell.” |
Tena kho pana samayena añjaniyo apārutā honti, tiṇacuṇṇehipi paṃsukehipi okiriyanti. |
Now at that time the ointment-boxes were open. (The ointment) became sprinkled (contaminated) with grass powder and dust. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, apidhānanti. |
“Monks, I allow a lid.” |
Apidhānaṃ nipatati. |
The lid fell off. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, suttakena bandhitvā añjaniyā bandhitunti. |
“Monks, I allow, having tied it with thread/string, to tie it to the ointment-box.” |
Añjanī phalati [nipatati (ka.)]. |
An ointment box became split. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, suttakena sibbetunti. |
“Monks, I allow it to be bound together with thread/string.” |
Tena kho pana samayena bhikkhū aṅguliyā añjanti, akkhīni dukkhāni honti. |
Now at that time the monks applied the ointment with their fingers. Their eyes hurt. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, añjanisalākanti. |
“I allow an ointment-stick.” |
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjanisalākāyo dhārenti – sovaṇṇamayaṃ rūpiyamayaṃ. |
Now at that time the Group-of-six monks used fancy ointment-sticks, made of gold or silver. |
Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about: “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, uccāvacā añjanisalākā dhāretabbā. |
“Monks, one should not use fancy ointment sticks. |
Yo dhāreyya, āpatti dukkaṭassa. |
Whoever does: an offense of wrong doing. |
Anujānāmi, bhikkhave, aṭṭhimayaṃ - pe - saṅkhanābhimayanti. |
“I allow (ointment sticks) made of bone, ivory, horn, … or conch-shell.” |
Tena kho pana samayena añjanisalākā bhūmiyaṃ patitā pharusā hoti. |
Now at that time the ointment-sticks fell on the ground and became rough. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, salākaṭhāniyanti [salākodhāniyanti (sī. syā.)]. |
“I allow a case for (ointment) sticks.” |
Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi hatthena pariharanti. |
Now at that time the monks carried the ointment-boxes and ointment-sticks around in their hands. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, añjanitthavikanti. |
“Monks, I allow a bag for the ointment box.” |
Aṃsabaddhako na hoti. |
There was no carrying strap. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakanti. |
“Monks, I allow a string for tying the mouth of the bag as a carrying strap.” |
266.Tena kho pana samayena āyasmato pilindavacchassa sīsābhitāpo hoti. |
Now at that time Ven. Pilindavaccha’s head was feverish. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, muddhani telakanti. |
“Monks, I allow oil for the head.” |
Nakkhamaniyo hoti. |
It didn’t improve. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, natthukammanti. |
“Monks, I allow treatment through the nose.” |
Natthu galati. |
The nose-(treatment) dripped out. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, natthukaraṇinti. |
“Monks, I allow a nose-tube (or nose-spoon).” |
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā natthukaraṇiyo dhārenti – sovaṇṇamayaṃ rūpiyamayaṃ. |
Now at that time the Group-of-six monks used fancy nose-tubes, made of gold or silver. |
Manussā ujjhāyanti khiyyanti vipācenti, "seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about: “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, uccāvacā natthukaraṇī dhāretabbā. |
“Monks, one should not use fancy nose tubes. |
Yo dhāreyya, āpatti dukkaṭassa. |
Whoever does: an offense of wrong doing. |
Anujānāmi, bhikkhave, aṭṭhimayaṃ - pe - saṅkhanābhimayanti. |
“Monks, I allow (nose tubes) made of bone, … or conch-shell.” |
Natthuṃ visamaṃ āsiñcanti [natthu visamaṃ āsiñciyati (sī. syā.)]. |
The nose was unevenly moistened. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yamakanatthukaraṇinti. |
“Monks, I allow a double nose-tube.” |
Nakkhamaniyo hoti. |
It didn’t improve. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dhūmaṃ pātunti. |
“Monks, I allow that smoke be inhaled.” |
Taññeva vaṭṭiṃ ālimpetvā pivanti, kaṇṭho dahati. |
Having lit the wick, they inhaled. Their throats were burned. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dhūmanettanti. |
“Monks, I allow a tube for inhaling smoke.” |
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni dhūmanettāni dhārenti – sovaṇṇamayaṃ rūpiyamayaṃ. |
Now at that time the Group-of-six monks used fancy tubes for inhaling smoke, made of gold or silver. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi gihī kāmabhoginoti. |
People criticized and complained and spread it about: “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, uccāvacāni dhūmanettāni dhāretabbāni. |
“One should not use fancy smoke-inhaling tubes. |
Yo dhāreyya, āpatti dukkaṭassa. |
Whoever does: an offense of wrong doing. |
Anujānāmi, bhikkhave, aṭṭhimayaṃ - pe - saṅkhanābhimayanti. |
“Monks, I allow (smoke-inhaling tubes) made of bone, … or conch-shell.” |
Tena kho pana samayena dhūmanettāni apārutāni honti, pāṇakā pavisanti. |
Now at that time the smoke-inhaling tubes were open. Insects entered them. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, apidhānanti. |
“Monks, I allow a lid.” |
Tena kho pana samayena bhikkhū dhūmanettāni hatthena pariharanti. |
Now at that time the monks carried the smoke-inhaling tubes around in their hands. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dhūmanettathavikanti. |
“Monks, I allow a bag for the smoke-inhaling tubes.” |
Ekato ghaṃsiyanti. |
(Being carried) together, they banged (against each other). or: They banged together. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yamakathavikanti. |
“Monks, I allow a double bag.” |
Aṃsabaddhako na hoti. |
There was no carrying strap. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakanti. |
“Monks, I allow a string for tying the mouth of the bag as a carrying strap.” |
267.Tena kho pana samayena āyasmato pilindavacchassa vātābādho hoti. |
Now on that occasion Ven. Pilindavaccha had a wind-disease. |
Vejjā evamāhaṃsu – "telaṃ pacitabba"nti. |
The doctors said, “Oil should be decocted.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, telapākanti. |
“Monks, I allow a decoction of oil.” |
Tasmiṃ kho pana telapāke majjaṃ pakkhipitabbaṃ hoti. |
In that decoction of oil, alcohol was supposed to be mixed. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, telapāke majjaṃ pakkhipitunti. |
“Monks, I allow that alcohol be mixed in the decoction of oil.” |
Tena kho pana samayena chabbaggiyā bhikkhū atipakkhittamajjāni [atikhittamajjāni (ka.)] telāni pacanti, tāni pivitvā majjanti. |
Now on that occasion the Group-of-six monks decocted oil mixed with too much alcohol. Drinking it, they became drunk. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, atipakkhittamajjaṃ telaṃ pātabbaṃ. |
“Monks, oil mixed with too much alcohol should not be drunk. |
Yo piveyya, yathādhammo kāretabbo. |
Whoever drinks it is to be dealt with in accordance with the rule (Pc 51). |
Anujānāmi, bhikkhave, yasmiṃ telapāke majjassa na vaṇṇo na gandho na raso paññāyati, evarūpaṃ majjapakkhittaṃ telaṃ pātunti. |
“Monks, I allow that when neither the color, the smell, nor the taste of alcohol can be detected in the decoction of oil, this sort of oil mixed with alcohol may be drunk.” |
Tena kho pana samayena bhikkhūnaṃ bahuṃ atipakkhittamajjaṃ telaṃ pakkaṃ hoti. |
Now at that time the monks had decocted a large amount of oil with too much alcohol. |
Atha kho bhikkhūnaṃ etadahosi – "kathaṃ nu kho atipakkhittamajje tele paṭipajjitabba"nti? |
Then the thought occurred to them, “What should we do with the oil decocted with too much alcohol?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, abbhañjanaṃ adhiṭṭhātunti. |
“Monks, I allow that it be determined as rubbing-oil” |
Tena kho pana samayena āyasmato pilindavacchassa bahutaraṃ telaṃ pakkaṃ hoti, telabhājanaṃ na vijjati. |
Now at that time Ven. Pilindavaccha had a large amount of decocted oil. There was no oil-container to be found. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tīṇi tumbāni – lohatumbaṃ, kaṭṭhatumbaṃ, phalatumbanti. |
“Monks, I allow (for oil) three kinds of flasks: a metal flask, a wooden flask, and a fruit (e.g., coconut shell) flask.” |
Tena kho pana samayena āyasmato pilindavacchassa aṅgavāto hoti. |
Now on that occasion Ven. Pilindavaccha had a wind affliction in the limbs. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sedakammanti. |
“Monks, I allow a sweating treatment.” |
Nakkhamaniyo hoti. |
It didn’t improve. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sambhārasedanti. |
“Monks, I allow a sweating treatment with herbs.” |
Nakkhamaniyo hoti. |
It didn’t improve. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, mahāsedanti. |
“Monks, I allow a great-sweating treatment.” |
Nakkhamaniyo hoti. |
It didn’t improve. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, bhaṅgodakanti. |
“Monks, I allow hemp water.” |
Nakkhamaniyo hoti. |
It didn’t improve. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, udakakoṭṭhakanti. |
“Monks, I allow a water tub.” |
Tena kho pana samayena āyasmato pilindavacchassa pabbavāto hoti. |
Now on that occasion Ven. Pilindavaccha had a wind affliction in the joints. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, lohitaṃ mocetunti. |
“Monks, I allow blood-letting.” |
Nakkhamaniyo hoti. |
It didn’t improve. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, lohitaṃ mocetvā visāṇena gāhetunti [gahetunti (sī. syā.)]. |
“Monks, I allow, having let blood, to perform moxibustion.” |
Tena kho pana samayena āyasmato pilindavacchassa pādā phalitā [phālitā (ka.)] honti. |
Now on that occasion Ven. Pilindavaccha had split feet. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pādabbhañjananti. |
“Monks, I allow rubbing-oil for the feet.” |
Nakkhamaniyo hoti. |
It didn’t improve. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pajjaṃ abhisaṅkharitunti. |
“Monks, I allow that a foot salve be prepared.” |
Tena kho pana samayena aññatarassa bhikkhuno gaṇḍābādho hoti. |
Now on that occasion a certain monk had boils. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, satthakammanti. |
“Monks, I allow lancing (surgery).” |
Kasāvodakena attho hoti. |
They needed astringent water. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, kasāvodakanti. |
“Monks, I allow astringent water.” |
Tilakakkena attho hoti. |
They needed pounded sesame paste. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, tilakakkanti. |
“Monks, I allow pounded sesame paste.” |
Kabaḷikāya attho hoti. |
They needed a compress. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, kabaḷikanti. |
“Monks, I allow a compress.” |
Vaṇabandhanacoḷena attho hoti. |
They needed a bandage. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, vaṇabandhanacoḷanti. |
“Monks, I allow a bandage.” |
Vaṇo kaṇḍuvati. |
The sore/wound itched. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, sāsapakuṭṭena [sāsapakuḍḍena (sī. syā.)] phositunti. |
“Monks, I allow that it be sprinkled with mustard-seed powder (to prevent itching).” |
Vaṇo kilijjittha. |
The sore/wound festered. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, dhūmaṃ kātunti. |
“Monks, I allow fumigating.” |
Vaḍḍhamaṃsaṃ vuṭṭhāti. |
The tissue swelled. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, loṇasakkharikāya chinditunti. |
“Monks, I allow that (scar-tissue) be cut off with a piece of salt-crystal.” |
Vaṇo na ruhati. |
The sore/wound didn’t heal. |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, vaṇatelanti. |
“Monks, I allow oil for the sore/wound.” |
Telaṃ galati. |
The oil dripped. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, vikāsikaṃ sabbaṃ vaṇapaṭikammanti. |
“Monks, I allow an old piece of cloth (for soaking up the oil) and every kind of treatment for sores/wounds.” |
268.Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti. |
Now on that occasion a certain monk had been bitten by a snake. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṃ – gūthaṃ, muttaṃ, chārikaṃ, mattikanti. |
“Monks, I allow that the four great filthy things be given: excrement, urine, ashes, clay.” |
Atha kho bhikkhūnaṃ etadahosi – "appaṭiggahitāni nu kho udāhu paṭiggahetabbānī"ti. |
Then the thought occurred to the monks, “Are they not (to be) received, or should they be received?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sati kappiyakārake paṭiggahāpetuṃ, asati kappiyakārake sāmaṃ gahetvā paribhuñjitunti. |
“Monks, I allow, when there is someone to make them allowable, that he have them received; (or) when there is no one to make them allowable, that, having taken them oneself, one consume them.” |
Tena kho pana samayena aññatarena bhikkhunā visaṃ pītaṃ hoti. |
Now on that occasion a certain monk had drunk poison. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi bhikkhave gūthaṃ pāyetunti. |
“I allow that (water mixed with) excrement be drunk.” |
Atha kho bhikkhūnaṃ etadahosi – "appaṭiggahitaṃ nu kho udāhu paṭiggahetabbo"ti? |
Then the thought occurred to the monks, “Is it not (to be) received, or should it be received?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yaṃ karonto paṭiggaṇhāti, sveva paṭiggaho kato, na puna [kato pana (?)] paṭiggahetabboti. |
“I allow that what is one received while making it is received in and of itself. Once made it is not to be received again.” |
269.Tena kho pana samayena aññatarassa bhikkhuno gharadinnakābādho hoti. |
Now on that occasion a certain monk was afflicted by [i.e., had drunk] a sorcery concoction. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sītāloḷiṃ pāyetunti. |
“I allow that mud turned up by the plow be drunk.” |
Tena kho pana samayena aññataro bhikkhu duṭṭhagahaṇiko hoti. |
Now on that occasion a certain monk was constipated. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, āmisakhāraṃ pāyetunti. |
“I allow that alkaline juice be drunk.” |
Tena kho pana samayena aññatarassa bhikkhuno paṇḍurogābādho hoti. |
Now on that occasion a certain monk had jaundice. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, muttaharītakaṃ pāyetunti. |
“I allow that urine and yellow myrobalan be drunk.” |
Tena kho pana samayena aññatarassa bhikkhuno chavidosābādho hoti. |
Now on that occasion a certain monk had a skin disease. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gandhālepaṃ kātunti. |
“I allow that a scented rubbing be done.” |
Tena kho pana samayena aññataro bhikkhu abhisannakāyo hoti. |
Now on that occasion a certain monk’s body had an excess of toxins. [Mv.VIII.1.30] |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, virecanaṃ pātunti. |
“I allow that a purgative be drunk.” |
Acchakañjiyā attho hoti. |
They needed clarified conjey. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, acchakañjinti. |
“I allow clarified conjey.” |
Akaṭayūsena attho hoti. |
They needed clear green gram broth. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, akaṭayūsanti. |
“I allow clear green gram broth.” |
Kaṭākaṭena attho hoti. |
They needed slightly thick (green gram broth). |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, kaṭākaṭanti. |
“I allow slightly thick (green gram broth).” |
Paṭicchādanīyena attho hoti. |
They needed meat broth. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, paṭicchādanīyanti. |
“I allow meat broth.” |
Mūlādibhesajjakathā niṭṭhitā. |
Discussion of Root-medicine, etc. is finished |
270.[idaṃ vatthu pārā. 618 ādayo] Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṃ sodhāpeti leṇaṃ kattukāmo. |
Now on that occasion Ven. Pilindavaccha, wanting to build/dig a cell was having a spot on a mountainside near Rājagaha cleared. |
Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. |
Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ pilindavacchaṃ etadavoca – "kiṃ, bhante, thero kārāpetī"ti? |
As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, what is the elder having built?” |
"Pabbhāraṃ, mahārāja, sodhāpemi, leṇaṃ kattukāmo"ti. |
“Great king, I’m having a spot cleared on the mountainside. I want to build/dig a cell.” |
"Attho, bhante, ayyassa ārāmikenā"ti? |
“Venerable sir, does the master have need for a monastery attendant?” |
"Na kho, mahārāja, bhagavatā ārāmiko anuññāto"ti. |
“Great king, the Blessed One has not allowed a monastery attendant.” |
"Tena hi, bhante, bhagavantaṃ paṭipucchitvā mama āroceyyāthā"ti. |
“In that case, venerable sir, having asked the Blessed One, inform me (what he says).” |
'Evaṃ, mahārājā'ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi. |
“As you say, great king,” Ven. Pilindavaccha responded to King Seniya Bimbisāra of Magadha. |
Atha kho āyasmā pilindavaccho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṃsesi. |
Then Ven. Pilindavaccha instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha a with Dhamma talk. |
Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā āyasmantaṃ pilindavacchaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by Ven. Pilindavaccha with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho āyasmā pilindavaccho bhagavato santike dūtaṃ pāhesi – "rājā, bhante, māgadho seniyo bimbisāro ārāmikaṃ dātukāmo. |
Then Ven. Pilindavaccha sent a messenger to the Blessed One’s presence, (saying,) “Lord, King Seniya Bimbisāra of Magadha wants to give a monastery attendant. |
Kathaṃ nu kho, bhante, mayā paṭipajjitabba"nti? |
What course should I take?” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ārāmika"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow a monastery attendant.” |
Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. |
A second time, King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ pilindavacchaṃ etadavoca – "anuññāto, bhante, bhagavatā ārāmiko"ti? |
As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, did the Blessed One allow a monastery attendant?” |
"Evaṃ, mahārājā"ti. |
“Yes, great king.” |
"Tena hi, bhante, ayyassa ārāmikaṃ dammī"ti. |
“In that case, venerable sir, I will give the master a monastery attendant.” |
Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṃ paṭissutvā, vissaritvā, cirena satiṃ paṭilabhitvā, aññataraṃ sabbatthakaṃ mahāmattaṃ āmantesi – "yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko"ti? |
Then King Seniya Bimbisāra of Magadha, having promised Ven. Pilindavaccha a monastery attendant, forgot. After a long time, on remembering, he addressed a certain all-purpose minister, “I say, that monastery attendant we promised the master—has the monastery attendant been given to him?” |
"Na kho, deva, ayyassa ārāmiko dinno"ti. |
“No, you majesty, the monastery attendant hasn’t been given to the master.” |
"Kīva ciraṃ nu kho, bhaṇe, ito [ito ratti (syā.)] hi taṃ hotī"ti? |
“I say, how long has it been since that day?” |
Atha kho so mahāmatto rattiyo gaṇetvā [vigaṇetvā (sī.)] rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – "pañca, deva, rattisatānī"ti. |
Then the minister, having counted the days, said to King Seniya Bimbisāra of Magadha, “Five hundred days, your majesty.” |
Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehīti. |
“I say, in that case, give the master five hundred monastery attendants.” |
"Evaṃ, devā"ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissutvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. |
Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Magadha, the minister gave Ven. Pilindavaccha five hundred monastery attendants. They lived in a separate village. |
'Ārāmikagāmakoti'pi naṃ āhaṃsu, 'pilindagāmako'tipi naṃ āhaṃsu. |
They called it ‘Monastery Attendant Village’ and also ‘Pilindavaccha Village’. |
271.Tena kho pana samayena āyasmā pilindavaccho tasmiṃ gāmake kulūpako hoti. |
At that time, Ven. Pilindavaccha would visit the families in the village. |
Atha kho āyasmā pilindavaccho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya pilindagāmaṃ piṇḍāya pāvisi. |
Then, early in the morning, Ven. Pilindavaccha adjusted his under robe and—carrying his bowl and robes—went into Pilindavaccha Village for alms. |
Tena kho pana samayena tasmiṃ gāmake ussavo hoti. |
And on that occasion, there was a festival in the village. |
Dārakā alaṅkatā mālākitā kīḷanti. |
Little girls—ornamented & garlanded—were playing. |
Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṃ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
As he was going through Pilindavaccha Village for alms without bypassing a donor, Ven. Pilindavaccha came to the residence of a certain monastery attendant and, on arrival, sat down on a seat laid out. |
Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati – 'mālaṃ me detha, alaṅkāraṃ me dethā'ti. |
And on that occasion, the daughter of the monastery attendant’s wife, seeing other little girls ornamented & garlanded, was crying, “Give me a garland! Give me an ornament!” |
Atha kho āyasmā pilindavaccho taṃ ārāmikiniṃ etadavoca – "kissāyaṃ dārikā rodatī"ti? |
So Ven. Pilindavaccha said to the monastery attendant’s wife, “What is this little girl crying about?” |
"Ayaṃ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati – 'mālaṃ me detha, alaṅkāraṃ me dethā'ti. |
“Venerable sir, this little girl, seeing other little girls ornamented & garlanded, is crying, ‘Give me a garland! Give me an ornament’ |
Kuto amhākaṃ duggatānaṃ mālā, kuto alaṅkāro"ti? |
But from where is there a garland for us poor people? From where an ornament?” |
Atha kho āyasmā pilindavaccho aññataraṃ tiṇaṇḍupakaṃ gahetvā taṃ ārāmikiniṃ etadavoca – "handimaṃ tiṇaṇḍupakaṃ tassā dārikāya sīse paṭimuñcā"ti. |
Then Ven. Pilindavaccha, taking a circle of grass, said to the monastery attendant’s wife, “Now set this circle of grass on this little girl’s head.” |
Atha kho sā ārāmikinī taṃ tiṇaṇḍupakaṃ gahetvā tassā dārikāya sīse paṭimuñci. |
Then the monastery attendant’s wife, taking that circle of grass, set it on the little girl’s head. |
Sā ahosi suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā raññopi antepure suvaṇṇamālā. |
It became a garland of gold: beautiful, attractive, exquisite. There was no garland of gold like it even in the king’s harem. |
Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṃ – "amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā devassapi antepure suvaṇṇamālā; kuto tassa duggatassa? |
People said to King Seniya Bimbisāra of Magadha, “In the house of that monastery attendant over there is a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in your majesty’s harem. So from where did that poor man (get it)? |
Nissaṃsayaṃ corikāya ābhatā"ti. |
It must have been taken by theft.” |
Atha kho rājā māgadho seniyo bimbisāro taṃ ārāmikakulaṃ bandhāpesi. |
So King Seniya Bimbisāra had the monastery attendant’s family imprisoned. |
Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya pilindagāmaṃ piṇḍāya pāvisi. |
Then a second time, early in the morning, Ven. Pilindavaccha adjusted his under robe and—carrying his bowl and robes—went into Pilindavaccha Village for alms. |
Pilindagāmake sapadānaṃ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paṭivissake pucchi – "kahaṃ imaṃ ārāmikakulaṃ gata"nti? |
As he was going through Pilindavaccha Village for alms without bypassing a donor, he came to the residence of the monastery attendant and, on arrival, asked the neighbors, “Where has the monastery attendant’s family gone?” |
"Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpita"nti. |
“Venerable sir, the king has had them imprisoned on account of that garland of gold.” |
Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
Then Ven. Pilindavaccha went to the residence of King Seniya Bimbisāra of Magadha and, on arrival, sat down on a seat laid out. |
Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṃ pilindavacchaṃ abhivādetvā ekamantaṃ nisīdi. |
Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinnaṃ kho rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ āyasmā pilindavaccho etadavoca – "kissa, mahārāja, ārāmikakulaṃ bandhāpita"nti? |
As he was sitting there, Ven. Pilindavaccha said to him: “Why, great king, has the monastery attendant’s family been imprisoned?” |
"Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā amhākampi antepure suvaṇṇamālā; kuto tassa duggatassa? |
“Venerable sir, in the monastery attendant’s house was a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in our own harem. So from where did that poor man (get it)? |
Nissaṃsayaṃ corikāya ābhatā"ti. |
It must have been taken by theft.” |
Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṃ suvaṇṇanti adhimucci; so ahosi sabbasovaṇṇamayo. |
Then Ven. Pilindavaccha willed that the palace of King Seniya Bimbisāra be gold. And it became made entirely of gold. |
"Idaṃ pana te, mahārāja, tāva bahuṃ suvaṇṇaṃ kuto"ti? |
“But from where did you get so much of this gold, great king?” |
'Aññātaṃ, bhante, ayyasseveso iddhānubhāvo'ti taṃ ārāmikakulaṃ muñcāpesi. |
(Saying,) “I understand, venerable sir. This is simply the master’s psychic power,” he had the monastery attendant’s family released. |
Manussā "ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassita"nti attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṃsu, seyyathidaṃ – sappiṃ, navanītaṃ, telaṃ, madhuṃ [sappi navanītaṃ telaṃ madhu (ka.)], phāṇitaṃ. |
The people, saying, “A psychic wonder, a superior human feat, they say, was displayed to the king and his assembly by Master Pilindavaccha,” were pleased and delighted. They presented Ven. Pilindavaccha with the five tonics: ghee, butter, oil, honey, and sugar-molasses. |
Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṃ bhesajjānaṃ; laddhaṃ laddhaṃ parisāya vissajjeti. |
Now ordinarily Ven. Pilindavaccha was already a receiver of the five tonics, so he distributed his gains among his following. |
Parisā cassa hoti bāhullikā; laddhaṃ laddhaṃ kolambepi [koḷumbepi (ka.)], ghaṭepi, pūretvā paṭisāmeti; parissāvanānipi, thavikāyopi, pūretvā vātapānesu laggeti. |
They came to live in abundance. They put away their gains, having filled jars and water-pots. They hung up their gains in windows, having filled water strainers and bags. |
Tāni olīnavilīnāni tiṭṭhanti. |
These kept oozing and seeping. |
Undūrehipi vihārā okiṇṇavikiṇṇā honti. |
Their dwellings were crawling and creeping with rats. |
Manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti – "antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro"ti. |
People, engaged in a tour of the dwellings and seeing this, criticized and complained and spread it about, “These Sakyan-son contemplatives have inner storerooms like King Seniya Bimbisāra of Magadha.” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī"ti. |
Those bhikkhus who were modest … criticized and complained and spread it about: “How can the monks be intent on such abundance?” |
Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī"ti? |
Then the monks reported the matter to the Blessed One. “Is it true, as they say, monks, that you are intent on such abundance?” |
"Saccaṃ bhagavāti - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathidaṃ – sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ, tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni. |
“It’s true, O Blessed One …” Having rebuked them and given a Dhamma talk, he addressed the monks: “There are these tonics to be taken by sick bhikkhus: ghee, butter, oil, honey, sugar-molasses. Having been received, they may be consumed from storage seven days at most. |
Taṃ atikkāmayato yathādhammo kāretabbo"ti. |
Beyond that, one is to be dealt with in accordance with the rule (NP 23).” |
Pilindavacchavatthu niṭṭhitaṃ. |
The Story of Ven. Pilindavaccha is finished. |
Bhesajjānuññātabhāṇavāro niṭṭhito paṭhamo. |
The first recitation section, on the allowances for medicines, is finished. |
272.Atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Sāvatthī as long as he liked, set out on a wandering tour toward Rājagaha. |
Addasā kho āyasmā kaṅkhārevato antarāmagge guḷakaraṇaṃ, okkamitvā guḷe piṭṭhampi chārikampi pakkhipante, disvāna "akappiyo guḷo sāmiso, na kappati guḷo vikāle paribhuñjitu"nti kukkuccāyanto sapariso guḷaṃ na paribhuñjati. |
Along the road, Ven. Kaṅkhārevata saw a sugar-lump stand. Having come down (from the road), seeing them mixing flour and ashes in the sugar lumps, anxious (with the thought) that, “Sugar lumps with food mixed in are unallowable. It’s not allowable to consume them at the wrong time,” he, along with his following, didn’t consume them. |
Yepissa sotabbaṃ maññanti, tepi guḷaṃ na paribhuñjanti. |
And those who thought his (reasoning) was worth listening to didn’t consume the sugar lumps either. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Kimatthāya [kimatthiyā (ka.)], bhikkhave, guḷe piṭṭhampi chārikampi pakkhipantīti? |
“Monks, for what purpose do they mix flour or ashes into sugar lumps?” |
Thaddhatthāya [bandhanatthāya (sī. syā.)] bhagavāti. |
“For the purpose of binding it together, O Blessed One.” |
Sace, bhikkhave, thaddhatthāya guḷe piṭṭhampi chārikampi pakkhipanti, so ca guḷotveva saṅkhaṃ gacchati. |
“Even though, to bind it together, they mix flour or ashes into sugar lumps, but it still counts as sugar. |
Anujānāmi, bhikkhave, yathāsukhaṃ guḷaṃ paribhuñjitunti. |
I allow that sugar be consumed as much as you like.” |
Addasā kho āyasmā kaṅkhārevato antarāmagge vacce muggaṃ jātaṃ, passitvā "akappiyā muggā; pakkāpi muggā jāyantīti" kukkuccāyanto sapariso muggaṃ na paribhuñjati. |
Along the road, Ven. Kaṅkhārevata saw some green gram sprouting in excrement. On seeing it, anxious (with the thought) that, “Green gram is unallowable. Even when digested, it sprouts,” didn’t consume them, along with his following. |
Yepissa sotabbaṃ maññanti, tepi muggaṃ na paribhuñjanti. |
And those who thought his (reasoning) was worth listening to didn’t consume green gram either. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Sace [sacepi (?)], bhikkhave, pakkāpi muggā jāyanti, anujānāmi, bhikkhave, yathāsukhaṃ muggaṃ paribhuñjitunti. |
“Monks, although green gram, even when digested, sprouts, I allow that green gram be consumed as much as you like.” |
273.Tena kho pana samayena aññatarassa bhikkhuno udaravātābādho hoti. |
On that occasion a certain monk had a stomach-wind illness. |
So loṇasovīrakaṃ apāyi. |
He drank some loṇasociraka. |
Tassa so udaravātābādho paṭippassambhi. |
His gas subsided. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānassa loṇasovīrakaṃ; agilānassa udakasambhinnaṃ pānaparibhogena paribhuñjitunti. |
“Monks, I allow that a bhikkhu who is sick may consume loṇasociraka as much as he likes, and that one who is not sick may consume it mixed with water as a beverage.” |
Guḷādianujānanā niṭṭhitā. |
The Allowance for sugar-lumps, etc. is finished. |
274.Atha kho bhagavā anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. |
Then the Blessed One, traveling by stages, arrived at Rājagaha. |
Tatra sudaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
There he stayed in the Bamboo Grove, the Squirrels’ Feeding Ground. |
Tena kho pana samayena bhagavato udaravātābādho hoti. |
On that occasion, the Blessed One had a stomach-wind illness. |
Atha kho āyasmā ānando – 'pubbepi bhagavato udaravātābādho tekaṭulayāguyā phāsu hotī'ti – sāmaṃ tilampi, taṇḍulampi, muggampi viññāpetvā, anto vāsetvā, anto sāmaṃ pacitvā bhagavato upanāmesi – "pivatu bhagavā tekaṭulayāgu"nti. |
Then Ven. Ānanda, (thinking,) “Before, when the Blessed One had stomach-wind illness, triple-pungent conjey made him feel at ease,” having himself asked for sesame seeds, rice, and green gram, having stored it inside and cooked it himself inside, presented it to the Blessed One, (saying,) “May the Blessed One drink some triple-pungent conjey.” |
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti, no anatthasaṃhitaṃ. |
Knowing, Tathāgatas ask. Knowing, they don’t ask. Considering the time, they ask. Considering the time, they don’t ask. Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. |
Anatthasaṃhite setughāto tathāgatānaṃ. |
Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. |
Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. |
Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.” |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "kutāyaṃ, ānanda, yāgū"ti? |
Then the Blessed One addressed Ven. Ānanda, “Ānanda, where did this conjey come from?” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. |
Then Ven. Ānanda reported the matter to the Blessed One. |
Vigarahi buddho bhagavā – 'ananucchavikaṃ, ānanda, ananulomikaṃ, appatirūpaṃ, assāmaṇakaṃ, akappiyaṃ, akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked him, “Ānanda, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done. |
Kathañhi nāma tvaṃ, ānanda, evarūpāya bāhullāya cetessasi. |
“Ānanda, how could you be intent on this kind of abundance? |
Yadapi, ānanda, anto vuṭṭhaṃ [vutthaṃ (sī. syā. ka.)] tadapi akappiyaṃ; yadapi anto pakkaṃ tadapi akappiyaṃ; yadapi sāmaṃ pakkaṃ, tadapi akappiyaṃ. |
Whatever is stored indoors is unallowable. Whatever is cooked indoors is unallowable. Whatever is cooked by oneself is unallowable. |
Netaṃ, ānanda, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, anto vuṭṭhaṃ, anto pakkaṃ, sāmaṃ pakkaṃ paribhuñjitabbaṃ. |
Ānanda, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “One should not consume what has been stored indoors, cooked indoors, or cooked by oneselves. |
Yo paribhuñjeya, āpatti dukkaṭassa. |
Whoever should consume it: an offense of wrong doing. [BMC: 123] |
Anto ce, bhikkhave, vuṭṭhaṃ, anto pakkaṃ, sāmaṃ pakkaṃ tañce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. |
“Monks, if one should consume what has been stored indoors, cooked indoors, cooked by oneselves: an offense of three wrong doings. |
Anto ce, bhikkhave, vuṭṭhaṃ, anto pakkaṃ, aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. |
“Monks, if one should consume what has been stored indoors, cooked indoors, cooked by others: an offense of two wrong doings. |
Anto ce, bhikkhave, vuṭṭhaṃ, bahi pakkaṃ, sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. |
“Monks, if one should consume what has been stored indoors, cooked outside, cooked by oneselves: an offense of two wrong doings. |
Bahi ce, bhikkhave, vuṭṭhaṃ, anto pakkaṃ, sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. |
“Monks, if one should consume what has been stored outside, cooked indoors, cooked by oneselves: an offense of two wrong doings. |
Anto ce, bhikkhave, vuṭṭhaṃ, bahi pakkaṃ, aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. |
“Monks, if one should consume what has been stored indoors, cooked outside, cooked by others: an offense of wrong doing. |
Bahi ce, bhikkhave, vuṭṭhaṃ, anto pakkaṃ, aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. |
“Monks, if one should consume what has been stored outside, cooked indoors, cooked by others: an offense of wrong doing. |
Bahi ce, bhikkhave, vuṭṭhaṃ, bahi pakkaṃ, sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. |
“Monks, if one should consume what has been stored outside, cooked outside, cooked by oneselves: an offense of wrong doing. |
Bahi ce, bhikkhave, vuṭṭhaṃ, bahi pakkaṃ, aññehi pakkaṃ, tañce paribhuñjeyya, anāpattī"'ti. |
“Monks, if one should consume what has been stored outside, cooked outside, cooked by others: no offense.” |
Tena kho pana samayena bhikkhū "bhagavatā sāmaṃpāko paṭikkhitto"ti puna pāke kukkuccāyanti. |
Now at that time monks, (thinking,) The Blessed One has prohibited cooking by oneselves,” were anxious about reheating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, puna pākaṃ pacitunti. |
“Monks, I allow reheating.” |
Tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti. |
Now at that time Rājagaha was in a famine. |
Manussā loṇampi, telampi, taṇḍulampi, khādanīyampi ārāmaṃ āharanti. |
People brought salt, sesame seeds, rice, and non-staple foods to the monastery. |
Tāni bhikkhū bahi vāsenti; ukkapiṇḍakāpi khādanti, corāpi haranti. |
The monks stored them outdoors. Small animals chewed them and thieves stole them. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, anto vāsetunti. |
“I allow storing indoors.” |
Anto vāsetvā bahi pācenti. |
Having stored it indoors, they cooked it outdoors. |
Damakā parivārenti. |
Beggars surrounded them. |
Bhikkhū avissaṭṭhā paribhuñjanti. |
The monks warily consumed it. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, anto pacitunti. |
“Monks, I allow cooking indoors.” |
Dubbhikkhe kappiyakārakā bahutaraṃ haranti, appataraṃ bhikkhūnaṃ denti. |
Because of the famine, those who made (the food) allowable took more than they gave to the monks. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sāmaṃ pacituṃ. |
“Monks, I allow that you cook for yourselves.” |
Anujānāmi, bhikkhave, anto vuṭṭhaṃ, anto pakkaṃ, sāmaṃ pakkanti. |
“Monks, I allow what is stored indoors, cooked indoors, and cooked by oneselves.” |
Antovuṭṭhādipaṭikkhepakathā niṭṭhitā. |
The Discussion of the Prohibition Against Storing Indoors, etc. is finished. |
275.Tena kho pana samayena sambahulā bhikkhū kāsīsu vassaṃvuṭṭhā rājagahaṃ gacchantā bhagavantaṃ dassanāya antarāmagge na labhiṃsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ; bahuñca phalakhādanīyaṃ ahosi; kappiyakārako ca na ahosi. |
Now at that time several monks, having spent the Rains among the Kāsis, going to Rājagaha to see the Blessed One, didn’t get as much coarse or refined staple food along the road as they needed. There was plenty of non-staple fruit but no one to make it allowable. |
Atha kho te bhikkhū kilantarūpā yena rājagahaṃ veḷuvanaṃ kalandakanivāpo, yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then the monks, looking exhausted, went to Rājagaha, to the Bamboo Grove, the Squirrels’ Feeding Ground. They went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. |
It is the practice of Buddhas, Blessed Ones, to engage in conversation with visiting monks. |
Atha kho bhagavā te bhikkhū etadavoca – "kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, kaccittha appakilamathena addhānaṃ āgatā; kuto ca tumhe, bhikkhave, āgacchathā"ti? |
Then the Blessed One said to them, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness? Where are you coming from, monks?” |
"Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā. |
“It’s agreeble, O Blessed One. We’re getting by, O Blessed One. |
Idha mayaṃ, bhante, kāsīsu vassaṃvuṭṭhā rājagahaṃ āgacchantā bhagavantaṃ dassanāya antarāmagge na labhimhā lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ; bahuñca phalakhādanīyaṃ ahosi; kappiyakārako ca na ahosi; tena mayaṃ kilantarūpā addhānaṃ āgatā"ti. |
Just now, lord, having spent the Rains among the Kāsis, coming to Rājagaha to see the Blessed One, we didn’t get as much coarse or refined staple food along the road as we needed. “There was plenty of non-staple fruit but no one to make it allowable. “That’s why we have arrived looking exhausted.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yattha phalakhādanīyaṃ passati, kappiyakārako ca na hoti, sāmaṃ gahetvā, haritvā, kappiyakārake passitvā, bhūmiyaṃ nikkhipitvā, paṭiggahāpetvā paribhuñjituṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow that where one sees non-staple fruit, and there is no one to make it allowable, having picked it up and carried it away, having seen someone to make it allowable, having placed it on the ground, having formally received it, one may consume it. |
Anujānāmi, bhikkhave, uggahitaṃ paṭiggahitu"nti. |
“Monks, I allow that one formally accept what one has picked up.” |
276.Tena kho pana samayena aññatarassa brāhmaṇassa navā ca tilā navañca madhu uppannā honti. |
Now on that occasion some fresh sesame seed and fresh honey accrued to a certain brahman. |
Atha kho tassa brāhmaṇassa etadahosi – "yaṃnūnāhaṃ nave ca tile navañca madhuṃ buddhappamukhassa bhikkhusaṅghassa dadeyya"nti. |
Then the thought occurred to him, “What if I were to give this fresh sesame seed and fresh honey to the Saṅgha of monks, headed by the Buddha?” |
Atha kho so brāhmaṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ paṭisammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. |
So the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. |
Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – "adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ, saddhiṃ bhikkhusaṅghenā"ti. |
As he was standing there, he said to the Blessed One, “Lord, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho so brāhmaṇo bhagavato adhivāsanaṃ viditvā pakkāmi. |
Then the brahman, understanding the Blessed One’s acquiescence, left. |
Atha kho so brāhmaṇo tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bho gotama, niṭṭhitaṃ bhatta"nti. |
As the night was ending, the brahman, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Master Gotama. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa brāhmaṇassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṃ bhikkhusaṅghena. |
Then, early in the morning, having adjusted his under robe and carrying his bowl and robes, the Blessed One went to the brahman’s residence and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho so brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then the brahman, with his own hand served and satisfied the Saṅgha of monks headed by the Buddha with exquisite staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. |
Ekamantaṃ nisinnaṃ kho taṃ brāhmaṇaṃ bhagavā dhammiyā kathāya sandassetvā, samādapetvā, samuttejetvā, sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
Having instructed, urged, roused, and encouraged the brahman with a Dhamma talk as he was sitting there, the Blessed One got up from his seat and left. |
Atha kho tassa brāhmaṇassa acirapakkantassa bhagavato etadahosi – "yesaṃ kho mayā atthāya buddhappamukho bhikkhusaṅgho nimantito, 'nave ca tile navañca madhuṃ dassāmī'ti, te mayā pamuṭṭhā dātuṃ. |
Then, not long after the Blessed One had left, the thought occurred to the brahman, “The purpose for which I invited the Saṅgha of monks, headed by the Buddha, was (thinking,) ‘I will give fresh sesame seed and fresh honey.’ But I forgot to give them. |
Yaṃnūnāhaṃ nave ca tile navañca madhuṃ kolambehi ca ghaṭehi ca ārāmaṃ harāpeyya"nti. |
What if I were to have it carried to the monastery in jars and water-pots?” |
Atha kho so brāhmaṇo nave ca tile navañca madhuṃ kolambehi ca ghaṭehi ca ārāmaṃ harāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṃ aṭṭhāsi. |
So the brahman, having had the fresh sesame seed and fresh honey carried to the monastery in jars and water-pots, went to the Blessed One and, on arrival, stood to one side. |
Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – "yesaṃ kho mayā, bho gotama, atthāya buddhappamukho bhikkhusaṅgho nimantito, 'nave ca tile navañca madhuṃ dassāmī'ti, te mayā pamuṭṭhā dātuṃ. |
As he was standing there, he said to the Blessed One, “Master Gotama, the purpose for which I invited the Saṅgha of monks, headed by the Buddha, was (thinking,) ‘I will give fresh sesame seed and fresh honey.’ But I forgot to give them. |
Paṭiggaṇhātu me bhavaṃ gotamo nave ca tile navañca madhu"nti. |
May Master Gotama accept my fresh sesame seed and fresh honey.” |
Tena hi, brāhmaṇa, bhikkhūnaṃ dehīti. |
“In this case, brahman, give it to the monks.” |
Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. |
Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer). The entire Saṅgha had refused (further food). |
Bhikkhū kukkuccāyantā na paṭiggaṇhanti. |
Anxious, the monks didn’t accept the fresh sesame seed and fresh honey. |
Paṭiggaṇhatha, bhikkhave, paribhuñjatha. |
“Accept it, monks, and consume it. |
Anujānāmi, bhikkhave, tato nīhaṭaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitunti. |
“I allow that, having eaten and refused (further food), one may consume what has not been made left over if it is brought back from there (where the meal was).” |
Uggahitapaṭiggahaṇā niṭṭhitā. |
Accepting What One has Picked Up is finished. |
277.[pāci. 295] Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṃ saṅghassatthāya khādanīyaṃ pāhesi – ayyassa upanandassa dassetvā saṅghassa dātabbanti. |
Now on that occasion a family, supporters of Ven. Upananda the Sakyan-son, sent some non-staple foods for the sake of the Saṅgha, (thinking,) “Having shown it to Master Upananda, it should be given to the Saṅgha.” |
Tena kho pana samayena āyasmā upanando sakyaputto gāmaṃ piṇḍāya paviṭṭho hoti. |
And at that time Ven. Upananda the Sakyan-son had entered the village for alms. |
Atha kho te manussā ārāmaṃ gantvā bhikkhū pucchiṃsu – "kahaṃ, bhante, ayyo upanando"ti? |
Then the people, going to the monastery, asked the monks, “Venerable sirs, where is Master Upananda?” |
"Esāvuso, āyasmā upanando sakyaputto gāmaṃ piṇḍāya paviṭṭho"ti. |
“Friends, Ven. Upananda the Sakyan-son has entered the village for alms.” |
"Idaṃ, bhante, khādanīyaṃ ayyassa upanandassa dassetvā saṅghassa dātabba"nti. |
“Having been shown to Master Upananda, this non-staple food should be given to the Saṅgha.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Tena hi, bhikkhave, paṭiggahetvā nikkhipatha yāva upanando āgacchatīti. |
“In this case, monks, having accepted it, set it aside until Upananda comes back.” |
Atha kho āyasmā upanando sakyaputto purebhattaṃ kulāni payirupāsitvā divā āgacchati. |
Then Ven. Upananda the Sakyan-son, having visited families before the meal, came back during the day1. |
Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti, bhikkhū kukkuccāyantā na paṭiggaṇhanti. |
Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer). The entire Saṅgha had refused (further food). Anxious, the monks didn’t accept the food. |
Paṭiggaṇhatha, bhikkhave, paribhuñjatha. |
“Accept it, monks, and consume it. |
Anujānāmi, bhikkhave, purebhattaṃ paṭiggahitaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitunti. |
“Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it was formally accepted before the meal.” |
278.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Sāvatthī, |
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. |
and traveling by stages, arrived at Sāvatthī. |
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
There he stayed at Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena āyasmato sāriputtassa kāyaḍāhābādho hoti. |
Now at that time Ven. Sāriputta had a body-inflammation illness. |
Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – "pubbe te, āvuso sāriputta, kāyaḍāhābādho kena phāsu hotī"ti? |
Then Ven. Mahā Moggallāna went to Ven. Sāriputta and, on arrival, said to him, “Friend, when you had a body-inflammation illness before, what made you feel at ease?” |
"Bhisehi ca me, āvuso, muḷālikāhi cā"ti. |
“Lotus roots and stalks (work) for me, friend.” |
Atha kho āyasmā mahāmoggallāno seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi. |
So Ven. Mahā Moggallāna—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Jeta’s Grove and reappeared on the banks of the Lake Mandākinī. |
Addasā kho aññataro nāgo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ, disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca – "etu kho, bhante, ayyo mahāmoggallāno. |
A certain elephant saw him coming in the distance and, on seeing him, said to him, “Venerable sir, may the Master Mahā Moggallāna come. |
Svāgataṃ, bhante, ayyassa mahāmoggallānassa. |
Venerable sir, welcome to Master Mahā Moggallāna. |
Kena, bhante, ayyassa attho; kiṃ dammī"ti? |
What, venerable sir, does the master need? What shall I give?” |
"Bhisehi ca me, āvuso, attho, muḷālikāhi cā"ti. |
“Friend, I need lotus roots and stalks.” |
Atha kho so nāgo aññataraṃ nāgaṃ āṇāpesi – "tena hi, bhaṇe, ayyassa bhise ca muḷālikāyo ca yāvadatthaṃ dehī"ti. |
So the elephant commanded a certain elephant, “I say, then, give the master as much lotus root and stalk as he needs.” |
Atha kho so nāgo mandākiniṃ pokkharaṇiṃ ogāhetvā, soṇḍāya bhisañca muḷālikañca abbāhitvā, suvikkhālitaṃ vikkhāletvā, bhaṇḍikaṃ bandhitvā yenāyasmā mahāmoggallāno tenupasaṅkami. |
Then the elephant, plunging into Lake Mandākinī, having pulled up some lotus roots and stalk with his trunk and washed them well, binding them in a bundle, went to Ven. Mahā Moggallāna. |
Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. |
Then Ven. Mahā Moggallāna—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the banks of Lake Mandākinī and reappeared in Jeta’s Grove. |
Sopi kho nāgo mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. |
The elephant also disappeared from the banks of Lake Mandākinī and reappeared in Jeta’s Grove. |
Atha kho so nāgo āyasmato mahāmoggallānassa bhise ca muḷālikāyo ca paṭiggahāpetvā jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi. |
Then the elephant, having gotten them to offer the lotus roots and stalks to Ven. Mahā Moggallāna, disappeared from Jeta’s Grove and reappeared on the banks of the Lake Mandākinī. |
Atha kho āyasmā mahāmoggallāno āyasmato sāriputtassa bhise ca muḷālikāyo ca upanāmesi. |
Then Ven. Mahā Moggallāna presented the lotus roots and stalks to Ven. Sāriputta. |
Atha kho āyasmato sāriputtassa bhise ca muḷālikāyo ca bhuttassa kāyaḍāhābādho paṭippassambhi. |
And when he had consumed the lotus roots and stalks, his body-inflammation illness subsided. |
Bahū bhisā ca muḷālikāyo ca avasiṭṭhā honti. |
There was a large amount of left-over lotus root and stalk. |
Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. |
Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer). The entire Saṅgha had refused (further food). |
Bhikkhū kukkuccāyantā na paṭiggaṇhanti. |
Anxious, the monks didn’t accept (the lotus roots and stalks). |
Paṭiggaṇhatha, bhikkhave, paribhuñjatha. |
“Accept it, monks, and consume it. |
Anujānāmi, bhikkhave, vanaṭṭhaṃ pokkharaṭṭhaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitunti. |
“Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it grows in the woods, if it grows in a lotus pond.” |
Tena kho pana samayena sāvatthiyaṃ bahuṃ phalakhādanīyaṃ uppannaṃ hoti, kappiyakārako ca na hoti. |
Now at that time, in Sāvatthī, there was a great excess of non-staple fruit fruit, but no one to make it allowable. |
Bhikkhū kukkuccāyantā phalaṃ na paribhuñjanti. |
Anxious, the monks didn’t consume the fruit. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, abījaṃ nibbattabījaṃ [nibbaṭṭabījaṃ (sī.), nibbaṭabījaṃ (syā.), nippaṭṭabījaṃ (ka.)] akatakappaṃ phalaṃ paribhuñjitunti. |
“Monks, I allow that fruit that has not been made allowable1 be consumed if it is without seeds, or if the seeds are discharged.” |
Paṭiggahitādi anujānanā niṭṭhitā. |
Accepting What One has Picked Up is finished. |
279.Atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Sāvatthī as long as he liked, set out on a wandering tour toward Rājagaha, |
Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. |
and traveling by stages, arrived at Rājagaha. |
Tatra sudaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
There at Rājagaha he stayed in the Bamboo Grove, the Squirrel’s Feeding Ground. |
Tena kho pana samayena aññatarassa bhikkhuno bhagandalābādho hoti. |
Now at that time a certain bhikkhu had a hemorrhoid. |
Ākāsagotto vejjo satthakammaṃ karoti. |
A doctor of the Ākāsa clan was performing surgery on it. |
Atha kho bhagavā senāsanacārikaṃ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami. |
Then the Blessed One, on a tour of the lodgings, went to that bhikkhu’s dwelling. |
Addasā kho ākāsagotto vejjo bhagavantaṃ dūratova āgacchantaṃ, disvāna bhagavantaṃ etadavoca – "āgacchatu bhavaṃ gotamo, imassa bhikkhuno vaccamaggaṃ passatu, seyyathāpi godhāmukha"nti. |
The doctor of the Ākāsa clan saw the Blessed One coming from afar and, on seeing him, said, “Come, Master Gotama. Look at this bhikkhu’s anus. It’s like an iguana’s mouth.” |
Atha kho bhagavā – "so maṃ khvāyaṃ moghapuriso uppaṇḍetī"ti – tatova paṭinivattitvā, etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā, bhikkhū paṭipucchi – "atthi kira, bhikkhave, amukasmiṃ vihāre bhikkhu gilāno"ti? |
Then the Blessed One, (knowing,) “This worthless man is making fun of me,” having turned back right there, had the monks assembled and—with regard to this cause, to this incident—asked them: “Monks, is there a sick monk in that dwelling over there?” |
"Atthi bhagavā"ti. |
“There is, O Blessed One.” |
"Kiṃ tassa, bhikkhave, bhikkhuno ābādho"ti? |
“Monks, what is the monk’s illness?” |
"Tassa, bhante, āyasmato bhagandalābādho, ākāsagotto vejjo satthakammaṃ karotī"ti. |
“Lord, that venerable one has a hemorrhoid. A doctor of the Ākāsa clan is performing surgery on it.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, bhikkhave, tassa moghapurisassa, ananulomikaṃ, appatirūpaṃ, assāmaṇakaṃ, akappiyaṃ, akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked them, “Monks, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done. |
Kathañhi nāma so, bhikkhave, moghapuriso sambādhe satthakammaṃ kārāpessati. |
“How can this worthless man have surgery done in the crotch? |
Sambādhe, bhikkhave, sukhumā chavi, duropayo vaṇo, dupparihāraṃ satthaṃ. |
In the crotch the skin is tender, a wound is hard to heal, the knife hard to guide. |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, sambādhe satthakammaṃ kārāpetabbaṃ. |
“Monks, this neither inspires faith in the faithless ...” Having rebuked them and given a Dhamma talk, he addressed the monks: “One should not have surgery done in the crotch. |
Yo kārāpeyya, āpatti thullaccayassā"ti. |
Whoever should have it done: a grave offense.” |
Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā satthakammaṃ paṭikkhittanti – vatthikammaṃ kārāpenti. |
Now at that time the Group-of-six monks, (thinking,) “Surgery has been prohibited by the Blessed One,” had hemorrhoid removal performed (using string). |
Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū vatthikammaṃ kārāpessantī"ti. |
Those bhikkhus who were modest … criticized and complained and spread it about: “How can the Group-of-six monks have hemorrhoid removal performed?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
"Saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū vatthikammaṃ kārāpentī"ti? |
“It it true, as they say, monks, that the Group-of-six monks have hemorrhoid removal performed?” |
"Saccaṃ bhagavā"ti - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, sambādhassa sāmantā dvaṅgulā satthakammaṃ vā vatthikammaṃ vā kārāpetabbaṃ. |
“It’s true, O Blessed One.” Having rebuked them and given a Dhamma talk, he addressed the monks: “Surgery and hemorrhoid removal should not be done within the area two inches around the crotch. |
Yo kārāpeyya, āpatti thullaccayassā"ti. |
Whoever should do it (have it done): a grave offense.” |
Satthakammapaṭikkhepakathā niṭṭhitā. |
The Discussion of the Prohibition Against Surgery is finished. |
280.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Bārāṇasī, |
Anupubbena cārikaṃ caramāno yena bārāṇasī tadavasari. |
and traveling by stages, arrived at Bārāṇasī. |
Tatra sudaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. |
There at Bārāṇasī, he stayed in the Deer Park at Isipatana. |
Tena kho pana samayena bārāṇasiyaṃ suppiyo ca upāsako suppiyā ca upāsikā ubhatopasannā honti, dāyakā, kārakā, saṅghupaṭṭhākā. |
Now at that time in Bārāṇasī, Suppiya the male lay follower and Suppiyā the female lay follower were both those with conviction, donors, helpers, supporters of the Saṅgha. |
Atha kho suppiyā upāsikā ārāmaṃ gantvā vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā bhikkhū pucchati – "ko, bhante, gilāno, kassa kiṃ āhariyatū"ti? |
Then Suppiyā the female lay follower, going to the monastery, from dwelling to dwelling, from courtyard to courtyard, asked the monks, “Venerable sirs, who is sick? What can I bring for whom?” |
Tena kho pana samayena aññatarena bhikkhunā virecanaṃ pītaṃ hoti. |
Now on that occasion a certain monk had drunk a purgative. |
Atha kho so bhikkhu suppiyaṃ upāsikaṃ etadavoca – "mayā kho, bhagini, virecanaṃ pītaṃ. |
Then the monk said to Suppiyā the female lay follower, “Sister, I have drunk a purgative. |
Attho me paṭicchādanīyenā"ti. |
I need some meat broth.” |
"Suṭṭhu, ayya, āhariyissatī"ti gharaṃ gantvā antevāsiṃ āṇāpesi – "gaccha, bhaṇe, pavattamaṃsaṃ jānāhī"ti. |
(Saying,) “Very well, master, it will be brought,” she went home and commanded a servant, “I say, go and find some butchered meat.” |
Evaṃ, ayyeti kho so puriso suppiyāya upāsikāya paṭissuṇitvā kevalakappaṃ bārāṇasiṃ āhiṇḍanto na addasa pavattamaṃsaṃ. |
Responding, “As you say, lady,” to Suppiyā the female lay follower, the man, wandering all over the area of Bārāṇasī, didn’t see any butchered meat. |
Atha kho so puriso yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṃ upāsikaṃ etadavoca – "natthayye pavattamaṃsaṃ. |
Then he went to Suppiyā the female lay follower and, on arrival, said to her, “Lady, there is no butchered1 meat. |
Māghāto ajjā"ti. |
Today is a non-killing day2. |
Atha kho suppiyāya upāsikāya etadahosi – "tassa kho gilānassa bhikkhuno paṭicchādanīyaṃ alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. |
Then the thought occurred to Suppiyā the female lay follower, “If that sick monk doesn’t get the meat broth, his illness will get much worse, or his death will come about. |
Na kho metaṃ patirūpaṃ yāhaṃ paṭissuṇitvā na harāpeyya"nti. |
It wouldn’t be proper for me, having promised it, to not have it sent.” |
Potthanikaṃ gahetvā ūrumaṃsaṃ ukkantitvā dāsiyā adāsi – "handa, je, imaṃ maṃsaṃ sampādetvā amukasmiṃ vihāre bhikkhu gilāno, tassa dajjāhi. |
Taking a knife and cutting out some flesh from her thigh, she gave it to a female slave, (saying,) “Hey, having prepared this meat—in that dwelling over there, there’s a sick monk—give it to him. |
Yo ca maṃ pucchati, 'gilānā'ti paṭivedehī"ti. |
“And if anybody asks about me, inform them that I’m sick,” |
Uttarāsaṅgena ūruṃ veṭhetvā ovarakaṃ pavisitvā mañcake nipajji. |
covering her thigh with her upper robe and going into an inner room, she lay down on a bed. |
Atha kho suppiyo upāsako gharaṃ gantvā dāsiṃ pucchi – "kahaṃ suppiyā"ti? |
Then Suppiya the male lay follower, coming home, asked the female slave, “Where’s Suppiyā?” |
"Esāyya ovarake nipannā"ti. |
“She’s lying down in the inner room, master.” |
Atha kho suppiyo upāsako yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṃ upāsikaṃ etadavoca – "kissa nipannāsī"ti? |
Then Suppiya the male lay follower went to Suppiyā the female lay follower, and, on arrival, said to her, “Why are you lying down?” |
"Gilānāmhī"ti. |
“I’m sick.” |
"Kiṃ te ābādho"ti? |
“What is your illness?” |
Atha kho suppiyā upāsikā suppiyassa upāsakassa etamatthaṃ ārocesi. |
So she told him what had happened. |
Atha kho suppiyo upāsako – acchariyaṃ vata bho! |
Then Suppiya the male lay follower, (thinking,) “How amazing! |
Abbhutaṃ vata bho! |
How astounding! |
Yāva saddhāyaṃ suppiyā pasannā, yatra hi nāma attanopi maṃsāni pariccattāni! |
that Suppiyā is so faithful and confident, in that she can sacrifice even her own flesh! |
Kimpimāya [kiṃ panimāya (sī. syā.)] aññaṃ kiñci adeyyaṃ bhavissatīti – haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Could there be anything else she wouldn’t give?” thrilled and exultant, went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. |
Ekamantaṃ nisinno kho suppiyo upāsako bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ, saddhiṃ bhikkhusaṅghenā"ti. |
As he was sitting there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho suppiyo upāsako bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Suppiya the lay follower, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left. |
Atha kho suppiyo upāsako tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. |
As the night was ending, Suppiya the lay follower, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṃ bhikkhusaṅghena. |
Then, early in the morning, having adjusted his under robe and, carrying his bowl and robes—the Blessed One went to the residence of Suppiya the lay follower and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho suppiyo upāsako yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
Then Suppiya the lay follower went to the Blessed One and, on arrival, having bowed down to him, stood to one side. |
Ekamantaṃ ṭhitaṃ kho suppiyaṃ upāsakaṃ bhagavā etadavoca – "kahaṃ suppiyā"ti? |
As he was standing there, the Blessed One said to him, “Where is Suppiyā?” |
"Gilānā bhagavā"ti. |
“She’s sick, O Blessed One.” |
"Tena hi āgacchatū"ti. |
“In that case, let her come.” |
"Na bhagavā ussahatī"ti. |
“She’s unable to, O Blessed One.” |
"Tena hi pariggahetvāpi ānethā"ti. |
“In that case, taking hold of her, lead her (here).” |
Atha kho suppiyo upāsako suppiyaṃ upāsikaṃ pariggahetvā ānesi. |
So Suppiya the male lay follower, taking hold of Suppiyā the female lay follower, led her (there). |
Tassā, saha dassanena bhagavato, tāva mahāvaṇo ruḷaho ahosi, succhavilomajāto. |
From seeing the Blessed One, the wound, so large, became regrown, with good skin and hair [i.e., not looking like a scar.] |
Atha kho suppiyo ca upāsako suppiyā ca upāsikā – "acchariyaṃ vata bho! |
Then Suppiya the male lay follower and Suppiyā the female lay follower, (thinking,) “How amazing! |
Abbhutaṃ vata bho! |
How astounding!— |
Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma saha dassanena bhagavato tāva mahāvaṇo ruḷaho bhavissati, succhavilomajāto"ti – haṭṭhā udaggā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdiṃsu. |
the great power & great might of the Tathāgata!—in that from seeing the Blessed One, the wound, so large, became healed, with good skin and hair,” thrilled and exultant, with their own hands, served and satisfied the Saṅgha of monks headed by the Blessed One with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from his bowl, they sat to one side. |
Atha kho bhagavā suppiyañca upāsakaṃ suppiyañca upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having instructed, urged, roused, and encouraged them with a Dhamma talk, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū |
Then the Blessed One, with regard to this cause, to this incident, had the monks assembled |
Paṭipucchi – "ko, bhikkhave, suppiyaṃ upāsikaṃ maṃsaṃ viññāpesī"ti? |
and asked them: “Monks, who asked Suppiyā the female lay follower for meat?” |
Evaṃ vutte so bhikkhu bhagavantaṃ etadavoca – "ahaṃ kho, bhante, suppiyaṃ upāsikaṃ maṃsaṃ viññāpesi"nti. |
When that was said, the monk said to the Blessed One, “Lord, I asked her for meat.” |
"Āhariyittha bhikkhū"ti? |
“Was it brought, monk?” |
"Āhariyittha bhagavā"ti. |
“It was brought, O Blessed One.” |
"Paribhuñji tvaṃ bhikkhū"ti? |
“Did you consume it, monk?” |
"Paribhuñjāmahaṃ bhagavā"ti. |
“I consumed it, O Blessed One.” |
"Paṭivekkhi tvaṃ bhikkhū"ti? |
“Did you relfect on it (as to what it was), monk?” |
"Nāhaṃ bhagavā paṭivekkhi"nti. |
“I didn’t reflect on it, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma tvaṃ, moghapurisa, appaṭivekkhitvā maṃsaṃ paribhuñjissasi. |
The Buddha, the Blessed One, rebuked him, “Worthless man, how can you eat meat without relfecting on it (as to what it is)? |
Manussamaṃsaṃ kho tayā, moghapurisa, paribhuttaṃ. |
Worthless man, you have consumed human flesh. |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "santi, bhikkhave, manussā saddhā pasannā, tehi attanopi maṃsāni pariccattāni. |
Worthless man, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, there are people—faithful and confident—who offer even their own flesh. |
Na, bhikkhave, manussamaṃsaṃ paribhuñjitabbaṃ. |
“Monks, one should not consume human flesh. |
Yo paribhuñjeyya, āpatti thullaccayassa. |
Whoever should do so: a thullaccaya offense. |
Na ca, bhikkhave, appaṭivekkhitvā maṃsaṃ paribhuñjitabbaṃ. |
“And one should not consume meat without having relfected on it (as to what it is). |
Yo paribhuñjeyya, āpatti dukkaṭassā"ti. |
Whoever should do so: an offense of wrong doing.” |
Manussamaṃsapaṭikkhepakathā niṭṭhitā. |
The Discussion of the Prohibition Against Human Flesh is finished. |
281.Tena kho pana samayena rañño hatthī maranti. |
Now on that occasion a king’s elephant had died. |
Manussā dubbhikkhe hatthimaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ hatthimaṃsaṃ denti. |
Because of the famine, people consumed the elephant flesh. They gave elephant flesh to monks going for alms. |
Bhikkhū hatthimaṃsaṃ paribhuñjanti. |
The monks consumed the elephant flesh. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā hatthimaṃsaṃ paribhuñjissanti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume elephant flesh? |
Rājaṅgaṃ hatthī, sace rājā jāneyya, na nesaṃ attamano assā"ti. |
An elephant is a limb of the king. If the king found out, he wouldn’t be pleased.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, hatthimaṃsaṃ paribhuñjitabbaṃ. |
“Monks, one should not consume elephant flesh. |
Yo paribhuñjeyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena rañño assā maranti. |
Now on that occasion some of the king’s horses had died. |
Manussā dubbhikkhe assamaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ assamaṃsaṃ denti. |
Because of the famine, people consumed the horse flesh. They gave horse flesh to monks going for alms. |
Bhikkhū assamaṃsaṃ paribhuñjanti. |
The monks consumed the horse flesh. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā assamaṃsaṃ paribhuñjissanti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume horse flesh? |
Rājaṅgaṃ assā, sace rājā jāneyya, na nesaṃ attamano assā"ti. |
A horse is a limb of the king. If the king found out, he wouldn’t be pleased.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, assamaṃsaṃ paribhuñjitabbaṃ. |
“Monks, one should not consume horse flesh. |
Yo paribhuñjeyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena manussā dubbhikkhe sunakhamaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ sunakhamaṃsaṃ denti. |
Now at that time, because of the famine, people consumed dog flesh. They gave dog flesh to monks going for alms. |
Bhikkhū sunakhamaṃsaṃ paribhuñjanti. |
The monks consumed the dog flesh. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā sunakhamaṃsaṃ paribhuñjissanti, jeguccho sunakho paṭikūlo"ti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume dog flesh? A dog is disgusting and loathsome.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sunakhamaṃsaṃ paribhuñjitabbaṃ. |
“Monks, one should not consume dog flesh. |
Yo paribhuñjeyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena manussā dubbhikkhe ahimaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ ahimaṃsaṃ denti. |
Now at that time, because of the famine, people consumed snake flesh. They gave snake flesh to monks going for alms. |
Bhikkhū ahimaṃsaṃ paribhuñjanti. |
The monks consumed the snake flesh. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā ahimaṃsaṃ paribhuñjissanti, jeguccho ahi paṭikūlo"ti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume snake flesh? A snake is disgusting and loathsome.” |
Supassopi [suphasso (sī.)] nāgarājā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
And Supassa the nāga king went to the Blessed One and on arrival, having bowed down, stood to one side. |
Ekamantaṃ ṭhito kho supasso nāgarājā bhagavantaṃ etadavoca – "santi, bhante, nāgā assaddhā appasannā. |
As he was standing there, he said to the Blessed One, “Lord, there are nāgas without faith, without confidence. |
Te appamattakehipi bhikkhū viheṭheyyuṃ. |
They would harm monks over even a trifle. |
Sādhu, bhante, ayyā ahimaṃsaṃ na paribhuñjeyyu"nti. |
It would be good, lord, if the masters were to not consume snake flesh.” |
Atha kho bhagavā supassaṃ nāgarājānaṃ dhammiyā kathāya sandassesi - pe - padakkhiṇaṃ katvā pakkāmi. |
Then the Blessed One instructed, urged, roused, & encouraged Supassa the nāga king with a Dhamma talk. Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ahimaṃsaṃ paribhuñjitabbaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, one should not consume snake flesh. |
Yo paribhuñjeyya, āpatti dukkaṭassā"ti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena luddakā sīhaṃ hantvā sīhamaṃsaṃ [maṃsaṃ (ka.)] paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ sīhamaṃsaṃ denti. |
Now at that time hunters, having killed a lion, consumed lion flesh. They gave lion flesh to monks going for alms. |
Bhikkhū sīhamaṃsaṃ paribhuñjitvā araññe viharanti. |
Having consumed the lion flesh, the monks stayed in the wilderness. |
Sīhā sīhamaṃsagandhena bhikkhū paripātenti. |
Lions attacked the monks because of the smell of lion flesh. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sīhamaṃsaṃ paribhuñjitabbaṃ. |
“Monks, one should not consume lion flesh. |
Yo paribhuñjeyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena luddakā byagghaṃ hantvā - pe - dīpiṃ hantvā - pe - acchaṃ hantvā - pe - taracchaṃ hantvā taracchamaṃsaṃ paribhuñjanti, bhikkhūnaṃ piṇḍāya carantānaṃ taracchamaṃsaṃ denti. |
Now at that time hunters, having killed a tiger, consumed tiger flesh. They gave tiger flesh to monks going for alms. Having consumed the tiger flesh, the monks stayed in the wilderness. Tigers attacked the monks because of the smell of tiger flesh. They reported the matter to the Blessed One. “Monks, one should not consume tiger flesh. Whoever should do so: an offense of wrong doing.” Now at that time hunters, having killed a leopard, consumed leopard flesh. They gave leopard flesh to monks going for alms. Having consumed the leopard flesh, the monks stayed in the wilderness. Leopards attacked the monks because of the smell of leopard flesh. They reported the matter to the Blessed One. “Monks, one should not consume leopard flesh. Whoever should do so: an offense of wrong doing.” Now at that time hunters, having killed a bear, consumed bear flesh. They gave bear flesh to monks going for alms. Having consumed the bear flesh, the monks stayed in the wilderness. Bears attacked the monks because of the smell of bear flesh. They reported the matter to the Blessed One. “Monks, one should not consume bear flesh. Whoever should do so: an offense of wrong doing.” Now at that time hunters, having killed a hyena, consumed hyena flesh. They gave hyena flesh to monks going for alms. |
Bhikkhū taracchamaṃsaṃ paribhuñjitvā araññe viharanti. |
Having consumed the hyena flesh, the monks stayed in the wilderness. |
Taracchā taracchamaṃsagandhena bhikkhū paripātenti. |
Hyenas attacked the monks because of the smell of hyena flesh. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, taracchamaṃsaṃ paribhuñjitabbaṃ. |
“Monks, one should not consume hyena flesh. |
Yo paribhuñjeyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Hatthimaṃsādipaṭikkhepakathā niṭṭhitā. |
The Discussion of the Prohibition Against the Flesh of Elephants, etc. is finished. |
Suppiyabhāṇavāro niṭṭhito dutiyo. |
The second recitation section, on Suppiya, is finished. |
282.Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena andhakavindaṃ tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ, aḍḍhatelasehi bhikkhusatehi. |
Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Andhakavinda, along with a large Saṅgha of monks—1,250 monks. |
Tena kho pana samayena jānapadā manussā bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā buddhappamukhassa bhikkhusaṅghassa piṭṭhito piṭṭhito anubandhā honti – yadā paṭipāṭiṃ labhissāma tadā bhattaṃ karissāmāti, pañcamattāni ca vighāsādasatāni. |
And at that time the people in the countryside, having loaded up a lot of salt, oil, rice, and non-staple foods into carts, (thinking,) “When we get our turn, we’ll make a meal,” followed along right behind the Saṅgha of monks, with the Buddha at its head, as did approximately five hundred of those who live off of scraps. |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena andhakavindaṃ tadavasari. |
Then the Blessed One, traveling by stages, arrived at Andhakavinda. |
Atha kho aññatarassa brāhmaṇassa paṭipāṭiṃ alabhantassa etadahosi – "atītāni [adhikāni (sī. syā.)] kho me dve māsāni buddhappamukhaṃ bhikkhusaṅghaṃ anubandhantassa 'yadā paṭipāṭiṃ labhissāmi tadā bhattaṃ karissāmī'ti, na ca me paṭipāṭi labbhati, ahañcamhi ekattako [ekato (sī. syā.)], bahu ca me gharāvāsattho hāyati. |
Then a certain brahman, not getting a turn, had the thought, “I’ve been following the Saṅgha of monks, with the Buddha at its head, for upwards of two months (thinking,) ‘When I get my turn, I’ll make a meal.’ I’m alone and my many household aims are falling to waste. |
Yaṃnūnāhaṃ bhattaggaṃ olokeyyaṃ; yaṃ bhattagge nāssa, taṃ paṭiyādeyya"nti. |
“What if I were to keep watch1 in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.” |
Atha kho so brāhmaṇo bhattaggaṃ olokento dve nāddasa – yāguñca madhugoḷakañca. |
Then the brahman, keeping watch in the meal hall, didn’t see two things: conjey and honey-lumps. |
Atha kho so brāhmaṇo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – "idha me, bho ānanda, paṭipāṭiṃ alabhantassa etadahosi 'atītāni kho me dve māsāni buddhappamukhaṃ bhikkhusaṅghaṃ anubandhantassa, yadā paṭipāṭiṃ labhissāmi tadā bhattaṃ karissāmīti. |
Then the brahman went to Ven. Ānanda and, on arrival, said to him, “Just now, Venerable Ānanda, not getting my turn, the thought occurred to me, ‘I’ve been following the Saṅgha of monks, with the Buddha at its head, for upwards of two months (thinking,) “When I get my turn, I’ll make a meal.” |
Na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati. |
I’m alone and my many household aims are falling to waste. |
Yaṃnūnāhaṃ bhattaggaṃ olokeyyaṃ; yaṃ bhattagge nāssa, taṃ paṭiyādeyya'nti. |
What if I were to keep watch in the meal hall? Whatever isn’t in the meal hall, I’ll prepare.’ |
So kho ahaṃ, bho ānanda, bhattaggaṃ olokento dve nāddasaṃ – yāguñca madhugoḷakañca. |
Venerable Ānanda, as I was keeping watch in the meal hall, I didn’t see two things: conjey and honey-lumps. |
Sacāhaṃ, bho ānanda, paṭiyādeyyaṃ yāguñca madhugoḷakañca, paṭiggaṇheyya me bhavaṃ gotamo"ti? |
If I were to prepare conjey and honey-lumps, would Master Gotama accept them from me?” |
"Tena hi, brāhmaṇa, bhagavantaṃ paṭipucchissāmī"ti. |
“In that case, brahman, I will ask the Blessed One.” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. |
Then Ven. Ānanda reported the matter to the Blessed One. |
Tena hānanda, paṭiyādetūti. |
“In that case, Ānanda, let him prepare them.” |
Tena hi, brāhmaṇa, paṭiyādehīti. |
[Ven. Ānanda to the brahman:] “In this case, brahman, prepare them.” |
Atha kho so brāhmaṇo tassā rattiyā accayena pahūtaṃ yāguñca madhugoḷakañca paṭiyādāpetvā bhagavato upanāmesi – paṭiggaṇhātu me bhavaṃ gotamo yāguñca madhugoḷakañcāti. |
Then, as the night was ending, the brahman, having prepared a great quantity of conjey and honey-lumps, presented them to the Blessed One, (saying,) “May Master Gotama accept my conjey and honey-lumps.” |
Tena hi, brāhmaṇa, bhikkhūnaṃ dehīti. |
“In that case, brahman, give them to the monks.” |
Bhikkhū kukkuccāyantā na paṭiggaṇhanti. |
Anxious, the monks didn’t accept them. |
Paṭiggaṇhatha, bhikkhave, paribhuñjathāti. |
“Accept them, monks, and consume them.” |
Atha kho so brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ pahūtāya yāguyā ca madhugoḷakena ca sahatthā santappetvā sampavāretvā bhagavantaṃ dhotahatthaṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then the brahman, with his own hands, served and satisfied the Saṅgha of monks with the Buddha at its head with a great deal of conjey and honey-lumps. When the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side. |
Ekamantaṃ nisinnaṃ kho taṃ brāhmaṇaṃ bhagavā etadavoca – |
As he was sitting there, the Blessed One said to him, |
"Dasayime, brāhmaṇa, ānisaṃsā yāguyā. |
“Brahman, there are these ten benefits of conjey. |
Katame dasa? |
Which ten? |
Yāguṃ dento āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti, yāgu pītā khuddaṃ [khudaṃ (sī. syā.)] paṭihanati, pipāsaṃ vineti, vātaṃ anulometi, vatthiṃ sodheti, āmāvasesaṃ pāceti – ime kho, brāhmaṇa, dasānisaṃsā yāguyā"ti [pacchimā pañca ānisaṃsā a. ni. 5.207]. |
One who gives conjey gives life, gives beauty, gives ease, gives strength, gives quick-wittedness. When conjey is drunk, hunger is kept at bay, thirst is dispelled, it makes the wind flow well, it cleans the intestines, it makes what remains undigested be digested. These, brahman, are the ten benefits of conjey. |
[a. ni. 4.58-59 thokaṃ visadisaṃ] Yo saññatānaṃ paradattabhojinaṃ; |
“One who gives conjey |
Kālena sakkacca dadāti yāguṃ; |
respectfully, on occasions, to those restrained ones, consumers of the gifts of others, |
Dasassa ṭhānāni anuppavecchati; |
bestows on them ten things: |
Āyuñca vaṇṇañca sukhaṃ balañca. |
Life and beauty, ease and strength; |
Paṭibhānamassa upajāyate tato; |
intelligence arises in them as well; |
Khuddaṃ pipāsañca byapaneti vātaṃ; |
hunger, thirst, and wind are driven out; |
Sodheti vatthiṃ pariṇāmeti bhuttaṃ; |
cleansed are his intestines, digested his food. |
Bhesajjametaṃ sugatena vaṇṇitaṃ. |
This medicine is praised by the Well-gone One. |
Tasmā hi yāguṃ alameva dātuṃ; |
So conjey should be given regularly |
Niccaṃ manussena sukhatthikena; |
by one aiming at human happiness, |
Dibbāni vā patthayatā sukhāni; |
or desiring heavenly pleasures, |
Manussasobhagyatamicchatā vāti. |
or wanting human prosperity. |
Atha kho bhagavā taṃ brāhmaṇaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having expressed his appreciation to the brahman with these verses, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yāguñca madhugoḷakañcā"ti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow conjey and honey-lumps.” |
Yāgumadhugoḷakānujānanā niṭṭhitā. |
The Allowance of Conjey and Honey-lumps is finished. |
283.Assosuṃ kho manussā bhagavatā kira yāgu anuññātā madhugoḷakañcāti. |
People heard that, “They say conjey and honey-lumps have been allowed for the monks by the Blessed One.” |
Te kālasseva, bhojjayāguṃ paṭiyādenti madhugoḷakañca. |
They prepared eating-conjey and honey-lumps at the right time. |
Bhikkhū kālasseva bhojjayāguyā dhātā madhugoḷakena ca bhattagge na cittarūpaṃ paribhuñjanti. |
Filled by the eating-conjey and honey-lumps at the right time, they didn’t eat (even) fancy forms of (food) in the meal hall. |
Tena kho pana samayena aññatarena taruṇapasannena mahāmattena svātanāya buddhappamukho bhikkhusaṅgho nimantito hoti. |
Now on that occasion the Saṅgha of monks, with the Buddha at its head, had been invited for the next day’s meal by a certain newly faithful (king’s) minister. |
Atha kho tassa taruṇapasannassa mahāmattassa etadahosi – "yaṃnūnāhaṃ aḍḍhatelasannaṃ bhikkhusatānaṃ aḍḍhatelasāni maṃsapātisatāni paṭiyādeyyaṃ, ekamekassa bhikkhuno ekamekaṃ maṃsapātiṃ upanāmeyya"nti. |
Then the thought occurred to the newly faithful (king’s) minister, “What if I were to prepare 1,250 dishes of meat for the 1,250 monks and present one dish of meat to each monk?” |
Atha kho so taruṇapasanno mahāmatto tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā aḍḍhatelasāni ca maṃsapātisatāni, bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. |
Then as the night was ending, the newly faithful (king’s) minister, having had exquisite staple and non-staple food prepared, as well as 1,250 dishes of meat, had them announce the time to the Blessed One, “It’s time, lord. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa taruṇapasannassa mahāmattassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṃ bhikkhusaṅghena. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl and robes—went to the residence of the newly faithful (king’s) minister. On arrival, he sat down on the seat laid out, along with the Saṅgha of monks. |
Atha kho so taruṇapasanno mahāmatto bhattagge bhikkhū parivisati. |
Then the newly faithful (king’s) minster served the monks in the meal hall (of his house). |
Bhikkhū evamāhaṃsu – "thokaṃ, āvuso, dehi; thokaṃ, āvuso, dehī"ti. |
The monks said, “Give just a little, friend. Give just a little, friend.” |
"Mā kho tumhe, bhante, – 'ayaṃ taruṇapasanno mahāmatto'ti – thokaṃ thokaṃ paṭiggaṇhatha. |
“Venerable sirs, don’t accept so little, (with the thought,) ‘This (king’s) minister is newly faithful.’ |
Bahuṃ me khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, aḍḍhatelasāni ca maṃsapātisatāni. |
I have prepared a great quantity of staple and non-staple food, as well as 1,250 dishes of meat, (thinking,) |
Ekamekassa bhikkhuno ekamekaṃ maṃsapātiṃ upanāmessāmīti. |
‘I’ll present one dish of meat to each monk.’ |
Paṭiggaṇhatha, bhante, yāvadattha"nti. |
Venerable sirs, take as much as you want.” |
"Na kho mayaṃ, āvuso, etaṃkāraṇā thokaṃ thokaṃ paṭiggaṇhāma, api ca mayaṃ kālasseva bhojjayāguyā dhātā madhugoḷakena ca. |
“That’s not the reason why we’re accepting so little, friend. It’s simply that we’re full from eating-conjey and honey-lumps, (offered at) the right time. |
Tena mayaṃ thokaṃ thokaṃ paṭiggaṇhāmā"ti. |
That’s why we’re accepting so little.” |
Atha kho so taruṇapasanno mahāmatto ujjhāyati khiyyati vipāceti – "kathañhi nāma bhadantā mayā nimantitā aññassa bhojjayāguṃ paribhuñjissanti, na cāhaṃ paṭibalo yāvadatthaṃ dātu"nti kupito anattamano āsādanāpekkho bhikkhūnaṃ patte pūrento agamāsi – bhuñjatha vā haratha vāti. |
So the newly faithful (king’s) minister criticized and complained and spread it about: “How can the venerables eat the eating-conjey of another (donor) when they were invited by me? Am I not capable of giving them as much as they want?” Angered and displeased, wishing to find fault, he went along, filling the monks’ bowls, (saying,) “Eat it or take it away.” |
Atha kho so taruṇapasanno mahāmatto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then the newly faithful (king’s) minister, with his own hands, served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. |
Ekamantaṃ nisinnaṃ kho taṃ taruṇapasannaṃ mahāmattaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
The Blessed One—having instructed, urged, roused, & encouraged the newly faithful (king’s) minister with a talk on Dhamma as he was sitting there—got up from his seat and left. |
Atha kho tassa taruṇapasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṃ, ahu vippaṭisāro – "alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yohaṃ kupito anattamano āsādanāpekkho bhikkhūnaṃ patte pūrento agamāsiṃ – 'bhuñjatha vā haratha vā'ti. |
Then, not long after the Blessed One had left, the the newly faithful (king’s) minister became anxious and remorseful, (thinking,) “It’s no gain for me! It’s not a gain for me! It’s ill-gained for me! It’s not well-gained!—in that, angered and displeased, wishing to find fault, I went along, filling the monks’ bowls, (saying,) ‘Eat it or take it away.’ |
Kiṃ nu kho mayā bahuṃ pasutaṃ puññaṃ vā apuññaṃ vā"ti? |
Have I produced a lot of merit or demerit?” |
Atha kho so taruṇapasanno mahāmatto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then the newly faithful (king’s) minister went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. |
Ekamantaṃ nisinno kho so taruṇapasanno mahāmatto bhagavantaṃ etadavoca – "idha mayhaṃ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṃ, ahu vippaṭisāro 'alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yohaṃ kupito anattamano āsādanāpekkho bhikkhūnaṃ patte pūrento agamāsiṃ – bhuñjatha vā haratha vāti. |
As he was sitting there, he said to the Blessed One, “Just now, lord, not long after the Blessed One had left, I became anxious and remorseful, (thinking,) ‘It’s no gain for me! It’s not a gain for me! It’s ill-gained for me! It’s not well-gained!—in that, angered and displeased, wishing to find fault, I went along, filling the monks’ bowls, (saying,) “Eat it or take it away.” |
Kiṃ nu kho mayā bahuṃ pasutaṃ, puññaṃ vā apuññaṃ vā'ti. |
Have I produced a lot of merit or demerit?’ Lord, |
Kiṃ nu kho mayā, bhante, bahuṃ pasutaṃ, puññaṃ vā apuññaṃ vā"ti? |
have I produced a lot of merit or demerit?” |
"Yadaggena tayā, āvuso, svātanāya buddhappamukho bhikkhusaṅgho nimantito tadaggena te bahuṃ puññaṃ pasutaṃ. |
“Friend, starting from the moment you invited the Saṅgha of monks, with the Buddha at its head, for the next day’s meal, you produced a lot of merit. |
Yadaggena te ekamekena bhikkhunā ekamekaṃ sitthaṃ paṭiggahitaṃ tadaggena te bahuṃ puññaṃ pasutaṃ, saggā te āraddhā"ti. |
From the moment each individual grain of cooked rice was accepted by each individual monk, you produced a lot of merit. The heavens have been achieved by you. |
Atha kho so taruṇapasanno mahāmatto – "lābhā kira me, suladdhaṃ kira me, bahuṃ kira mayā puññaṃ pasutaṃ, saggā kira me āraddhā"ti – haṭṭho udaggo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then the newly faithful (king’s) minister, (thinking,) “He says it’s a gain for me! He says it’s well-gained for me! He says I’ve produced a lot of merit! He says the heavens have been achieved by me!” thrilled and exultant, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – "saccaṃ kira, bhikkhave, bhikkhū aññatra nimantitā aññassa bhojjayāguṃ paribhuñjantī"ti? |
Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Is it true, monks, as they say, that the monks, being invited to a certain place, consumed the eating-conjey of another (donor)?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññassa bhojjayāguṃ paribhuñjissanti. |
The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men, being invited to a certain place, consume the eating-conjey of another (donor)? |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā. |
Monks, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, when invited to a certain place, one should not consume the eating-conjey of another (donor). |
Yo paribhuñjeyya, yathādhammo kāretabbo"ti. |
Whoever should consume it is to be dealt with in accordance with the rule. [BMC, Pc 33] |
Taruṇapasannamahāmattavatthu niṭṭhitaṃ. |
The Story of the Newly Faithful (King’s) Minister is finished. |
284.Atha kho bhagavā andhakavinde yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ, aḍḍhatelasehi bhikkhusatehi. |
Then the Blessed One, having stayed at Andhakavinda as long as he liked, set out on a wandering tour toward Rājagaha, along with the large Saṅgha of monks—1,250 monks. |
Tena kho pana samayena belaṭṭho kaccāno rājagahā andhakavindaṃ addhānamaggappaṭipanno hoti, pañcamattehi sakaṭasatehi, sabbeheva guḷakumbhapūrehi. |
Now on that occasion Velaṭṭha Kaccāna was traveling along the road from Rājagha to Andhakavinda with five-hundred carts, all filled with jars of lump sugar. |
Addasā kho bhagavā belaṭṭhaṃ kaccānaṃ dūratova āgacchantaṃ, disvāna maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. |
The Blessed One saw him coming in the distance and, on seeing him, coming down from the road, sat down at the root of a certain tree. |
Atha kho belaṭṭho kaccāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
Then Velaṭṭha Kaccāna went to the Blessed One and on arrival, having bowed down to the Blessed One, stood to one side. |
Ekamantaṃ ṭhito kho belaṭṭho kaccāno bhagavantaṃ etadavoca – "icchāmahaṃ, bhante, ekamekassa bhikkhuno ekamekaṃ guḷakumbhaṃ dātu"nti. |
As he was standing there, he said to the Blessed One, “I would like to give each monk one jar of lump sugar.” |
"Tena hi tvaṃ, kaccāna, ekaṃyeva guḷakumbhaṃ āharā"ti. |
“In that case, Kaccāna, bring just one jar of lump sugar.” |
"Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā ekaṃyeva guḷakumbhaṃ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "ābhato [āhaṭo (sī. syā. ka.)], bhante, guḷakumbho; kathāhaṃ, bhante, paṭipajjāmī"ti? |
Responding, “As you say, lord,” to the Blessed One, taking just one jar of lump sugar, he went to the Blessed One and, on arrival, said to him, “I have brought a jar of lump sugar, lord. Now what should I do?” |
"Tena hi tvaṃ, kaccāna, bhikkhūnaṃ guḷaṃ dehī"ti. |
“In this case, Kaccāna, give sugar lumps to the monks.” |
"Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṃ guḷaṃ datvā bhagavantaṃ etadavoca – "dinno, bhante, bhikkhūnaṃ guḷo, bahu cāyaṃ guḷo avasiṭṭho. |
Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to the monks, said to the Blessed One, “Lord, I have given sugar lumps to the monks, but there is a lot of sugar left over. |
Kathāhaṃ, bhante, paṭipajjāmī"ti? |
Now what should I do?” |
"Tena hi tvaṃ, kaccāna, bhikkhūnaṃ guḷaṃ yāvadatthaṃ dehī"ti. |
“In this case, Kaccāna, give sugar lumps to the monks, as much as they want.” |
"Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṃ guḷaṃ yāvadatthaṃ datvā bhagavantaṃ etadavoca – "dinno, bhante, bhikkhūnaṃ guḷo yāvadattho, bahu cāyaṃ guḷo avasiṭṭho. |
Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to the monks, as much as they wanted, said to the Blessed One, “Lord, I have given sugar lumps to the monks, as much as they wanted, but there is a lot of sugar left over. |
Kathāhaṃ, bhante, paṭipajjāmī"ti? |
Now what should I do?” |
"Tena hi tvaṃ, kaccāna, bhikkhū guḷehi santappehī"ti. |
“In this case, Kaccāna, satisfy1 the monks with sugar lumps.” |
"Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhū guḷehi santappesi. |
Responding, “As you say, lord,” to the Blessed One, he satisfied the monks with sugar lumps. |
Ekacce bhikkhū pattepi pūresuṃ parissāvanānipi thavikāyopi pūresuṃ. |
Some monks filled their bowls, some water-strainers and bags. |
Atha kho belaṭṭho kaccāno bhikkhū guḷehi santappetvā bhagavantaṃ etadavoca – "santappitā, bhante, bhikkhū guḷehi, bahu cāyaṃ guḷo avasiṭṭho. |
Then Velaṭṭha Kaccāna, having satisfied the monks with sugar lumps, said to the Blessed One, “ I have satisfied the monks with sugar lumps, but there is a lot of sugar left over. |
Kathāhaṃ, bhante, paṭipajjāmī"ti? |
Now what should I do?” |
"Tena hi tvaṃ, kaccāna, vighāsādānaṃ guḷaṃ dehī"ti. |
“In this case, Kaccāna, give sugar lumps to those who live off of scraps.” |
"Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṃ guḷaṃ datvā bhagavantaṃ etadavoca – "dinno, bhante, vighāsādānaṃ guḷo, bahu cāyaṃ guḷo avasiṭṭho. |
Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to those who live off of scraps, said to the Blessed One, “Lord, I have given sugar lumps to those who live off of scraps, but there is a lot of sugar left over. |
Kathāhaṃ, bhante, paṭipajjāmī"ti? |
Now what should I do?” |
"Tena hi tvaṃ, kaccāna, vighāsādānaṃ guḷaṃ yāvadatthaṃ dehī"ti. |
“In this case, Kaccāna, give sugar lumps to those who live off of scraps, as much as they want.” |
"Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṃ guḷaṃ yāvadatthaṃ datvā bhagavantaṃ etadavoca – "dinno, bhante, vighāsādānaṃ guḷo yāvadattho, bahu cāyaṃ guḷo avasiṭṭho. |
Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to those who live off of scraps, as much as they wanted, said to the Blessed One, “Lord, I have given sugar lumps to those who live off of scraps, as much as they wanted, but there is a lot of sugar left over. |
Kathāhaṃ, bhante, paṭipajjāmī"ti? |
Now what should I do?” |
"Tena hi tvaṃ, kaccāna, vighāsāde guḷehi santappehī"ti. |
“In this case, Kaccāna, satisfy those who live off of scraps with sugar lumps.” |
"Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsāde guḷehi santappesi. |
Responding, “As you say, lord,” to the Blessed One, he satisfied those who live off of scraps with sugar lumps. |
Ekacce vighāsādā kolambepi ghaṭepi pūresuṃ, piṭakānipi ucchaṅgepi pūresuṃ. |
Some of them filled pitchers and pots, some filled baskets and the laps of their robes. |
Atha kho belaṭṭho kaccāno vighāsāde guḷehi santappetvā bhagavantaṃ etadavoca – "santappitā, bhante, vighāsādā guḷehi, bahu cāyaṃ guḷo avasiṭṭho. |
Then Velaṭṭha Kaccāna, having satisfied those who live off of scraps with sugar lumps, said to the Blessed One, “ I have satisfied those who live off of scraps with sugar lumps, but there is a lot of sugar left over. |
Kathāhaṃ, bhante, paṭipajjāmī"ti? |
Now what should I do?” |
"Nāhaṃ taṃ, kaccāna, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa so guḷo paribhutto sammā pariṇāmaṃ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. |
“Kaccāna, I don’t see that person in this world—with its devas, Māras, & Brahmās, in this generation with its royalty & commonfolk—by whom this sugar, having been consumed, would be rightly digested, aside from a Tathāgata or a Tathāgata’s disciple. |
Tena hi tvaṃ, kaccāna, taṃ guḷaṃ appaharite vā chaḍḍehi, appāṇake vā udake opilāpehī"ti. |
“In that case, Kaccāna, throw the sugar away in a place without vegetation, or dump it in water with no living beings.” |
"Evaṃ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā taṃ guḷaṃ appāṇake udake opilāpeti. |
Responding, “As you say, lord” to the Blessed One, Velaṭṭha Kaccāna dumped the sugar in water with no living beings. |
Atha kho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati [sandhūpāyati (sī. syā.)] sampadhūpāyati. |
And the sugar, when dropped in the water, hissed & sizzled, seethed & steamed. |
Seyyathāpi nāma phālo divasaṃsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati, evameva so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati. |
Just as an iron ball heated all day, when tossed in the water, hisses & sizzles, seethes & steams, in the same way the sugar, when dropped in the water, hissed & sizzled, seethed & steamed. |
Atha kho belaṭṭho kaccāno saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Velaṭṭha Kaccāna, in awe, his hair standing on end, went to the Blessed One and, on arrival, having bowed down, sat to one side. |
Ekamantaṃ nisinnassa kho belaṭṭhassa kaccānassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – "dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā bhagavā aññāsi belaṭṭhaṃ kaccānaṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi - pe - evameva belaṭṭhassa kaccānassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti. |
When the Blessed One knew that Velaṭṭha Kaccāna’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Velaṭṭha Kaccāna as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Atha kho belaṭṭho kaccāno diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "abhikkantaṃ, bhante. |
Then Velaṭṭha Kaccāna, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! |
Abhikkantaṃ, bhante. |
Magnificent! |
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya - pe - evamevaṃ kho bhagavatā anekapariyāyena dhammo pakāsito. |
Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. |
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. |
“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. |
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇagata"nti. |
“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.” |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. |
Then the Blessed One set out on a wandering tour toward Rājagaha, and traveling by stages, arrived at Rājagaha. |
Tatra sudaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
There at Rājagaha, he stayed in the Bamboo Grove, the Squirrel’s Feeding Ground. |
Tena kho pana samayena rājagahe guḷo ussanno hoti. |
Now at that time there was an abundance of lump sugar in Rājagaha |
Bhikkhū – gilānasseva bhagavatā guḷo anuññāto, no agilānassāti – kukkuccāyantā guḷaṃ na bhuñjanti. |
(Thinking,) “The Blessed One has allowed lump sugar for one who is sick, not for one who is not sick,” didn’t consume the lump sugar. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodakanti. |
“Monks, I allow lump sugar for a bhikkhu who is sick, and lump-sugar water for one who is not sick.” [BMC] |
Belaṭṭhakaccānavatthu niṭṭhitaṃ. |
The of Velaṭṭha Kaccāna is finished. |
285.[ito paraṃ mahāva. 286-287 'tiṇṇā medhāvino janā'ti pāṭho dī. ni. 2.148; udā. 76 ādayo] Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena pāṭaligāmo tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ, aḍḍhatelasehi bhikkhusatehi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Pāṭali Village, along with the large Saṅgha of monks—1,250 monks. |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena pāṭaligāmo tadavasari. |
Then the Blessed One, traveling by stages, arrived at Pāṭali Village. |
Assosuṃ kho pāṭaligāmikā upāsakā – "bhagavā kira pāṭaligāmaṃ anuppatto"ti. |
The lay followers of Pāṭali Village heard that, “They say the Blessed One has arrived at [reached?] Pāṭali Village.” |
Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then the lay followers of Pāṭali Village went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinne kho pāṭaligāmike upāsake bhagavā dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṃsesi. |
As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a Dhamma talk. |
Atha kho pāṭaligāmikā upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ – "adhivāsetu no, bhante, bhagavā āvasathāgāraṃ saddhiṃ bhikkhusaṅghenā"ti. |
Then the lay followers of Pāṭali Village, having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, said to the Blessed One “May the Blessed One acquiesce to our rest-house, together with the Saṅgha of monks.” [DN 16] |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu, upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā, āsanāni paññapetvā, udakamaṇikaṃ patiṭṭhāpetvā, telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. |
Then the lay followers of Pāṭali Village, understanding the Blessed One’s acquiescence, got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and went to the rest-house. On arrival, they spread the rest-house all over with felt rugs, laid out seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down to him, stood to one side. |
Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ – "sabbasantharisanthataṃ, bhante, āvasathāgāraṃ. |
As they were standing there, the lay followers of Pāṭali Village said to the Blessed One, “Lord, the rest-house hall has been covered all over with felt rugs, |
Āsanāni paññattāni. |
seats have been laid out, |
Udakamaṇiko patiṭṭhāpito. |
a water vessel has been set out, |
Telapadīpo āropito. |
and an oil lamp raised. |
Yassadāni, bhante, bhagavā kālaṃ maññatī"ti. |
May the Blessed One do what he thinks it is now time to do.” |
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. |
So the Blessed One, after adjusting his under robe and carrying his bowl & outer robe, went together with the Saṅgha of monks to the rest-house hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east. |
Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. |
The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One. |
Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. |
The lay followers of Pāṭali Village washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One. |
Atha kho bhagavā pāṭaligāmike upāsake āmantesi – |
Then the Blessed One addressed the lay followers of Pāṭali Village, |
[dī. ni. 3.316; a. ni. 5.213 ādayo], Gahapatayo, ādīnavā dussīlassa sīlavipattiyā. |
“Householders, there are these five drawbacks coming from an unvirtuous person’s defect in virtue. |
Katame pañca? |
“Which five? |
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. |
“There is the case where an unvirtuous person, defective in virtue, by reason of heedlessness undergoes a great loss of wealth. |
Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā. |
This is the first drawback coming from an unvirtuous person’s defect in virtue. |
Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. |
“And further, the bad reputation of the unvirtuous person, defective in virtue, gets spread about. |
Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā. |
This is the second drawback coming from an unvirtuous person’s defect in virtue. |
Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati, yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto. |
“And further, whatever assembly the unvirtuous person, defective in virtue, approaches—whether an assembly of noble warriors, of brahmans, of householders, or of contemplatives—he/she does so without confidence, abashed. |
Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā. |
This is the third drawback coming from an unvirtuous person’s defect in virtue. |
Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṃkaroti. |
“And further, the unvirtuous person, defective in virtue, dies confused. |
Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā. |
This is the fourth drawback coming from an unvirtuous person’s defect in virtue. |
Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. |
“And further, the unvirtuous person, defective in virtue—on the break-up of the body, after death—reappears in a plane of deprivation, a bad destination, a lower realm, hell. |
Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. |
This is the fifth drawback coming from an unvirtuous person’s defect in virtue. |
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā. |
“These, householders, are the five drawbacks coming from an unvirtuous person’s defect in virtue. |
[dī. ni. 3.316; a. ni. 5.213 ādayo] "Pañcime, gahapatayo, ānisaṃsā sīlavato sīlasampadāya. |
“Householders, there are these five rewards coming from a virtuous person’s consummation in virtue. |
Katame pañca? |
“Which five? |
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. |
“There is the case where a virtuous person, consummate in virtue, by reason of heedfulness, acquires a great mass of wealth. |
Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. |
This is the first reward coming from a virtuous person’s consummation in virtue. |
Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. |
“And further, the fine reputation of the virtuous person, consummate in virtue, gets spread about. |
Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. |
This is the second reward coming from a virtuous person’s consummation in virtue. |
Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati, yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto. |
“And further, whatever assembly the virtuous person, consummate in virtue, approaches—whether an assembly of noble warriors, of brahmans, of householders, or of contemplatives—he/she does so with confidence & unabashed. |
Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. |
This is the third reward coming from a virtuous person’s consummation in virtue. |
Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṃkaroti. |
“And further, the virtuous person, consummate in virtue, dies unconfused. |
Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. |
This is the fourth reward coming from a virtuous person’s consummation in virtue. |
Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. |
“And further, the virtuous person, consummate in virtue—on the break-up of the body, after death—reappears in a good destination, a heavenly world. |
Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. |
This is the fifth reward coming from a virtuous person’s consummation in virtue. |
Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyāti. |
“These, householders, are the five rewards coming from a virtuous person’s consummation in virtue.” |
Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – "abhikkantā kho, gahapatayo, ratti. |
Then the Blessed One—having instructed, urged, roused, & encouraged the lay followers of Pāṭali Village for a large part of the night with Dhamma talk—dismissed them, saying, “The night is far gone, householders. |
Yassadāni tumhe kālaṃ maññathā"ti. |
Do what you think it is now time to do.” |
"Evaṃ, bhante"ti, kho pāṭaligāmikā upāsakā bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. |
Responding, “As you say, lord,” to the Blessed One, the lay followers of Pāṭali Village got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and left. |
Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi. |
Then the Blessed One, not long after they had left, entered an empty building. |
Pāṭaligāmavatthu niṭṭhitaṃ. |
The Case of Pāṭali Village is finished. |
286.Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. |
Now on that occasion, Sunīdha & Vassakāra, the chief ministers of Magadha, were building a fortified city at Pāṭali Village to preempt the Vajjians. |
Addasā kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo. |
Then, getting up in the last watch of the night, the Blessed One, with the divine eye—purified and surpassing the human—saw many devas occupying sites in Pāṭali Village. |
Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. |
In the area where devas of great influence occupied sites, there the minds of the king’s royal ministers of great influence were inclined to build their homes. |
Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. |
In the area where devas of middling influence occupied sites, there the minds of the king’s royal ministers of middling influence were inclined to build their homes. |
Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. |
In the area where devas of low influence occupied sites, there the minds of the king’s royal ministers of low influence were inclined to build their homes. |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "ke nu kho te, ānanda, pāṭaligāme nagaraṃ māpentī"ti? |
So the Blessed One addressed Ven. Ānanda, “Ānanda, who is building a city at Pāṭali Village?” |
"Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā"ti. |
“Lord, Sunīdha & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians.” |
Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā, evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. |
“Ānanda, it’s as if they had consulted the devas of the Thirty-three: That’s how & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians. |
Idhāhaṃ, ānanda, rattiyā paccūsasamayaṃ paccuṭṭhāya addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo. |
“Just now, Ānanda, getting up in the last watch of the night, I saw, with the divine eye—purified and surpassing the human—many devas occupying sites in Pāṭali Village. |
Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. |
“In the area where devas of great influence occupy sites, there the minds of the king’s royal ministers of great influence are inclined to build their homes. |
Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. |
In the area where devas of middling influence occupy sites, there the minds of the king’s royal ministers of middling influence are inclined to build their homes. |
Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha rājūnaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. |
In the area where devas of low influence occupy sites, there the minds of the king’s royal ministers of low influence are inclined to build their homes. |
Yāvatā, ānanda, ariyaṃ āyatanaṃ, yāvatā vaṇippatho, idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ. |
“Ānanda, as far as the sphere of the Aryans extends, as far as merchants’ roads extend, this will be the supreme city: Pāṭaliputta, where the seedpods (of the Pāṭali plant) break open. |
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti – aggito vā udakato vā abbhantarato vā mithubhedāti. |
There will be three dangers for Pāṭaliputta: from fire, from water, or from the breaking of internal alliances.” |
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. |
Then Sunīdha & Vassakāra, the chief ministers of Magadha, went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they stood to one side. |
Ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ – "adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
As they were standing there, they said to the Blessed One, “May Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā pakkamiṃsu. |
Then Sunīdha & Vassakāra, the chief ministers of Magadha, understanding the Blessed One’s acquiescence, got up from their seats and left1. |
Atha kho sunidhavassakārā magadhamahāmattā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ – "kālo, bho gotama, niṭṭhitaṃ bhatta"nti. |
As the night was ending, Sunīdha & Vassakāra, the chief ministers of Magadha, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Master Gotama. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sunidhavassakārānaṃ magadhamahāmattānaṃ parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then, early in the morning, having adjusted his under robe—carrying his bowl and robes—the Blessed One went to the meal-offering of Sunīdha & Vassakāra, the chief ministers of Magadha, and on arrival, sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdiṃsu. |
Then Sunīdha & Vassakāra, the chief ministers of Magadha, with their own hands served and satisfied the Blessed One & the Saṅgha of monks with exquisite staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side. |
Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi – |
As they were sitting there, the Blessed One gave his approval with these verses: |
"Yasmiṃ padese kappeti, vāsaṃ paṇḍitajātiyo; |
“In whatever place a wise person makes his dwelling, |
Sīlavantettha bhojetvā, saññate brahmacārayo [brahmacārino (syā.)]. |
—there providing food for the virtuous, the restrained, leaders of the holy life— |
"Yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise; |
he should dedicate that offering to the devas there. |
Tā pūjitā pūjayanti, mānitā mānayanti naṃ. |
They, receiving honor, will honor him; being respected, will show him respect. |
"Tato naṃ anukampanti, mātā puttaṃva orasaṃ; |
As a result, they will feel sympathy for him, like that of a mother for her child, her son. |
Devatānukampito poso, sadā bhadrāni passatī"ti. |
A person with whom the devas sympathize always meets with auspicious things.” |
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having given his approval to Sunīdha & Vassakāra with these verses, got up from his seat and left. |
Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti, "yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati ; yena titthena gaṅgaṃ nadiṃ uttarissati, taṃ gotamatitthaṃ nāma bhavissatī"ti. |
And on that occasion, Sunīdha & Vassakāra were following right after the Blessed One, (thinking,) “By whichever gate Gotama the contemplative goes out today, that will be called the Gotama Gate. And by whichever ford he crosses over the Ganges River, that will be called the Gotama Ford.” |
Atha kho bhagavā yena dvārena nikkhami, taṃ gotamadvāraṃ nāma ahosi. |
So the gate by which the Blessed One went out was called the Gotama Gate. |
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. |
Then he went to the Ganges River. |
Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. |
Now on that occasion the Ganges River was full up to the banks, so that a crow could drink from it. |
Manussā aññe nāvaṃ pariyesanti, aññe uḷumpaṃ pariyesanti, aññe kullaṃ bandhanti orā pāraṃ gantukāmā. |
Some people were searching for boats, some were searching for floats, and some were binding rafts—wanting to go from this shore to the other. |
Addasā kho bhagavā te manusse aññe nāvaṃ pariyesante, aññe uḷumpaṃ pariyesante, aññe kullaṃ bandhante orā pāraṃ gantukāme, disvāna seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva kho gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṅghena. |
The Blessed One saw the people—some searching for boats, some searching for floats, and some binding rafts— wanting to go from this shore to the other. On seeing them, the Blessed One—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the near bank of the Ganges River and reappeared on the far bank together with the Saṅgha of monks1. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
"Ye taranti aṇṇavaṃ saraṃ; |
“Those who cross the foaming flood, |
Setuṃ katvāna visajja pallalāni; |
having made a bridge, avoiding the swamps |
Kullañhi jano bandhati; |
—while people are binding rafts— |
Tiṇṇā medhāvino janā"ti. |
intelligent people have already crossed.” |
Sunidhavassakāravatthu niṭṭhitaṃ. |
The Story of Sunīdha and Vassakāra is finished. |
287.Atha kho bhagavā yena koṭigāmo tenupasaṅkami. |
Then the Blessed One went to Koṭi Village. |
Tatra sudaṃ bhagavā koṭigāme viharati. |
There he stayed near Koṭi Village. |
Tatra kho bhagavā bhikkhū āmantesi – [dī. ni. 2.155] "catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. |
And there he addressed the monks: “It’s through not awakening to and not penetrating the four noble truths, monks, that we have transmigrated and wandered on for such a long time, you & I. |
Katamesaṃ catunnaṃ? |
“Which four? |
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. |
“It’s through not awakening to and not penetrating the noble truth of stress that we have transmigrated and wandered on for such a long time, you & I. |
Dukkhasamudayassa ariyasaccassa - pe - dukkhanirodhassa ariyasaccassa - pe - dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. |
“It’s through not awakening to and not penetrating the noble truth of the origination of stress… “It’s through not awakening to and not penetrating the noble truth of the cessation of stress… “It’s through not awakening to and not penetrating the noble truth of the path of practice leading to cessation of stress that we have transmigrated and wandered on for such a long time, you & I. |
Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthidāni punabbhavo"ti. |
“But now, this noble truth of stress has been awakened to & penetrated, the noble truth of the origination of stress has been awakened to & penetrated, the noble truth of the cessation of stress has been awakened to & penetrated, the noble truth of the path of practice leading to cessation of stress has been awakened to & penetrated. “Craving for becoming has been crushed; the guide to becoming [i.e., clinging] is ended. There now is no further-becoming.” |
Catunnaṃ ariyasaccānaṃ, yathābhūtaṃ adassanā; |
“From lack of vision— as they have come to be— |
Saṃsitaṃ dīghamaddhānaṃ, tāsu tāsveva jātisu. |
of the four noble truths, we have wandered a long time simply in these births & those. |
Tāni etāni diṭṭhāni, bhavanetti samūhatā; |
These are now seen, the guide to becoming is removed, |
Ucchinnaṃ mūlaṃ dukkhassa, natthidāni punabbhavoti. |
crushed is the root of suffering & stress. There is now no further-becoming.” |
Koṭigāme saccakathā niṭṭhitā. |
The Discussion of the Truths at Koṭi Village is finished. |
288.[dī. ni. 2.161 ādayo] Assosi kho ambapālī gaṇikā – bhagavā kira koṭigāmaṃ anuppattoti. |
Then Ambapālī [Protectress of Mangoes] the courtesan heard, “The Blessed One, they say, has arrived at Koṭi Village.” |
Atha kho ambapālī gaṇikā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsi bhagavantaṃ dassanāya. |
Then, having auspicious vehicles yoked, she mounted an auspicious vehicle and set out from Vesālī with the auspicious vehicles to see the Blessed One. |
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā, pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Going in her vehicle as far as there was ground for a vehicle, getting down from it, she approached the Blessed One on foot. On arrival, having bowed down to him, she sat to one side. |
Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
As she was sitting there, the Blessed One instructed, urged, roused, & encouraged her with a Dhamma talk. |
Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
Then Ambapālī the courtesan—instructed, urged, roused, & encouraged with the Blessed One’s Dhamma talk—said to him, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Ambapālī the courtesan, understanding the Blessed One’s acquiescence, got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left. |
Ambapālīvatthu niṭṭhitaṃ. |
The Story of Ambapālī is finished. |
289.[dī. ni. 2.161 ādayo] Assosuṃ kho vesālikā licchavī – bhagavā kira koṭigāmaṃ anuppattoti. |
Then the Licchavis of Vesālī heard, “The Blessed One, they say, has arrived at Koṭi Village” |
Atha kho vesālikā licchavī bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsuṃ bhagavantaṃ dassanāya. |
Then, having auspicious vehicles yoked, the Licchavis mounted the auspicious vehicles and set out from Vesālī with [in?] the auspicious vehicles to see the Blessed One. |
Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. |
Now, some of those Licchavis were dark blue—with dark blue complexions, dark blue clothing, & dark blue ornaments. Some of those Licchavis were yellow—with yellow complexions, yellow clothing, & yellow ornaments. Some of those Licchavis were red—with red complexions, red clothing, & red ornaments. Some of those Licchavis were white—with white complexions, white clothing, & white ornaments. |
Atha kho ambapālī gaṇikā daharānaṃ daharānaṃ licchavīnaṃ īsāya īsaṃ yugena yugaṃ cakkena cakkaṃ akkhena akkhaṃ paṭivaṭṭesi [paṭivattesi (ka.)]. |
Then Ambapālī the courtesan, driving pole to pole, yoke to yoke, wheel to wheel, axle to axle, brought those young Licchavis to a halt. |
Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ – "kissa, je ambapāli, daharānaṃ daharānaṃ [amhākaṃ daharānaṃ daharānaṃ (sī. syā.)] licchavīnaṃ īsāya īsaṃ yugena yugaṃ cakkena cakkaṃ akkhena akkhaṃ paṭivaṭṭesī"ti? |
So those Licchavis said to her, “Hey, Ambapālī, why are you driving pole to pole, yoke to yoke, wheel to wheel, axle to axle—bringing us young Licchavis to a halt?” |
"Tathā hi pana mayā, ayyaputtā, svātanāya buddhappamukho bhikkhusaṅgho nimantito"ti. |
“Because, young masters, I have invited the Blessed One, together with the Saṅgha of monks, for tomorrow’s meal!” |
"Dehi, je ambapāli, amhākaṃ etaṃ bhattaṃ satasahassenā"ti. |
“Give us that meal, Ambapālī, for 100,000!” |
"Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dajjeyyātha, neva dajjāhaṃ taṃ bhatta"nti. |
“Even if the young masters gave me Vesālī with its revenue, I still wouldn’t give up that [DN: such a great] meal!” |
Atha kho te licchavī aṅguliṃ phoṭesuṃ – "jitamhā vata, bho, ambakāya, parājitamha vata, bho, ambakāyā"ti. |
Then the Licchavis snapped their fingers: “How we’ve been totally defeated by Little Mango! How we’ve been totally defeated by Little Mango!” |
Atha kho te licchavī yena bhagavā tenupasaṅkamiṃsu. |
Then the Licchavis went to the Blessed One. |
Addasā kho bhagavā te licchavī dūratova āgacchante, disvāna bhikkhū āmantesi – "yehi, bhikkhave, bhikkhūhi devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchavīparisaṃ; apaloketha, bhikkhave, licchavīparisaṃ; upasaṃharatha, bhikkhave, licchavīparisaṃ tāvatiṃsaparisa"nti. |
The Blessed One saw them coming from afar and, on seeing them, he said to the monks, “Those monks who have never before seen the devas of the Thirty-three, look at the assembly of Licchavis! Gaze at the assembly of Licchavis! Regard the assembly of Licchavis as like the assembly of the Thirty-three!” |
Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then the Licchavis, going in their vehicles as far as there was ground for vehicles, got down from their vehicles and approached the Blessed One on foot. On arrival, having bowed down to him, they sat to one side. |
Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a Dhamma talk. |
Atha kho te licchavī, bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ – "adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
Then the Licchavis—instructed, urged, roused, and encouraged by the Blessed One with a Dhamma talk—said to him, “Lord, may the Blessed One acquiesce to our meal tomorrow, together with the Saṅgha of monks.” |
"Adhivuṭṭhomhi, licchavī, svātanāya ambapāliyā gaṇikāya bhatta"nti. |
“Licchavis, I have already acquiesced to Ambapālī the courtesan’s meal tomorrow.” |
Atha kho te licchavī aṅguliṃ phoṭesuṃ – "jitamha vata, bho, ambakāya, parājitamha vata, bho, ambakāyā"ti. |
Then the Licchavis snapped their fingers: “How we’ve been totally defeated by Little Mango! How we’ve been totally defeated by Little Mango!” |
Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. |
Then the Licchavis, delighting in and approving of the Blessed One’s words, got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and left. |
Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā [mahāparinibbānasutte anusandhi aññathā āgato] yena nātikā [nādikā (sī. syā.)] tenupasaṅkami. |
Then the Blessed One, having stayed at Koṭi Village as long as he liked, went to Nādika. |
Tatra sudaṃ bhagavā nātike viharati giñjakāvasathe. |
There at Nādika the Blessed One stayed at the Brick House1. |
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. |
Then Ambapālī the courtesan, at the end of the night—after having exquisite staple and non-staple food prepared in her own garden—announced the time to the Blessed One: “It’s time, lord. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena ambapāliyā gaṇikāya parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to Ambapālī the courtesan’s meal offering. On arrival, he sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Ambapālī the courtesan, with her own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, taking a low seat, she sat to one side. |
Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca – "imāhaṃ, bhante, ambavanaṃ buddhappamukhassa bhikkhusaṅghassa dammī"ti. |
As she was sitting there, she said to the Blessed One, “Lord, I give this Ambapāli Grove to the Saṅgha of monks with the Buddha at its head.” |
Paṭiggahesi bhagavā ārāmaṃ. |
The Blessed One accepted the garden. |
Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena mahāvanaṃ tenupasaṅkami. |
Then the Blessed One—having instructed, urged, roused, & encouraged Ambapālī the courtesan with a Dhamma talk—got up from his seat and left. [End of parallel with DN 16.] |
Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
There at Vesālī the Blessed One stayed in the Hall with the Peaked Roof in the Great Forest. |
Licchavīvatthu niṭṭhitaṃ. |
The Story of the Licchavis is finished. |
Licchavibhāṇavāro niṭṭhito tatiyo. |
The Recitation Section on the Licchavis is finished. |
290.[a. ni. 8.12 ādayo] Tena kho pana samayena abhiññātā abhiññātā licchavī sandhāgāre [santhāgāre (sī. syā.)] sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. |
Now at that time many well-known Licchavis, meeting and sitting together in the assembly hall, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha. |
Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti. |
And at that time, General Sīha [Lion], a disciple of the Nigaṇṭhas, was sitting in the assembly. |
Atha kho sīhassa senāpatissa etadahosi – "nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. |
The thought occurred to him, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the rest-house, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha. |
Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha"nti. |
“What if I were to go to see the Blessed One, Worthy and Rightly Self-awakened?” |
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – "icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu"nti. |
So General Sīha went to Nigaṇṭha Nāṭaputta and, on arrival, having bowed down to him, sat to one side. [As he was sitting there, he said to Nigaṇṭha Nāṭaputta], “Venerable sir (Lord?), I want to go to see the contemplative Gotama.” |
"Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? |
“But why, Sīha, do you, an espouser of a doctrine of action, want to go to see the contemplative Gotama, an espouser of a doctrine of inaction1? |
Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī"ti. |
“The contemplative Gotama, an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.” |
Atha kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi. |
So General Sīha’s plans to go to see the Blessed One were abandoned. |
Dutiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyānena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. |
A second time, [now at that time many well-known Licchavis, meeting and sitting together in the assembly hall, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.] |
Dutiyampi kho sīhassa senāpatissa etadahosi – "nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. |
A second time, [the thought occurred to him, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the rest-house, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.] |
Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha"nti. |
[“What if I were to go to see the Blessed One, Worthy and Rightly Self-awakened?”] |
Dutiyampi kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – "icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu"nti. |
A second time, [so General Sīha went to Nigaṇṭha Nāṭaputta and, on arrival, having bowed down to him, sat to one side. [As he was sitting there, he said to Nigaṇṭha Nāṭaputta], “Venerable sir (Lord?), I want to go to see the contemplative Gotama.”] |
"Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? |
A second time, [“But why, Sīha, do you, an espouser of a doctrine of action, want to go to see the contemplative Gotama, an espouser of a doctrine of inaction1?] |
Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī"ti. |
A second time, [“The contemplative Gotama, an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.”] |
Dutiyampi kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi. |
A second time, [So General Sīha’s plans to go to see the Blessed One were abandoned.] |
Tatiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. |
A third time, many well-known Licchavis, meeting and sitting together in the rest-house, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha. |
Tatiyampi kho sīhassa senāpatissa etadahosi – "nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. |
A third time, the thought occurred to General Sīha, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the rest-house, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha. |
Kiñhi me karissanti nigaṇṭhā apalokitā vā anapalokitā vā? |
“What will the Nigaṇṭhas do to me, whether I ask leave or don’t? |
Yaṃnūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha"nti. |
Why don’t I, without asking leave of the Nigaṇṭhas, go to see the Blessed One, Worthy and Rightly Self-awakened?” |
Atha kho sīho senāpati pañcahi rathasatehi divā divassa vesāliyā niyyāsi bhagavantaṃ dassanāya. |
So General Sīha, with five hundred carriages, set out from Vesālī in the middle of the day to see the Blessed One. |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Going going in his vehicle as far as there was ground for vehicles, he got down from his vehicle and approached the Blessed One foot. On arrival, having bowed down to him, he sat to one side. |
Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – "sutaṃ me taṃ, bhante, 'akiriyavādo samaṇo gotamo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī'ti. |
As he was sitting there, he said to the Blessed One, “I have heard that the contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.” |
Ye te, bhante, evamāhaṃsu 'akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī'ti. |
“Those who say that the contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with a doctrine of inaction: |
Kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? |
“Are they speaking in line with what the Blessed One has said? Are they not slandering the Blessed One with what is unfactual? Are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma would have grounds for criticizing them? |
Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta"nti. |
Lord, we do not want to slander the Blessed One.” |
291."Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction [or, ‘non-doing’], teaches the Dhamma for the sake of inaction, and trains his disciples with that.’ |
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – kiriyavādo samaṇo gotamo kiriyāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action [or, ‘doing’], teaches the Dhamma for the sake of action, and trains his disciples with that.’ |
Atthi, sīha, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – ucchedavādo samaṇo gotamo ucchedāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that.’ |
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that.’ |
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma for the sake of restraint, and trains his disciples with that.’ |
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic [lit: one who burns], teaches the Dhamma for the sake of asceticism, and trains his disciples with that.’ |
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of escaping the womb, and trains his disciples with that.’ |
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – assattho samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that.’ |
292."Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetīti? |
|
Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. |
“Sīha, I declare1 the non-doing of bodily misconduct, verbal misconduct, and mental misconduct. I declare the non-doing of many kinds of evil, unskillful things. |
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and trains his disciples with that.’ |
"Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetīti? |
“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action [or, ‘doing’], teaches the Dhamma for the sake of action, and trains his disciples with that?’ |
Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. |
“Sīha, I declare the doing of good bodily conduct, good verbal conduct, and good mental conduct. I declare the doing of many kinds of skillful things. |
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action, teaches the Dhamma for the sake of action, and trains his disciples with that.’ |
"Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetīti? |
“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that?’ |
Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. |
“Sīha, I declare the annihilation of passion, aversion, and delusion. I declare the annihilation of many kinds of evil, unskillful qualities. |
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ucchedavādo samaṇo gotamo ucchedāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that.’ |
"Katamo ca, sīha, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya – jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetīti? |
“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that?’ |
Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā jigucchāmi. |
“Sīha, I am disgusted with bodily misconduct, verbal misconduct, and mental misconduct. I teach the Dhamma for the sake of becoming disgusted with engaging in many kinds of evil, unskillful qualities. |
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that.’ |
"Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetīti? |
“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma for the sake of restraint, and trains his disciples with that?’ |
Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. |
“Sīha, I teach the Dhamma for restraint of passion, aversion, and delusion. I teach the Dhamma for the restraint of many kinds of evil, unskillful qualities. |
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma the sake of restraint, and trains his disciples with that.’ |
"Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetīti? |
“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic, teaches the Dhamma for the sake of asceticism, and trains his disciples with that?’ |
Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi – kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. |
“Sīha, I declare that evil, unskillful qualities should be burned: bodily misconduct, verbal misconduct, and mental misconduct. |
Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ tapassīti vadāmi. |
One for whom evil, unskillful qualities—which should be burned—have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising—I call him an ascetic. |
Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchīnnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. |
“For the Tathāgata, evil, unskillful qualities—which should be burned—have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. |
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya "tapassī samaṇo gotamo tapassitāya dhammaṃ deseti, tena ca sāvake vinetī"ti. |
“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic, teaches the Dhamma for the sake of asceticism, and trains his disciples with that.’ |
"Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – apagabbho samaṇo gotamo apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetīti? |
“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of being incapable of attaining a womb, and trains his disciples with that?’ |
Yassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ apagabbhoti vadāmi. |
“Sīha, one for whom any future lying in the womb and production of renewed becoming have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising—I call him one who is incapable of attaining a womb. |
Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. |
“For the Tathāgata, any future lying in the womb and production of renewed becoming have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. |
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetīti. |
“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of modesty, and trains his disciples with that.’ |
"Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – assattho samaṇo gotamo assāsāya dhammaṃ deseti, tena ca sāvake vinetīti? |
“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that?’ |
Ahañhi, sīha, assattho paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi. |
“Sīha, I am assured by the foremost assurance, I teach the Dhamma for the sake of assurance, and train my disciples with that. [AN 3:66] |
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – assattho samaṇo gotamo assāsāya dhammaṃ deseti, tena ca sāvake vinetī"ti. |
“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that.’” |
293.Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – "abhikkantaṃ, bhante - pe - upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. |
When that was said, General Sīha said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp in the darkness so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” |
"Anuviccakāraṃ [anuvijjakāraṃ (ka.)] kho, sīha, karohi; anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī"ti. |
“Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.” |
"Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – 'anuviccakāraṃ kho, sīha, karohi; anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī'ti. |
“Lord, because of that statement of the Blessed One, I am satisfied and delighted in even greater measure: that the Blessed One says, ‘Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.’ |
Mamañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ – 'sīho kho amhākaṃ senāpati sāvakattaṃ upagato'ti. |
“The wanderers of other sects, having gotten me as their disciple, would carry a banner all over Vesālī, (saying,) ‘General Sīha has become our disciple!’ |
Atha ca pana maṃ bhagavā evamāha – 'anuviccakāraṃ kho, sīha, karohi; anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī'ti. |
“But then the Blessed One says to me, ‘Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.’ |
Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
“A second time, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. |
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. |
May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” |
"Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī"ti. |
“Sīha, for a long time your family-residence has been like a watering hole for the Nigaṇṭhas, so you should (still) think that they should be given alms when they approach there.” |
"Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – 'dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī'ti. |
“Because of those words of the Blessed One, I am satisfied and delighted in even greater measure: that the Blessed One says, ‘Sīha, for a long time your family-residence has been like a watering hole for the Nigaṇṭhas, so you should (still) think that they should be given alms when they approach there.’ |
Sutaṃ me taṃ, bhante, samaṇo gotamo evamāha – 'mayhameva dānaṃ dātabbaṃ, na aññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, na aññesaṃ sāvakānaṃ dānaṃ dātabbaṃ ; mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphala'nti. |
“I have heard that the contemplative Gotama says, ‘Gifts should only be given to me. Gifts shouldn’t be given to others. “‘Gifts should only be given to my disciples. Gifts shouldn’t be given to the disciples of others. “‘Only what is given to me is of great fruit. What is given to others isn’t of great fruit. “‘Only what is given to my disciples is of great fruit. What is given to the disciples of others isn’t of great fruit.’ |
Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. |
“But then the Blessed One encourages me in generosity toward the Nigaṇṭhas as well. |
Api ca, bhante, mayamettha kālaṃ jānissāma. |
“However, lord, in this case we will know the right time for that. |
Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
“A third time, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. |
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. |
May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” |
Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayo satthusāsane bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
Then the Blessed One gave General Sīha a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that General Sīha’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for General Sīha as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” Then General Sīha, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, having becoming independent of others with regard to the Teacher’s message, said to the Blessed One, “May the Blessed One acquiesce to my meal tomorrow, along with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then General Sīha, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
294.Atha kho sīho senāpati aññataraṃ purisaṃ āṇāpesi – "gaccha, bhaṇe, pavattamaṃsaṃ jānāhī"ti. |
Then General Sīha commanded a certain man, “I say, go find some butchered meat.” [ cf.Mv.VI.23.2] |
Atha kho sīho senāpati tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. |
Then General Sīha, at the end of the night—after having exquisite staple and non-staple food prepared—announced the time to the Blessed One: “It’s time, lord. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to General Sīha’s residence. On arrival, he sat down on a seat laid out, along with the Saṅgha of monks. |
Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – "ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma"nti. |
Now at that time in Vesālī many Nigaṇṭhas were weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) “Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.” |
Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami, upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi "yagghe, bhante, jāneyyāsi, ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – 'ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma"'nti. |
Then a certain man want to General Sīha and, on arrival, whispered in his ear, “Sir, you should know that in Vesālī, many of those Nigaṇṭhas are weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) ‘Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.” |
"Alaṃ ayyo, dīgharattampi te āyasmantā avaṇṇakāmā buddhassa, avaṇṇakāmā dhammassa, avaṇṇakāmā saṅghassa; na ca pana te āyasmantā jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhantā; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā"ti. |
“Enough, mister1. For a long time these venerable ones have wanted to discredit the Buddha, the Dhamma, and the Saṅgha. “But they haven’t been able to do anything to the Blessed One, slandering him with their lies, those dishonest, empty, liars! “And we would not deprive a living being of life, even for the sake of survival. |
Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then General Sīha, with his own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, General Sīha, taking a low seat, sat to one side. |
Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
The Blessed One, having instructed, urged, roused, & encouraged General Sīha, as he was sitting there, with Dhamma talk, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, jā naṃ uddissakataṃ maṃsaṃ paribhuñjitabbaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “One should not knowingly consume meat made [killed] for the sake of a monk. |
Yo paribhuñjeyya āpatti dukkaṭassa. |
Whoever should consume it: an offense of wrong doing. |
Anujānāmi, bhikkhave, tikoṭiparisuddhaṃ macchamaṃsaṃ – adiṭṭhaṃ assutaṃ aparisaṅkita"nti. |
“I allow fish and meat that is pure in three respects: One has not seen, heard, or suspected (that it was killed on purpose for a monk).” |
Sīhasenāpativatthu niṭṭhitaṃ. |
The Story of General Sīha is finished. |
295.Tena kho pana samayena vesālī subhikkhā hoti susassā sulabhapiṇḍā, sukarā uñchena paggahena yāpetuṃ. |
Now at that time Vesālī was well-stocked with food and the crops were good. Almsfood was easy to obtain and it was easy to keep oneself going by gathering offerings. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "yāni tāni mayā bhikkhūnaṃ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṃ anto pakkaṃ sāmaṃ pakkaṃ uggahitapaṭiggahitakaṃ tato nīhaṭaṃ purebhattaṃ paṭiggahitaṃ vanaṭṭhaṃ pokkharaṭṭhaṃ, ajjāpi nu kho tāni bhikkhū paribhuñjantī"ti. |
Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness: “Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: Are the monks still making use of them even today?” |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – "yāni tāni, ānanda, mayā bhikkhūnaṃ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṃ anto pakkaṃ sāmaṃ pakkaṃ uggahitapaṭiggahitakaṃ tato nīhaṭaṃ purebhattaṃ paṭiggahitaṃ vanaṭṭhaṃ pokkharaṭṭhaṃ, ajjāpi nu kho tāni bhikkhū paribhuñjantī"ti? |
Then, when it was evening, the Blessed One rose from his seclusion and addressed Ven. Ānanda, “Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: Are the monks still making use of them even today?” |
"Paribhuñjanti bhagavā"ti. |
“They are making use of them, Blessed One.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "yāni tāni, bhikkhave, mayā bhikkhūnaṃ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṃ anto pakkaṃ sāmaṃ pakkaṃ uggahitapaṭiggahitakaṃ tato nīhaṭaṃ purebhattaṃ paṭiggahitaṃ vanaṭṭhaṃ pokkharaṭṭhaṃ, tānāhaṃ ajjatagge paṭikkhipāmi. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: From this day forward I rescind them. [BMC: 12] |
Na, bhikkhave, anto vuṭṭhaṃ anto pakkaṃ sāmaṃ pakkaṃ uggahitapaṭiggahitakaṃ paribhuñjitabbaṃ. |
“One should not consume what is stored indoors, cooked indoors, cooked by oneself; or what was formally accepted after having been picked up: |
Yo paribhuñjeyya, āpatti dukkaṭassa. |
Whoever should consume it: an offense of wrong doing. |
Na ca, bhikkhave, tato nīhaṭaṃ purebhattaṃ paṭiggahitaṃ vanaṭṭhaṃ pokkharaṭṭhaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitabbaṃ. |
“Nor should one, having eaten and refused (further food), consume food that is not left over if it has been brought back from there (the place where the meal was offered), if it was formally accepted before the meal, if it grows in the woods or a lotus pond. |
Yo paribhuñjeyya, yathādhammo kāretabbo"ti. |
Whoever should consume these is to be dealt with in accordance with the rule [Pc 35].” |
Tena kho pana samayena jānapadā manussā bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā bahārāmakoṭṭhake sakaṭaparivaṭṭaṃ karitvā acchanti – yadā paṭipāṭiṃ labhissāma, tadā bhattaṃ karissāmāti. |
Now on that occasion, people in the countryside, loading carts with a large quantity of salt, oil, husked rice, and staple foods, circled their wagons outside the gatehouse of the monastery and waited, (thinking,) “When it’s our turn, then we’ll make a meal.” |
Mahā ca megho uggato hoti. |
A large cloud rose up. |
Atha kho te manussā yenāyasmā ānando tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ – "idha, bhante ānanda, bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropitā tiṭṭhanti, mahā ca megho uggato ; kathaṃ nu kho, bhante ānanda, paṭipajjitabba"nti? |
So they went to Ven. Ānanda and, on arrival, said to him, “Here, venerable sir, we have loaded up a large quantity of salt, oil, husked rice, and staple foods in wagons, and they are waiting.” “But a large cloud has risen up. What should we do?” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. |
Then Ven. Ānanda reported the matter to the Blessed One. |
"Tena hānanda, saṅgho paccantimaṃ vihāraṃ kappiyabhūmiṃ sammannitvā tattha vāsetu, yaṃ saṅgho ākaṅkhati vihāraṃ vā aḍḍhayogaṃ vā pāsādaṃ vā hammiyaṃ vā guhaṃ vā. |
“In that case, Ānanda, the Saṅgha, having authorized a building on the perimeter (of the monastery) as a proper (storage) place, let it (food) be kept there—whichever the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.” [BMC: 12] |
Evañca pana, bhikkhave, sammannitabbā. |
“Monks, it should be authorized like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ vihāraṃ kappiyabhūmiṃ sammanneyya, esā ñatti. |
If the Saṅgha is ready, it should authorize such-and-such dwelling as a proper (storage) place. “‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ vihāraṃ kappiyabhūmiṃ sammannati. |
The Saṅgha is authorizing such-and-such dwelling as a proper (storage) place. |
Yassāyasmato khamati itthannāmassa vihārassa kappiyabhūmiyā sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of such-and-such dwelling as a proper (storage) place is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Sammato saṅghena itthannāmo vihāro kappiyabhūmi. |
“‘Such-and-such dwelling has been authorized by the Saṅgha as a proper (storage) place. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Tena kho pana samayena manussā tattheva sammutiyā [sammatikāya (syā.)] kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṃsāni koṭṭenti, kaṭṭhāni phālenti. |
Now at that time, right there in the authorized proper (storage) place, people were cooking conjey, cooking meals, preparing curries, pulverizing meat, splitting firewood, and making a shrill noise, a great noise. |
Assosi kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya uccāsaddaṃ mahāsaddaṃ kākoravasaddaṃ, sutvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo"ti? |
As the night was ending, the Blessed One got up and heard the shrill noise, the great noise, like the sound of crows calling. On hearing it, he addressed Ven. Ānanda, “Ānanda, what is that shrill noise, that great noise, like the sound of crows calling?” |
"Etarahi, bhante, manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṃsāni koṭṭenti, kaṭṭhāni phālenti. |
“Lord, at this time, right there in the authorized proper (storage) place, people are cooking conjey, cooking meals, preparing curries, pulverizing meat, and splitting firewood. |
So eso, bhagavā, uccāsaddo mahāsaddo kākoravasaddo"ti. |
That’s the shrill noise, the great noise, like the sound of crows calling.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, sammuti [sammatikā (syā.)] kappiyabhūmi paribhuñjitabbā. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, one should not make use of an authorized proper (storage) place. |
Yo paribhuñjeyya, āpatti dukkaṭassa. |
Whoever makes use of one: an offense of wrong doing. |
Anujānāmi, bhikkhave, tisso kappiyabhūmiyo – ussāvanantikaṃ gonisādikaṃ gahapati"nti. |
“I allow three types of proper (storage) places: conterminous with the proclamation, a cattle-resting (place), a lay-person’s (place).” |
Tena kho pana samayena āyasmā yasojo gilāno hoti. |
Now at that time Ven. Yasoja was sick. |
Tassatthāya bhesajjāni āhariyanti. |
Medicine was brought for him. |
Tāni bhikkhū bahi vāsenti. |
The monks stored it outside. |
Ukkapiṇḍikāpi khādanti, corāpi haranti. |
Small animals chewed on it, and thieves took it. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sammutiṃ kappiyabhūmiṃ paribhuñjituṃ. |
“Monks, I allow that an authorized proper (storage) place be used. |
Anujānāmi, bhikkhave, catasso kappiyabhūmiyo – ussāvanantikaṃ gonisādikaṃ gahapatiṃ sammutinti. |
“I allow four types of proper (storage) places: conterminous with the proclamation, a cattle-resting (place), a lay-person’s (place), and authorized.” |
Kappiyabhūmianujānanā niṭṭhitā. |
The Allowance for a Proper (Storage) Place is finished. |
Sīhabhāṇavāro niṭṭhito catuttho. |
[The fourth section for recitation on Sīha is finished] |
296.Tena kho pana samayena bhaddiyanagare meṇḍako gahapati paṭivasati. |
Now at that time Meṇḍaka the householder lived in the city of Bhaddiya. |
Tassa evarūpo iddhānubhāvo hoti – sīsaṃ nahāyitvā dhaññāgāraṃ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṃ pūreti. |
He had this kind of supernatural power: Having bathed his head and had the granary swept, he would sit outside the door. From the sky, a stream of grain would pour down and fill the granary. |
Bhariyāya evarūpo iddhānubhāvo hoti – ekaṃyeva āḷhakathālikaṃ upanisīditvā ekañca sūpabhiñjanakaṃ [sūpabhiñjarakaṃ (sī.)] dāsakammakaraporisaṃ bhattena parivisati, na tāva taṃ khiyyati [khīyati (sī. syā.)] yāva sā na vuṭṭhāti. |
His wife had this kind of supernatural power: Having sat down near a single one-āḷhaka bowl and a single curry-pot, she could serve the slaves and workmen with a meal. It wouldn’t run out as long as she didn’t get up. |
Puttassa evarūpo iddhānubhāvo hoti – ekaṃyeva sahassathavikaṃ gahetvā dāsakammakaraporisassa chamāsikaṃ vetanaṃ deti, na tāva taṃ khiyyati yāvassa hatthagatā. |
His son had this kind of supernatural power: Taking a single bag of a thousand, he would give the slaves and workmen their wages for six months. It wouldn’t run out as long as it was in his hand. |
Suṇisāya evarūpo iddhānubhāvo hoti – ekaṃyeva catudoṇikaṃ piṭakaṃ upanisīditvā dāsakammakaraporisassa chamāsikaṃ bhattaṃ deti, na tāva taṃ khiyyati yāva sā na vuṭṭhāti. |
His daughter-in-law had this kind of supernatural power: Having sat down near a single four-doṇa1 basket, she could give ten workmen their food for six months. It wouldn’t run out as long as she didn’t get up. |
Dāsassa evarūpo iddhānubhāvo hoti – ekena naṅgalena kasantassa satta sītāyo gacchanti. |
His slave had this kind of supernatural power: Plowing with a single plowshare, he cut seven furrows. |
Assosi kho rājā māgadho seniyo bimbisāro – "amhākaṃ kira vijite bhaddiyanagare meṇḍako gahapati paṭivasati. |
King Seniya Bimbisāra of Magadha heard that, “They say that in our kingdom, Meṇḍaka the householder is living in the city of Bhaddiya. |
Tassa evarūpo iddhānubhāvo – sīsaṃ nahāyitvā dhaññāgāraṃ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṃ pūreti. |
“He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. |
Bhariyāya evarūpo iddhānubhāvo – ekaṃyeva āḷhakathālikaṃ upanisīditvā ekañca sūpabhiñjanakaṃ dāsakammakaraporisaṃ bhattena parivisati, na tāva taṃ khiyyati yāva sā na vuṭṭhāti. |
“His wife has this kind of supernatural power: Having sat down near a single one-āḷhaka bowl and a single curry-pot, she can serve the slaves and workmen with a meal. It doesn’t run out as long as she doesn’t get up. |
Puttassa evarūpo iddhānubhāvo – ekaṃyeva sahassathavikaṃ gahetvā dāsakammakaraporisassa chamāsikaṃ vetanaṃ deti, na tāva taṃ khiyyati yāvassa hatthagatā. |
“His son has this kind of supernatural power: Taking a single bag of a thousand, he gives the slaves and workmen their wages for six months. It doesn’t run out as long as it’s in his hand. |
Suṇisāya evarūpo iddhānubhāvo – ekaṃyeva catudoṇikaṃ piṭakaṃ upanisīditvā dāsakammakaraporisassa chamāsikaṃ bhattaṃ deti, na tāva taṃ khiyyati yāva sā na vuṭṭhāti. |
“His daughter-in-law has this kind of supernatural power: Having sat down near a single four-doṇa basket, she can give ten workmen their food for six months. It doesn’t run out as long as she doesn’t get up. |
Dāsassa evarūpo iddhānubhāvo – ekena naṅgalena kasantassa satta sītāyo gacchantī"ti. |
“His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows.” |
Atha kho rājā māgadho seniyo bimbisāro aññataraṃ sabbatthakaṃ mahāmattaṃ āmantesi – "amhākaṃ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati. |
Then King Seniya Bimbisāra of Magadha addressed a certain all-purpose minister, “I say, in our kingdom, they say, Meṇḍaka the householder is living in the city of Bhaddiya. |
Tassa evarūpo iddhānubhāvo – sīsaṃ nahāyitvā dhaññāgāraṃ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṃ pūreti. |
He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. … |
Bhariyāya - pe - puttassa… suṇisāya… dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti. |
“His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows. |
Gaccha, bhaṇe, jānāhi. |
“I say, go and find out (about it): |
Yathā mayā sāmaṃ diṭṭho, evaṃ tava diṭṭho bhavissatī"ti. |
What you have seen will be as if seen by me.” |
297.Evaṃ, devāti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā caturaṅginiyā senāya yena bhaddiyaṃ tena pāyāsi. |
Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Māgadha, he set forth for Bhaddiya with a fourfold army. |
Anupubbena yena bhaddiyaṃ yena meṇḍako gahapati tenupasaṅkami; upasaṅkamitvā meṇḍakaṃ gahapatiṃ etadavoca – "ahañhi, gahapati, raññā āṇatto 'amhākaṃ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati, tassa evarūpo iddhānubhāvo, sīsaṃ nahāyitvā - pe - bhariyāya… puttassa… suṇisāya… dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantī'ti, gaccha, bhaṇe, jānāhi. |
Traveling by stages, he arrived there and went to Meṇḍaka the householder. On arrival he said to Meṇḍaka, “I’ve been commanded by the king, householder, (saying,) ‘I say, in our kingdom, they say, Meṇḍaka the householder is living in the city of Bhaddiya. He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. … “‘… His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows. |
Yathā mayā sāmaṃ diṭṭho, evaṃ tava diṭṭho bhavissatī'ti. |
I say, go and find out (about it): It will be as if what is seen by you was seen by me myself.’ |
Passāma te, gahapati, iddhānubhāva"nti. |
We would like to see your supernatural power, householder.” |
Atha kho meṇḍako gahapati sīsaṃ nahāyitvā dhaññāgāraṃ sammajjāpetvā bahidvāre nisīdi, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṃ pūresi. |
Then Meṇḍaka the householder, having bathed his head and had the granary swept, sat outside the door. From the sky, a stream of grain poured down and filled the granary. |
"Diṭṭho te, gahapati, iddhānubhāvo. |
“We have seen your supernatural power, householder. |
Bhariyāya te iddhānubhāvaṃ passissāmā"ti. |
We would like to see your wife’s supernatural power.” |
Atha kho meṇḍako gahapati bhariyaṃ āṇāpesi – "tena hi caturaṅginiṃ senaṃ bhattena parivisā"ti. |
So Meṇḍaka the householder told his wife, “In that case, serve the fourfold army with a meal.” |
Atha kho meṇḍakassa gahapatissa bhariyā ekaṃyeva āḷhakathālikaṃ upanisīditvā ekañca sūpabhiñjanakaṃ caturaṅginiṃ senaṃ bhattena parivisi, na tāva taṃ khiyyati, yāva sā na vuṭṭhāti. |
Having sat down near a single one-āḷhaka bowl and a single curry-pot, Meṇḍaka the householder’s wife served the fourfold army with a meal. It didn’t run out as long as she didn’t get up. |
"Diṭṭho te, gahapati, bhariyāyapi iddhānubhāvo. |
“We have seen your wife’s supernatural power, householder. |
Puttassa te iddhānubhāvaṃ passissāmā"ti. |
We would like to see your son’s supernatural power.” |
Atha kho meṇḍako gahapati puttaṃ āṇāpesi – "tena hi caturaṅginiyā senāya chamāsikaṃ vetanaṃ dehī"ti. |
So Meṇḍaka the householder told his son, “In that case, give the fourfold army their wages for six months.” |
Atha kho meṇḍakassa gahapatissa putto ekaṃyeva sahassathavikaṃ gahetvā caturaṅginiyā senāya chamāsikaṃ vetanaṃ adāsi, na tāva taṃ khiyyati, yāvassa hatthagatā. |
Taking a single bag of a thousand, Meṇḍaka the householder’s son gave the fourfold army their wages for six months. It didn’t run out as long as it was in his hand. |
"Diṭṭho te, gahapati, puttassapi iddhānubhāvo. |
“We have seen your son’s supernatural power, householder. |
Suṇisāya te iddhānubhāvaṃ passissāmā"ti. |
We would like to see your daughter-in-law’s supernatural power.” |
Atha kho meṇḍako gahapati suṇisaṃ āṇāpesi – "tena hi caturaṅginiyā senāya chamāsikaṃ bhattaṃ dehī"ti. |
So Meṇḍaka the householder told his daughter-in-law, “In that case, give the fourfold army their food for six months.” |
Atha kho meṇḍakassa gahapatissa suṇisā ekaṃyeva catudoṇikaṃ piṭakaṃ upanisīditvā caturaṅginiyā senāya chamāsikaṃ bhattaṃ adāsi, na tāva taṃ khiyyati yāva sā na vuṭṭhāti. |
Having sat down near a single four-doṇa basket, Meṇḍaka the householder’s daughter-in-law gave the fourfold army food for six months. It didn’t run out as long as she didn’t get up. |
"Diṭṭho te, gahapati, suṇisāyapi iddhānubhāvo. |
“We have seen your daughter-in-law’s supernatural power, householder. |
Dāsassa te iddhānubhāvaṃ passissāmā"ti. |
We would like to see your slave’s supernatural power.” |
"Mayhaṃ kho, sāmi, dāsassa iddhānubhāvo khette passitabbo"ti. |
“Master, my slave’s supernatural power is to be seen in the field.” |
"Alaṃ, gahapati, diṭṭho te dāsassapi iddhānubhāvo"ti. |
“Enough, householder. We’ve seen your slave’s supernatural power.” [i.e., ‘We’ll call it seen.’] |
Atha kho so mahāmatto caturaṅginiyā senāya punadeva rājagahaṃ paccāgañchi. |
Then the minister went back to Rājagaha again with the fourfold army, |
Yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṃ ārocesi. |
and went to King Seniya Bimbisāra of Māgadha. On arrival, he reported the matter to the king. |
298.Atha kho bhagavā vesāliyaṃ yathābhirantaṃ viharitvā yena bhaddiyaṃ tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. |
Then the Blessed One, having stayed at Vesālī as long as he liked, set out on a wandering tour toward Bhaddiya, along with a large Saṅgha of monks—1,250 monks. |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena bhaddiyaṃ tadavasari. |
Then, traveling by stages, he arrived at Bhaddiya. |
Tatra sudaṃ bhagavā bhaddiye viharati jātiyā vane. |
There at Bhaddiya, the Blessed One stayed in Jāti’s Grove. |
Assosi kho meṇḍako gahapati – "samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito bhaddiyaṃ anuppatto bhaddiye viharati jātiyā vane. |
Meṇḍaka the householder heard that, “Master Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in Jāti’s Grove. |
Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā' [bhagavāti (ka.)]. |
“And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. |
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. |
He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk; |
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. |
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī"ti. |
It is good to see such a worthy one.’” |
Atha kho meṇḍako gahapati bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi bhaddiyā niyyāsi bhagavantaṃ dassanāya. |
Then Meṇḍaka the householder, having had auspicious vehicles yoked, mounting an auspicious vehicle, set out from Bhaddiya with the auspicious vehicles to see the Blessed One. |
Addasaṃsu kho sambahulā titthiyā meṇḍakaṃ gahapatiṃ dūratova āgacchantaṃ, disvāna meṇḍakaṃ gahapatiṃ etadavocuṃ – "kahaṃ tvaṃ, gahapati, gacchasī"ti? |
Several sectarians saw him coming from afar and, on seeing him, said to him, “Where are you going, householder?” |
"Gacchāmahaṃ, bhante, bhagavantaṃ [idaṃ padaṃ sī. syā. potthakesu natthi] samaṇaṃ gotamaṃ dassanāyā"ti. |
“Venerable sirs, I’m going to see the contemplative Gotama.” |
"Kiṃ pana tvaṃ, gahapati, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? |
“But why, householder, are you, an espouser of a doctrine of action, going to see the contemplative Gotama, an espouser of a doctrine of inaction? |
Samaṇo hi, gahapati, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī"ti. |
“The contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and trains his disciples with that.” |
Atha kho meṇḍakassa gahapatissa etadahosi – "nissaṃsayaṃ, kho so bhagavā arahaṃ sammāsambuddho bhavissati, yathayime titthiyā usūyantī"ti. |
Then the thought occurred to Meṇḍaka the householder, “Undoubtedly the Blessed One is worthy and rightly self-awakened. That’s why these sectarians are envious.” |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Going in his vehicle as far as there was ground for a vehicle, getting down from his vehicle, he went to the Blessed One on foot. On arrival, having bowed to the Blessed One, he sat to one side. |
Ekamantaṃ nisinnassa kho meṇḍakassa gahapatissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayo satthusāsane bhagavantaṃ etadavoca – "abhikkantaṃ, bhante - pe - upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. |
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that Meṇḍaka the householder’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Meṇḍaka the householder as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” Then Meṇḍaka the householder, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. “I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. “May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life. |
Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
“And may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho meṇḍako gahapati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Meṇḍaka the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. |
Then, at the end of the night, Meṇḍaka the householder, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to the residence of Meṇḍaka the householder and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho meṇḍakassa gahapatissa bhariyā ca putto ca suṇisā ca dāso ca yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then Meṇḍaka the householder’s wife, son, daughter-in-law, and slave went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "abhikkantaṃ, bhante - pe - ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. |
As they were sitting there, the Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” Then, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, they said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. |
Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate"ti. |
May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.” |
Atha kho meṇḍako gahapati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then, with his own hands, Meṇḍaka the householder served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. |
Ekamantaṃ nisinno kho meṇḍako gahapati bhagavantaṃ etadavoca – "yāva, bhante, bhagavā bhaddiye viharati tāva ahaṃ buddhappamukhassa bhikkhusaṅghassa dhuvabhattenā"ti. |
As he was sitting there, he said to the Blessed One, “Lord, for as long as the the Blessed One is staying in Bhaddiya, I (offer) the Saṅgha of monks, with the Buddha at its head, regular meals.” |
Atha kho bhagavā meṇḍakaṃ gahapatiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
The Blessed One, having instructed, urged, roused, & encouraged Meṇḍaka the householder with Dhamma talk, got up from his seat and left. |
Meṇḍakagahapativattha niṭṭhitaṃ. |
The Story of Meṇḍaka the Householder is finished. |
299.Atha kho bhagavā bhaddiye yathābhirantaṃ viharitvā meṇḍakaṃ gahapatiṃ anāpucchā yena aṅguttarāpo tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. |
Then the Blessed One, having stayed at Bhaddiya as long as he liked, without informing Meṇḍaka the householder, set out on a wandering tour toward Aṅguttarāpa, along with a large Saṅgha of monks—1,250 monks. |
Assosi kho meṇḍako gahapati – "bhagavā kira yena aṅguttarāpo tena cārikaṃ pakkanto mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehī"ti. |
Meṇḍaka the householder heard that, “The Blessed One, they say, has set out on a wandering tour toward Aṅguttarāpa, along with a large Saṅgha of monks—1,250 monks.” |
Atha kho meṇḍako gahapati dāse ca kammakare ca āṇāpesi – "tena hi, bhaṇe, bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā āgacchatha, aḍḍhatelasāni ca gopālakasatāni aḍḍhatelasāni ca dhenusatāni ādāya āgacchantu, yattha bhagavantaṃ passissāma tattha taruṇena [dhāruṇhena (sī. syā.)] khīrena bhojessāmā"ti. |
So he commanded his slaves and workmen, “I say, in that case, load up a lot of salt, oil, rice, and non-staple foods into carts, and come along. And have 1,250 cowherds come along, taking 1,250 milk-cows. Wherever we see the Blessed One, we’ll serve him with stream-warm1 milk.” |
Atha kho meṇḍako gahapati bhagavantaṃ antarāmagge kantāre sambhāvesi. |
Then Meṇḍaka the householder met up with the Blessed One along a desolate stretch of road. |
Atha kho meṇḍako gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
So he went to the Blessed One and, on arrival, having bowed down to the Blessed One, stood to one side. |
Ekamantaṃ ṭhito kho meṇḍako gahapati bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
As he was standing there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho meṇḍako gahapati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Meṇḍaka the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. |
Then, at the end of the night, Meṇḍaka the householder, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa parivesanā tenupasaṅkami ; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to the residence of Meṇḍaka the householder and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho meṇḍako gahapati aḍḍhatelasāni gopālakasatāni āṇāpesi – "tenahi, bhaṇe, ekamekaṃ dhenuṃ gahetvā ekamekassa bhikkhuno upatiṭṭhatha taruṇena khīrena bhojessāmā"ti. |
Then Meṇḍaka the householder commanded the 1,250 cowherds, “I say, In this case, each of you take a milk-cow and attend to one monk. We’ll feed them with fresh warm milk.” |
Atha kho meṇḍako gahapati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, taruṇena ca khīrena. |
Then Meṇḍaka the householder, with his own hands, served and satisfied the Saṅgha of monks, headed by the Buddha, with exquisite staple and non-staple food and also fresh warm milk. |
Bhikkhū kukkuccāyantā khīraṃ na paṭiggaṇhanti. |
Anxious, the monks didn’t accept the milk. |
Paṭiggaṇhatha, bhikkhave, paribhuñjathāti. |
“Accept it, monks, and consume it.” |
Atha kho meṇḍako gahapati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā taruṇena ca khīrena bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then Meṇḍaka the householder, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with exquisite staple and non-staple food and also fresh warm milk. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. |
Ekamantaṃ nisinno kho meṇḍako gahapati bhagavantaṃ etadavoca – "santi, bhante, maggā kantārā, appodakā appabhakkhā, na sukarā apātheyyena gantuṃ. |
As he was sitting there, he said to the Blessed One, “Lord, there are badland roads with little water, little food. It is not easy to go along them without provisions for a journey. |
Sādhu, bhante, bhagavā bhikkhūnaṃ pātheyyaṃ anujānātū"ti. |
It would be good, lord, if the Blessed One would allow provisions for a journey for the monks.” |
Atha kho bhagavā meṇḍakaṃ gahapatiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having instructed, urged, roused, & encouraged Meṇḍaka the householder with Dhamma talk, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, pañca gorase – khīraṃ, dadhiṃ, takkaṃ, navanītaṃ, sappiṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow the five products of a cow: milk, curds, buttermilk, butter, ghee. [BMC: 12] |
Santi, bhikkhave, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṃ. |
“There are badland roads with little water, little food. It is not easy to go along them without provisions for a journey. |
Anujānāmi, bhikkhave, pātheyyaṃ pariyesituṃ taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṃ loṇatthikena, guḷo guḷatthikena, telaṃ telatthikena, sappi sappitthikena. |
“I allow that provisions for a journey be sought out: husked rice by one who has need of husked rice, green gram by one who has need of green gram, black-eyed peas by one who has need of black-eyed peas, salt by one who has need of salt, sugar-lumps by one who has need of sugar-lumps, oil by one who has need of oil, ghee by one who has need of ghee. [BMC: 12] |
Santi, bhikkhave, manussā, saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti – 'iminā ayyassa yaṃ kappiyaṃ taṃ dethā'ti. |
“There are people of conviction and confidence who place gold and silver in the hands of stewards, (saying,) ‘Give the master whatever is allowable.’ |
Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ taṃ sādituṃ; na tvevāhaṃ, bhikkhave, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī"ti. |
“I allow that whatever is allowable coming from that be accepted. But in no way at all do I say that money is to be accepted or sought for.” |
Pañcagorasādianujānanā niṭṭhitā. |
The Allowance of the Five Products of the Cow is finished. |
300.[ma. ni. 2.396 ādayo; su. ni. selasuttampi passitabbaṃ] Atha kho bhagavā anupubbena cārikaṃ caramāno yena āpaṇaṃ tadavasari. |
Then the Blessed One, traveling by stages, arrived at Āpaṇa. |
Assosi kho keṇiyo jaṭilo – "samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito āpaṇaṃ anuppatto, taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato - pe - sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī"ti. |
Then Keṇiya the coiled-hair ascetic heard that, “Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan, has arrived at Āpaṇa. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’” |
Atha kho keṇiyassa jaṭilassa etadahosi – "kiṃ nu kho ahaṃ samaṇassa gotamassa harāpeyya"nti. |
Then the thought occurred to Keṇiya the coiled-hair ascetic, “What should I have brought for Gotama the contemplative?” |
Atha kho keṇiyassa jaṭilassa etadahosi – "yepi kho te brāhmaṇānaṃ [ayaṃ pāṭho dī. ni. 1.285, 526, 536; ma. ni. 2.427; a. ni. 5.191-192 ādayo] pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi [yamadaggi (ka.)] aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu [ayaṃ pāṭho dī. ni. 1.285, 526, 536; ma. ni. 2.427; a. ni. 5.191-192 ādayo], rattūparatā viratā vikālabhojanā, te evarūpāni pānāni sādiyiṃsu. |
Then the thought occurred to him, “Those brahman seers of the past, the creators of the hymns, the composers of the hymns—those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken—i.e., Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgirasa, Bhāradvāja, Vāseṭṭha, Kassapa & Bhagu: They refrained from eating at night and from eating at the wrong time. But they consented to juice drinks of this kind. |
Samaṇopi gotamo rattūparato virato vikālabhojanā, arahati samaṇopi gotamo evarūpāni pānāni sādiyitu"nti pahūtaṃ pānaṃ paṭiyādāpetvā kājehi gāhāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. |
“Gotama the contemplative also refrains from eating at night and from eating at the wrong time. Gotama the contemplative should consent to juice drinks of this kind.” So he prepared a large amount of drinks and, having it taken with carrying poles, went to the Blessed One. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. |
Ekamantaṃ ṭhito kho keṇiyo jaṭilo bhagavantaṃ etadavoca – "paṭiggaṇhātu me bhavaṃ gotamo pāna"nti. |
As he was standing there, Keṇiya the coiled-hair ascetic said to the Blessed One, “May Master Gotama accept my juice drinks.” |
Tena hi, keṇiya, bhikkhūnaṃ dehīti. |
“In that case, Keṇiya, give them to the monks.” |
Atha kho keṇiyo jaṭilo bhikkhūnaṃ deti. |
[blank] |
Bhikkhū kukkuccāyantā na paṭiggaṇhanti. |
Anxious, the monks didn’t accept them. |
Paṭiggaṇhatha, bhikkhave, paribhuñjathāti. |
“Accept them, monks, and consume them.” |
Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ pahūtehi pānehi sahatthā santappetvā sampavāretvā bhagavantaṃ dhotahatthaṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then Keṇiya the coiled-hair ascetic, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with the large amount of juice drinks. Then, when the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side. |
Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
As he was sitting there, the Blessed One instructed, urged, roused, & encouraged Keṇiya the coiled-hair ascetic with a Dhamma talk. |
Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – "adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he said to the Blessed One, “May Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasannoti. |
“Keṇiya, the Saṅgha of monks is large—1,250 monks. And you are strongly confident in the brahmans.” [cf. Sn 3:7] |
Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – "kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
A second time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large—1,250 monks, and I have the highest confidence in the brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasannoti. |
“Keṇiya, the Saṅgha of monks is large—1,250 monks. And you are strongly confident in the brahmans.” |
Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – "kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
A third time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large—1,250 monks, and I have the highest confidence in the brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā pakkāmi. |
Then Keṇiya the coiled-hair ascetic, understanding the Blessed One’s acquiescence, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, aṭṭha pānāni – ambapānaṃ jambupānaṃ cocapānaṃ mocapānaṃ madhūkapānaṃ [madhupānaṃ (sī. syā.)] muddikapānaṃ sālūkapānaṃ phārusakapānaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow eight juice drinks: mango juice drink, rose apple juice drink, seed-banana juice drink, seedless banana juice drink, madhu juice drink, grape juice drink, water-lily root juice drink, phārusaka juice drink. [BMC: 12] |
Anujānāmi, bhikkhave, sabbaṃ phalarasaṃ ṭhapetvā dhaññaphalarasaṃ. |
“I allow all fruit juice except for the juice of grain. |
Anujānāmi, bhikkhave, sabbaṃ pattarasaṃ ṭhapetvā ḍākarasaṃ. |
“I allow all leaf-juice except for the juice of cooked vegetables. |
Anujānāmi, bhikkhave, sabbaṃ puppharasaṃ ṭhapetvā madhūkapuppharasaṃ. |
“I allow all flower juice except for the juice of licorice flowers. |
Anujānāmi, bhikkhave, ucchurasa"nti. |
“I allow fresh sugar cane juice.” |
Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bho gotama, niṭṭhitaṃ bhatta"nti. |
Then, at the end of the night, Keṇiya the coiled-hair ascetic, having ordered exquisite staple and non-staple food prepared in his own ashram, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to Keṇiya the coiled-hair ascetic’s ashram and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then, with his own hands, Keṇiya the coiled-hair ascetic served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side. |
Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi – |
As he was sitting there the Blessed One expressed his appreciation to Keṇiya the coiled-hair ascetic with these verses: |
"Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ; |
“The fire oblation is the chief of sacrifices, the Sāvitti1, the chief of Vedic hymns2, |
Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ. |
a king, chief among human beings, the ocean, chief among rivers, |
"Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ; |
the moon, chief of the zodiac stars, the sun, chief of things that burn, [Dhp 387] |
Puññaṃ ākaṅkhamānānaṃ saṅgho, ve yajataṃ mukha"nti. |
and for those who sacrifice, wishing for merit, the Saṅgha, truly, is chief.” |
Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having expressed his appreciation to Keṇiya the coiled-hair ascetic with these verses, got up from his seat and left. |
Keṇiyajaṭilavatthu niṭṭhitaṃ. |
The Story of Keṇiya the Coiled-hair Ascetic is finished. |
301.Atha kho bhagavā āpaṇe yathābhirantaṃ viharitvā yena kusinārā tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. |
Then the Blessed One, having stayed at Āpaṇa as long as he liked, set out on a wandering tour toward Kusinārā, along with a large Saṅgha of monks—1,250 monks. |
Assosuṃ kho kosinārakā mallā – "bhagavā kira kusināraṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehī"ti. |
The Kusinārā Mallans heard that, “The Blessed One, they say, is coming, along with a large Saṅgha of monks—1,250 monks.” |
Te saṅgaraṃ [saṅkaraṃ (ka.)] akaṃsu – "yo bhagavato paccuggamanaṃ na karissati, pañcasatānissa daṇḍo"ti. |
They made an agreement: “Anyone who doesn’t go out to meet the Blessed One gets fined 500 1.” |
Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti. |
Now at that time Roja the Mallan was a friend of Ven. Ānanda. |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena kusinārā tadavasari. |
Then the Blessed One, traveling by stages, arrived at Kusinārā. |
Atha kho kosinārakā mallā bhagavato paccuggamanaṃ akaṃsu. |
The Kusinārā Mallans went out to meet the Blessed One. |
Atha kho rojo mallo bhagavato paccuggamanaṃ karitvā yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
Roja the Mallan, having gone out to meet the Blessed One, went to Ven. Ānanda and, on arrival, having bowed down to him, stood to one side. |
Ekamantaṃ ṭhitaṃ kho rojaṃ mallaṃ āyasmā ānando etadavoca – "uḷāraṃ kho te idaṃ, āvuso roja, yaṃ tvaṃ bhagavato paccuggamanaṃ akāsī"ti. |
As he was standing there, Ven. Ānanda said to him, “It’s excellent, friend Roja, that you came out to meet the Blessed One.” |
"Nāhaṃ, bhante ānanda, bahukato buddhe vā dhamme vā saṅghe vā; api ca ñātīhi saṅgaro kato – 'yo bhagavato paccuggamanaṃ na karissati, pañcasatānissa daṇḍo"'ti; so kho ahaṃ, bhante ānanda, ñātīnaṃ daṇḍabhayā evāhaṃ bhagavato paccuggamanaṃ akāsinti. |
“Venerable sir, the Buddha, Dhamma, or Saṅgha don’t do much for me. But my relatives made this agreement: ‘Anyone who doesn’t go out to meet the Blessed One gets fined 500.’ Venerable Ānanda, it was just out of fear of getting fined by my relatives that I went out to meet the Blessed One.” |
Atha kho āyasmā ānando anattamano ahosi' kathañhi nāma rojo mallo evaṃ vakkhatī'ti? |
Then Ven. Ānanda was displeased, (thinking,) “How could Roja the Mallan say such a thing?” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – "ayaṃ, bhante, rojo mallo abhiññāto ñātamanusso. |
As he was sitting there, Ven. Ānanda said to the Blessed One, “Roja the Mallan, here, is well-known, a famous person. |
Mahatthiko kho pana evarūpānaṃ ñātamanussānaṃ imasmiṃ dhammavinaye pasādo. |
“Very influential is the confidence in this Dhamma & Vinaya of famous people such as this. |
Sādhu, bhante, bhagavā tathā karotu, yathā rojo mallo imasmiṃ dhammavinaye pasīdeyyā"ti. |
“It would be good, lord, if the Blessed One would do something so that Roja the Mallan would gain confidence in this Dhamma & Vinaya.” |
"Na kho taṃ, ānanda, dukkaraṃ tathāgatena, yathā rojo mallo imasmiṃ dhammavinaye pasīdeyyā"ti. |
“It won’t be difficult, Ānanda, for the Tathāgata to do something so that Roja the Mallan would gain confidence in this Dhamma & Vinaya.” |
Atha kho bhagavā rojaṃ mallaṃ mettena cittena pharitvā uṭṭhāyāsanā vihāraṃ pāvisi. |
Then the Blessed One, having suffused Roja the Mallan with thoughts of goodwill, got up from his seat and went into his dwelling. |
Atha kho rojo mallo bhagavato mettena cittena phuṭṭho, seyyathāpi nāma gāviṃ taruṇavaccho, evameva, vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā bhikkhū pucchati – "kahaṃ nu kho, bhante, etarahi so bhagavā viharati arahaṃ sammāsambuddho, dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha"nti. |
Then Roja the Mallan, suffused with the Blessed One’s thoughts of goodwill—like a young calf (looking for) its mother—in the same way went from dwelling to dwelling, courtyard to courtyard, asking the monks on arrival, “Where, venerable sirs, is the Blessed One, Worthy and Rightly Self-awakened, now staying? We would like to see the Blessed One, Worthy and Rightly Self-awakened.” |
"Esāvuso roja, vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāra"nti. |
“Friend Roja, it’s that dwelling, with the closed door. Having approached it quietly and unhurriedly, having entered the porch, having cleared you throat, knock on the door. The Blessed One will open the door for you.” |
Atha kho rojo mallo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. |
Then Roja the Mallan, having gone quietly and unhurriedly to the dwelling with the closed door, having entered the porch, having cleared his throat, knocked on the door. |
Vivari bhagavā dvāraṃ. |
The Blessed One opened the door. |
Atha kho rojo mallo vihāraṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
So Roja the Mallan, having entered the dwelling, bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinnassa kho rojassa mallassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ - pe - aparappaccayo satthusāsane bhagavantaṃ etadavoca – "sādhu, bhante, ayyā mamaññeva paṭiggaṇheyyuṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, no aññesa"nti. |
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that Roja the Mallan’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for him as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” Then, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, he said to the Blessed One, “It would be good, lord, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not anybody else’s1.” |
"Yesaṃ kho, roja, sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho seyyathāpi tayā, tesampi evaṃ hoti – 'aho nūna ayyā amhākaññeva paṭiggaṇheyyuṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, no aññesa'nti. |
“Those for whom the Dhamma has been seen with the knowledge of one in training, the vision of one in training, such as yourself—the thought occurs to them, ‘Oh! It would be good, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not those of others.’ |
Tena hi, roja, tava ceva paṭiggahissanti aññesañcā"ti. |
“In this case, Roja, they will accept yours and those of others.” |
302.Tena kho pana samayena kusinārāyaṃ paṇītānaṃ bhattānaṃ bhattapaṭipāṭi aṭṭhitā hoti. |
Now at that time, in Kusinārā, a meal rotation of exquisite meals had been established. |
Atha kho rojassa mallassa paṭipāṭiṃ alabhantassa etadahosi – "yaṃnūnāhaṃ bhattaggaṃ olokeyyaṃ, yaṃ bhattagge nāssa, taṃ paṭiyādeyya"nti. |
Then, not getting his turn, the thought occurred to Roja the Mallan, “What if I were to keep watch in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.” |
Atha kho rojo mallo bhattaggaṃ olokento dve nāddasa – ḍākañca piṭṭhakhādanīyañca. |
So Roja the Mallan, keeping watch in the meal hall, didn’t see two things: vegetables and non-staple foods made with flour. |
Atha kho rojo mallo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – "idha me, bhante ānanda, paṭipāṭiṃ alabhantassa etadahosi – 'yaṃnūnāhaṃ bhattaggaṃ olokeyyaṃ, yaṃ bhattagge nāssa, taṃ paṭiyādeyya'nti. |
Then Roja the Mallan went to Ven. Ānanda and, on arrival, said to him, “Just now, venerable Ānanda, not getting my turn, the thought occurred to me, ‘What if I were to keep watch in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.’ |
So kho ahaṃ, bhante ānanda, bhattaggaṃ olokento dve nāddasaṃ – ḍākañca piṭṭhakhādanīyañca. |
“As I was keeping watch in the meal hall, I didn’t see two things: vegetables and non-staple foods made with flour. |
Sacāhaṃ, bhante ānanda, paṭiyādeyyaṃ ḍākañca piṭṭhakhādanīyañca, paṭiggaṇheyya me bhagavā"ti? |
If I were to prepare vegetables and non-staple foods made with flour, would the Blessed One accept them from me?” |
"Tena hi, roja, bhagavantaṃ paṭipucchissāmī"ti. |
“In that case, Roja, I will ask the Blessed One.” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. |
Then Ven. Ānanda reported the matter to the Blessed One. |
"Tena hānanda, paṭiyādetū"ti. |
“In that case, Ānanda, let him prepare them.” |
"Tena hi, roja, paṭiyādehī"ti. |
[Ven. Ānanda to Roja:] “In that case, Roja, prepare them.” |
Atha kho rojo mallo tassā rattiyā accayena pahūtaṃ ḍākañca piṭṭhakhādanīyañca paṭiyādāpetvā bhagavato upanāmesi "paṭiggaṇhātu me, bhante, bhagavā ḍākañca piṭṭhakhādanīyañcā"ti. |
Then, at the end of the night, Roja the Mallan, having prepared a great deal of vegetables and non-staple foods made with flour, presented them to the Blessed One, (saying,) “Lord, may the Blessed One accept my vegetables and non-staple foods made with flour.” |
"Tena hi, roja, bhikkhūnaṃ dehī"ti. |
“In that case, Roja, give them to the monks.” |
Atha kho rojo mallo bhikkhūnaṃ deti. |
[blank] |
Bhikkhū kukkuccāyantā na paṭiggaṇhanti. |
Anxious, the monks didn’t accept them. |
"Paṭiggaṇhatha, bhikkhave, paribhuñjathā"ti. |
“Accept them, monks, and consume them.” |
Atha kho rojo mallo buddhappamukhaṃ bhikkhusaṅghaṃ pahūtehi ḍākehi ca piṭṭhakhādanīyehi ca sahatthā santappetvā sampavāretvā bhagavantaṃ dhotahatthaṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then Roja the Mallan, with his own hands, served and satisfied the Blessed One & the Saṅgha of monks with a great deal of vegetables and non-staple foods made with flour. When the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side. |
Ekamantaṃ nisinnaṃ kho rojaṃ mallaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having instructed, urged, roused, & encouraged Roja the Mallan with a Dhamma talk as he was sitting there, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, sabbañca ḍākaṃ sabbañca piṭṭhakhādanīya"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow all vegetables and all non-staple foods made with flour.” |
Rojamallavatthu niṭṭhitaṃ. |
The Story of Roja the Mallan is finished. |
Atha kho bhagavā kusinārāyaṃ yathābhirantaṃ viharitvā yena ātumā tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. |
Then the Blessed One, having stayed at Kusinārā as long as he liked, set out on a wandering tour toward Ātumā, along with a large Saṅgha of monks—1,250 monks. |
Tena kho pana samayena aññataro vuḍḍhapabbajito ātumāyaṃ paṭivasati nahāpitapubbo. |
Now at that time there was a certain former barber who had gone forth late in life living in dependence on Ātumā. |
Tassa dve dārakā honti, mañjukā paṭibhāneyyakā, dakkhā pariyodātasippā sake ācariyake nahāpitakamme. |
He had two boys, sweet-voiced, eloquent, skilled, perfectly trained in their own teacher’s work of barbering. |
Assosi kho so vuḍḍhapabbajito – "bhagavā kira ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehī"ti. |
The (monk) who had gone forth late in life heard that, “The Blessed One, they say, is coming to Ātumā along with a large Saṅgha of monks—1,250 monks.” |
Atha kho so vuḍḍhapabbajito te dārake etadavoca – "bhagavā kira, tātā, ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. |
So he said to the boys, “My dears, they say the Blessed One is coming to Ātumā along with a large Saṅgha of monks—1,250 monks. |
Gacchatha tumhe, tātā, khurabhaṇḍaṃ ādāya nāḷiyāvāpakena anugharakaṃ anugharakaṃ āhiṇḍatha, loṇampi, telampi, taṇḍulampi, khādanīyampi saṃharatha, bhagavato āgatassa yāgupānaṃ karissāmā"ti. |
“Go, my dears. Taking barber equipment, wander among the houses with tubes [bamboo? for carrying salt or grains] and bags, and collect salt, oil, husked rice, and non-staple foods1. We will make drinking-conjey for the Blessed One when he comes.” |
"Evaṃ, tātā"ti kho te dārakā tassa vuḍḍhapabbajitassa paṭissuṇitvā khurabhaṇḍaṃ ādāya nāḷiyāvāpakena anugharakaṃ anugharakaṃ āhiṇḍanti, loṇampi, telampi, taṇḍulampi, khādanīyampi saṃharantā. |
Responding, “As you say, dad,” to the (monk) who had gone forth late in life, taking barber equipment, they wandered among the houses with tubes and bags, searching for salt, oil, husked rice, and non-staple foods. |
Manussā te dārake mañjuke paṭibhāneyyake passitvā yepi na kārāpetukāmā tepi kārāpenti, kārāpetvāpi bahuṃ denti. |
On seeing the sweet-voiced, eloquent boys, even those who didn’t want it done [i.e., a hair-cut], had them do it, and after having them do it, gave them a lot. |
Atha kho te dārakā bahuṃ loṇampi, telampi, taṇḍulampi, khādanīyampi saṃhariṃsu. |
So the boys collected a lot of salt, oil, husked rice, and non-staple foods. |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena ātumā tadavasari. |
Then the Blessed One wandering by stages, arrived at Ātumā. |
Tatra sudaṃ bhagavā ātumāyaṃ viharati bhusāgāre. |
There at Ātumā, he stayed at the granary. |
Atha kho so vuḍḍhapabbajito tassā rattiyā accayena pahūtaṃ yāguṃ paṭiyādāpetvā bhagavato upanāmesi – "paṭiggaṇhātu me, bhante, bhagavā yāgu"nti. |
Then, as the night was ending, the (monk) who had gone forth late in life, having prepared a great deal of conjey, presented it to the Blessed One, (saying,) “Lord, may the Blessed One accept my conjey.” |
Jānantāpi tathāgatā pucchanti - pe - sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. |
Knowing, Tathāgatas ask. Knowing, they don’t ask. Considering the time, they ask. Considering the time, they don’t ask. Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.” |
Atha kho bhagavā taṃ vuḍḍhapabbajitaṃ etadavoca – "kutāyaṃ, bhikkhu yāgū"ti? |
Then the Blessed One said to the (monk) who had gone forth late in life, “Where is the conjey from, monk?” |
Atha kho so vuḍḍhapabbajito bhagavato etamatthaṃ ārocesi. |
So the (monk) who had gone forth late in life reported the matter to the Blessed One. |
Vigarahi buddho bhagavā, "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done. |
Kathañhi nāma tvaṃ, moghapurisa, pabbajito akappiye samādapessasi . |
“How can you, worthless man, having gone forth, get others to undertake what is not proper? |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi 'na, bhikkhave, pabbajitena akappiye samādapetabbaṃ, yo samādapeyya, āpatti dukkaṭassa. |
Worthless man, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, one who has gone forth should not get others to undertake what is not proper. Whoever should do so: an offense of wrong doing. |
Na ca, bhikkhave, nahāpitapubbena khurabhaṇḍaṃ pariharitabbaṃ. |
“And one who was formerly a barber should not keep barber equipment. |
Yo parihareyya, āpatti dukkaṭassā"'ti. |
Whoever should keep it: an offense of wrong doing.” |
Atha kho bhagavā ātumāyaṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Ātumā as long as he liked, set out on a wandering tour toward Sāvatthī. |
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. |
Then, traveling by stages, he arrived at Sāvatthī. |
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
There at Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena sāvatthiyaṃ bahuṃ phalakhādanīyaṃ uppannaṃ hoti. |
Now at that time, in Sāvatthī, there was a great excess of non-staple fruit, but no one to make it allowable. |
Atha kho bhikkhūnaṃ etadahosi – "kiṃ nu kho bhagavatā phalakhādanīyaṃ anuññātaṃ, kiṃ ananuññāta"nti? |
Then the thought occurred to the monks, “Which non-staple fruits have been allowed by the Blessed One, and which haven’t been allowed?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
"Anujānāmi, bhikkhave, sabbaṃ phalakhādanīya"nti. |
“Monks, I allow all fruit that is non-staple.” |
304.Tena kho pana samayena saṅghikāni bījāni puggalikāya bhūmiyā ropiyanti, puggalikāni bījāni saṅghikāya bhūmiyā ropiyanti. |
Now at that time, seed belonging to the Saṅgha was planted in the land belonging to an individual, and seed belonging to an individual was planted in the land belonging to the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Saṅghikāni, bhikkhave, bījāni puggalikāya bhūmiyā ropitāni bhāgaṃ datvā paribhuñjitabbāni. |
“When seed belonging to the Saṅgha has been planted in the land belonging to an individual, it may be consumed after having given (the individual) a portion. |
Puggalikāni bījāni saṅghikāya bhūmiyā ropitāni bhāgaṃ datvā paribhuñjitabbānīti. |
When seed belonging to an individual has been planted in the land belonging to the Saṅgha, it may be consumed after having given (the individual) a portion.” |
Vuḍḍhapabbajitavatthu niṭṭhitaṃ. |
The Story of (the Monk) Gone Forth Late in Life is finished. |
Tena kho pana samayena bhikkhūnaṃ kismiñci kismiñci ṭhāne kukkuccaṃ uppajjati – "kiṃ nu kho bhagavatā anuññātaṃ, kiṃ ananuññāta"nti? |
Now at that time, the monks were becoming anxious about all sorts of possibilities, (thinking,) “What has been allowed by the Blessed One? What hasn’t been allowed?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
"Yaṃ, bhikkhave, mayā 'idaṃ na kappatī'ti appaṭikkhittaṃ tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. |
“Monks, whatever I have not objected to, saying, ‘This is not allowable,’ if it conforms with what is not allowable, if it goes against [lit: preempts] what is allowable, that is not allowable for you. |
Yaṃ, bhikkhave, mayā 'idaṃ na kappatī'ti appaṭikkhittaṃ tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappati. |
“Whatever I have not objected to, saying, ‘This is not allowable,’ if it conforms with what is allowable, if it goes against what is not allowable, that is allowable for you. |
Yaṃ, bhikkhave, mayā 'idaṃ kappatī'ti ananuññātaṃ tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. |
“Whatever I have not allowed, saying, ‘This is allowable,’ if it conforms with what is not allowable, if it goes against what is allowable, that is not allowable for you. |
Yaṃ, bhikkhave, mayā 'idaṃ kappatī'ti ananuññātaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī"ti. |
“Whatever I have not allowed, saying, ‘This is allowable,’ if it conforms with what is allowable, if it goes against what is not allowable, that is allowable for you.” |
Atha kho bhikkhūnaṃ etadahosi – "kappati nu kho yāvakālikena yāmakālikaṃ, na nu kho kappati? |
Then the thought occurred to the monks, “Is it allowable—night-watch-time1 (juice) with right-time (food)—or is it not allowable? |
Kappati nu kho yāvakālikena sattāhakālikaṃ, na nu kho kappati? |
“Is it allowable—a seven-day (tonic) (mixed) with right-time (food)—or is it not allowable? |
Kappati nu kho yāvakālikena yāvajīvikaṃ, na nu kho kappati? |
“Is it allowable—lifetime (medicine) (mixed) with right-time (food)—or is it not allowable? |
Kappati nu kho yāmakālikena sattāhakālikaṃ, na nu kho kappati? |
“Is it allowable—a seven-day (tonic) (mixed) with night-watch-time (juice)—or is it not allowable? |
Kappati nu kho yāmakālikena yāvajīvikaṃ, na nu kho kappati? |
“Is it allowable—lifetime (medicine) (mixed) with night-watch-time (juice)—or is it not allowable? |
Kappati nu kho sattāhakālikena yāvajīvikaṃ, na nu kho kappatī"ti? |
“Is it allowable—lifetime (medicine) (mixed) with a seven-day (tonic)—or is it not allowable?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
"Yāvakālikena, bhikkhave, yāmakālikaṃ, tadahu paṭiggahitaṃ kāle kappati, vikāle na kappati. |
“Night-watch-time (juice) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time. |
Yāvakālikena, bhikkhave, sattāhakālikaṃ, tadahu paṭiggahitaṃ kāle kappati, vikāle na kappati. |
“A seven-day (tonic) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time. |
Yāvakālikena, bhikkhave, yāvajīvikaṃ, tadahu paṭiggahitaṃ kāle kappati, vikāle na kappati. |
“Lifetime (medicine) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time. |
Yāmakālikena, bhikkhave, sattāhakālikaṃ, tadahu paṭiggahitaṃ yāme kappati, yāmātikkante na kappati. |
“A seven-day (tonics) received that day (mixed) with night-watch-time (juice) is allowable through the watches of the night and not allowable when the watches of the night have past. |
Yāmakālikena, bhikkhave, yāvajīvikaṃ, tadahu paṭiggahitaṃ yāme kappati, yāmātikkante na kappati. |
“Lifetime (medicine) received that day (mixed) with night-watch-time (juice) is allowable through the watches of the night and not allowable when the watches of the night have past |
Sattāhakālikena, bhikkhave, yāvajīvikaṃ paṭiggahitaṃ, sattāhaṃ kappati, sattāhātikkante na kappatī"ti. |
“Lifetime (medicine) received that day (mixed) with a seven-day (tonic) is allowable for seven days and not allowable when seven days have past.” [BMC: 12] |
Catumahāpadesakathā niṭṭhitā. |
The Discussion of the Four Great Standards is finished. |
Bhesajjakkhandhako chaṭṭho. |
The Medicine Khandhaka, the sixth, is finished. |
Sāradike vikālepi, vasaṃ mūle piṭṭhehi ca; |
In the autumn, and in the wrong time, tallow, along with roots, also ground, |
Kasāvehi paṇṇaṃ phalaṃ, jatu loṇaṃ chakaṇañca. |
with astringent-decoctions—leaves, fruit, resin, salt, and dung. |
Cuṇṇaṃ cālini maṃsañca, añjanaṃ upapisanī [upapiṃ sanī (sī.), upapiṃ sanaṃ (syā.)] ; |
Powder, a sifter, and flesh, ointment, powdered, |
Añjanī uccāpārutā, salākā salākaṭhāniṃ [salākodhanī (sī. syā.)]. |
an ointment box, fancy, open, a stick, a stick-case. |
Thavikaṃsabaddhakaṃ suttaṃ, muddhanitelanatthu ca; |
A bag, a carrying strap, a string, oil for the head, and a nose-treatment, |
Natthukaraṇī dhūmañca, nettañcāpidhanatthavi. |
a nose-tube and smoke, a (smoke-inhaling) tube, lid, bag. |
Telapākesu majjañca, atikkhittaṃ abbhañjanaṃ; |
Alcohol in the oil-decoction, too much put in, rubbing oil, |
Tumbaṃ sedaṃ sambhārañca, mahā bhaṅgodakaṃ tathā. |
a flask, sweat, and ingredients, as well as a great hemp-water. |
Dakakoṭṭhaṃ lohitañca, visāṇaṃ pādabbhañjanaṃ; |
A water-tub, blood, moxibustion, foot-rub, |
Pajjaṃ satthaṃ kasāvañca, tilakakkaṃ kabaḷikaṃ. |
foot-salve, a knife, and an astringent, sesame paste, a compress. |
Coḷaṃ sāsapakuṭṭañca, dhūma sakkharikāya ca; |
A bandage, mustard-seed powder, fumigating, and with a salt crystal, |
Vaṇatelaṃ vikāsikaṃ, vikaṭañca paṭiggahaṃ. |
wound-oil, an old piece of cloth, and filthy things, received. |
Gūthaṃ karonto loḷiñca, khāraṃ muttaharītakaṃ; |
One making excrement, and turned up, an alkaline, |
Gandhā virecanañceva, acchākaṭaṃ kaṭākaṭaṃ. |
urine and yellow myrobalan, scents and a purgative, |
Paṭicchādani pabbhārā, ārāma sattāhena ca; |
clarified, clear, slightly thick. Meat broth, mountainsides, a monastery attendant, and for seven days, |
Guḷaṃ muggaṃ sovīrañca, sāmaṃpākā punāpace. |
sugar lumps, green-gram, and loṇasocīraka, cooked by oneself, and reheated. |
Punānuññāsi dubbhikkhe, phalañca tilakhādanī; |
He allowed it again in the famine, fruit, sesame, and non-staple food, |
Purebhattaṃ kāyaḍāho, nibbattañca bhagandalaṃ. |
before the meal, a body-inflammation, spit-out, a hemorrhoid. |
Vatthikammañca suppiñca, manussamaṃsameva ca; |
String-treatment and the Suppiyas, human flesh, |
Hatthiassā sunakho ca, ahi sīhañca dīpikaṃ [hatthiassasunakhāhi, sīhabyagghañca dīpikaṃ (sī.)]. |
elephant, horse, and dog, snake, lion, tiger, and leopard. |
Acchataracchamaṃsañca, paṭipāṭi ca yāgu ca; |
Bear and hyena flesh, a turn, and conjey, |
Taruṇaṃ aññatra guḷaṃ, sunidhāvasathāgāraṃ. |
newly confident, a certain place, sugar lumps, Sunīdha, the rest-house. |
Gaṅgā koṭisaccakathā, ambapālī ca licchavī; |
The Ganges, the Discussion of the Truths at Koṭi Ambapālī and the Licchavis, |
Uddissa kataṃ subhikkhaṃ, punadeva paṭikkhipi. |
made for him, well-stocked with food again, he rescinded them. |
Megho yaso meṇḍako, ca gorasaṃ pātheyyakena ca; |
A cloud, Yasoja, and Meṇḍaka, products of the cow, with provisions, |
Keṇi ambo jambu coca, mocamadhumuddikasālukaṃ. |
Keṇiya, mango, rose-apple, seed-banana, seedless banana, madhu, grape, water-lily. |
Phārusakā ḍākapiṭṭhaṃ, ātumāyaṃ nahāpito; |
Phārusaka, vegetables and flour, at Ātumā, the barber, |
Sāvatthiyaṃ phalaṃ bījaṃ, kismiṃ ṭhāne ca kāliketi. |
at Sāvatthī, fruit, seed, under what condition, and in the right time. |
Imamhi khandhake vatthū ekasataṃ chavatthu. |
In this khandhaka there are 106 cases. |
Bhesajjakkhandhako niṭṭhito. |
The Medicine Khandhaka is finished. |
306.Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
Now at that time the Buddha, the Blessed One, was staying near Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena tiṃsamattā pāveyyakā [pāṭheyyakā (sī. syā.)] bhikkhū, sabbe āraññikā sabbe piṇḍapātikā sabbe paṃsukūlikā sabbe tecīvarikā sāvatthiṃ āgacchantā bhagavantaṃ dassanāya upakaṭṭhāya vassūpanāyikāya nāsakkhiṃsu sāvatthiyaṃ vassūpanāyikaṃ sambhāvetuṃ; antarāmagge sākete vassaṃ upagacchiṃsu. |
And at that time thirty monks from Pāva—all of them wilderness dwellers; all of them almsfood eaters; all of them cast-off cloth wearers; all of them triple-robe wearers—going to Sāvatthī to see the Blessed One as the time for entering for the Rains was nearing, were unable to reach Sāvatthī in time to enter for the Rains. Along the road, at Sāketa, they entered for the Rains. |
Te ukkaṇṭhitarūpā vassaṃ vasiṃsu – āsanneva no bhagavā viharati ito chasu yojanesu, na ca mayaṃ labhāma bhagavantaṃ dassanāyāti. |
They spent the Rains frustrated, (thinking,) “The Blessed One is staying right in the area—six yojanas from here—but we don’t get to see him.” |
Atha kho te bhikkhū vassaṃvuṭṭhā, temāsaccayena katāya pavāraṇāya, deve vassante, udakasaṅgahe udakacikkhalle okapuṇṇehi cīvarehi kilantarūpā yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then the monks, having completed the Rains after the passing of three months, when the Invitation was done, went to Sāvatthī as the devas were raining down, through standing water and mud, with their robes soaked, looking exhausted, and went to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and to the Blessed One. On arrival, they bowed down to him and sat to one side. |
Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. |
It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks. |
Atha kho bhagavā te bhikkhū etadavoca – "kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, kacci samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha, na ca piṇḍakena kilamitthā"ti? |
Then the Blessed One said to the monks “Is it agreeable, monks? Are you getting by? Did you spend the Rains harmoniously, cordially, without dispute, and not have difficulty in going for alms?” |
"Khamanīyaṃ, bhagavā; yāpanīyaṃ, bhagavā; samaggā ca mayaṃ, bhante, sammodamānā avivadamānā vassaṃ vasimhā, na ca piṇḍakena kilamimhā. |
“It’s agreeble, O Blessed One. We’re getting by. And we spent the Rains harmoniously, cordial, without dispute—and we didn’t have difficulty in going for alms. |
Idha mayaṃ, bhante, tiṃsamattā pāveyyakā bhikkhū sāvatthiṃ āgacchantā bhagavantaṃ dassanāya upakaṭṭhāya vassūpanāyikāya nāsakkhimhā sāvatthiyaṃ vassūpanāyikaṃ sambhāvetuṃ, antarāmagge sākete vassaṃ upagacchimhā. |
“Lord, we thirty monks from Pāva, coming to Sāvatthī to see the Blessed One as the time for entering for the Rains was nearing, were unable to reach Sāvatthī in time to enter for the Rains. Along the road, at Sāketa, we entered for the Rains. |
Te mayaṃ, bhante, ukkaṇṭhitarūpā vassaṃ vasimhā – 'āsanneva no bhagavā viharati ito chasu yojanesu, na ca mayaṃ labhāma bhagavantaṃ dassanāyā'ti. |
“We spent the Rains frustrated, (thinking,) ‘The Blessed One is staying right in the area—six yojanas from here—but we don’t get to see him.’ |
Atha kho mayaṃ, bhante, vassaṃvuṭṭhā, temāsaccayena katāya pavāraṇāya, deve vassante, udakasaṅgahe udakacikkhalle okapuṇṇehi cīvarehi kilantarūpā addhānaṃ āgatāti. |
“Then, lord, having completed the Rains after the passing of three months, when the Invitation was done, we came along the road as the devas were raining down, through standing water and mud, with our robes soaked, looking exhausted.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ kathinaṃ [kaṭhinaṃ (sī. syā.)] attharituṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “I allow that the kaṭhina be spread by monks who have completed the Rains.” |
Atthatakathinānaṃ vo, bhikkhave, pañca kappissanti – anāmantacāro, asamādānacāro, gaṇabhojanaṃ, yāvadatthacīvaraṃ, yo ca tattha cīvaruppādo so nesaṃ bhavissatīti. |
“For those who have spread the kaṭhina, five things will be proper: going away without have asked permission (Pc 46), going away without taking (all three robes) (NP 2), a group meal (Pc 32), (undetermined) robe-cloth as long as is needed/wanted (NP 1, NP 3), and whatever robe-cloth arises there will be theirs. [BMCMv.VIII.24.2Mv.VIII.24.5-6Mv.VIII.32] |
Atthatakathinānaṃ vo, bhikkhave, imāni pañca kappissanti. |
“For those who have spread the kaṭhina, these five things will be proper. |
Evañca pana, bhikkhave, kathinaṃ attharitabbaṃ. |
“And this, monks, is how the kaṭhina should be spread: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
307."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Idaṃ saṅghassa kathinadussaṃ uppannaṃ. |
This kaṭhina-cloth has arisen for the Saṅgha. |
Yadi saṅghassa pattakallaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno dadeyya kathinaṃ attharituṃ. |
“‘If the Saṅgha is ready, it should give this kaṭhina-cloth to the monk named so-and-so to spread the kaṭhina. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Idaṃ saṅghassa kathinadussaṃ uppannaṃ. |
This kaṭhina-cloth has arisen for the Saṅgha. |
Saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno deti kathinaṃ attharituṃ. |
“‘The Saṅgha is giving this kaṭhina-cloth to the monk named so-and-so to spread the kaṭhina. |
Yassāyasmato khamati imassa kathinadussassa itthannāmassa bhikkhuno dānaṃ kathinaṃ attharituṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the giving of this kaṭhina-cloth to the monk named so-and-so to spread the kaṭhina is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dinnaṃ idaṃ saṅghena kathinadussaṃ itthannāmassa bhikkhuno kathinaṃ attharituṃ. |
“‘This kaṭhina-cloth is given by the Saṅgha to the monk named so-and-so to spread the kaṭhina. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’ |
308."Evaṃ kho, bhikkhave, atthataṃ hoti kathinaṃ, evaṃ anatthataṃ. |
“Monks, in this way is the kaṭhina (properly) spread; in this way is it not (properly) spread: |
Kathañca pana, bhikkhave, anatthataṃ hoti kathinaṃ? |
“And how is the kaṭhina not spread? |
Na ullikhitamattena atthataṃ hoti kathinaṃ, na dhovanamattena atthataṃ hoti kathinaṃ, na cīvaravicāraṇamattena [na gaṇṭusakaraṇamattena (ka.)] atthataṃ hoti kathinaṃ, na chedanamattena atthataṃ hoti kathinaṃ, na bandhanamattena atthataṃ hoti kathinaṃ, na ovaṭṭiyakaraṇamattena [na ovaṭṭeyyakaraṇamattena (sī. syā.), na ovadeyyakaraṇamattena (ka.)] atthataṃ hoti kathinaṃ, na kaṇḍusakaraṇamattena atthataṃ hoti kathinaṃ, na daḷhīkammakaraṇamattena atthataṃ hoti kathinaṃ, na anuvātakaraṇamattena atthataṃ hoti kathinaṃ, na paribhaṇḍakaraṇamattena atthataṃ hoti kathinaṃ, na ovaddheyyakaraṇamattena atthataṃ hoti kathinaṃ, na kambalamaddanamattena atthataṃ hoti kathinaṃ, na nimittakatena atthataṃ hoti kathinaṃ, na parikathākatena atthataṃ hoti kathinaṃ, na kukkukatena atthataṃ hoti kathinaṃ, na sannidhikatena atthataṃ hoti kathinaṃ, na nissaggiyena atthataṃ hoti kathinaṃ, na akappakatena atthataṃ hoti kathinaṃ, na aññatra saṅghāṭiyā atthataṃ hoti kathinaṃ, na aññatra uttarāsaṅgena atthataṃ hoti kathinaṃ, na aññatra antaravāsakena atthataṃ hoti kathinaṃ, na aññatra pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṃ hoti kathinaṃ, na aññatra puggalassa atthārā atthataṃ hoti kathinaṃ; sammā ceva atthataṃ hoti kathinaṃ, tañce nissīmaṭṭho anumodati, evampi anatthataṃ hoti kathinaṃ. |
“Not simply by marking is the kaṭhina spread. “Not simply by washing is the kaṭhina spread. “Not simply by calculating the cloth is the kaṭhina spread. “Not simply by cutting is the kaṭhina spread. “Not simply by tacking is the kaṭhina spread. “Not simply by basting is the kaṭhina spread. “Not simply by making a seam is the kaṭhina spread. “Not simply by reinforcing is the kaṭhina spread. “Not simply by making a border is the kaṭhina spread. “Not simply by making a binding is the kaṭhina spread. “Not simply by patching is the kaṭhina spread. “Not simply by wool-mashing1 is the kaṭhina spread. “Not through making a sign is the kaṭhina spread. “Not through roundabout talking is the kaṭhina spread. “Not with borrowed (cloth) is the kaṭhina spread. “Not with (cloth) kept overnight is the kaṭhina spread. “Not with (cloth) to be forfeited is the kaṭhina spread. “Not with (cloth) not make proper is the kaṭhina spread. “Not with anything other than an outer robe is the kaṭhina spread. “Not with anything other than an upper robe is the kaṭhina spread. “Not with anything other than a lower robe is the kaṭhina spread2. “Not with anything other than (a robe) made of five or more than five field-plots [sections], cut that very day, is the kaṭhina spread. “Not otherwise than through the spreading by an individual is the kaṭhina spread. “And even if the kaṭhina is spread, “but one expresses approval while standing outside the territory, thus, too, is the kaṭhina not (properly) spread. |
Evaṃ kho, bhikkhave, anatthataṃ hoti kathinaṃ. |
“In this way, monks, the kaṭhina is not (properly) spread. |
309."Kathañca, bhikkhave, atthataṃ hoti kathinaṃ? |
“And how, monks, is the kaṭhina (properly) spread? |
Ahatena atthataṃ hoti kathinaṃ, ahatakappena atthataṃ hoti kathinaṃ, pilotikāya atthataṃ hoti kathinaṃ, paṃsukūlena atthataṃ hoti kathinaṃ, pāpaṇikena atthataṃ hoti kathinaṃ, animittakatena atthataṃ hoti kathinaṃ, aparikathākatena atthataṃ hoti kathinaṃ, akukkukatena atthataṃ hoti kathinaṃ, asannidhikatena atthataṃ hoti kathinaṃ, anissaggiyena atthataṃ hoti kathinaṃ, kappakatena atthataṃ hoti kathinaṃ, saṅghāṭiyā atthataṃ hoti kathinaṃ, uttarāsaṅgena atthataṃ hoti kathinaṃ, antaravāsakena atthataṃ hoti kathinaṃ, pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṃ hoti kathinaṃ, puggalassa atthārā atthataṃ hoti kathinaṃ; sammā ce atthataṃ hoti kathinaṃ, tañce sīmaṭṭho anumodati, evampi atthataṃ hoti kathinaṃ. |
“The kaṭhina is spread with what is unsoiled. “The kaṭhina is spread with what is made unsoiled. “The kaṭhina is spread with a rag. “The kaṭhina is spread with what is cast off. “The kaṭhina is spread with shop-remnant cloth. “(Having received the cloth) without making a sign is the kaṭhina spread. “Without roundabout talking is the kaṭhina spread. “With (cloth) not borrowed is the kaṭhina spread. “With (cloth) not kept overnight is the kaṭhina spread. “With (cloth) not to be forfeited is the kaṭhina spread. “With (cloth) made proper is the kaṭhina spread. “With an outer robe is the kaṭhina spread. “With an upper robe is the kaṭhina spread. “With a lower robe is the kaṭhina spread. “With (a robe) made of five or more than five field-plots [sections], cut that very day, is the kaṭhina spread. “Through the spreading by an individual is the kaṭhina spread. “If the kaṭhina is spread, “and if one expresses approval while standing inside the territory, thus, too, is the kaṭhina (properly) spread. |
Evaṃ kho, bhikkhave, atthataṃ hoti kathinaṃ. |
“In this way, monks, the kaṭhina is (properly) spread. |
310."Kathañca, bhikkhave, ubbhataṃ hoti kathinaṃ? |
“And how is the kaṭhina dismantled? |
Aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāya – pakkamanantikā, niṭṭhānantikā, sanniṭṭhānantikā, nāsanantikā, savanantikā, āsāvacchedikā, sīmātikkantikā, sahubbhārā"ti [saubbhārāti (ka.)]. |
“These eight are the headings for the dismantling of the kaṭhina: reaching through going away, reaching through (the robe’s) being finished, reaching through a resolution (not to make a robe or to return), reaching through (the cloth’s) being lost, reaching through hearing (of the agreement to end the privileges), reaching through a disappointment of an expectation (for robe-cloth), reaching through going beyond the territory, dismantling together.” [BMC: 12] |
Kathinānujānanā niṭṭhitā. |
The Allowance of the Kaṭhina is finished. |
311.Bhikkhu atthatakathino katacīvaraṃ ādāya pakkamati – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, taking a robe that has been finished, goes away (thinking,) ‘I won’t return.’ |
Tassa bhikkhuno pakkamanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going away. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth (that has not been made into a robe). |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made1. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth. |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati – "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, thinking, ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro suṇāti "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“When he has finished the robe, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa bhikkhuno savanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through hearing.” |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati – "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, thinking, ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro – "paccessaṃ paccessa"nti – bahiddhā kathinuddhāraṃ vītināmeti. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he spends time outside (the residence) until the dismantling of the kaṭhina. |
Tassa bhikkhuno sīmātikkantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going beyond the (time) territory. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati – "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, thinking, ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro – "paccessaṃ paccessa"nti – sambhuṇāti kathinuddhāraṃ. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he is present for the dismantling of the kaṭhina. |
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. |
“That monk’s kaṭhina-dismantling is together with (that of the other) monks. |
Ādāyasattakaṃ niṭṭhitaṃ […dutiyaṃ niṭṭhitaṃ (ka.)]. |
The Set of Seven on Taking, the first, is finished. |
312.Bhikkhu atthatakathino katacīvaraṃ samādāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, having accepted1 a robe that has been finished, goes away (thinking,) ‘I won’t return.’ |
Tassa bhikkhuno pakkamanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going away. |
Bhikkhu atthatakathino cīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted robe-cloth (that has not been made into a robe). |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted robe-cloth. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted robe-cloth. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino cīvaraṃ samādāya pakkamati – "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted robe-cloth, thinking, ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“When he has finished the robe, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa bhikkhuno savanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through hearing.” |
Bhikkhu atthatakathino cīvaraṃ samādāya pakkamati – "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted robe-cloth, thinking, ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro – "paccessaṃ paccessa"nti – bahiddhā kathinuddhāraṃ vītināmeti. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he spends time outside (the residence) until the dismantling of the kaṭhina. |
Tassa bhikkhuno sīmātikkantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going beyond the (time) territory. |
Bhikkhu atthatakathino cīvaraṃ samādāya pakkamati – "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted robe-cloth, thinking, ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro – "paccessaṃ paccessa"nti – sambhuṇāti kathinuddhāraṃ. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he is present for the dismantling of the kaṭhina. |
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. |
“That monk’s kaṭhina-dismantling is together with (that of the other) monks. |
Samādāyasattakaṃ niṭṭhitaṃ. |
The Set of Seven on Accepting, the second, is finished. |
313.Bhikkhu atthatakathino vippakatacīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking a half-finished robe. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino vippakatacīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking a half-finished robe. |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino vippakatacīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking a half-finished robe. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassaṃ taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino vippakatacīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking a half-finished robe. |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he finishes the robe. |
So katacīvaro suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“When he has finished the robe, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa bhikkhuno savanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through hearing.” |
Bhikkhu atthatakathino vippakatacīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking a half-finished robe. |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he finishes the robe. |
So katacīvaro "paccessaṃ paccessa"nti bahiddhā kathinuddhāraṃ vītināmeti. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he spends time outside (the residence) until the dismantling of the kaṭhina. |
Tassa bhikkhuno sīmātikkantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going beyond the (time) territory. |
Bhikkhu atthatakathino vippakatacīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking a half-finished robe. |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he finishes the robe. |
So katacīvaro "paccessaṃ paccessa"nti sambhuṇāti kathinuddhāraṃ. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he is present for the dismantling of the kaṭhina. |
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. |
“That monk’s kaṭhina-dismantling is together with (that of the other) monks. |
Ādāyachakkaṃ niṭṭhitaṃ. |
The Set of Six on Taking, the third, is finished. |
314.Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he finishes the robe. |
So katacīvaro suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“When he has finished the robe, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa bhikkhuno savanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through hearing.” |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he finishes the robe. |
So katacīvaro "paccessaṃ paccessa"nti bahiddhā kathinuddhāraṃ vītināmeti. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he spends time outside (the residence) until the dismantling of the kaṭhina. |
Tassa bhikkhuno sīmātikkantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going beyond the (time) territory. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he finishes the robe. |
So katacīvaro "paccessaṃ paccessa"nti sambhuṇāti kathinuddhāraṃ. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he is present for the dismantling of the kaṭhina. |
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. |
“That monk’s kaṭhina-dismantling is together with (that of the other) monks. |
Samādāyachakkaṃ niṭṭhitaṃ. |
The Set of Six on Accepting, the fourth, is finished. |
315.Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth. |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth. |
Tassa bahisīmagatassa evaṃ hoti – |
“Having gone outside the territory, the thought occurs to him, |
"Idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Tikaṃ. |
[blank] |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I won’t make this robe either.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Tikaṃ. |
[blank] |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati anadhiṭṭhitena; nevassa hoti "paccessa"nti, na panassa hoti "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati anadhiṭṭhitena; nevassa hoti "paccessa"nti, na panassa hoti "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati anadhiṭṭhitena; nevassa hoti "paccessa"nti, na panassa hoti "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Tikaṃ. |
[blank] |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I will return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I will return.’ |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I will return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“When he has finished the robe, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa bhikkhuno savanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through hearing.” |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro "paccessaṃ paccessa"nti – bahiddhā kathinuddhāraṃ vītināmeti. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he spends time outside (the residence) until the dismantling of the kaṭhina. |
Tassa bhikkhuno sīmātikkantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going beyond the (time) territory. |
Bhikkhu atthatakathino cīvaraṃ ādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, taking robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, he makes a robe. |
So katacīvaro – "paccessaṃ paccessa"nti sambhuṇāti kathinuddhāraṃ. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he is present for the dismantling of the kaṭhina. |
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. |
“That monk’s kaṭhina-dismantling is together with (that of the other) monks. |
Chakkaṃ. |
[blank] |
Ādāyapannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen on Taking is finished. |
316.Bhikkhu atthatakathino cīvaraṃ samādāya pakkamati - pe -. |
“A monk, when the kaṭhina has been spread, goes away, having accepted robe-cloth. |
(Ādāyavārasadisaṃ evaṃ vitthāretabbaṃ.) |
(Thus it should be expanded in the same way as the section on taking.) |
Bhikkhu atthatakathino vippakatacīvaraṃ ādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, taking a half-finished robe. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro - pe -. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
(Samādāyavārasadisaṃ evaṃ vitthāretabbaṃ.) |
(Thus it should be expanded in the same way as the section on accepting.) |
Samādāyapannarasakādi niṭṭhitā. |
The Set of Fifteen on Accepting, etc. is finished. |
317.Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Tikaṃ. |
[A group of three.] |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I won’t make this robe either.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Tikaṃ. |
[A group of three.] |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Tikaṃ. |
[A group of three.] |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I will return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I will return.’ |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I will return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, He has the robe made. |
So katacīvaro suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“When he has finished the robe, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa bhikkhuno savanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through hearing.” |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, He has the robe made. |
So katacīvaro – "paccessaṃ paccessa"nti bahiddhā kathinuddhāraṃ vītināmeti. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he spends time outside (the residence) until the dismantling of the kaṭhina. |
Tassa bhikkhuno sīmātikkantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going beyond the (time) territory. |
Bhikkhu atthatakathino vippakatacīvaraṃ samādāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away, having accepted an unfinished robe, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, He has the robe made. |
So katacīvaro "paccessaṃ paccessa"nti sambhuṇāti kathinuddhāraṃ. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he is present for the dismantling of the kaṭhina. |
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. |
“That monk’s kaṭhina-dismantling is together with (that of the other) monks. |
Chakkaṃ. |
[A group of six.] |
Vippakatasamādāyapannarasakaṃ niṭṭhitaṃ. |
The Set of Fifteen on Accepting an Unfinished (Robe) is finished. |
Ādāyabhāṇavāro. |
The Recitation Section on Taking is finished. |
318.Bhikkhu atthatakathino cīvarāsāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth. |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvarāsāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth. |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvarāsāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth. |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino cīvarāsāya pakkamati. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth. |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvarāsaṃ payirupāsissaṃ, na paccessa"nti. |
“Having gone outside the territory the thought occurs to him, ‘I will attend to that expectation of robe-cloth right here. I won’t return.’ |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed1. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I won’t return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressa"nti. |
“The thought occurs to him, ‘I will make this robe right here.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I won’t return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I won’t return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressa"nti. |
“The thought occurs to him, ‘I will make this robe right here.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvarāsaṃ payirupāsissa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will attend to that expectation of robe-cloth right here.’ |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti – "paccessanti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvarāsaṃ payirupāsissaṃ, na paccessa"nti. |
“Having gone outside the territory the thought occurs to him, ‘I will attend to that expectation of robe-cloth right here. I won’t return.’ |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Anāsādoḷasakaṃ [anāsādvādasakaṃ (sī.)] niṭṭhitaṃ. |
The Set of Twelve on What One Didn’t Expect is finished. |
319.Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He finishes the robe. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvarāsaṃ payirupāsissaṃ, na paccessa"nti. |
“Having gone outside the territory the thought occurs to him, ‘I will attend to that expectation of robe-cloth right here. I won’t return.’ |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“Having gone outside the territory, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa evaṃ hoti – "yato tasmiṃ āvāse ubbhataṃ kathinaṃ, idhevimaṃ cīvarāsaṃ payirupāsissa"nti. |
“The thought occurs to him, ‘Because they’ve dismantled the kaṭhina (privileges) in that monastery, I will attend to that expectation of robe-cloth right here. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“Having gone outside the territory, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa evaṃ hoti – "yato tasmiṃ āvāse ubbhataṃ kathinaṃ, idhevimaṃ cīvarāsaṃ payirupāsissa"nti. |
“The thought occurs to him, ‘Because they’ve dismantled the kaṭhina (privileges) in that monastery, I will attend to that expectation of robe-cloth right here. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“Having gone outside the territory, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa evaṃ hoti – "yato tasmiṃ āvāse ubbhataṃ kathinaṃ, idhevimaṃ cīvarāsaṃ payirupāsissa"nti. |
“The thought occurs to him, ‘Because they’ve dismantled the kaṭhina (privileges) in that monastery, I will attend to that expectation of robe-cloth right here. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“Having gone outside the territory, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa evaṃ hoti – "yato tasmiṃ āvāse ubbhataṃ kathinaṃ, idhevimaṃ cīvarāsaṃ payirupāsissaṃ, na paccessa"nti. |
“The thought occurs to him, ‘Because they’ve dismantled the kaṭhina (privileges) in that monastery, I will attend to that expectation of robe-cloth right here. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
So katacīvaro suṇāti – "ubbhataṃ kira tasmiṃ āvāse kathina"nti. |
“When he has finished the robe, he hears that ‘(The monks) in that residence, they say, have dismantled the kaṭhina.’ |
Tassa bhikkhuno savanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through hearing.” |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvarāsaṃ payirupāsissaṃ, na paccessa"nti. |
“Having gone outside the territory the thought occurs to him, ‘I will attend to that expectation of robe-cloth right here. I won’t return.’ |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
So katacīvaro "paccessaṃ paccessa"nti – bahiddhā kathinuddhāraṃ vītināmeti. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he spends time outside (the residence) until the dismantling of the kaṭhina. |
Tassa bhikkhuno sīmātikkantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going beyond the (time) territory. |
Bhikkhu atthatakathino cīvarāsāya pakkamati "paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away with the expectation of (receiving) robe-cloth, (thinking,) ‘I will return.’ |
So bahisīmagato taṃ cīvarāsaṃ payirupāsati. |
“Having gone outside the territory, he attends to that expectation of robe-cloth. |
Āsāya labhati, anāsāya na labhati. |
He gets what he expected, and what he didn’t expect, he doesn’t get. |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
So katacīvaro "paccessaṃ paccessa"nti – sambhuṇāti kathinuddhāraṃ. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he is present for the dismantling of the kaṭhina. |
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. |
“That monk’s kaṭhina-dismantling is together with (that of the other) monks. |
Āsādoḷasakaṃ niṭṭhitaṃ. |
The Set of Twelve on What One Expected is finished. |
320.Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. |
“A monk, when the kaṭhina has been spread, goes away on some business or other. |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. |
“A monk, when the kaṭhina has been spread, goes away on some business or other. |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. |
“A monk, when the kaṭhina has been spread, goes away on some business or other. |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. |
“A monk, when the kaṭhina has been spread, goes away on some business or other. |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
Tassa evaṃ hoti – "idhevimaṃ cīvarāsaṃ payirupāsissaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will attend to that expectation of robe-cloth right here. I won’t return.’ |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away on some business or other, thinking, ‘I won’t return.’ |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressa"nti. |
“The thought occurs to him, ‘I will make this robe right here.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away on some business or other, thinking, ‘I won’t return.’ |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away on some business or other, thinking, ‘I won’t return.’ |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressa"nti. |
“The thought occurs to him, ‘I will make this robe right here.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away on some business or other, thinking, ‘I won’t return.’ |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
Tassa evaṃ hoti – "idhevimaṃ cīvarāsaṃ payirupāsissa"nti. |
“The thought occurs to him, ‘I will attend to that expectation of robe-cloth right here.’ |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away on some business or other without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away on some business or other without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away on some business or other without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Anāsāya labhati, āsāya na labhati. |
He gets what he didn’t expect, and what he expected, he doesn’t get. |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti – "paccessa"nti, na panassa hoti – "na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away on some business or other without determining: The thought doesn’t occur to him, ‘I’ll return.’ The thought also doesn’t occur to him, ‘I won’t return.’ |
Tassa bahisīmagatassa cīvarāsā uppajjati. |
“Having gone outside the territory, the expectation of robe-cloth arises for him. |
Tassa evaṃ hoti – "idhevimaṃ cīvarāsaṃ payirupāsissaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will attend to that expectation of robe-cloth right here. I won’t return.’ |
So taṃ cīvarāsaṃ payirupāsati. |
“He attends to that expectation of robe-cloth. |
Tassa sā cīvarāsā upacchijjati. |
“His expectation of robe-cloth is disappointed. |
Tassa bhikkhuno āsāvacchediko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through the disappointment of an expectation. |
Karaṇīyadoḷasakaṃ niṭṭhitaṃ. |
The Set of Twelve on Business is finished. |
321.Bhikkhu atthatakathino disaṃgamiko pakkamati cīvarapaṭivīsaṃ apavilāyamāno [apavinayamāno (sī.), apacinayamāno (ka.)]. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, still laying claim to a portion of robe-cloth. |
Tamenaṃ disaṅgataṃ bhikkhū pucchanti – "kahaṃ tvaṃ, āvuso, vassaṃvuṭṭho, kattha ca te cīvarapaṭivīso"ti? |
When he has gone to the faraway place, the monks ask him, ‘Friend, where did you spend the Rains? Where is your portion of robe-cloth?’ |
So evaṃ vadeti – "amukasmiṃ āvāse vassaṃvuṭṭhomhi. |
“He says, ‘I spent the Rains in such-and-such residence, |
Tattha ca me cīvarapaṭivīso"ti. |
and my portion of robe-cloth is there.’ |
Te evaṃ vadanti – "gacchāvuso, taṃ cīvaraṃ āhara, mayaṃ te idha cīvaraṃ karissāmā"ti. |
“They say, ‘Friend, go and bring back the robe-cloth. We’ll make the robe for you here.’ |
So taṃ āvāsaṃ gantvā bhikkhū pucchati – "kahaṃ me, āvuso, cīvarapaṭivīso"ti? |
“He goes to the (first) residence and asks the monks, ‘Friends, where is my portion of robe-cloth?’ |
Te evaṃ vadanti – "ayaṃ te, āvuso, cīvarapaṭivīso; kahaṃ gamissasī"ti? |
“They say, ‘Friend, here is your portion of robe-cloth. Where will you go?’ |
So evaṃ vadeti – "amukaṃ nāma [amukañca (ka.)] āvāsaṃ gamissāmi, tattha me bhikkhū cīvaraṃ karissantī"ti. |
“He says, ‘I will go to the residence called such-and-such. There the monks will make a robe for me.’ |
Te evaṃ vadanti – "alaṃ, āvuso, mā agamāsi. |
“They say, ‘Enough, friend. Don’t go. |
Mayaṃ te idha cīvaraṃ karissāmā"ti. |
We’ll make the robe for you here.’ |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I will make [have them make] this robe right here. I won’t return (to the other monastery).’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino disaṃgamiko pakkamati - pe - "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, … |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino disaṃgamiko pakkamati - pe - "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, … |
So taṃ cīvaraṃ kāreti. |
[blank] |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
[blank] |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
322.Bhikkhu atthatakathino disaṃgamiko pakkamati cīvarapaṭivīsaṃ apavilāyamāno. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, still laying claim to a portion of robe-cloth. |
Tamenaṃ disaṃgataṃ bhikkhū pucchanti – "kahaṃ tvaṃ, āvuso, vassaṃvuṭṭho, kattha ca te cīvarapaṭivīso"ti? |
“When he has gone to the faraway place, the monks ask him, ‘Friend, where did you spend the Rains? Where is your portion of robe-cloth?’ |
So evaṃ vadeti – "amukasmiṃ āvāse vassaṃvuṭṭhomhi, tattha ca me cīvarapaṭivīso"ti. |
“He says, ‘I spent the Rains in such-and-such residence, and my portion of robe-cloth is there.’ |
Te evaṃ vadanti – "gacchāvuso, taṃ cīvaraṃ āhara, mayaṃ te idha cīvaraṃ karissāmā"ti. |
“They say, ‘Friend, go and bring back the robe-cloth. We’ll make the robe for you here.’ |
So taṃ āvāsaṃ gantvā bhikkhū pucchati – "kahaṃ me, āvuso, cīvarapaṭivīso"ti? |
“He goes to the (first) residence and asks the monks, ‘Friends, where is my portion of robe-cloth?’ |
Te evaṃ vadanti – "ayaṃ te, āvuso, cīvarapaṭivīso"ti. |
“They say, ‘Friend, here is your portion of robe-cloth.’ |
So taṃ cīvaraṃ ādāya taṃ āvāsaṃ gacchati. |
“Taking the robe-cloth, he goes to the (second) residence. |
Tamenaṃ antarāmagge bhikkhū pucchanti – "āvuso, kahaṃ gamissasī"ti? |
“Along the road, monks ask him, ‘Friend, where are you going?’ |
So evaṃ vadeti – "amukaṃ nāma āvāsaṃ gamissāmi, tattha me bhikkhū cīvaraṃ karissantī"ti. |
“He says, ‘I’m going to the residence called such-and-such. There the monks will make a robe for me.’ |
Te evaṃ vadanti – "alaṃ, āvuso, mā agamāsi, mayaṃ te idha cīvaraṃ karissāmā"ti. |
“They say, ‘Enough, friend. Don’t go. We’ll make the robe for you here.’ |
Tassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ na paccessa"nti. |
“The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino disaṃgamiko pakkamati cīvarapaṭivīsaṃ apavilāyamāno. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, still laying claim to a portion of robe-cloth. |
Tamenaṃ disaṃgataṃ bhikkhū pucchanti – "kahaṃ tvaṃ, āvuso, vassaṃvuṭṭho, kattha ca te cīvarapaṭivīso"ti? |
“When he has gone to the faraway place, the monks ask him, ‘Friend, where did you spend the Rains? Where is your portion of robe-cloth?’ |
So evaṃ vadeti – "amukasmiṃ āvāse vassaṃvuṭṭhomhi, tattha ca me cīvarapaṭivīso"ti. |
“He says, ‘I spent the Rains in such-and-such residence, and my portion of robe-cloth is there.’ |
Te evaṃ vadanti – "gacchāvuso, taṃ cīvaraṃ āhara, mayaṃ te idha cīvaraṃ karissāmā"ti. |
“They say, ‘Friend, go and bring back the robe-cloth. We’ll make the robe for you here.’ |
So taṃ āvāsaṃ gantvā bhikkhū pucchati – "kahaṃ me, āvuso, cīvarapaṭivīso"ti? |
“He goes to the (first) residence and asks the monks, ‘Friends, where is my portion of robe-cloth?’ |
Te evaṃ vadanti – "ayaṃ te, āvuso, cīvarapaṭivīso"ti. |
“They say, ‘Friend, here is your portion of robe-cloth.’ |
So taṃ cīvaraṃ ādāya taṃ āvāsaṃ gacchati. |
“Taking the robe-cloth, he goes to the (second) residence. |
Tamenaṃ antarāmagge bhikkhū pucchanti – "āvuso, kahaṃ gamissasī"ti? |
“Along the road, monks ask him, ‘Friend, where are you going?’ |
So evaṃ vadeti – "amukaṃ nāma āvāsaṃ gamissāmi, tattha me bhikkhū cīvaraṃ karissantī"ti. |
“He says, ‘I’m going to the residence called such-and-such. There the monks will make a robe for me.’ |
Te evaṃ vadanti – "alaṃ, āvuso, mā agamāsi, mayaṃ te idha cīvaraṃ karissāmā"ti. |
“They say, ‘Enough, friend. Don’t go. We’ll make the robe for you here.’ |
Tassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino disaṃgamiko pakkamati - pe - "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, still laying claim to a portion of robe-cloth. “When he has gone to the faraway place, the monks ask him, ‘Friend, where did you spend the Rains? Where is your portion of robe-cloth?’ “He says, ‘I spent the Rains in such-and-such residence, and my portion of robe-cloth is there.’ “They say, ‘Friend, go and bring back the robe-cloth. We’ll make the robe for you here.’ “He goes to the (first) residence and asks the monks, ‘Friends, where is my portion of robe-cloth?’ “They say, ‘Friend, here is your portion of robe-cloth.’ “Taking the robe-cloth, he goes to the (second) residence. “Along the road, monks ask him, ‘Friend, where are you going?’ “He says, ‘I’m going to the residence called such-and-such. There the monks will make a robe for me.’ “They say, ‘Enough, friend. Don’t go. We’ll make the robe for you here.’ “The thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
323.Bhikkhu atthatakathino disaṃgamiko pakkamati cīvarapaṭivīsaṃ apavilāyamāno. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, still laying claim to a portion of robe-cloth. |
Tamenaṃ disaṃgataṃ bhikkhū pucchanti – "kahaṃ tvaṃ, āvuso, vassaṃvuṭṭho, kattha ca te cīvarapaṭivīso"ti? |
“When he has gone to the faraway place, the monks ask him, ‘Friend, where did you spend the Rains? Where is your portion of robe-cloth?’ |
So evaṃ vadeti – "amukasmiṃ āvāse vassaṃvuṭṭhomhi, tattha ca me cīvarapaṭivīso"ti. |
“He says, ‘I spent the Rains in such-and-such residence, and my portion of robe-cloth is there.’ |
Te evaṃ vadanti – "gacchāvuso, taṃ cīvaraṃ āhara, mayaṃ te idha cīvaraṃ karissāmā"ti. |
“They say, ‘Friend, go and bring back the robe-cloth. We’ll make the robe for you here.’ |
So taṃ āvāsaṃ gantvā bhikkhū pucchati – "kahaṃ me, āvuso, cīvarapaṭivīso"ti? |
“He goes to the (first) residence and asks the monks, ‘Friends, where is my portion of robe-cloth?’ |
Te evaṃ vadanti – "ayaṃ te, āvuso, cīvarapaṭivīso"ti. |
“They say, ‘Friend, here is your portion of robe-cloth.’ |
So taṃ cīvaraṃ ādāya taṃ āvāsaṃ gacchati. |
“Taking the robe-cloth, he goes to the (second) residence. |
Tassa taṃ āvāsaṃ gatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“When he has gone to the (second) residence, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino disaṃgamiko pakkamati - pe - "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, … “The thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino disaṃgamiko pakkamati - pe - "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“A monk, when the kaṭhina has been spread, goes away to a faraway place, … “‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Apavilāyananavakaṃ niṭṭhitaṃ. |
The Set of Nine on Laying Claim in finished. |
324.Bhikkhu atthatakathino phāsuvihāriko cīvaraṃ ādāya pakkamati – "amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessa"nti. |
“A monk, when the kaṭhina has been spread, taking robe-cloth, goes away looking for a comfortable residence, (thinking,) ‘I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa bhikkhuno niṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the robe’s) being finished. |
Bhikkhu atthatakathino phāsuvihāriko cīvaraṃ ādāya pakkamati – "amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessa"nti. |
“A monk, when the kaṭhina has been spread, taking robe-cloth, goes away looking for a comfortable residence, (thinking,) ‘I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll return.’ |
Tassa bahisīmagatassa evaṃ hoti – "nevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
““Having gone outside the territory, the thought occurs to him, ‘I’ll neither make this robe nor return.’ |
Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through a resolution. |
Bhikkhu atthatakathino phāsuvihāriko cīvaraṃ ādāya pakkamati – "amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessa"nti. |
“A monk, when the kaṭhina has been spread, taking robe-cloth, goes away looking for a comfortable residence, (thinking,) ‘I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll return.’ |
Tassa bahisīmagatassa evaṃ hoti – "idhevimaṃ cīvaraṃ kāressaṃ, na paccessa"nti. |
“Having gone outside the territory, the thought occurs to him, ‘I will make this robe right here. I won’t return.’ |
So taṃ cīvaraṃ kāreti. |
“He has the robe made. |
Tassa taṃ cīvaraṃ kayiramānaṃ nassati. |
“While his robe is being made, it gets lost. |
Tassa bhikkhuno nāsanantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through (the cloth’s) being lost. |
Bhikkhu atthatakathino phāsuvihāriko cīvaraṃ ādāya pakkamati – "amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessa"nti. |
“A monk, when the kaṭhina has been spread, taking robe-cloth, goes away looking for a comfortable residence, (thinking,) ‘I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, He has the robe made. |
So katacīvaro – "paccessaṃ paccessa"nti bahiddhā kathinuddhāraṃ vītināmeti. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he spends time outside (the residence) until the dismantling of the kaṭhina. |
Tassa bhikkhuno sīmātikkantiko kathinuddhāro. |
“That monk’s kaṭhina-dismantling is reached through going beyond the (time) territory. |
Bhikkhu atthatakathino phāsuvihāriko cīvaraṃ ādāya pakkamati – "amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṃ nāma āvāsaṃ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessa"nti. |
“A monk, when the kaṭhina has been spread, taking robe-cloth, goes away looking for a comfortable residence, (thinking,) ‘I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll go to such-and-such residence. There I’ll be comfortable; there I will stay. If I’m not comfortable, I’ll return.’ |
So bahisīmagato taṃ cīvaraṃ kāreti. |
“Having gone outside the territory, He has the robe made. |
So katacīvaro "paccessaṃ paccessa"nti sambhuṇāti kathinuddhāraṃ. |
“Having finished the robe, thinking, ‘I will return. I will return,’ he is present for the dismantling of the kaṭhina. |
Tassa bhikkhuno saha bhikkhūhi kathinuddhāro. |
“That monk’s kaṭhina-dismantling is together with (that of the other) monks. |
Phāsuvihārapañcakaṃ niṭṭhitaṃ. |
The Set of Five on a Comfortable Residence is finished. |
325.Dveme, bhikkhave, kathinassa palibodhā, dve apalibodhā. |
“Monks, there are these two constraints for (maintaining) the kaṭhina. |
Katame ca, bhikkhave, dve kathinassa palibodhā? |
“And which are the two constraints for the kaṭhina? |
Āvāsapalibodho ca cīvarapalibodho ca. |
“The residence constraint and the robe constraint. |
Kathañca, bhikkhave, āvāsapalibodho hoti? |
“And how is there the residence constraint? |
Idha, bhikkhave, bhikkhu vasati vā tasmiṃ āvāse, sāpekkho vā pakkamati "paccessa"nti. |
“There is the case where a monk, either dwelling in a residence or intent on that residence goes away (thinking,) ‘I will return.’ |
Evaṃ kho, bhikkhave, āvāsapalibodho hoti. |
“This is how there is the residence constraint. |
Kathañca, bhikkhave, cīvarapalibodho hoti? |
“And how is there the robe constraint? |
Idha, bhikkhave, bhikkhuno cīvaraṃ akataṃ vā hoti vippakataṃ vā, cīvarāsā vā anupacchinnā. |
“There is the case where a monk’s robe is unfinished or half-finished or his expectation for robe-cloth has not yet been disappointed. |
Evaṃ kho, bhikkhave, cīvarapalibodho hoti. |
“This is how there is the robe constraint. |
Ime kho, bhikkhave, dve kathinassa palibodhā. |
“These are the two constraints for the kaṭhina. |
Katame ca, bhikkhave, dve kathinassa apalibodhā? |
“And which are the two non-constraints for the kaṭhina? |
Āvāsaapalibodho ca cīvaraapalibodho ca. |
“The residence non-constraint and the robe non-constraint. |
Kathañca, bhikkhave, āvāsaapalibodho hoti? |
“And how is there the residence non-constraint? |
Idha, bhikkhave, bhikkhu pakkamati tamhā āvāsā cattena vantena muttena anapekkho [anapekkhena (ka.)] "na paccessa"nti. |
“There is the case where a monk goes away from that residence with a sense of abandoning, a sense of disgorging, a sense of being freed, a lack of intent (to return), (thinking,) ‘I won’t return.’ |
Evaṃ kho, bhikkhave, āvāsaapalibodho hoti. |
“This is how there is the residence non-constraint. |
Kathañca, bhikkhave, cīvaraapalibodho hoti? |
“And how is there the robe non-constraint? |
Idha, bhikkhave, bhikkhuno cīvaraṃ kataṃ vā hoti, naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā, cīvarāsā vā upacchinnā. |
“There is the case where a monk’s robe is finished or lost or destroyed or burned or his expectation for robe-cloth has been disappointed. |
Evaṃ kho, bhikkhave, cīvaraapalibodho hoti. |
“This is how there is the robe non-constraint. |
Ime kho, bhikkhave, dve kathinassa apalibodhāti. |
“These are the two non-constraints for the kaṭhina.” |
Palibodhāpalibodhakathā niṭṭhitā. |
The Discussion of Constraints and Non-constraints is finished. |
Kathinakkhandhako niṭṭhito sattamo. |
The Kaṭhina Khandhaka, the seventh, is finished. |
Tiṃsa pāveyyakā bhikkhū, sāketukkaṇṭhitā vasuṃ; |
Thirty monks from Pāva, stayed at Sāketa, frustrated. Completing the Rains, |
Vassaṃvuṭṭhokapuṇṇehi, agamuṃ jinadassanaṃ. |
soaked with water, They came to see the Victor. |
Idaṃ vatthu kathinassa, kappissanti ca pañcakā; |
This is the story of the Kaṭhina, and five things are proper: |
Anāmantā asamācārā, tatheva gaṇabhojanaṃ. |
without permission, without taking, likewise a group meal, |
Yāvadatthañca uppādo, atthatānaṃ bhavissati; |
as long as needed, and what arises will belong to the spreaders. |
Ñatti evatthatañceva, evañceva anatthataṃ. |
The motion: it’s spread like this; and like this is it not spread, |
Ullikhi dhovanā ceva, vicāraṇañca chedanaṃ; |
marking and washing, calculating and cutting, |
Bandhano vaṭṭi kaṇḍusa, daḷhīkammānuvātikā. |
tacking, basting, a seam, reinforcing, the border, |
Paribhaṇḍaṃ ovaddheyyaṃ, maddanā nimittaṃ kathā; |
binding, patching, mashing, making a sign, and talking. |
Kukku sannidhi nissaggi, na kappaññatra te tayo. |
borrowed, kept, to be forfeited, improper, other than those three; |
Aññatra pañcātireke, sañchinnena samaṇḍalī; |
other than five or more (made) with cuttings and a border. |
Nāññatra puggalā sammā, nissīmaṭṭhonumodati. |
Not other than by an individual is it right. |
Kathinānatthataṃ hoti, evaṃ buddhena desitaṃ; |
One standing outside the territory approves: The kaṭhina is un-spread— this was taught by the Buddha. |
Ahatākappapiloti, paṃsu pāpaṇikāya ca. |
Unsoiled, or made so, a rag, cast-off, and shop-remnant, |
Animittāparikathā, akukku ca asannidhi; |
without making a sign or roundabout talk, not borrowed, not kept, |
Anissaggi kappakate, tathā ticīvarena ca. |
not to be forfeited, made proper, and with the three robes, |
Pañcake vātireke vā, chinne samaṇḍalīkate; |
five or more cut, with a border. |
Puggalassatthārā sammā, sīmaṭṭho anumodati. |
The spreading of an individual is right; one standing in the territory approves: |
Evaṃ kathinattharaṇaṃ, ubbhārassaṭṭhamātikā; |
Thus is the kaṭhina spread. The eight headings for dismantling: |
Pakkamananti niṭṭhānaṃ, sanniṭṭhānañca nāsanaṃ. |
Reaching through going away, finishing, a resolution, being lost, |
Savanaṃ āsāvacchedi, sīmā sahubbhāraṭṭhamī; |
hearing, disappointment of expectation, the territory, dismantling together as the eighth. |
Katacīvaramādāya, "na paccessa"nti gacchati. |
Taking a finished robe, he went, “I won’t return.” |
Tassa taṃ kathinuddhārā,e hoti pakkamanantiko; |
For him the dismantling of the kaṭhina, is reached through going away. |
Ādāya cīvaraṃ yāti, nissīme idaṃ cintayi. |
Taking robe-cloth, he set out, outside the territory he thought, “Here |
"Kāressaṃ na paccessa"nti, niṭṭhāne kathinuddhāro; |
I’ll make it. I won’t return.” The dismantling of the kaṭhina |
Ādāya nissīmaṃ neva, "na paccessa"nti mānaso. |
is when it’s finished. Taking it, outside the territory, “Neither (will I make it) nor return”— |
Tassa taṃ kathinuddhāro, sanniṭṭhānantiko bhave; |
his intention, For him, then, the dismantling of the kaṭhina, would be reached through a resolution. |
Ādāya cīvaraṃ yāti, nissīme idaṃ cintayi. |
Taking robe-cloth, he set out, outside the territory he thought, “Here |
"Kāressaṃ na paccessa"nti, kayiraṃ tassa nassati; |
I’ll make it. I won’t return.” As it was being made, it was lost. |
Tassa taṃ kathinuddhāro, bhavati nāsanantiko. |
For him the dismantling of the kaṭhina, is reached through being lost. |
Ādāya yāti "paccessaṃ", bahi kāreti cīvaraṃ; |
Taking it, he set out, “I’ll return.” Outside, he made the robe. |
Katacīvaro suṇāti, ubbhataṃ kathinaṃ tahiṃ. |
When it was made, he heard, “The kaṭhina’s been dismantled there.” |
Tassa taṃ kathinuddhāro, bhavati savanantiko; |
For him the dismantling of the kaṭhina, is reached through hearing. |
Ādāya yāti "paccessaṃ", bahi kāreti cīvaraṃ. |
Taking it , he set out, “I’ll return.” Outside, he made the robe. |
Katacīvaro bahiddhā, nāmeti kathinuddhāraṃ; |
The robe was finished outside; he was inclined to (go to the) dismantling of the kaṭhina. |
Tassa taṃ kathinuddhāro, sīmātikkantiko bhave. |
For him the dismantling of the kaṭhina, is reached through going beyond the (time) territory. |
Ādāya yāti "paccessaṃ", bahi kāreti cīvaraṃ; |
Taking it, he set out, “I’ll return.” Outside, he made the robe. |
Katacīvaro paccessaṃ, sambhoti kathinuddhāraṃ. |
The robe was finished, “I’ll return.” He made it to the |
Tassa taṃ kathinuddhāro, saha bhikkhūhi jāyati; |
dismantling of the kaṭhina. For him the dismantling of the kaṭhina, happens together with the monks. |
Ādāya ca samādāya, satta-sattavidhā gati. |
Taking and accepting, seven and seven, the results are analyzed. |
Pakkamanantikā natthi, chakke vippakate [chaṭṭhe vippakatā (sī.), chaccā vippakathā (ka.)] gati; |
There’s no result of reaching by going away, in the Six on Unfinished. |
Ādāya nissīmagataṃ, kāressaṃ iti jāyati. |
Taking it, going outside the territory, “I’ll make it.” This happens: |
Niṭṭhānaṃ sanniṭṭhānañca, nāsanañca ime tayo; |
finishing and resolving, and getting lost—these three. |
Ādāya "na paccessa"nti, bahisīme karomiti. |
Taking it, “I won’t return, I’ll make it outside the territory.” |
Niṭṭhānaṃ sanniṭṭhānampi, nāsanampi idaṃ tayo; |
finishing, also resolving, and getting lost—these three. |
Anadhiṭṭhitena nevassa, heṭṭhā tīṇi nayāvidhi. |
Without determining— it neither occurred to him— the method of the previous three forms. |
Ādāya yāti paccessaṃ, bahisīme karomiti; |
Taking it, he set out, “I’ll return. I’ll make it outside the territory.” |
"Na paccessa"nti kāreti, niṭṭhāne kathinuddhāro. |
“I won’t return,” he made it: The dismantling of the kaṭhina is when it’s finished. |
Sanniṭṭhānaṃ nāsanañca, savanasīmātikkamā; |
A resolution, being lost, hearing, going outside the territory, |
Saha bhikkhūhi jāyetha, evaṃ pannarasaṃ gati. |
with the monks—it would happen: thus fifteen results. |
Samādāya vippakatā, samādāya punā tathā; |
Accepting, unfinished, and then accepting again: |
Ime te caturo vārā, sabbe pannarasavidhi. |
These four sections all have fifteen forms. |
Anāsāya ca āsāya, karaṇīyo ca te tayo; |
What’s unexpected and what’s expected, and business: they’re three. |
Nayato taṃ vijāneyya, tayo dvādasa dvādasa. |
By the method, it should be discerned: three of them, in twelves. |
Apavilānā navettha [apavilāyamāneva (syā.), apavinā nava cettha (sī.)], phāsu pañcavidhā tahiṃ; |
Laying claim, comfort in five forms there, |
Palibodhāpalibodhā, uddānaṃ nayato katanti. |
constraints and non-constraints: By this method is the recitation done. |
Imamhi khandhake vatthū doḷasakapeyyālamukhāni ekasataṃ aṭṭhārasa. |
In this khandhaka the cases are twelve and the formulas (produce) 118. |
Kathinakkhandhako niṭṭhito. |
The Kaṭhina Khandhaka is finished. |
326.Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Now on that occasion the Buddha, the Blessed One, was staying near Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground. |
Tena kho pana samayena vesālī iddhā ceva hoti phitā [phītā (bahūsu)] ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca; satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsādā; satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni; satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāmā; satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo; ambapālī ca gaṇikā abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, padakkhiṇā [padakkhā (syā.)] nacce ca gīte ca vādite ca, abhisaṭā atthikānaṃ atthikānaṃ manussānaṃ paññāsāya ca rattiṃ gacchati; tāya ca vesālī bhiyyosomattāya upasobhati. |
And at that time Vesālī was powerful, both prosperous and populous, filled with people, with plenty of food, with 7, 707 palaces, 7,707 peaked-roofed buildings, 7,707 parks, and 7,707 water tanks. And Ambapālī the courtesan—beautiful, inspiring, endowed with the foremost beauty of complexion, skilled in dancing, singing, and instrumental music, visited by men filled with desire—went for fifty a night. And Vesālī was even more resplendent because of her. |
Atha kho rājagahako negamo vesāliṃ agamāsi kenacideva karaṇīyena. |
Then the City Council of Rājagaha went to Vesālī on some business. |
Addasā kho rājagahako negamo vesāliṃ iddhañceva phitañca bahujanañca ākiṇṇamanussañca subhikkhañca; satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsāde; satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni; satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāme; satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo ; ambapāliñca gaṇikaṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ, padakkhiṇaṃ [padakkhaṃ (syā.)] nacce ca gīte ca vādite ca, abhisaṭaṃ atthikānaṃ atthikānaṃ manussānaṃ paññāsāya ca rattiṃ gacchantiṃ, tāya ca vesāliṃ bhiyyosomattāya upasobhantiṃ. |
They saw Vesālī—powerful, both prosperous and populous, filled with people, with plenty of food, with 7, 707 palaces, 7,707 peaked-roofed buildings, 7,707 parks, and 7,707 water tanks, and Ambapālī the courtesan—beautiful, inspiring, endowed with the foremost beauty of complexion, and skilled in dancing, singing, and instrumental music, visited by men filled with desire, going for fifty a night—making Vesālī even more resplendent. |
327.Atha kho rājagahako negamo vesāliyaṃ taṃ karaṇīyaṃ tīretvā punadeva rājagahaṃ paccāgañchi. |
Then the City Council of Rājagaha, having finished their business in Vesālī, returned to Rājagaha, |
Yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – "vesālī, deva, iddhā ceva phitā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca; satta ca pāsādasahassāni - pe - tāya ca vesālī bhiyyosomattāya upasobhati. |
went to King Seniya Bimbisāra of Magadha, and on arrival, said to him, “Your Majesty, Vesālī is powerful, both prosperous and populous, filled with people, with plenty of food, with 7, 707 palaces, 7,707 peaked-roofed buildings, 7,707 parks, and 7,707 water tanks. “And Ambapālī the courtesan—beautiful, inspiring, endowed with the foremost beauty of complexion, skilled in dancing, singing, and instrumental music, visited by men filled with desire—goes for fifty a night. “And Vesālī is even more resplendent because of her. |
Sādhu, deva, mayampi gaṇikaṃ vuṭṭhāpessāmā"ti [vuṭṭhāpeyyāma (ka.)]. |
“It would be good, your Majesty, if we would set up a courtesan as well.” |
"Tena hi, bhaṇe, tādisiṃ kumāriṃ jānātha yaṃ tumhe gaṇikaṃ vuṭṭhāpeyyāthā"ti. |
“I say, in that case, find the kind of girl you would set up as courtesan.” |
Tena kho pana samayena rājagahe sālavatī nāma kumārī abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā. |
Now at that time there was a girl in Rājagaha named Sālavatī—beautiful, inspiring, endowed with the foremost beauty of complexion. |
Atha kho rājagahako negamo sālavatiṃ kumāriṃ gaṇikaṃ vuṭṭhāpesi. |
So the City Council set up the girl Sālavatī as courtesan. |
Atha kho sālavatī gaṇikā nacirasseva padakkhiṇā ahosi nacce ca gīte ca vādite ca, abhisaṭā atthikānaṃ atthikānaṃ manussānaṃ paṭisatena ca rattiṃ gacchati. |
In no long time, Sālavatī the courtesan became skilled in dancing, singing, and instrumental music. Visited by men filled with desire, she went for a hundred a night. |
Atha kho sālavatī gaṇikā nacirasseva gabbhinī ahosi. |
Then, in no long time, she became pregnant. |
Atha kho sālavatiyā gaṇikāya etadahosi – "itthī kho gabbhinī purisānaṃ amanāpā. |
The thought occurred to her, “Pregnant women are unappealing to men. |
Sace maṃ koci jānissati sālavatī gaṇikā gabbhinīti, sabbo me sakkāro bhañjissati [ parihāyissati (sī. syā.)]. |
If anyone finds out that I’m pregnant, all my income will be lost. |
Yaṃnūnāhaṃ gilānaṃ paṭivedeyya"nti. |
Why don’t I tell people I’m sick?” |
Atha kho sālavatī gaṇikā dovārikaṃ āṇāpesi – "mā, bhaṇe dovārika, koci puriso pāvisi. |
So she commanded the doorkeeper, “I say, doorkeeper, don’t let any man come in, |
Yo ca maṃ pucchati, 'gilānā'ti paṭivedehī"ti. |
and if any asks for me, tell him I’m sick.” |
"Evaṃ, ayye"ti kho so dovāriko sālavatiyā gaṇikāya paccassosi. |
“As you say, Lady,” the doorkeeper responded to her. |
Atha kho sālavatī gaṇikā tassa gabbhassa paripākamanvāya puttaṃ vijāyi. |
Then, when the fetus had matured, Sālavatī the courtesan gave birth to a son. |
Atha kho sālavatī gaṇikā dāsiṃ āṇāpesi – "handa, je, imaṃ dārakaṃ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍehī"ti. |
So she commanded a female slave, “Hey, having put this baby in a winnowing basket, take him out and throw him on the garbage pile.” |
"Evaṃ, ayye"ti kho sā dāsī sālavatiyā gaṇikāya paṭissutvā taṃ dārakaṃ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍesi. |
Responding, “As you say, Lady,” to Sālavatī, the female slave put the baby in a winnowing basket, took him out, and threw him on the garbage pile. |
328.Tena kho pana samayena abhayo nāma rājakumāro kālasseva rājupaṭṭhānaṃ gacchanto addasa taṃ dārakaṃ kākehi samparikiṇṇaṃ, disvāna manusse pucchi – "kiṃ etaṃ, bhaṇe, kākehi samparikiṇṇa"nti? |
And on that occasion a prince named Abhaya, going early to have an audience with the king, saw the baby, surrounded by crows. On seeing him, he asked people, “I say, what’s that surrounded by crows?” |
"Dārako, devā"ti. |
“A baby, your highness.” |
"Jīvati, bhaṇe"ti? |
“I say, is he alive?” |
"Jīvati, devā"ti. |
“He’s alive, your highness.” |
"Tena hi, bhaṇe, taṃ dārakaṃ amhākaṃ antepuraṃ netvā dhātīnaṃ detha posetu"nti. |
“I say, in that case, bring him into our palace and give him to the nurses to raise him.” |
"Evaṃ, devā"ti kho te manussā abhayassa rājakumārassa paṭissutvā taṃ dārakaṃ abhayassa rājakumārassa antepuraṃ netvā dhātīnaṃ adaṃsu – "posethā"ti. |
Responding, “As you say, your highness,” to Prince Abhaya, the people brought him into his palace and gave him to the nurses, (saying,) “Raise him.” |
Tassa jīvatīti 'jīvako'ti nāmaṃ akaṃsu. |
Because it was said of him, “He’s alive,” [jīvati] they gave him the name ‘Jīvaka’ [One who is alive]. |
Kumārena posāpitoti 'komārabhacco'ti nāmaṃ akaṃsu. |
Because the prince [kumāra] had him looked after, they gave him the name ‘Komārabhacca’ [fed by a prince]. |
Atha kho jīvako komārabhacco nacirasseva viññutaṃ pāpuṇi. |
Then in no long time, Jīvaka Komārabhacca reached the age of self-awareness. |
Atha kho jīvako komārabhacco yena abhayo rājakumāro tenupasaṅkami; upasaṅkamitvā abhayaṃ rājakumāraṃ etadavoca – "kā me, deva, mātā, ko pitā"ti? |
He went to Prince Abhaya and said to him, “Your highness, who is my mother? Who is my father?” |
"Ahampi kho te, bhaṇe jīvaka, mātaraṃ na jānāmi; api cāhaṃ te pitā; mayāsi [mayāpi (ka.)] posāpito"ti. |
“I say, Jīvaka, even I don’t know who your mother is. But I’m your father—you were looked after by me.” |
Atha kho jīvakassa komārabhaccassa etadahosi – "imāni kho rājakulāni na sukarāni asippena upajīvituṃ. |
Then the thought occurred to Jīvaka Komārabhacca, “It’s not easy for one without a craft to survive in these royal families. |
Yaṃnūnāhaṃ sippaṃ sikkheyya"nti. |
Why don’t I learn a craft?” |
329.Tena kho pana samayena takkasilāyaṃ [takkasīlāyaṃ (ka.)] disāpāmokkho vejjo paṭivasati. |
At that time there was a doctor living in Takkasilā—renowned in all the lands. |
Atha kho jīvako komārabhacco abhayaṃ rājakumāraṃ anāpucchā yena takkasilā tena pakkāmi. |
So Jīvaka Komārabhacca, without taking leave of Prince Abhaya, set out wandering toward Takkasilā. |
Anupubbena yena takkasilā, yena vejjo tenupasaṅkami; upasaṅkamitvā taṃ vejjaṃ etadavoca – "icchāmahaṃ, ācariya, sippaṃ sikkhitu"nti. |
Wandering by stages, he arrived at Takkasilā, went to the doctor, and said to him, “Teacher, I want to study this craft.” |
"Tena hi, bhaṇe jīvaka, sikkhassū"ti. |
“In that case, Jīvaka, you may study it.” |
Atha kho jīvako komārabhacco bahuñca gaṇhāti lahuñca gaṇhāti suṭṭhu ca upadhāreti, gahitañcassa na sammussati [na pamussati (sī. syā.)]. |
Then Jīvaka Komārabhacca learned much, learned quickly, understood it well, and didn’t forget what he had learned. |
Atha kho jīvakassa komārabhaccassa sattannaṃ vassānaṃ accayena etadahosi – "ahaṃ, kho bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati. |
After seven years had passed, the thought occurred to him, “I have learned much, learned quickly, understood it well, and haven’t forgotten what I’ve learned. But after studying for seven years, the end of this craft is not apparent. |
Kadā imassa sippassa anto paññāyissatī"ti. |
When will the end of this craft become apparent?” |
Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṃ vejjaṃ etadavoca – "ahaṃ kho, ācariya, bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati. |
So he went to the doctor and, on arrival, said to him, “Teacher, I have learned much, learned quickly, understood it well, and haven’t forgotten what I’ve learned. But after studying for seven years, the end of this craft is not apparent. |
Kadā imassa sippassa anto paññāyissatī"ti? |
When will the end of this craft become apparent?” |
"Tena hi, bhaṇe jīvaka, khaṇittiṃ ādāya takkasilāya samantā yojanaṃ āhiṇḍitvā yaṃ kiñci abhesajjaṃ passeyyāsi taṃ āharā"ti. |
“I say, Jīvaka, in that case, taking a spade, wander around the area within a league of Takkasilā and bring back anything you see that’s not medicinal.” |
"Evaṃ, ācariyā"ti kho jīvako komārabhacco tassa vejjassa paṭissutvā khaṇittiṃ ādāya takkasilāya samantā yojanaṃ āhiṇḍanto na kiñci abhesajjaṃ addasa. |
Responding, “As you say, teacher,” to the doctor, taking a spade, wandering around the area within a league of Takkasilā, he saw nothing that was not medicinal. |
Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṃ vejjaṃ etadavoca – "āhiṇḍantomhi, ācariya, takkasilāya samantā yojanaṃ, na kiñci [āhiṇṭanto na kiñci (ka.)] abhesajjaṃ addasa"nti. |
Then he went to the doctor and, on arrival, said to him, “Teacher, wandering around the area within a league of Takkasilā, I saw nothing that was not medicinal.” |
"Susikkhitosi, bhaṇe jīvaka. |
(Saying,) “I say, Jīvaka, you have finished your studies. |
Alaṃ te ettakaṃ jīvikāyā"ti jīvakassa komārabhaccassa parittaṃ pātheyyaṃ pādāsi. |
This much should be enough for your livelihood.” he gave him a small amount of provisions for the road. |
Atha kho jīvako komārabhacco taṃ parittaṃ pātheyyaṃ ādāya yena rājagahaṃ tena pakkāmi. |
Then Jīvaka Komārabhacca, taking the small amount of provisions for the road, set out for Rājagaha. |
Atha kho jīvakassa komārabhaccassa taṃ parittaṃ pātheyyaṃ antarāmagge sākete parikkhayaṃ agamāsi. |
Along the road, at Sāketa, the small amount of provisions for the road ran out. |
Atha kho jīvakassa komārabhaccassa etadahosi – "ime kho maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṃ. |
It occurred to him, “These are badland roads with little water, little food. It is not easy to go along them without provisions for a journey. |
Yaṃnūnāhaṃ pātheyyaṃ pariyeseyya"nti. |
Why don’t I search for provisions?” |
Jīvakavatthu niṭṭhitaṃ. |
The Story of Jīvaka |
330.Tena kho pana samayena sākete seṭṭhibhariyāya sattavassiko sīsābādho hoti. |
Now on that occasion the wife of a money-lender in Sāketa had had a headache for seven years. |
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṃsu arogaṃ kātuṃ. |
Many great doctors, the foremost in all directions, came to treat her, but could not cure her of her illness. |
Bahuṃ hiraññaṃ ādāya agamaṃsu. |
Taking a great deal of money, they left. |
Atha kho jīvako komārabhacco sāketaṃ pavisitvā manusse pucchi – "ko, bhaṇe, gilāno, kaṃ tikicchāmī"ti? |
Then Jīvaka Komārabhacca, entering Sāketa, asked the people, “I say, who is sick? Who will I treat?” |
"Etissā, ācariya, seṭṭhibhariyāya sattavassiko sīsābādho; gaccha, ācariya, seṭṭhibhariyaṃ tikicchāhī"ti. |
“Teacher, this wife of a money-lender has had a headache for seven years. Go and treat her.” |
Atha kho jīvako komārabhacco yena seṭṭhissa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āṇāpesi – "gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada – 'vejjo, ayye, āgato, so taṃ daṭṭhukāmo"'ti. |
So he went to the wealthy householder’s residence and, on arrival, sent the doorkeeper, (saying,) “I say, doorkeeper, go and inform the money-lender’s wife, ‘Lady, a doctor has come, and he would like to see you.’” |
"Evaṃ, ācariyā"ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyaṃ etadavoca – "vejjo, ayye, āgato; so taṃ daṭṭhukāmo"ti. |
Responding, “As you say, teacher,” to Jīvaka Komārabhacca, the doorkeeper went to the money-lender’s wife and, on arrival, said to her, “Lady, a doctor has come, and he would like to see you.” |
"Kīdiso, bhaṇe dovārika, vejjo"ti? |
“I say, doorkeeper, what sort of doctor?” |
"Daharako, ayye"ti. |
“A young one, Lady.” |
"Alaṃ, bhaṇe dovārika, kiṃ me daharako vejjo karissati? |
“Enough, I say. What use is a young doctor to me? |
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṃsu arogaṃ kātuṃ. |
Many great doctors, the foremost in all directions, have come to treat me, but could not cure me of my illness. |
Bahuṃ hiraññaṃ ādāya agamaṃsū"ti. |
Taking lots of gold, they left.” |
Atha kho so dovāriko yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – "seṭṭhibhariyā, ācariya, evamāha – 'alaṃ, bhaṇe dovārika, kiṃ me daharako vejjo karissati? |
So the doorkeeper went to Jīvaka Komārabhacca and, on arrival, said to him, “Teacher, the money-lender’s wife says this, ‘Enough, I say. What use is a young doctor to me? |
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṃsu arogaṃ kātuṃ. |
Many prominent doctors, the foremost in all directions, have come to treat me, but could not cure me of my illness. |
Bahuṃ hiraññaṃ ādāya agamaṃsū"'ti. |
Taking lots of gold, they left.’” |
"Gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada – 'vejjo, ayye, evamāha – mā kira, ayye, pure kiñci adāsi. |
“Go, I say, doorkeeper, and inform her, ‘The doctor says, “Lady, don’t give me anything at all beforehand. |
Yadā arogā ahosi tadā yaṃ iccheyyāsi taṃ dajjeyyāsī"'ti. |
When you are cured of your illness, then give whatever you want.”’” |
"Evaṃ, ācariyā"ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami; upasaṅkamitvā seṭṭhibhariyaṃ etadavoca – "vejjo, ayye, evamāha – 'mā kira, ayye, pure kiñci adāsi. |
Responding, “As you say, teacher,” to Jīvaka Komārabhacca, the doorkeeper went to the money-lender’s wife and, on arrival, said to her, “Lady, the doctor says, ‘Lady, don’t give me anything at all beforehand. |
Yadā arogā ahosi tadā yaṃ iccheyyāsi taṃ dajjeyyāsī"'ti. |
When you are cured of your illness, then give whatever you want.’” |
"Tena hi, bhaṇe dovārika, vejjo āgacchatū"ti. |
“I say, doorkeeper, in that case, let the doctor come.” |
"Evaṃ, ayye"ti kho so dovāriko seṭṭhibhariyāya paṭissutvā yena jīvako komārabhacco tenupasaṅkami, upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – "seṭṭhibhariyā taṃ, ācariya, pakkosatī"ti. |
Responding, “As you say, Lady,” to the money-lender’s wife, the doorkeeper went to Jīvaka Komārabhacca and, on arrival, said to him, “Teacher, the money-lender’s wife summons you.” |
Atha kho jīvako komārabhacco yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyāya vikāraṃ sallakkhetvā seṭṭhibhariyaṃ etadavoca – "pasatena, ayye, sappinā attho"ti. |
So he went to the money-lender’s wife and, on arrival, having observed her symptoms, said to her, “Lady, I need a handful of ghee.” |
Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa pasataṃ sappiṃ dāpesi. |
Then she had them give him a handful of ghee. |
Atha kho jīvako komārabhacco taṃ pasataṃ sappiṃ nānābhesajjehi nippacitvā seṭṭhibhariyaṃ mañcake uttānaṃ nipātetvā [nipajjāpetvā (sī. syā.)] natthuto adāsi. |
Then Jīvaka Komārabhacca, having concocted the ghee with various medicines, had the money-lender’s wife lie on her back on a bed and gave her the ghee in her nose. |
Atha kho taṃ sappiṃ natthuto dinnaṃ mukhato uggañchi. |
Having been given the ghee in the nose, she spit it out her mouth. |
Atha kho seṭṭhibhariyā paṭiggahe niṭṭhubhitvā dāsiṃ āṇāpesi – "handa, je, imaṃ sappiṃ picunā gaṇhāhī"ti. |
Spitting it into a spittoon, she commanded a female slave, “Hey, pick up this ghee with some cotton.” |
Atha kho jīvakassa komārabhaccassa etadahosi – "acchariyaṃ [acchariyaṃ vata bho (syā.)] yāva lūkhāyaṃ gharaṇī, yatra hi nāma imaṃ chaḍḍanīyadhammaṃ sappiṃ picunā gāhāpessati. |
The thought occurred to Jīvaka Komārabhacca, “It’s amazing how stingy this housewife is! How can she have cotton used to pick up that ghee, which ought to be thrown away? |
Bahukāni ca me mahagghāni [mahagghāni mahagghāni (sī. syā.)] bhesajjāni upagatāni. |
I used up lots of expensive medicine, |
Kimpi māyaṃ kiñci [kañci (syā.)] deyyadhammaṃ dassatī"ti. |
but will she give me anything as a reward?” |
Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa vikāraṃ sallakkhetvā jīvakaṃ komārabhaccaṃ etadavoca – "kissa tvaṃ, ācariya, vimanosī"ti? |
Then the money-lender’s wife, noticing his expression, said to him, “What are you worried about, teacher?” |
Idha me etadahosi – "acchariyaṃ yāva lūkhāyaṃ dharaṇī, yatra hi nāma imaṃ chaḍḍanīyadhammaṃ sappiṃ picunā gāhāpessati. |
“Just now, the thought occurred to me, ‘It’s amazing how stingy this housewife is! How can she have cotton used to pick up that ghee, which ought to be thrown away? |
Bahukāni ca me mahagghāni sajjāni upagatāni. |
I used up lots of expensive medicine, |
Kimpi māyaṃ kiñci deyyadhammaṃ dassatī"ti. |
but will she give me anything as a reward?’” |
"Mayaṃ kho, ācariya, āgārikā nāma upajānāmetassa saṃyamassa. |
“You know, teacher, we housewives have to know the value of frugality. |
Varametaṃ sappi dāsānaṃ vā kammakarānaṃ vā pādabbhañjanaṃ vā padīpakaraṇe vā āsittaṃ. |
This ghee is excellent as foot-rub for the slaves and workers, or for putting in lamps. |
Mā kho tvaṃ, ācariya, vimano ahosi. |
Don’t worry, teacher, |
Na te deyyadhammo hāyissatī"ti. |
your reward won’t be lacking.” |
Atha kho jīvako komārabhacco seṭṭhibhariyāya sattavassikaṃ sīsābādhaṃ ekeneva natthukammena apakaḍḍhi. |
So Jīvaka Komārabhacca drove out the money-lender’s wife’s seven-year headache with one nose-treatment. |
Atha kho seṭṭhibhariyā arogā samānā jīvakassa komārabhaccassa cattāri sahassāni pādāsi. |
Then, being cured, she gave him four thousand. |
Putto – mātā me arogā ṭhitāti cattāri sahassāni pādāsi. |
Her son, (thinking,) “My mother is cured!” gave him four thousand. |
Suṇisā – sassu me arogā ṭhitāti cattāri sahassāni pādāsi. |
Her daughter-in-law, (thinking,) “My mother-in-law is cured!” gave him four thousand. |
Seṭṭhi gahapati – bhariyā me arogā ṭhitāti cattāri sahassāni pādāsi dāsañca dāsiñca assarathañca. |
The wealthy householder, (thinking,) “My wife is cured!” gave him four thousand, a male slave, a female slave, and a horse-drawn carriage. |
Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya dāsañca dāsiñca assarathañca yena rājagahaṃ tena pakkāmi. |
Then Jīvaka Komārabhacca, taking the sixteen thousand, the male slave, the female slave, and the horse-drawn carriage, set out wandering toward Rājagaha, |
Anupubbena yena rājagahaṃ yena abhayo rājakumāro tenupasaṅkami, upasaṅkamitvā abhayaṃ rājakumāraṃ etadavoca – "idaṃ me, deva, paṭhamakammaṃ soḷasasahassāni dāso ca dāsī ca assaratho ca. |
and traveling by stages, arrived there and went to Prince Abhaya. On arrival, he said to him, “Your highness, this was my first work: sixteen thousand, a male slave, a female slave, and a horse-drawn carriage. |
Paṭiggaṇhātu me devo posāvanika"nti. |
May your highness accept them in repayment for looking after [raising] me.” |
"Alaṃ, bhaṇe jīvaka; tuyhameva hotu. |
“I say, Jīvaka, enough. May it be your very own. |
Amhākaññeva antepure nivesanaṃ māpehī"ti. |
Have a residence built inside our palace (grounds).” |
"Evaṃ, devā"ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā abhayassa rājakumārassa antepure nivesanaṃ māpesi. |
Responding, “As you say, your highness,” to Prince Abhaya, Jīvaka Komārabhacca had a residence built inside Prince Abhaya’s palace (grounds). |
Seṭṭhibhariyāvatthu niṭṭhitaṃ. |
The Story of the Money-lender’s Wife is finished. |
331.Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa bhagandalābādho hoti. |
Now at that time King Seniya Bimbisāra of Magadha was sick with a hemorrhoid. |
Sāṭakā lohitena makkhiyanti. |
His cloth was stained with blood. |
Deviyo disvā uppaṇḍenti – "utunī dāni devo, pupphaṃ devassa uppannaṃ, na ciraṃ [nacirasseva (syā.)] devo vijāyissatī"ti. |
His queens, seeing it, teased him: “His majesty is now having his first period. His majesty is menstruating. It won’t be long before his majesty gives birth.” |
Tena rājā maṅku hoti. |
The king was embarrassed by that. |
Atha kho rājā māgadho seniyo bimbisāro abhayaṃ rājakumāraṃ etadavoca – "mayhaṃ kho, bhaṇe abhaya, tādiso ābādho, sāṭakā lohitena makkhiyanti, deviyo maṃ disvā uppaṇḍenti – 'utunī dāni devo, pupphaṃ devassa uppannaṃ, na ciraṃ devo vijāyissatī'ti. |
So he said to Prince Abhaya, “I say, Abhaya, we are suffering from the sort of illness that our cloth is stained with blood. My queens, seeing it, tease me: ‘His majesty is now having his first period. His majesty is menstruating. It won’t be long before his majesty gives birth.’ |
Iṅgha, bhaṇe abhaya, tādisaṃ vejjaṃ jānāhi yo maṃ tikiccheyyā"ti. |
Please find the sort of doctor who could treat me.” |
"Ayaṃ, deva, amhākaṃ jīvako vejjo taruṇo bhadrako. |
“Your majesty, there is this doctor of ours, Jīvaka, who is young & talented. |
So devaṃ tikicchissatī"ti. |
He will treat your majesty.” |
"Tena hi, bhaṇe abhaya, jīvakaṃ vejjaṃ āṇāpehi; so maṃ tikicchissatī"ti. |
“I say, Abhaya, in that case, command doctor Jīvaka. He will treat me.” |
Atha kho abhayo rājakumāro jīvakaṃ komārabhaccaṃ āṇāpesi – "gaccha, bhaṇe jīvaka, rājānaṃ tikicchāhī"ti. |
So Prince Abhaya commanded Jīvaka Komārabhacca, “Go, Jīvaka, and treat the king.” |
"Evaṃ, devā"ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā nakhena bhesajjaṃ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – "ābādhaṃ te, deva, passāmā"ti [passāmīti (syā.)]. |
Responding, “As you say, your highness,” to Prince Abhaya, and taking some medicine with his fingernail, Jīvaka Komārabhacca went to King Seniya Bimbisāra of Magadha and, on arrival, said to him, “Let me see your illness, your majesty.” |
Atha kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa bhagandalābādhaṃ ekeneva ālepena apakaḍḍhi. |
And he dried up the king’s hemorrhoid with a single (application of) ointment. |
Atha kho rājā māgadho seniyo bimbisāro arogo samāno pañca itthisatāni sabbālaṅkāraṃ bhūsāpetvā omuñcāpetvā puñjaṃ kārāpetvā jīvakaṃ komārabhaccaṃ etadavoca – "etaṃ, bhaṇe jīvaka, pañcannaṃ itthisatānaṃ sabbālaṅkāraṃ tuyhaṃ hotū"ti. |
Then King Seniya Bimbisāra—being cured, having ordered 500 of his women to dress up with all their jewelry and then to remove it and put it into a pile—said to Jīvaka Komārabhacca, “That, I say, Jīvaka—all the jewelry of the 500 women—is yours.” |
"Alaṃ, deva, adhikāraṃ me devo saratū"ti. |
“Enough, your majesty. May your majesty simply remember my service.” |
"Tena hi, bhaṇe jīvaka, maṃ upaṭṭhaha, itthāgārañca, buddhappamukhañca bhikkhusaṅgha"nti. |
“Very well then, Jīvaka, care for me, for the women in the palace, and for the Saṅgha of monks, headed by the Buddha.” |
"Evaṃ, devā"ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paccassosi. |
“As you say, your majesty,” Jīvaka Komārabhacca responded to King Seniya Bimbisāra of Magadha. |
Bimbisārarājavatthu niṭṭhitaṃ. |
The Story of King Bimbisāra is finished |
332.Tena kho pana samayena rājagahakassa seṭṭhissa sattavassiko sīsābādho hoti. |
Now on that occasion a money-lender of Rājagaha had a seven-year headache. |
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṃsu arogaṃ kātuṃ. |
Many great doctors, the foremost in all directions, having come to treat him, couldn’t cure him of his illness. |
Bahuṃ hiraññaṃ ādāya agamaṃsu. |
Taking a great deal of money, they left. |
Api ca, vejjehi paccakkhāto hoti. |
It had reached the point where the doctors had given up on him. |
Ekacce vejjā evamāhaṃsu – "pañcamaṃ divasaṃ seṭṭhi gahapati kālaṃ karissatī"ti. |
Some doctors said, “On the fifth day, the money-lender will die.” |
Ekacce vejjā evamāhaṃsu – "sattamaṃ divasaṃ seṭṭhi gahapati kālaṃ karissatī"ti. |
Some doctors said, “On the seventh day, the money-lender will die.” |
Atha kho rājagahakassa negamassa etadahosi – "ayaṃ kho seṭṭhi gahapati bahūpakāro rañño ceva negamassa ca. |
Then the thought occurred to the Rājagaha City Council: “This money-lender has done much for the king and for the City Council, |
Api ca, vejjehi paccakkhāto. |
and it has reached the point where the doctors have given up on him. |
Ekacce vejjā evamāhaṃsu – 'pañcamaṃ divasaṃ seṭṭhi gahapati kālaṃ karissatī'ti. |
“Some doctors say, ‘On the fifth day, the money-lender will die.’ |
Ekacce vejjā evamāhaṃsu – 'sattamaṃ divasaṃ seṭṭhi gahapati kālaṃ karissatī'ti. |
Some doctors say, ‘On the seventh day, the money-lender will die.’ |
Ayañca rañño jīvako vejjo taruṇo bhadrako. |
“But there’s this Jīvaka, the king’s doctor, who is young & talented. |
Yaṃnūna mayaṃ rājānaṃ jīvakaṃ vejjaṃ yāceyyāma seṭṭhiṃ gahapatiṃ tikicchitu"nti. |
“What if we were to ask for Jīvaka from the king to treat the money-lender?” |
Atha kho rājagahako negamo yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – "ayaṃ, deva, seṭṭhi gahapati bahūpakāro devassa ceva negamassa ca; api ca, vejjehi paccakkhāto. |
So the Rājagaha City Council went to King Seniya Bimbisāra and on arrival said to him, “Your majesty, this money-lender has done much for the king and for the City Council, and it has reached the point where the doctors have given up on him. |
Ekacce vejjā evamāhaṃsu – pañcamaṃ divasaṃ seṭṭhi gahapati kālaṃ karissatīti. |
Some doctors say, ‘On the fifth day, the money-lender will die.’ |
Ekacce vejjā evamāhaṃsu – sattamaṃ divasaṃ seṭṭhi gahapati kālaṃ karissatīti. |
Some doctors say, ‘On the seventh day, the money-lender will die.’ |
Sādhu devo jīvakaṃ vejjaṃ āṇāpetu seṭṭhiṃ gahapatiṃ tikicchitu"nti. |
“It would be good if your majesty would command doctor Jīvaka to treat the money-lender.” |
Atha kho rājā māgadho seniyo bimbisāro jīvakaṃ komārabhaccaṃ āṇāpesi – "gaccha, bhaṇe jīvaka, seṭṭhiṃ gahapatiṃ tikicchāhī"ti. |
So King Seniya Bimbisāra commanded Jīvaka Komārabhacca: “Go, I say, Jīvaka, and treat the money-lender.” |
"Evaṃ, devā"ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā yena seṭṭhi gahapati tenupasaṅkami; upasaṅkamitvā seṭṭhissa gahapatissa vikāraṃ sallakkhetvā seṭṭhiṃ gahapatiṃ etadavoca – "sace tvaṃ, gahapati, arogo bhaveyyāsi [sacāhaṃ taṃ gahapati arogāpeyyaṃ (sī.), sacāhaṃ taṃ gahapati arogaṃ kareyyaṃ (syā.)] kiṃ me assa deyyadhammo"ti? |
Responding, “As you say, your majesty,” to the king, Jīvaka Komārabhacca went to the money-lender. On arrival, after observing the money-lender’s symptoms, he said to him, “If I were to cure you, householder, what would be my reward?” |
"Sabbaṃ sāpateyyañca te, ācariya, hotu, ahañca te dāso"ti. |
“All my property will be yours, teacher, and I your slave.” |
"Sakkhissasi pana tvaṃ, gahapati, ekena passena sattamāse nipajjitu"nti? |
“But, householder, can you lie on one side for seven months?” |
"Sakkomahaṃ, ācariya, ekena passena sattamāse nipajjitu"nti. |
“Teacher, I can lie on one side for seven months.” |
"Sakkhissasi pana tvaṃ, gahapati, dutiyena passena sattamāse nipajjitu"nti? |
“And can you lie on the other side for seven months?” |
"Sakkomahaṃ, ācariya, dutiyena passena sattamāse nipajjitu"nti. |
“I can lie on the other side for seven months.” |
"Sakkhissasi pana tvaṃ, gahapati, uttāno sattamāse nipajjitu"nti? |
“And can you lie on your back for seven months?” |
"Sakkomahaṃ, ācariya, uttāno sattamāse nipajjitu"nti. |
“I can lie on my back for seven months.” |
Atha kho jīvako komārabhacco seṭṭhiṃ gahapatiṃ mañcake nipātetvā [nipajjāpetvā (sī. syā.)] mañcake [mañcakena (sī.)] sambandhitvā sīsacchaviṃ uppāṭetvā [phāletvā (sī.)] sibbiniṃ vināmetvā dve pāṇake nīharitvā mahājanassa dassesi – "passathayye [passesyātha (sī.), passatha (syā.), passathayyo (ka.)], ime dve pāṇake, ekaṃ khuddakaṃ ekaṃ mahallakaṃ. |
Then Jīvaka Komārabhacca, having had the money-lender lie on a bed, having bound him to the bed, made an incision in the skin of his head. Drilling a hole in his skull [Note: Literally: ‘opening the sutures of his skull’] and drawing out two creatures, he showed them to the people: “See these two creatures, one small, the other large? |
Ye te ācariyā evamāhaṃsu – pañcamaṃ divasaṃ seṭṭhi gahapati kālaṃ karissatīti – tehāyaṃ mahallako pāṇako diṭṭho. |
“Those teachers who said, ‘On the fifth day, the money-lender will die,’ had seen this large creature. |
Pañcamaṃ divasaṃ seṭṭhissa gahapatissa matthaluṅgaṃ pariyādiyissati. |
“By the fifth day it would have consumed the money-lender’s brain. |
Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṃ karissati. |
From the consumption of his brain, the money-lender would have died. |
Sudiṭṭho tehi ācariyehi. |
“That was well-seen by those teachers. |
Ye te ācariyā evamāhaṃsu – sattamaṃ divasaṃ seṭṭhi gahapati kālaṃ karissatīti – tehāyaṃ khuddako pāṇako diṭṭho. |
“Those teachers who said, ‘On the seventh day, the money-lender will die,’ had seen this small creature. |
Sattamaṃ divasaṃ seṭṭhissa gahapatissa matthaluṅgaṃ pariyādiyissati. |
By the seventh day it would have consumed the money-lender’s brain. |
Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṃ karissati. |
From the consumption of his brain, the money-lender would have died. |
Sudiṭṭho tehi ācariyehī"ti. |
That was well-seen by those teachers, too.” |
Sibbiniṃ sampaṭipāṭetvā sīsacchaviṃ sibbitvā ālepaṃ adāsi. |
Closing the hole in the skull and stitching the skin of the head, he applied an ointment. |
Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṃ komārabhaccaṃ etadavoca – "nāhaṃ, ācariya, sakkomi ekena passena sattamāse nipajjitu"nti. |
Then the money-lender, after the passing of seven days, said to Jīvaka Komārabhacca, “Teacher, I can’t lie on one side for seven months.” |
"Nanu me tvaṃ, gahapati, paṭissuṇi – sakkomahaṃ, ācariya, ekena passena sattamāse nipajjitu"nti? |
“But didn’t you respond to me, householder, ‘Teacher, I can lie on one side for seven months’?” |
"Saccāhaṃ, ācariya, paṭissuṇiṃ, apāhaṃ marissāmi, nāhaṃ sakkomi ekena passena sattamāse nipajjitu"nti. |
“It’s true, teacher, that I responded (in that way). But I will die. I can’t lie on one side for seven months.” |
"Tena hi tvaṃ, gahapati, dutiyena passena sattamāse nipajjāhī"ti. |
“In that case, householder, lie on the other side for seven months.” |
Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṃ komārabhaccaṃ etadavoca – "nāhaṃ, ācariya, sakkomi dutiyena passena sattamāse nipajjitu"nti. |
Then the money-lender, after the passing of seven days, said to Jīvaka Komārabhacca, “Teacher, I can’t lie on the other side for seven months.” |
"Nanu me tvaṃ, gahapati, paṭissuṇi – sakkomahaṃ, ācariya, dutiyena passena sattamāse nipajjitu"nti? |
“But didn’t you respond to me, householder, ‘I can lie on the other side for seven months’?” |
"Saccāhaṃ, ācariya, paṭissuṇiṃ, apāhaṃ marissāmi, nāhaṃ, ācariya, sakkomi dutiyena passena sattamāse nipajjitu"nti. |
“It’s true, teacher, that I responded (in that way). But I will die. I can’t lie on the other side for seven months.” |
"Tena hi tvaṃ, gahapati, uttāno sattamāse nipajjāhī"ti. |
“In that case, householder, lie on your back for seven months.” |
Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṃ komārabhaccaṃ etadavoca – "nāhaṃ, ācariya, sakkomi uttāno sattamāse nipajjitu"nti. |
Then the money-lender, after the passing of seven days, said to Jīvaka Komārabhacca, “Teacher, I can’t lie on my back for seven months.” |
"Nanu me tvaṃ, gahapati, paṭissuṇi – sakkomahaṃ, ācariya, uttāno sattamāse nipajjitu"nti? |
“But didn’t you respond to me, householder, ‘I can lie on my back for seven months’?” |
"Saccāhaṃ, ācariya, paṭissuṇiṃ, apāhaṃ marissāmi, nāhaṃ sakkomi uttāno sattamāse nipajjitu"nti. |
“It’s true, teacher, that I responded (in that way). But I will die. I can’t lie on my back for seven months.” |
"Ahaṃ ce taṃ, gahapati, na vadeyyaṃ, ettakampi tvaṃ na nipajjeyyāsi, api ca paṭikacceva mayā ñāto – tīhi sattāhehi seṭṭhi gahapati arogo bhavissatīti. |
“Householder, if I hadn’t said that to you, you would not have lied down for this long. But I knew beforehand, ‘In three times seven days the money-lender will be cured.’ |
Uṭṭhehi, gahapati, arogosi. |
Get up, householder. |
Jānāsi kiṃ me deyyadhammo"ti? |
Know that you are cured. What is my reward?” |
"Sabbaṃ sāpateyyañca te, ācariya, hotu, ahañca te dāso"ti. |
“All my property is yours, teacher, and I am your slave.” |
"Alaṃ, gahapati, mā me tvaṃ sabbaṃ sāpateyyaṃ adāsi, mā ca me dāso. |
“Enough, householder. Don’t give me all your property and don’t be my slave. |
Rañño satasahassaṃ dehi, mayhaṃ satasahassa"nti. |
Give 100,000 to the king and 100,000 to us.” |
Atha kho seṭṭhi gahapati arogo samāno rañño satasahassaṃ adāsi, jīvakassa komārabhaccassa satasahassaṃ. |
So the money-lender gave 100,000 to the king and 100,000 to Jīvaka Komārabhacca. |
Rājagahaseṭṭhivatthu niṭṭhitaṃ. |
The Story of the Money-lender of Rājagaha is finished. |
333.Tena kho pana samayena bārāṇaseyyakassa seṭṭhiputtassa mokkhacikāya kīḷantassa antagaṇṭhābādho hoti, yena yāgupi pītā na sammā pariṇāmaṃ gacchati, bhattampi bhuttaṃ na sammā pariṇāmaṃ gacchati, uccāropi passāvopi na paguṇo. |
Now on that occasion the son of a money-lender of Bārāṇasī got a knot in his intestines doing gymnastics. Because of that, he couldn’t properly digest the conjey he had drunk or solid foods he had eaten, and his urination and bowel movements were irregular. |
So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. |
As a result, he became thin, wretched, unattractive, and pale, his body covered with veins. |
Atha kho bārāṇaseyyakassa seṭṭhissa etadahosi – "mayhaṃ kho puttassa tādiso ābādho, yena yāgupi pītā na sammā pariṇāmaṃ gacchati, bhattampi bhuttaṃ na sammā pariṇāmaṃ gacchati, uccāropi passāvopi na paguṇo. |
Then the thought occurred to the money-lender of Bārāṇasī, “My son has the kind of disease such that he can’t properly digest the conjey he has drunk or solid foods he has eaten, and his urination and bowel movements are irregular. |
So tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. |
As a result, he is thin, wretched, unattractive, and pale, his body covered with veins. |
Yaṃnūnāhaṃ rājagahaṃ gantvā rājānaṃ jīvakaṃ vejjaṃ yāceyyaṃ puttaṃ me tikicchitu"nti. |
What if I were to go to Rājagaha and ask for doctor Jīvaka from the king, to treat my son?” |
Atha kho bārāṇaseyyako seṭṭhi rājagahaṃ gantvā yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca – "mayhaṃ kho, deva, puttassa tādiso ābādho, yena yāgupi pītā na sammā pariṇāmaṃ gacchati, bhattampi bhuttaṃ na sammā pariṇāmaṃ gacchati, uccāropi passāvopi na paguṇo. |
So, going to Rājagaha, he went to king Seniya Bimbisāra of Magadha and, on arrival, said to him, “Your majesty, my son has the kind of disease such that he can’t properly digest the conjey he has drunk or solid foods he has eaten, and his urination and bowel movements are irregular. |
So tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. |
As a result, he is thin, wretched, unattractive, and pale, his body covered with veins. |
Sādhu devo jīvakaṃ vejjaṃ āṇāpetu puttaṃ me tikicchitu"nti. |
“It would be good if your majesty would command doctor Jīvaka to treat him.” |
Atha kho rājā māgadho seniyo bimbisāro jīvakaṃ komārabhaccaṃ āṇāpesi – "gaccha, bhaṇe jīvaka, bārāṇasiṃ gantvā bārāṇaseyyakaṃ seṭṭhiputtaṃ tikicchāhī"ti. |
So King Seniya Bimbisāra commanded Jīvaka Komārabhacca: “Go, I say, Jīvaka. Having gone to Bārāṇasī, treat the son of the money-lender of Bārāṇasī.” |
"Evaṃ, devā"ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā bārāṇasiṃ gantvā yena bārāṇaseyyako seṭṭhiputto tenupasaṅkami, upasaṅkamitvā bārāṇaseyyakassa seṭṭhiputtassa vikāraṃ sallakkhetvā janaṃ ussāretvā tirokaraṇiyaṃ parikkhipitvā thambhe ubbandhitvā [upanibandhitvā (sī. syā.)] bhariyaṃ purato ṭhapetvā udaracchaviṃ uppāṭetvā antagaṇṭhiṃ nīharitvā bhariyāya dassesi – "passa te sāmikassa ābādhaṃ, iminā yāgupi pītā na sammā pariṇāmaṃ gacchati, bhattampi bhuttaṃ na sammā pariṇāmaṃ gacchati, uccāropi passāvopi na paguṇo; imināyaṃ kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto"ti. |
Responding, “As you say, your majesty,” to the king, Jīvaka Komārabhacca, having gone to Bārāṇasī, went to the son of the money-lender of Bārāṇasī. On arrival, after observing the son of the money-lender’s symptoms, he had the people stand back, put up a curtain around him, and tied him to a pillar. Having his wife stand in front of him, he cut open the skin of his belly and, taking out his intestines, showed them to his wife, (saying,) “Look at your husband’s disease. Because of this he can’t properly digest the conjey he has drunk or solid foods he has eaten, and his urination and bowel movements are irregular. As a result, he is thin, wretched, unattractive, and pale, his body covered with veins.” |
Antagaṇṭhiṃ viniveṭhetvā antāni paṭipavesetvā udaracchaviṃ sibbitvā ālepaṃ adāsi. |
Having untied the knot in his intestines, put them back in, and sewed up the incision, he applied an ointment. |
Atha kho bārāṇaseyyako seṭṭhiputto nacirasseva arogo ahosi. |
In no long time, the son of the money-lender of Bārāṇasī was cured. |
Atha kho bārāṇaseyyako seṭṭhi 'putto me arogo ṭhito'ti [arogāpitoti (sī.)] jīvakassa komārabhaccassa soḷasasahassāni pādāsi. |
Then the money-lender of Bārāṇasī, (thinking,) “My son is cured,” gave Jīvaka Komārabhacca sixteen thousand. |
Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya punadeva rājagahaṃ paccāgañchi. |
Taking the sixteen thousand, he returned to Rājagaha. |
Seṭṭhiputtavatthu niṭṭhitaṃ. |
The Story of the Money-lender of Rājagaha is finished. |
334.Tena kho pana samayena rañño [ujjeniyaṃ rañño (syā.)] pajjotassa paṇḍurogābādho hoti. |
Now on that occasion King Pajjota of Ujjenī was sick with jaundice. |
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṃsu arogaṃ kātuṃ. |
Many great doctors, the foremost in all directions, having come to treat him, couldn’t cure him of his illness. |
Bahuṃ hiraññaṃ ādāya agamaṃsu. |
Taking a great deal of money, they left. |
Atha kho rājā pajjoto rañño māgadhassa seniyassa bimbisārassa santike dūtaṃ pāhesi – "mayhaṃ kho tādiso ābādho, sādhu devo jīvakaṃ vejjaṃ āṇāpetu, so maṃ tikicchissatī"ti. |
So King Pajjota sent a messenger to the presence of King Seniya Bimbisāra of Magadha, (saying,) “We, your majesty, are sick with this sort of illness. It would be good if your majesty would command doctor Jīvaka. He will treat me.” |
Atha kho rājā māgadho seniyo bimbisāro jīvakaṃ komārabhaccaṃ āṇāpesi – "gaccha, bhaṇe jīvaka; ujjeniṃ gantvā rājānaṃ pajjotaṃ tikicchāhī"ti. |
So King Seniya Bimbisāra commanded Jīvaka Komārabhacca, “Go, I say, Jīvaka. Having gone to Ujjenī, treat King Pajjota.” |
"Evaṃ, devā"ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā ujjeniṃ gantvā yena rājā pajjoto tenupasaṅkami; upasaṅkamitvā rañño pajjotassa vikāraṃ sallakkhetvā rājānaṃ pajjotaṃ etadavoca – "sappiṃ dehi [idaṃ padadvayaṃ sī. syā. potthakesu natthi], sappiṃ deva, nippacissāmi. |
Responding, “As you say, your majesty,” to King Seniya Bimbisāra, and having gone to Ujjenī, Jīvaka Komārabhacca went to King Pajjota and, on arrival, having observed his symptoms, said to him, “Your majesty, I will concoct some ghee, |
Taṃ devo pivissatī"ti. |
so that your majesty may drink it.” |
"Alaṃ, bhaṇe jīvaka, yaṃ te sakkā vinā sappinā arogaṃ kātuṃ taṃ karohi. |
“Enough, I say, Jīvaka. Whatever you can do to cure (me) without ghee, do that. |
Jegucchaṃ me sappi, paṭikūla"nti. |
Ghee is disgusting to me. Loathsome.” |
Atha kho jīvakassa komārabhaccassa etadahosi – "imassa kho rañño tādiso ābādho, na sakkā vinā sappinā arogaṃ kātuṃ. |
The thought occurred to Jīvaka Komārabhacca, “The disease of this king is of a sort that I cannot cure it without ghee. |
Yaṃnūnāhaṃ sappiṃ nippaceyyaṃ kasāvavaṇṇaṃ kasāvagandhaṃ kasāvarasa"nti. |
What if I were to concoct ghee with an astringent color, astringent smell, astringent taste?” |
Atha kho jīvako komārabhacco nānābhesajjehi sappiṃ nippaci kasāvavaṇṇaṃ kasāvagandhaṃ kasāvarasaṃ. |
So, with various medicines, he concocted ghee with an astringent color, astringent smell, astringent taste. |
Atha kho jīvakassa komārabhaccassa etadahosi – "imassa kho rañño sappi pītaṃ pariṇāmentaṃ uddekaṃ dassati. |
Then the thought occurred to him, “This ghee, when drunk & digested by the king, will make him belch. |
Caṇḍoyaṃ rājā ghātāpeyyāpi maṃ. |
The king is vicious. He could have me killed. |
Yaṃnūnāhaṃ paṭikacceva āpuccheyya"nti. |
What if I were to take leave as a precaution?” |
Atha kho jīvako komārabhacco yena rājā pajjoto tenupasaṅkami, upasaṅkamitvā rājānaṃ pajjotaṃ etadavoca – "mayaṃ kho, deva, vejjā nāma tādisena muhuttena mūlāni uddharāma bhesajjāni saṃharāma. |
So Jīvaka Komārabhacca went to King Pajjota and, on arrival, said to him, “Your majesty, we doctors, you know, have to dig up roots and gather medicines at just the right moment. |
Sādhu devo vāhanāgāresu ca dvāresu ca āṇāpetu – yena vāhanena jīvako icchati tena vāhanena gacchatu, yena dvārena icchati tena dvārena gacchatu, yaṃ kālaṃ icchati taṃ kālaṃ gacchatu, yaṃ kālaṃ icchati taṃ kālaṃ pavisatū"ti. |
It would be good if your majesty were to command (the men) at the stables & city gates, ‘Let Jīvaka go by whatever mount he wants, go through any gate he wants, go at any time he wants, and to enter at any time he wants.’” |
Atha kho rājā pajjoto vāhanāgāresu ca dvāresu ca āṇāpesi – "yena vāhanena jīvako icchati tena vāhanena gacchatu, yena dvārena icchati tena dvārena gacchatu, yaṃ kālaṃ icchati taṃ kālaṃ gacchatu, yaṃ kālaṃ icchati taṃ kālaṃ pavisatū"ti. |
So King Pajjota commanded (the men) at the stables and city gates: “Let Jīvaka go by whatever mount he wants, go through any gate he wants, go at any time he wants, and to enter at any time he wants.” |
Tena kho pana samayena rañño pajjotassa bhaddavatikā nāma hatthinikā paññāsayojanikā hoti. |
Now at that time King Pajjota had a little she-elephant named Bhaddavatikā who was a fifty-leaguer [could travel fifty leagues in a day]. |
Atha kho jīvako komārabhacco rañño pajjotassa sappiṃ [taṃ sappiṃ (syā.)] upanāmesi – "kasāvaṃ devo pivatū"ti. |
Then Jīvaka Komārabhacca offered the ghee to King Pajjota, (saying,) “May your majesty drink the astringent.” |
Atha kho jīvako komārabhacco rājānaṃ pajjotaṃ sappiṃ pāyetvā hatthisālaṃ gantvā bhaddavatikāya hatthinikāya nagaramhā nippati. |
Then, having gotten King Pajjota to drink the ghee and having gone to the elephant stable, he fled the city on the little she-elephant Bhaddavatikā. |
Atha kho rañño pajjotassa taṃ sappi pītaṃ pariṇāmentaṃ uddekaṃ adāsi. |
Then, when the ghee was drunk and digested by King Pajjota, he belched. |
Atha kho rājā pajjoto manusse etadavoca – "duṭṭhena, bhaṇe, jīvakena sappiṃ pāyitomhi. |
He said to his people, “That vile Jīvaka got me to drink ghee! |
Tena hi, bhaṇe, jīvakaṃ vejjaṃ vicinathā"ti. |
Very well then, I say, go find doctor Jīvaka!” |
"Bhaddavatikāya, deva, hatthinikāya nagaramhā nippatito"ti. |
“He has fled the city on the little she-elephant Bhaddavatikā, your majesty.” |
Tena kho pana samayena rañño pajjotassa kāko nāma dāso saṭṭhiyojaniko hoti, amanussena paṭicca jāto. |
Now at that time King Pajjota had a slave named Kāka [Crow], a sixty-leaguer sired by a non-human being. |
Atha kho rājā pajjoto kākaṃ dāsaṃ āṇāpesi – "gaccha, bhaṇe kāka, jīvakaṃ vejjaṃ nivattehi – rājā taṃ, ācariya, nivattāpetīti. |
So King Pajjota commanded him, “I say, Kāka, go turn doctor Jīvaka back, (saying,) ‘Teacher, the king has ordered you to be turned back.’ |
Ete kho, bhaṇe kāka, vejjā nāma bahumāyā. |
And you know, Kāka, these doctors have many tricks. |
Mā cassa kiñci paṭiggahesī"ti. |
Don’t accept anything from him.” |
Atha kho kāko dāso jīvakaṃ komārabhaccaṃ antarāmagge kosambiyaṃ sambhāvesi |
Then Kāka the slave caught up with Jīvaka Komārabhacca while he was on the road at Kosambī |
Pātarāsaṃ karontaṃ. |
having breakfast. |
Atha kho kāko dāso jīvakaṃ komārabhaccaṃ etadavoca – "rājā taṃ, ācariya, nivattāpetī"ti. |
He said to him, “Teacher, the king orders you to be turned back.” |
"Āgamehi, bhaṇe kāka, yāva bhuñjāma [bhuñjāmi (sī. syā.)]. |
“Wait, I say, Kāka, while I eat. |
Handa, bhaṇe kāka, bhuñjassū"ti. |
And come, now. You eat, too.” |
"Alaṃ, ācariya, raññāmhi āṇatto – ete kho, bhaṇe kāka, vejjā nāma bahumāyā, mā cassa kiñci paṭiggahesī"ti. |
“No, teacher. I was commanded by the king: ‘And you know, Kāka, these doctors have many tricks. Don’t accept anything from him.’” |
Tena kho pana samayena jīvako komārabhacco nakhena bhesajjaṃ olumpetvā āmalakañca khādati pānīyañca pivati. |
Now, on that occasion Jīvaka Komārabhacca was eating an emblic myrobalan while inserting medicine in it with his fingernail and drinking water. |
Atha kho jīvako komārabhacco kākaṃ dāsaṃ etadavoca – "handa, bhaṇe kāka, āmalakañca khāda pānīyañca pivassū"ti. |
So he said to Kāka the slave, “Come now, I say, Kāka. Eat some emblic myrobalan and drink some water, too.” |
Atha kho kāko dāso – ayaṃ kho vejjo āmalakañca khādati pānīyañca pivati, na arahati kiñci pāpakaṃ hotunti – upaḍḍhāmalakañca khādi pānīyañca apāyi. |
Then Kāka the slave, (thinking,) “This doctor is eating emblic myrobalan and drinking water; it shouldn’t do anything bad,” ate half an emblic myrobalan and drank water. |
Tassa taṃ upaḍḍhāmalakaṃ khāditaṃ tattheva nicchāresi. |
And when he had eaten it, the half of the emblic myrobalan purged him right then & there. |
Atha kho kāko dāso jīvakaṃ komārabhaccaṃ etadavoca – "atthi me, ācariya, jīvita"nti? |
So he said to Jīvaka Komārabhacca, “Teacher, will I live?” |
"Mā, bhaṇe kāka, bhāyi, tvaṃ ceva arogo bhavissasi rājā ca. |
“I say, Kāka, don’t be afraid. You will soon be cured, as will the king. |
Caṇḍo so rājā ghātāpeyyāpi maṃ, tenāhaṃ na nivattāmī"ti bhaddavatikaṃ hatthinikaṃ kākassa niyyādetvā yena rājagahaṃ tena pakkāmi. |
The king is vicious. He could even have me killed, so I won’t turn back.” Handing the little she-elephant Bhaddavatikā over to Kāka, Jīvaka Komārabhacca set out for Rājagaha. |
Anupubbena yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṃ ārocesi. |
Traveling by stages, he reached Rājagaha and King Seniya Bimbisāra, and on arrival told the king what had happened. |
"Suṭṭhu, bhaṇe jīvaka, akāsi yampi na nivatto, caṇḍo so rājā ghātāpeyyāpi ta"nti. |
“You did well, I say, Jīvaka, in not turning back. The king is vicious. He could even have had you killed.” |
Atha kho rājā pajjoto arogo samāno jīvakassa komārabhaccassa santike dūtaṃ pāhesi – "āgacchatu jīvako, varaṃ dassāmī"ti. |
Then King Pajjota, having been cured of his illness, sent a messenger to the presence of Jīvaka Komārabhacca, “Let Jīvaka come. I will give him a boon.” |
"Alaṃ, ayyo [deva (syā.)], adhikāraṃ me devo saratū"ti. |
“Enough, your majesty. May your majesty simply remember my service.” |
Pajjotarājavatthu niṭṭhitaṃ. |
The Story of King Pajjota is finished. |
335.Tena kho pana samayena rañño pajjotassa siveyyakaṃ dussayugaṃ uppannaṃ hoti – bahūnaṃ [bahunnaṃ (sī. syā.)] dussānaṃ bahūnaṃ dussayugānaṃ bahūnaṃ dussayugasatānaṃ bahūnaṃ dussayugasahassānaṃ bahūnaṃ dussayugasatasahassānaṃ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. |
Now on that occasion a pair of Sivi [note] robes accrued to King Pajjota, the supreme, best, foremost, most excellent and special of many robes, many pairs of robes, many hundreds of pairs of robes, many thousands of pairs of robes, many hundreds of thousands of pairs of robes. |
Atha kho rājā pajjoto taṃ siveyyakaṃ dussayugaṃ jīvakassa komārabhaccassa pāhesi. |
Then King Pajjota sent the pair of Sivi robes to Jīvaka Komārabhacca. |
Atha kho jīvakassa komārabhaccassa etadahosi – "idaṃ kho me siveyyakaṃ dussayugaṃ raññā pajjotena pahitaṃ – bahūnaṃ dussānaṃ bahūnaṃ dussayugānaṃ bahūnaṃ dussayugasatānaṃ bahūnaṃ dussayugasahassānaṃ bahūnaṃ dussayugasatasahassānaṃ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. |
Then the thought occurred to him, “I have this pair of Sivi robes, sent by King Pajjota—the supreme, best, foremost, most excellent and special of many robes, many pairs of robes, many hundreds of pairs of robes, many thousands of pairs of robes, many hundreds of thousands of pairs of robes. |
Nayidaṃ añño koci paccārahati aññatra tena bhagavatā arahatā sammāsambuddhena, raññā vā māgadhena seniyena bimbisārenā"ti. |
There is no one worthy of using it aside from the Blessed One, Worthy and Rightly Self-awakened, or King Seniya Bimbisāra of Magadha. |
Siveyyakadussayugakathā niṭṭhitā. |
The Discussion of the Pair of Sivi Robes is finished. |
336.Tena kho pana samayena bhagavato kāyo dosābhisanno hoti. |
Now on that occasion the Blessed One’s body had an excess of toxins. |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "dosābhisanno kho, ānanda, tathāgatassa kāyo. |
The Blessed One addressed Ven. Ānanda, “The Tathāgata’s body has an excess of toxins, |
Icchati tathāgato virecanaṃ pātu"nti. |
and he wants to drink a purgative.” |
Atha kho āyasmā ānando yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – "dosābhisanno kho, āvuso jīvaka, tathāgatassa kāyo. |
So Ven. Ānanda went to Jīvaka Komārabhacca and, on arrival, said to him, “Friend Jīvaka, the Tathāgata’s body has an excess of toxins, |
Icchati tathāgato virecanaṃ pātu"nti. |
and he wants to drink a purgative.” |
"Tena hi, bhante ānanda, bhagavato kāyaṃ katipāhaṃ sinehethā"ti. |
“In that case, Ānanda, sir, rub the Blessed One’s body with oil for a few days.” |
Atha kho āyasmā ānando bhagavato kāyaṃ katipāhaṃ sinehetvā yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – "siniddho kho, āvuso jīvaka, tathāgatassa kāyo. |
Then Ven. Ānanda, having rubbed the Blessed One’s body with oil for a few days, went to Jīvaka Komārabhacca and, on arrival, said to him, “Friend Jīvaka, the Tathāgata’s body has been rubbed with oil. |
Yassa dāni kālaṃ maññasī"ti. |
Now is the time for you to do as you think fit.” |
Atha kho jīvakassa komārabhaccassa etadahosi – "na kho metaṃ patirūpaṃ yohaṃ bhagavato oḷārikaṃ virecanaṃ dadeyya"nti. |
Then the thought occurred to Jīvaka Komārabhacca, “It wouldn’t be appropriate for me to give the Blessed One a coarse purgative. |
Tīṇi uppalahatthāni nānābhesajjehi paribhāvetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṃ uppalahatthaṃ bhagavato upanāmesi – "imaṃ, bhante, bhagavā paṭhamaṃ uppalahatthaṃ upasiṅghatu. |
What if I prepared three bunches of blue lotuses with various medicines and offered them to the Tathāgata?” So, having prepared three bunches of blue lotuses with various medicines, he went to the Blessed One and, on arrival, offered one bunch of blue lotuses, (saying,) “Lord, may the Blessed One sniff this first bunch of blue lotuses. |
Idaṃ bhagavantaṃ dasakkhattuṃ virecessatī"ti. |
It will make Blessed One purge ten times.” |
Dutiyaṃ uppalahatthaṃ bhagavato upanāmesi – "imaṃ, bhante, bhagavā dutiyaṃ uppalahatthaṃ upasiṅghatu. |
He offered the second bunch of blue lotuses, (saying,) “Lord, may the Blessed One sniff this second bunch of blue lotuses. |
Idaṃ bhagavantaṃ dasakkhattuṃ virecessatī"ti. |
It will make Blessed One purge ten times.” |
Tatiyaṃ uppalahatthaṃ bhagavato upanāmesi – "imaṃ, bhante, bhagavā tatiyaṃ uppalahatthaṃ upasiṅghatu. |
He offered the third bunch of blue lotuses, (saying,) “Lord, may the Blessed One sniff this third bunch of blue lotuses. |
Idaṃ bhagavantaṃ dasakkhattuṃ virecessatī"ti. |
It will make Blessed One purge ten times. |
Evaṃ bhagavato samattiṃsāya virecanaṃ bhavissatīti. |
“That’s how the Blessed One’s thirty-fold purge will be.” |
Atha kho jīvako komārabhacco bhagavato samattiṃsāya virecanaṃ datvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then, Jīvaka Komārabhacca, having given the Blessed One the thirty-fold purge, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho jīvakassa komārabhaccassa bahi dvārakoṭṭhakā nikkhantassa etadahosi – "mayā kho bhagavato samattiṃsāya virecanaṃ dinnaṃ. |
Then the thought occurred to Jīvaka Komārabhacca, as he was walking out through the outer gate-house, “I have given the Blessed One the thirty-fold purge, |
Dosābhisanno tathāgatassa kāyo. |
and the Tathāgata’s body is over-full with humors. |
Na bhagavantaṃ samattiṃsakkhattuṃ virecessati, ekūnattiṃsakkhattuṃ bhagavantaṃ virecessati. |
“It won’t make him purge a full thirty times. “It will make him purge twenty-nine times. |
Api ca, bhagavā viritto nahāyissati. |
“But when the Blessed One has purged, he will bathe. |
Nahātaṃ bhagavantaṃ sakiṃ virecessati. |
When he has bathed, it will make him purge once. |
Evaṃ bhagavato samattiṃsāya virecanaṃ bhavissatī"ti. |
“That’s how Blessed One’s thirty-fold purge will come to be.” |
Atha kho bhagavā jīvakassa komārabhaccassa cetasā cetoparivitakkamaññāya āyasmantaṃ ānandaṃ āmantesi – "idhānanda, jīvakassa komārabhaccassa bahi dvārakoṭṭhakā nikkhantassa etadahosi – 'mayā kho bhagavato samattiṃsāya virecanaṃ dinnaṃ. |
Then, having known with his awareness the train of thought in Jīvaka Komārabhacca’s awareness, the Blessed One addressed Ven. Ānanda, “Ānanda, just now, the thought occurred to Jīvaka Komārabhacca, as he was walking out through the outer gate-house, ‘I have given the Blessed One the thirty-fold purge, |
Dosābhisanno tathāgatassa kāyo. |
and the Tathāgata’s body is over-full with humors. |
Na bhagavantaṃ samatiṃsakkhattuṃ virecessati, ekūnatiṃsakkhattuṃ bhagavantaṃ virecessati. |
It won’t make him purge thirty times. It will make him purge twenty-nine times. |
Api ca, bhagavā viritto nahāyissati. |
But when the Blessed One has purged, he will bathe. |
Nahātaṃ bhagavantaṃ sakiṃ virecessati. |
When he has bathed, it will make him purge once. |
Evaṃ bhagavato samattiṃsāya virecanaṃ bhavissatī'ti. |
That’s how Blessed One’s thirty-fold purge will come to be.’ |
Tena hānanda, uṇhodakaṃ paṭiyādehī"ti. |
“In that case, prepare some warm water.” |
"Evaṃ, bhante"ti kho āyasmā ānando bhagavato paṭissuṇitvā uṇhodakaṃ paṭiyādesi. |
Responding, “As you say, Lord,” to the Blessed One, Ven. Ānanda prepared some warm water. |
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Jīvaka Komārabhacca went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – "viritto, bhante, bhagavā"ti? |
As he was sitting there, he said to the Blessed One, “Lord, has the Blessed One purged?” |
"Virittomhi, jīvakā"ti. |
“I have purged, Jīvaka.” |
Idha mayhaṃ, bhante, bahi dvārakoṭṭhakā nikkhantassa etadahosi – "mayā kho bhagavato samattiṃsāya virecanaṃ dinnaṃ. |
“Just now, Lord, the thought occurred to me, as I was walking out through the outer gate-house, ‘I have given the Blessed One the thirty-fold purge, |
Dosābhisanno tathāgatassa kāyo. |
and the Tathāgata’s body has an excess of toxins. |
Na bhagavantaṃ samattiṃsakkhattuṃ virecessati, ekūnattiṃsakkhattuṃ bhagavantaṃ virecessati. |
It won’t make him purge thirty times. It will make him purge twenty-nine times. |
Api ca, bhagavā viritto nahāyissati. |
But when the Blessed One has purged, he will bathe. |
Nahātaṃ bhagavantaṃ sakiṃ virecessati. |
When he has bathed, it will make him purge once. |
Evaṃ bhagavato samattiṃsāya virecanaṃ bhavissatī"ti. |
That’s how Blessed One’s thirty-fold purge will come to be.’ |
Nahāyatu, bhante, bhagavā, nahāyatu sugatoti. |
“May the Blessed One bathe; may the Well-gone One bathe.” |
Atha kho bhagavā uṇhodakaṃ nahāyi. |
Then the Blessed One bathed with the warm water. |
Nahātaṃ bhagavantaṃ sakiṃ virecesi. |
When he had bathed, it made him purge once. |
Evaṃ bhagavato samattiṃsāya virecanaṃ ahosi. |
That’s how the Blessed One’s thirty-fold purge came to be. |
Atha kho jīvako komārabhacco bhagavantaṃ etadavoca – "yāva, bhante, bhagavato kāyo pakatatto hoti, alaṃ [ahaṃ tāva yūsapiṇṭapātenāti (sī.), alaṃ yūsapiṇṭakenāti (syā.)] yūsapiṇḍapātenā"ti. |
Then Jīvaka Komārabhacca said to the Blessed One, “Until the Blessed One’s body returns to normalcy, vegetable broth should be enough as alms-food.” |
Samattiṃsavirecanakathā niṭṭhitā. |
The Discussion of the Thirty-fold Purge is finished. |
337.Atha kho bhagavato kāyo nacirasseva pakatatto ahosi. |
Then, in no long time, the Blessed One’s body returned to normalcy. |
Atha kho jīvako komārabhacco taṃ siveyyakaṃ dussayugaṃ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Jīvaka Komārabhacca, taking the pair of Sivi robes, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – "ekāhaṃ, bhante, bhagavantaṃ varaṃ yācāmī"ti. |
As he was sitting there, he said to the Blessed One, “Lord, I have one boon to ask of the Blessed One.” |
"Atikkantavarā kho, jīvaka, tathāgatā"ti. |
“Tathāgatas have gone beyond boons, Jīvaka.” |
"Yañca, bhante, kappati yañca anavajja"nti. |
“It is allowable and blameless, lord.” |
"Vadehi, jīvakā"ti. |
“Say it, Jīvaka.” |
"Bhagavā, bhante, paṃsukūliko, bhikkhusaṅgho ca. |
“Lord, the Blessed One is a rag-robe wearer, as are the monks of the Saṅgha. |
Idaṃ me, bhante, siveyyakaṃ dussayugaṃ raññā pajjotena pahitaṃ – bahūnaṃ dussānaṃ bahūnaṃ dussayugānaṃ bahūnaṃ dussayugasatānaṃ bahūnaṃ dussayugasahassānaṃ bahūnaṃ dussayugasatasahassānaṃ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. |
I have this pair of Sivi robes, sent by King Pajjota—the supreme, best, foremost, most excellent and special of many robes, many pairs of robes, many hundreds of pairs of robes, many thousands of pairs of robes, many hundreds of thousands of pairs of robes. |
Paṭiggaṇhātu me, bhante, bhagavā siveyyakaṃ dussayugaṃ; bhikkhusaṅghassa ca gahapaticīvaraṃ anujānātū"ti. |
“Lord, may the Blessed One accept my pair of Sivi robes and allow householder robe-cloth for the Saṅgha of monks. |
Paṭiggahesi bhagavā siveyyakaṃ dussayugaṃ. |
The Blessed One accepted the pair of Sivi robes. |
Atha kho bhagavā jīvakaṃ komārabhaccaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged Jīvaka Komārabhacca with a Dhamma talk. |
Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, gahapaticīvaraṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow householder robe-cloth. |
Yo icchati, paṃsukūliko hotu. |
Whoever wants to, may be a rag-robe man. |
Yo icchati, gahapaticīvaraṃ sādiyatu. |
Whoever wants to, may consent to householder robe-cloth. |
Itarītarenapāhaṃ [pahaṃ (sī.), cāhaṃ (syā.)], bhikkhave, santuṭṭhiṃ vaṇṇemī"ti. |
And I commend contentment with whatever (is readily available).” |
Assosuṃ kho rājagahe manussā – "bhagavatā kira bhikkhūnaṃ gahapaticīvaraṃ anuññāta"nti. |
The people of Rājagaha heard that, “The Blessed One, they say, has allowed householder robe-cloth for the monks.” |
Te ca manussā haṭṭhā ahesuṃ udaggā "idāni kho mayaṃ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṃ gahapaticīvaraṃ anuññāta"nti. |
So the people were thrilled and exultant, (thinking,) “Now we will give gifts and make merit, as the Blessed One has allowed householder robe-cloth for the monks.” |
Ekāheneva rājagahe bahūni cīvarasahassāni uppajjiṃsu. |
In just one day, many thousands of robes accrued (to the Saṅgha) in Rājagaha. |
Assosuṃ kho jānapadā manussā – "bhagavatā kira bhikkhūnaṃ gahapaticīvaraṃ anuññāta"nti. |
The people in the countryside heard that, “The Blessed One, they say, has allowed householder robe-cloth for the monks.” |
Te ca manussā haṭṭhā ahesuṃ udaggā – "idāni kho mayaṃ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṃ gahapaticīvaraṃ anuññāta"nti. |
So the people were thrilled and exultant, (thinking,) “Now we will give gifts and make merit, as the Blessed One has allowed householder robe-cloth for the monks.” |
Janapadepi ekāheneva bahūni cīvarasahassāni uppajjiṃsu. |
In just one day, many thousands of robes accrued (to the Saṅgha) in the countryside. |
Tena kho pana samayena saṅghassa pāvāro uppanno hoti. |
Now on that occasion a cloak accrued to the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pāvāranti. |
“Monks, I allow a cloak.” |
Koseyyapāvāro uppanno hoti. |
A silk cloak accrued (to the Saṅgha). |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, koseyyapāvāranti. |
“Monks, I allow a silk cloak.” |
Kojavaṃ uppannaṃ hoti. |
A woolen shawl accrued (to the Saṅgha). |
Bhagavato etamatthaṃ ārocesuṃ. |
[They reported the matter to the Blessed One.] |
Anujānāmi, bhikkhave, kojavanti. |
“Monks, I allow a woolen shawl.” |
Varayācanākathā niṭṭhitā. |
The Discussion of Asking a Favor is finished. |
Paṭhamabhāṇavāro niṭṭhito. |
The first recitation section is finished. |
338.Tena kho pana samayena kāsirājā jīvakassa komārabhaccassa aḍḍhakāsikaṃ kambalaṃ pāhesi upaḍḍhakāsinaṃ khamamānaṃ. |
Now on that occasion the King of Kāsī sent Jīvaka Komārabhacca some half-Kāsī woolen cloth—worth half a Kāsī robe. |
Atha kho jīvako komārabhacco taṃ aḍḍhakāsikaṃ kambalaṃ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
So, taking the half-Kāsī woolen cloth, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – "ayaṃ me, bhante, aḍḍhakāsiko kambalo kāsiraññā pahito upaḍḍhakāsinaṃ khamamāno. |
As he was sitting there, he said to the Blessed One, “Lord, this half-Kāsī woolen cloth was sent to me by the King of Kāsī—worth half a Kāsī robe. |
Paṭiggaṇhātu me, bhante, bhagavā kambalaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā"ti. |
May the Blessed One accept my woolen cloth, which will be for my long-term welfare and happiness. |
Paṭiggahesi bhagavā kambalaṃ. |
The Blessed One accepted the woolen cloth. |
Atha kho bhagavā jīvakaṃ komārabhaccaṃ dhammiyā kathāya sandassesi - pe - padakkhiṇaṃ katvā pakkāmi. |
Then the Blessed One instructed, urged, roused, & encouraged Jīvaka Komārabhacca with a Dhamma talk. Having been instructed, urged, roused, & encouraged by the Blessed One’s Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, kambala"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow woolen cloth.” |
339.Tena kho pana samayena saṅghassa uccāvacāni cīvarāni uppannāni honti. |
Then on that occasion various kinds of cloth accrued (to the Saṅgha). |
Atha kho bhikkhūnaṃ etadahosi – "kiṃ nu kho bhagavatā cīvaraṃ anuññātaṃ, kiṃ ananuññāta"nti? |
The thought occurred to the monks, “What kinds of cloth has the Blessed One allowed? What kinds has he not allowed?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, cha cīvarāni – khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅganti. |
“Monks, I allow six kinds of robe-cloth: linen, cotton, silk, wool, jute, and hemp.” [BMC: 12] |
340.Tena kho pana samayena ye te bhikkhū gahapaticīvaraṃ sādiyanti te kukkuccāyantā paṃsukūlaṃ na sādiyanti – ekaṃyeva bhagavatā cīvaraṃ anuññātaṃ, na dveti. |
Now at that time those monks who consented to householder robe-cloth, becoming doubtful, didn’t accept rag robes, (thinking,) “The Blessed One has only allowed one kind of cloth, not two.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gahapaticīvaraṃ sādiyantena paṃsukūlampi sādiyituṃ; tadubhayenapāhaṃ, bhikkhave, santuṭṭhiṃ vaṇṇemīti. |
“Monks, I allow that one who consents to householder robe-cloth may also consent to rag robes. And I commend contentment with both.” |
Kambalānujānanādikathā niṭṭhitā. |
The Discussion of Allowing Woolen Cloth is finished |
341.Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. |
Now on that occasion several monks were traveling on the road in the Kosalan countryside. |
Ekacce bhikkhū susānaṃ okkamiṃsu paṃsukūlāya, ekacce bhikkhū nāgamesuṃ. |
Some monks went into the charnel ground for rag-robes. Some monks didn’t wait (for them). |
Ye te bhikkhū susānaṃ okkamiṃsu paṃsukūlāya te paṃsukūlāni labhiṃsu. |
Those monks who went into the charnel ground got rag-robes. |
Ye te bhikkhū nāgamesuṃ te evamāhaṃsu – "amhākampi, āvuso, bhāgaṃ dethā"ti. |
Those monks who didn’t wait said to them, “Friends, give us a portion.” |
Te evamāhaṃsu – "na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma. |
They said, “Friends, we won’t give you a portion. |
Kissa tumhe nāgamitthā"ti? |
Why didn’t you wait?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, nāgamentānaṃ nākāmā bhāgaṃ dātunti. |
“Monks, I allow you, if you don’t want to, not to give a portion to those who do not wait.” |
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. |
Now on that occasion several monks were traveling on the road in the Kosalan countryside. |
Ekacce bhikkhū susānaṃ okkamiṃsu paṃsukūlāya, ekacce bhikkhū āgamesuṃ. |
Some monks went into the charnel ground for rag-robes. Some monks waited. |
Ye te bhikkhū susānaṃ okkamiṃsu paṃsukūlāya te paṃsukūlāni labhiṃsu. |
Those monks who went into the charnel ground got rag-robes. |
Ye te bhikkhū āgamesuṃ te evamāhaṃsu – "amhākampi, āvuso, bhāgaṃ dethā"ti. |
Those monks who waited said to them, “Friends, give us a portion.” |
Te evamāhaṃsu – "na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma. |
They said, “Friends, we won’t give you a portion. |
Kissa tumhe na okkamitthā"ti? |
Why didn’t you go in?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, āgamentānaṃ akāmā bhāgaṃ dātunti. |
“Monks, I allow—(even) if you don’t want to—that a portion be given to those who wait.” |
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. |
Now on that occasion several monks were traveling on the road in the Kosalan countryside. |
Ekacce bhikkhū paṭhamaṃ susānaṃ okkamiṃsu paṃsukūlāya, ekacce bhikkhū pacchā okkamiṃsu. |
Some monks went into the charnel ground for rag-robes first, and some monks went in afterwards. |
Ye te bhikkhū paṭhamaṃ susānaṃ okkamiṃsu paṃsukūlāya te paṃsukūlāni labhiṃsu. |
Those monks who went into the charnel ground first got rag-robes. |
Ye te bhikkhū pacchā okkamiṃsu te na labhiṃsu. |
Those monks who went in afterwards didn’t. |
Te evamāhaṃsu – "amhākampi, āvuso, bhāgaṃ dethā"ti. |
They said to them, “Friends, give us a portion.” |
Te evamāhaṃsu – "na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma. |
They said, “Friends, we won’t give you a portion. |
Kissa tumhe pacchā okkamitthā"ti? |
Why did you go in afterwards?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pacchā okkantānaṃ nākāmā bhāgaṃ dātunti. |
“Monks, I allow you, if you don’t want to, not to give a portion to those who go in afterwards.” |
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. |
Now on that occasion several monks were traveling on the road in the Kosalan countryside. |
Te sadisā susānaṃ okkamiṃsu paṃsukūlāya. |
They all went into the charnel ground at the same time for rag-robes. |
Ekacce bhikkhū paṃsukūlāni labhiṃsu, ekacce bhikkhū na labhiṃsu. |
Some monks got rag-robes; some didn’t. |
Ye te bhikkhū na labhiṃsu, te evamāhaṃsu – "amhākampi, āvuso, bhāgaṃ dethā"ti. |
Those monks who didn’t get rag-robes said to them, “Friends, give us a portion.” |
Te evamāhaṃsu – "na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma. |
They said, “Friends, we won’t give you a portion. |
Kissa tumhe na labhitthā"ti? |
Why didn’t you get any?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sadisānaṃ okkantānaṃ akāmā bhāgaṃ dātunti. |
“Monks, I allow—(even) if you don’t want to—that a portion be given to those who go in at the same time.” |
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. |
Now on that occasion several monks were traveling on the road in the Kosalan countryside. |
Te katikaṃ katvā susānaṃ okkamiṃsu paṃsukūlāya. |
Having made an agreement, they went into the charnel ground for rag-robes. |
Ekacce bhikkhū paṃsukūlāni labhiṃsu, ekacce bhikkhū na labhiṃsu. |
Some monks got rag-robes; some didn’t. |
Ye te bhikkhū na labhiṃsu te evamāhaṃsu – "amhākampi, āvuso, bhāgaṃ dethā"ti. |
Those monks who didn’t get rag-robes said to them, “Friends, give us a portion.” |
Te evamāhaṃsu – "na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma. |
They said, “Friends, we won’t give you a portion. |
Kissa tumhe na labhitthā"ti? |
Why didn’t you get any?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, katikaṃ katvā okkantānaṃ akāmā bhāgaṃ dātunti. |
“Monks, I allow, when an agreement has been made, that—(even) if you don’t want to—a portion be given to those who go in.” |
Paṃsukūlapariyesanakathā niṭṭhitā. |
The Discussion of Searching for Rag-robes is finished. |
342.Tena kho pana samayena manussā cīvaraṃ ādāya ārāmaṃ āgacchanti. |
Now on that occasion people, taking robe-cloth, came to the monastery. |
Te paṭiggāhakaṃ alabhamānā paṭiharanti. |
Not finding anyone to receive it, they took it back. |
Cīvaraṃ parittaṃ uppajjati. |
Robe-cloth became scarce. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ bhikkhuṃ cīvarapaṭiggāhakaṃ sammannituṃ – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, gahitāgahitañca jāneyya. |
“Monks, I allow that a monk endowed with five qualities be authorized as a robe-cloth receiver: whoever is not biased with the bias of desire, not biased with the bias of aversion, not biased with the bias of delusion, not biased with the bias of fear, and who knows what has and has not been received. |
Evañca pana, bhikkhave, sammannitabbo. |
“Monks, he should be authorized like this: |
Paṭhamaṃ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ saṅgho itthannāmaṃ bhikkhuṃ cīvarapaṭiggāhakaṃ sammanneyya. |
If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth receiver. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ bhikkhuṃ cīvarapaṭiggāhakaṃ sammannati. |
The Saṅgha is authorizing the monk named so-and-so as robe-cloth receiver. |
Yassāyasmato khamati itthannāmassa bhikkhuno cīvarapaṭiggāhakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of the monk named so-and-so as robe-cloth receiver is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Sammato saṅghena itthannāmo bhikkhu cīvarapaṭiggāhako. |
“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth receiver. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Tena kho pana samayena cīvarapaṭiggāhakā bhikkhū cīvaraṃ paṭiggahetvā tattheva ujjhitvā pakkamanti. |
Now on that occasion the monks who were robe-cloth receivers, having received robe-cloth, left it right there and went away. |
Cīvaraṃ nassati. |
The robe-cloth disappeared. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ bhikkhuṃ cīvaranidahakaṃ sammannituṃ – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, nihitānihitañca jāneyya. |
“Monks, I allow that a monk endowed with five qualities be authorized as a robe-cloth keeper: whoever is not biased with the bias of desire, not biased with the bias of aversion, not biased with the bias of delusion, not biased with the bias of fear, and who knows what has and has not been put away. |
Evañca pana, bhikkhave, sammannitabbo. |
“Monks, he should be authorized like this: |
Paṭhamaṃ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ cīvaranidahakaṃ sammanneyya. |
If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth keeper. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ bhikkhuṃ cīvaranidahakaṃ sammannati. |
The Saṅgha is authorizing the monk named so-and-so as robe-cloth keeper. |
Yassāyasmato khamati itthannāmassa bhikkhuno cīvaranidahakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of the monk named so-and-so as robe-cloth keeper is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Sammato saṅghena itthannāmo bhikkhu cīvaranidahako. |
“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth keeper. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Cīvarapaṭiggāhakasammutikathā niṭṭhitā. |
section on robe cloth is finished. |
343.Tena kho pana samayena cīvaranidahako bhikkhu maṇḍapepi rukkhamūlepi nibbakosepi cīvaraṃ nidahati, undūrehipi upacikāhipi khajjanti. |
Now on that occasion the monks who were robe-cloth keepers stored the robe-cloth in pavilions, at the roots of trees, under eaves, and out in the open. They were chewed by rats and termites. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, bhaṇḍāgāraṃ sammannituṃ, yaṃ saṅgho ākaṅkhati vihāraṃ vā aḍḍhayogaṃ vā pāsādaṃ vā hammiyaṃ vā guhaṃ vā. |
“Monks, I allow that a storehouse be authorized wherever the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, or a cell.” |
Evañca pana, bhikkhave, sammannitabbo. |
“Monks, it should be authorized like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ vihāraṃ bhaṇḍāgāraṃ sammanneyya. |
If the Saṅgha is ready, it should authorize such-and-such dwelling as a storehouse. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ vihāraṃ bhaṇḍāgāraṃ sammannati. |
The Saṅgha is authorizing such-and-such dwelling as a storehouse. |
Yassāyasmato khamati itthannāmassa vihārassa bhaṇḍāgārassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of such-and-such dwelling as a storehouse is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Sammato saṅghena itthannāmo vihāro bhaṇḍāgāraṃ. |
“‘Such-and-such dwelling has been authorized by the Saṅgha as a storehouse. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṃ aguttaṃ hoti. |
Now on that occasion the Saṅgha’s robe-cloth in the storehouse was unguarded. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ bhikkhuṃ bhaṇḍāgārikaṃ sammannituṃ – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, guttāguttañca jāneyya. |
“Monks, I allow that a monk endowed with five qualities be authorized as a storehouse guardian: whoever is not biased with the bias of desire, not biased with the bias of aversion, not biased with the bias of delusion, not biased with the bias of fear, and who knows what has and has not been guarded.” |
Evañca pana, bhikkhave, sammannitabbo. |
“Monks, he should be authorized like this: |
Paṭhamaṃ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ bhaṇḍāgārikaṃ sammanneyya. |
If the Saṅgha is ready, it should authorize the monk named so-and-so as storehouse guardian. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ bhikkhuṃ bhaṇḍāgārikaṃ sammannati. |
The Saṅgha is authorizing the monk named so-and-so as storehouse guardian. |
Yassāyasmato khamati itthannāmassa bhikkhuno bhaṇḍāgārikassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of the monk named so-and-so as storehouse guardian is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Sammato saṅghena itthannāmo bhikkhu bhaṇḍāgāriko. |
“‘The monk named so-and-so has been authorized by the Saṅgha as storehouse guardian. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Tena kho pana samayena chabbaggiyā bhikkhū bhaṇḍāgārikaṃ vuṭṭhāpenti. |
Now on that occasion some Group-of-six monks made the storehouse guardian move. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, bhaṇḍāgāriko vuṭṭhāpetabbo. |
“Monks, a storehouse guardian is not to be made to move. |
Yo vuṭṭhāpeyya, āpatti dukkaṭassāti. |
Whoever should make him move: an offense of wrong doing.” |
Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṃ ussannaṃ hoti. |
Now on that occasion the Saṅgha’s robe-cloth in the storehouse was overfull. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetunti. |
“Monks, I allow that (robe-cloth) be divided up among the Saṅgha that is present.” |
Tena kho pana samayena saṅgho cīvaraṃ bhājento kolāhalaṃ akāsi. |
Now on that occasion as the entire Saṅgha was dividing robe-cloth, they created an uproar. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ bhikkhuṃ cīvarabhājakaṃ sammannituṃ – yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, bhājitābhājitañca jāneyya. |
“Monks, I allow that a monk endowed with five qualities be authorized as a robe-cloth divider (distributor): whoever is not biased with the bias of desire, not biased with the bias of aversion, not biased with the bias of delusion, not biased with the bias of fear, and who knows what has and has not been divided.” |
Evañca pana, bhikkhave, sammannitabbo. |
“Monks, he should be authorized like this: |
Paṭhamaṃ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ cīvarabhājakaṃ sammanneyya. |
If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth divider (distributor). |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ bhikkhuṃ cīvarabhājakaṃ sammannati. |
The Saṅgha is authorizing the monk named so-and-so as robe-cloth divider (distributor). |
Yassāyasmato khamati itthannāmassa bhikkhuno cīvarabhājakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of the monk named so-and-so as robe-cloth divider (distributor) is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Sammato saṅghena itthannāmo bhikkhu cīvarabhājako. |
“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth divider (distributor). |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Atha kho cīvarabhājakānaṃ bhikkhūnaṃ etadahosi – "kathaṃ nu kho cīvaraṃ bhājetabba"nti? |
Then the thought occurred to the monks who were robe-cloth dividers (distributors), “How should the robe-cloth be divided (distributed)?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, paṭhamaṃ uccinitvā tulayitvā vaṇṇāvaṇṇaṃ katvā bhikkhū gaṇetvā vaggaṃ bandhitvā cīvarapaṭivīsaṃ ṭhapetunti. |
“Monks, I allow that, having first sorted the cloth (by type) and estimated it (by price), having combined the attractive with the unattractive (in each portion), having counted the monks and gathered them in groups, a bundle of robe-cloth be set out (for each).” |
Atha kho cīvarabhājakānaṃ bhikkhūnaṃ etadahosi – "kathaṃ nu kho sāmaṇerānaṃ cīvarapaṭivīso dātabbo"ti? |
Then the thought occurred to the monks who were robe-cloth dividers (distributors), “How should the robe-cloth be divided (distributed) for the novices?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sāmaṇerānaṃ upaḍḍhapaṭivīsaṃ dātunti. |
“Monks, I allow that half a bundle be given to novices.” |
Tena kho pana samayena aññataro bhikkhu sakena bhāgena uttaritukāmo hoti. |
Now on that occasion a certain monk wanted to go off with his own portion. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, uttarantassa sakaṃ bhāgaṃ dātunti. |
“Monks, I allow that one who is going off be given his own portion.” |
Tena kho pana samayena aññataro bhikkhu atirekabhāgena uttaritukāmo hoti. |
Now on that occasion a certain monk wanted to go off with more than his own portion. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, anukkhepe dinne atirekabhāgaṃ dātunti. |
“Monks, I allow that one be given more than his portion when he gives a compensation. |
Atha kho cīvarabhājakānaṃ bhikkhūnaṃ etadahosi – "kathaṃ nu kho cīvarapaṭivīso dātabbo, āgatapaṭipāṭiyā [āgatāgatapaṭipāṭiyā (ka.)] nu kho udāhu yathāvuḍḍha"nti? |
Then the thought occurred to the monks who were robe-cloth dividers (distributors), “How should the bundles of cloth be given: in order of arrival or in order of seniority?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, vikalake tosetvā kusapātaṃ kātunti. |
“Monks, I allow that, having made up for any inequality, lots be cast with blades of kusa-grass.” |
Bhaṇḍāgārasammutiādikathā niṭṭhitā. |
The Discussion of Authorizing a Storehouse is finished. |
344.Tena kho pana samayena bhikkhū chakaṇenapi paṇḍumattikāyapi cīvaraṃ rajanti. |
Now on that occasion the monks were dyeing their robes with cow-dung and yellow clay. |
Cīvaraṃ dubbaṇṇaṃ hoti. |
The robes were discolored. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, cha rajanāni – mūlarajanaṃ, khandharajanaṃ, tacarajanaṃ, pattarajanaṃ, puppharajanaṃ, phalarajananti. |
“Monks, I allow six kinds of dye: root-dye, stem-dye (wood-dye), bark-dye, leaf-dye, flower-dye, fruit-dye.” |
Tena kho pana samayena bhikkhū sītudakāya [sītundikāya (sī.), sītūdakāya (syā.)] cīvaraṃ rajanti. |
Now at that time the monks were dyeing their robes with cold water. |
Cīvaraṃ duggandhaṃ hoti. |
The robes were foul-smelling. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, rajanaṃ pacituṃ cullaṃ rajanakumbhinti. |
“Monks, I allow a little dye-pot in which to boil the dye.” |
Rajanaṃ uttariyati. |
The dye-water boiled over. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, uttarāḷumpaṃ [uttarāḷupaṃ (yojanā), uttarāḷupaṃ (syā.)] bandhitunti. |
“Monks, I allow that a collar be tied on (to prevent boiling over).” |
Tena kho pana samayena bhikkhū na jānanti rajanaṃ pakkaṃ vā apakkaṃ vā. |
Now at that time the monks didn’t know if the dye was fully boiled or not. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, udake vā nakhapiṭṭhikāya vā thevakaṃ dātunti. |
“Monks, I allow that a drop be placed in water or on the back of the fingernail (to test whether the dye is fully boiled or not).” |
Tena kho pana samayena bhikkhū rajanaṃ oropentā kumbhiṃ āviñchanti [āviñjanti (sī.), āvaṭṭanti (syā.)]. |
Now on that occasion the monks, while taking down the dye-pot, tipped it over. |
Kumbhī bhijjati. |
The pot broke. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, rajanuḷuṅkaṃ [rajanāḷuṅkaṃ (yojanā)] daṇḍakathālakanti. |
“Monks, I allow a dye-scoop, a ladle with a handle.” |
Tena kho pana samayena bhikkhūnaṃ rajanabhājanaṃ na saṃvijjati. |
Now at that time the monks didn’t have a dye container.1 |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, rajanakolambaṃ rajanaghaṭanti. |
“Monks, I allow a dye-jar, a dye-vessel.” |
Tena kho pana samayena bhikkhū pātiyāpi pattepi cīvaraṃ omaddanti. |
Now at that time the monks were kneading the cloth (in dye-water) in dishes and in their alms-bowls. |
Cīvaraṃ paribhijjati. |
The robes got ripped. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, rajanadoṇikanti. |
“Monks, I allow a dyeing trough.” |
Tena kho pana samayena bhikkhū chamāya cīvaraṃ pattharanti. |
Now at that time the monks were spreading out the cloth on the ground (to dry). |
Cīvaraṃ paṃsukitaṃ hoti. |
The robes got dirty. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tiṇasanthārakanti. |
“Monks, I allow a grass matting (on which to dry dyed cloth).” |
Tiṇasanthārako upacikāhi khajjati. |
The grass matting got chewed by termites. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, cīvaravaṃsaṃ cīvararajjunti. |
“Monks, I allow a pole for the robe, a cord (clothesline) for the robe.” |
Majjhena laggenti. |
They hung (the cloth) by the middle. |
Rajanaṃ ubhato galati. |
The dye dripped down both sides. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, kaṇṇe bandhitunti. |
“Monks, I allow that it (the cloth) be tied at the corners.” |
Kaṇṇo jīrati. |
The corners got worn. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, kaṇṇasuttakanti. |
“Monks, I allow a thread/string for tying the corners.” |
Rajanaṃ ekato galati. |
The dye dripped down one side. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, samparivattakaṃ samparivattakaṃ rajetuṃ, na ca acchinne theve pakkamitunti. |
“Monks, I allow that it take the dye being turned back and forth, and that one not leave until the drips cut off [stop].” |
Tena kho pana samayena cīvaraṃ patthinnaṃ hoti. |
Now on that occasion the robes became stiff. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, udake osāretunti. |
“Monks, I allow that (stiff dyed cloth) be soaked in water.” |
Tena kho pana samayena cīvaraṃ pharusaṃ hoti. |
Now on that occasion the robes became rough. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pāṇinā ākoṭetunti. |
“Monks, I allow that (rough dyed cloth) be beaten with the hand.” |
Tena kho pana samayena bhikkhū acchinnakāni cīvarāni dhārenti dantakāsāvāni. |
Now on that occasion some Group-of-six monks were wearing uncut ivory-colored robes. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi nāma [seyyathāpi (?)] gihī kāmabhoginoti. |
People criticized and complained and spread it about. |
Bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Na, bhikkhave, acchinnakāni cīvarāni dhāretabbāni. |
Monks, uncut robes should not be worn. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong-doing. |
Cīvararajanakathā niṭṭhitā. |
The Discussion of Dyeing Robes is finished. |
345.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena dakkhiṇāgiri tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Dakkhiṇāgiri. |
Addasā kho bhagavā magadhakhettaṃ acchibaddhaṃ [accibaddhaṃ (sī. syā.), acchibandhaṃ (ka.)] pāḷibaddhaṃ mariyādabaddhaṃ siṅghāṭakabaddhaṃ, disvāna āyasmantaṃ ānandaṃ āmantesi – "passasi no tvaṃ, ānanda, magadhakhettaṃ acchibaddhaṃ pāḷibaddhaṃ mariyādabaddhaṃ siṅghāṭakabaddha"nti? |
The Blessed One saw the fields of Magadha, divided into rectangles, divided into rows, divided by dikes, divided by intersections. On seeing them, he addressed Ven. Ānanda, “Ānanda, do you see the fields of Magadha, divided into rectangles, divided into rows, divided by dikes, divided by intersections?” |
"Evaṃ, bhante"ti. |
“Yes, Lord.” |
"Ussahasi tvaṃ, ānanda, bhikkhūnaṃ evarūpāni cīvarāni saṃvidahitu"nti? |
“Try to design robes in this pattern for the monks.” |
"Ussahāmi, bhagavā"ti. |
“I will try, Blessed One.” |
Atha kho bhagavā dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā punadeva rājagahaṃ paccāgañchi. |
Then the Blessed One, having stayed at Dakkhiṇāgiri for as long as he liked, returned to Rājagaha. |
Atha kho āyasmā ānando sambahulānaṃ bhikkhūnaṃ cīvarāni saṃvidahitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – "passatu me [passatha tumhe (ka.)], bhante, bhagavā cīvarāni saṃvidahitānī"ti. |
Then Ven Ānanda, having procured robes for several monks, went to the Blessed One and, on arrival, said to him, “Lord, may the Blessed One look at the robes I have designed.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando; yatra hi nāma mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānissati, kusimpi nāma karissati, aḍḍhakusimpi nāma karissati, maṇḍalampi nāma karissati, aḍḍhamaṇḍalampi nāma karissati, vivaṭṭampi nāma karissati, anuvivaṭṭampi nāma karissati, gīveyyakampi nāma karissati, jaṅgheyyakampi nāma karissati, bāhantampi nāma karissati, chinnakaṃ bhavissati, satthalūkhaṃ samaṇasāruppaṃ paccatthikānañca anabhicchitaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, Ānanda is wise. Ānanda has great discernment, in that he understands in detail the meaning of a brief statement made by me. “He can make what is called a kusi (dike), half-kusi, maṇḍala (field-plot), half-maṇḍala, vivaṭṭa (turning-back), anuvivaṭṭa (following the vivaṭṭa), gīveyyaka (throat-piece), jaṇgheyyaka (calf-piece), and a bāhanta (armpiece). [BMC, Robe Diagram] “They will be cut, made rough by the knife, suitable for a contemplative, not envied by enemies. |
Anujānāmi, bhikkhave, chinnakaṃ saṅghāṭiṃ chinnakaṃ uttarāsaṅgaṃ chinnakaṃ antaravāsaka"nti. |
“Monks, I allow a cut-up outer robe, a cut-up upper robe, a cut-up lower robe.” |
Chinnakacīvarānujānanā niṭṭhitā. |
The Allowance of Cut-up Robes is finished. |
346.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Vesālī. |
Addasa kho bhagavā antarā ca rājagahaṃ antarā ca vesāliṃ addhānamaggappaṭipanno sambahule bhikkhū cīvarehi ubbhaṇḍite [ubbhaṇḍīkate (syā.)] sīsepi cīvarabhisiṃ karitvā khandhepi cīvarabhisiṃ karitvā kaṭiyāpi cīvarabhisiṃ karitvā āgacchante, disvāna bhagavato etadahosi – "atilahuṃ kho ime moghapurisā cīvare bāhullāya āvattā. |
While traveling on the road from Rājagaha to Vesālī, he saw several monks coming along loaded down with robe-cloth, having made a mattress of robe-cloth on their heads or on their backs/shoulders or on their hips. On seeing them, the thought occurred to the Blessed One, “All too quickly have these worthless men backslid into abundance in terms of robe-cloth. |
Yaṃnūnāhaṃ bhikkhūnaṃ cīvare sīmaṃ bandheyyaṃ, mariyādaṃ ṭhapeyya"nti. |
“What if I were to tie off a boundary, to set a limit on robe-cloth for the monks?” |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena vesālī tadavasari. |
Then, traveling by stages, the Blessed One arrived at Vesālī. |
Tatra sudaṃ bhagavā vesāliyaṃ viharati gotamake cetiye. |
There at Vesālī, he stayed at the Gotamaka shrine. |
Tena kho pana samayena bhagavā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṃ ajjhokāse ekacīvaro nisīdi. |
Now on that occasion during the cold winter middle-eight nights1 when snow was falling, the Blessed One sat in the open air wearing one robe |
Na bhagavantaṃ sītaṃ ahosi. |
and was not cold. |
Nikkhante paṭhame yāme sītaṃ bhagavantaṃ ahosi. |
As the first watch (of the night) was ending, the Blessed One became cold. |
Dutiyaṃ bhagavā cīvaraṃ pārupi. |
He put on a second robe |
Na bhagavantaṃ sītaṃ ahosi. |
and was not cold. |
Nikkhante majjhime yāme sītaṃ bhagavantaṃ ahosi. |
As the middle watch (of the night) was ending, the Blessed One became cold. |
Tatiyaṃ bhagavā cīvaraṃ pārupi. |
He put on a third robe |
Na bhagavantaṃ sītaṃ ahosi. |
and was not cold. |
Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṃ bhagavantaṃ ahosi. |
As the last watch (of the night) was ending, as dawn rose and the night smiled, the Blessed One became cold. |
Catutthaṃ bhagavā cīvaraṃ pārupi. |
He put on a fourth robe |
Na bhagavantaṃ sītaṃ ahosi. |
and was not cold. |
Atha kho bhagavato etadahosi – "yepi kho te kulaputtā imasmiṃ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṃ. |
The thought occurred to him, “Those in this doctrine and discipline who are sons of respectable families—sensitive to cold and afraid of the cold—even they are able to get by with triple-robes. |
Yaṃnūnāhaṃ bhikkhūnaṃ cīvare sīmaṃ bandheyyaṃ, mariyādaṃ ṭhapeyyaṃ, ticīvaraṃ anujāneyya"nti. |
Suppose I were to tie off a boundary, to set a limit on robe-cloth for the monks, and were to allow three robes.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "idhāhaṃ, bhikkhave, antarā ca rājagahaṃ antarā ca vesāliṃ addhānamaggappaṭipanno addasaṃ sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṃ karitvā khandhepi cīvarabhisiṃ karitvā kaṭiyāpi cīvarabhisiṃ karitvā āgacchante, disvāna me etadahosi – 'atilahuṃ kho ime moghapurisā cīvare bāhullāya āvattā. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Just now, as I was traveling on the road from Rājagaha to Vesālī, I saw several monks coming along loaded down with robe-cloth, having made a mattress of robe-cloth on their heads and a mattress of robe-cloth on their backs/shoulders and a mattress of robe-cloth on their hips. “Seeing them, I thought, ‘All too quickly have these worthless men backslid into abundance in terms of robe-cloth. |
Yaṃnūnāhaṃ bhikkhūnaṃ cīvare sīmaṃ bandheyyaṃ, mariyādaṃ ṭhapeyya'nti. |
What if I were to tie off a boundary, to set a limit on robe-cloth for the monks?’ |
Idhāhaṃ, bhikkhave, sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṃ ajjhokāse ekacīvaro nisīdiṃ. |
“And just now, during the cold winter middle-eight nights when snow was falling, I sat in the open air wearing one robe |
Na maṃ sītaṃ ahosi. |
and was not cold. |
Nikkhante paṭhame yāme sītaṃ maṃ ahosi. |
“As the first watch (of the night) was ending, I became cold. |
Dutiyāhaṃ cīvaraṃ pārupiṃ. |
I put on a second robe |
Na maṃ sītaṃ ahosi. |
and was not cold. |
Nikkhante majjhime yāme sītaṃ maṃ ahosi. |
“As the middle watch (of the night) was ending, I became cold. |
Tatiyāhaṃ cīvaraṃ pārupiṃ. |
I put on a third robe |
Na maṃ sītaṃ ahosi. |
and was not cold. |
Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṃ maṃ ahosi. |
“As the last watch (of the night) was ending, as dawn rose and the night smiled, I became cold. |
Catutthāhaṃ cīvaraṃ pārupiṃ. |
I put on a fourth robe |
Na maṃ sītaṃ ahosi. |
and was not cold. |
Tassa mayhaṃ, bhikkhave, etadahosi – "yepi kho te kulaputtā imasmiṃ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṃ. |
The thought occurred to me, “’Those in this doctrine and discipline who are sons of respectable families—sensitive to cold and afraid of the cold—even they are able to get by with triple-robes. |
Yaṃnūnāhaṃ bhikkhūnaṃ cīvare sīmaṃ bandheyyaṃ, mariyādaṃ ṭhapeyyaṃ, ticīvaraṃ anujāneyya'nti. |
Suppose I were to tie off a boundary, to set a limit on robe-cloth for the monks and were to allow three robes.’ |
Anujānāmi, bhikkhave, ticīvaraṃ – diguṇaṃ saṅghāṭiṃ, ekacciyaṃ uttarāsaṅgaṃ, ekacciyaṃ antaravāsaka"nti. |
“Monks, I allow you three robes: a double-layer outer robe, a single-thickness upper robe, and a single-thickness lower robe.” |
Ticīvarānujānanā niṭṭhitā. |
The Allowance of the Triple-robe is finished. |
347.[pārā. 461] Tena kho pana samayena chabbaggiyā bhikkhū bhagavatā ticīvaraṃ anuññātanti aññeneva ticīvarena gāmaṃ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṃ otaranti. |
Now at that time, some Group-of-six monks, (thinking,) “The Blessed One allows (sets of) triple-robes,” entered the village wearing one set of triple-robes, stayed in the monastery wearing another set, and went down to bathe in still another. |
Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṃ dhāressantī"ti. |
Those monks who were modest … criticized and complained and spread it about: “How can the Group-of-six monks wear extra robe-cloth?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, atirekacīvaraṃ dhāretabbaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, extra robe-cloth is not to be kept. |
Yo dhāreyya, yathādhammo kāretabbo"ti. |
Whoever should keep it should be dealt with according to the rule.” |
[pārā. 461] Tena kho pana samayena āyasmato ānandassa atirekacīvaraṃ uppannaṃ hoti. |
Now at that time extra robe-cloth accrued to Ven. Ānanda. |
Āyasmā ca ānando taṃ cīvaraṃ āyasmato sāriputtassa dātukāmo hoti. |
He wanted to give it to Ven. Sāriputta. |
Āyasmā ca sāriputto sākete viharati. |
But Ven. Sāriputta was staying at Sāketa. |
Atha kho āyasmato ānandassa etadahosi – "bhagavatā sikkhāpadaṃ paññattaṃ 'na atirekacīvaraṃ dhāretabba'nti. |
The thought occurred to him, “It has been laid down by the Blessed One that, ‘Extra robe-cloth is not to be kept.’ |
Idañca me atirekacīvaraṃ uppannaṃ. |
But this extra robe-cloth has accrued to me |
Ahañcimaṃ cīvaraṃ āyasmato sāriputtassa dātukāmo. |
and I want to give it to Ven. Sāriputta. |
Āyasmā ca sāriputto sākete viharati. |
But Ven. Sāriputta is staying at Sāketa. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
Now what line of conduct should I follow?” |
Bhagavato etamatthaṃ ārocesi. |
Then Ven. Ānanda reported the matter to the Blessed One. |
"Kīvaciraṃ panānanda, sāriputto āgacchissatī"ti? |
“But, Ānanda, in how long will Sāriputta come here?” |
"Navamaṃ vā, bhagavā, divasaṃ, dasamaṃ vā"ti. |
“On the ninth day or the tenth, O Blessed One” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, dasāhaparamaṃ atirekacīvaraṃ dhāretu"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow that extra robe-cloth (a spare robe) be kept/worn for ten days at most.” |
Tena kho pana samayena bhikkhūnaṃ atirekacīvaraṃ uppannaṃ hoti. |
Now at that time extra robe-cloth accrued to the monks. |
Atha kho bhikkhūnaṃ etadahosi – "kathaṃ nu kho amhehi atirekacīvare paṭipajjitabba"nti? |
They thought, “Now what line of conduct should we follow regarding the extra robe-cloth?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, atirekacīvaraṃ vikappetunti. |
“Monks, I allow that extra robe-cloth (a spare robe) be placed under shared ownership.” |
348.Atha kho bhagavā vesāliyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Vesālī as long as he liked, set out on a wandering tour toward Bārāṇasī, |
Anupubbena cārikaṃ caramāno yena bārāṇasī tadavasari. |
and traveling by stages, arrived at Bārāṇasī. |
Tatra sudaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. |
He stayed there in Bārāṇasī, at the Game Refuge at Isipatana. |
Tena kho pana samayena aññatarassa bhikkhuno antaravāsako chiddo hoti. |
Now at that time a certain monk’s lower robe developed a hole. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā ticīvaraṃ anuññātaṃ – diguṇā saṅghāṭi, ekacciyo uttarāsaṅgo, ekacciyo antaravāsako. |
The thought occurred to him, “The Blessed One has allowed triple-robes: a double-layer outer robe, a single-thickness1 upper robe, and a single-thickness lower robe. |
Ayañca me antaravāsako chiddo. |
“But my lower robe has developed a hole. |
Yaṃnūnāhaṃ aggaḷaṃ acchupeyyaṃ, samantato dupaṭṭaṃ bhavissati, majjhe ekacciya"nti. |
What if I were to put on a patch? The surrounding edge will be two layers and the middle single-thickness.” |
Atha kho so bhikkhu aggaḷaṃ acchupesi. |
So the monk put on the patch. |
Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto taṃ bhikkhuṃ aggaḷaṃ acchupentaṃ [acchupantaṃ (ka.)], disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṃ bhikkhuṃ etadavoca – "kiṃ tvaṃ, bhikkhu, karosī"ti? |
As the Blessed One was wandering on a tour of the lodgings, he saw the monk putting on the patch. On seeing him, he went to the monk and said to him, “Monk, what are you doing?” |
"Aggaḷaṃ, bhagavā, acchupemī"ti. |
“I’m putting on a patch, Blessed One.” |
"Sādhu sādhu, bhikkhu; sādhu kho tvaṃ, bhikkhu, aggaḷaṃ acchupesī"ti. |
“Good, good, monk. It’s good that you are putting on a patch.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ahatānaṃ dussānaṃ ahatakappānaṃ diguṇaṃ saṅghāṭiṃ, ekacciyaṃ uttarāsaṅgaṃ, ekacciyaṃ antaravāsakaṃ; utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ, diguṇaṃ uttarāsaṅgaṃ, diguṇaṃ antaravāsakaṃ; paṃsukūle yāvadatthaṃ; pāpaṇike ussāho karaṇīyo. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, when the cloths are undamaged, or their damage is repaired, I allow a double-layer outer robe, a single-thickness upper robe, a single-thickness lower robe; when the cloths are weathered and worn, a four-layer outer robe, a double-layer upper robe, a double-layer lower robe. “An effort may be made, as much as you need, with regard to cast-off cloth and shop-remnant cloth. |
Anujānāmi, bhikkhave, aggaḷaṃ tunnaṃ ovaṭṭikaṃ kaṇḍusakaṃ daḷhīkamma"nti. |
“I allow a patch, stitching, folding, that a sheet be made, sealing, reinforcing.” |
Atirekacīvarakathā niṭṭhitā. |
The Discussion of Extra Robe-cloth is finished. |
349.Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Sāvatthī, |
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. |
and traveling by stages, arrived at Sāvatthī. |
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
He stayed there in Sāvatthī, at Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Visākhā, Migāra’s mother, went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. |
Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
As she was sitting there, the Blessed One instructed, urged, roused, & encouraged her with a Dhamma talk. |
Atha kho visākhā migāramātā, bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā, bhagavantaṃ etadavoca – "adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
Then Visākhā, Migāra’s mother, having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, said to him, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho visākhā migāramātā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Visākhā, Migāra’s mother, understanding the Blessed One’s acquiescence, got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left. |
Tena kho pana samayena tassā rattiyā accayena cātuddīpiko mahāmegho pāvassi. |
Now on that occasion, as the night was ending, a great storm-cloud, covering the four continents, rained down. |
Atha kho bhagavā bhikkhū āmantesi – "yathā, bhikkhave, jetavane vassati evaṃ catūsu dīpesu vassati. |
The Blessed One addressed the monks, “Monks, on all four continents, it’s raining like it is in Jeta’s Grove. |
Ovassāpetha, bhikkhave, kāyaṃ. |
Let your bodies be rained on. |
Ayaṃ pacchimako cātuddīpiko mahāmegho"ti. |
This is the last great, four-continent storm-cloud.” |
"Evaṃ, bhante"ti kho te bhikkhū bhagavato paṭissuṇitvā nikkhittacīvarā kāyaṃ ovassāpenti. |
Responding, “As you say,” to the Blessed One, taking off their robes, they let their bodies be rained on. |
Atha kho visākhā migāramātā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā dāsiṃ āṇāpesi – "gaccha, je. |
Then Visākhā, Migāra’s mother—after having exquisite staple & non-staple food prepared—commanded a slave girl, “Hey, go |
Ārāmaṃ gantvā kālaṃ ārocehi – kālo, bhante, niṭṭhitaṃ bhatta"nti. |
to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’” |
"Evaṃ, ayye"ti kho sā dāsī visākhāya migāramātuyā paṭissuṇitvā ārāmaṃ gantvā addasa bhikkhū nikkhittacīvare kāyaṃ ovassāpente, disvāna 'natthi ārāme bhikkhū, ājīvakā kāyaṃ ovassāpentī'ti yena visākhā migāramātā tenupasaṅkami ; upasaṅkamitvā visākhaṃ migāramātaraṃ etadavoca – "natthayye, ārāme bhikkhū, ājīvakā kāyaṃ ovassāpentī"ti. |
Responding, “As you say, Lady,” to Visākhā, Migāra’s mother, the slave girl went to the monastery and saw the monks, having taken off their robes, letting their bodies be rained on. On seeing them, (thinking,) “There aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on,” went to Visākhā, Migāra’s mother, and on arrival said to her, “Lady, there aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on.” |
Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi – "nissaṃsayaṃ kho ayyā nikkhittacīvarā kāyaṃ ovassāpenti. |
Then the thought occurred to Visākhā, Migāra’s mother—wise, competent, and intelligent—“Undoubtedly the masters, having taken off their robes, are letting their bodies be rained on. |
Sāyaṃ bālā maññittha – natthi ārāme bhikkhū, ājīvakā kāyaṃ ovassāpentī"ti, puna dāsiṃ āṇāpesi – "gaccha, je. |
And this foolish girl thought, ‘There aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on.’” So she commanded the slave girl, “Hey, go |
Ārāmaṃ gantvā kālaṃ ārocehi – kālo, bhante, niṭṭhitaṃ bhatta"nti. |
to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’” |
Atha kho te bhikkhū gattāni sītiṃ karitvā [sītīkaritvā (syā.)] kallakāyā cīvarāni gahetvā yathāvihāraṃ pavisiṃsu. |
Then the monks, having cooled their limbs, their bodies refreshed, put on their robes and each entered his own dwelling. |
Atha kho sā dāsī ārāmaṃ gantvā bhikkhū apassantī 'natthi ārāme bhikkhū, suñño ārāmo'ti yena visākhā migāramātā tenupasaṅkami; upasaṅkamitvā visākhaṃ migāramātaraṃ etadavoca – "natthayye, ārāme bhikkhū, suñño ārāmo"ti. |
Then the slave girl, having gone to the monastery, not seeing any monks, (thinking,) “There aren’t any monks in the monastery. It’s an empty monastery,” went to Visākhā, Migāra’s mother, and on arrival said to her, “Lady, there aren’t any monks in the monastery. It’s an empty monastery.” |
Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi – "nissaṃsayaṃ kho ayyā gattāni sītiṃ karitvā kallakāyā cīvarāni gahetvā yathāvihāraṃ paviṭṭhā. |
Then the thought occurred to Visākhā, Migāra’s mother—wise, competent, and intelligent—“Undoubtedly the masters, having cooled their limbs, their bodies refreshed, having put on their robes, have each entered his own dwelling. |
Sāyaṃ bālā maññittha – natthi ārāme bhikkhū, suñño ārāmo"ti, puna dāsiṃ āṇāpesi – "gaccha, je. |
And this foolish girl thought, ‘There aren’t any monks in the monastery. It’s an empty monastery.’” Again, she commanded the slave girl, “Hey, go |
Ārāmaṃ gantvā kālaṃ ārocehi – kālo, bhante, niṭṭhitaṃ bhatta"nti. |
to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’” |
350.Atha kho bhagavā bhikkhū āmantesi – "sandahatha [sannahatha (sī. syā.)], bhikkhave, pattacīvaraṃ; kālo bhattassā"ti. |
Then the Blessed One addressed the monks: “Monks, get together your bowl and robes. It’s time for the meal.” |
"Evaṃ, bhante"ti kho te bhikkhū bhagavato paccassosuṃ. |
The monks responded, “As you say, lord.” to the Blessed One. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya – seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – jetavane antarahito visākhāya migāramātuyā koṭṭhake pāturahosi. |
Then, early in the morning, having adjusted his under robe and, carrying his bowl & robes—just as a strong man might extend his flexed arm or flex his extended arm—the Blessed One disappeared from Jeta’s Grove and appeared at Visākhā’s gate. |
Nisīdi bhagavā paññatte āsane saddhiṃ bhikkhusaṅghena. |
He sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho visākhā migāramātā – "acchariyaṃ vata bho! |
Then, Visākhā, Migāra’s mother, exultant (with the thought,) “How amazing! |
Abbhutaṃ vata bho! |
How astounding! |
Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma jaṇṇukamattesupi oghesu pavattamānesu, kaṭimattesupi oghesu pavattamānesu, na hi nāma ekabhikkhussapi [pavattamānesu na ekabhikkhussapi (?)] pādā vā cīvarāni vā allāni bhavissantī"ti – haṭṭhā udaggā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
The great power and might of the Tathāgata—in that in crossing even a knee-deep flood or even a waist-deep flood not a single monk’s foot or robe would get wet!” served & satisfied the Blessed One & the Saṅgha of monks with her own hand with choice staple & non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, she sat to one side. |
Ekamantaṃ nisinnā kho visākhā migāramātā bhagavantaṃ etadavoca – "aṭṭhāhaṃ, bhante, bhagavantaṃ varāni yācāmī"ti. |
As she was sitting there, she said to the Blessed One, “Lord, I have eight boons to ask of the Blessed One.” |
"Atikkantavarā kho, visākhe, tathāgatā"ti. |
“Tathāgatas have gone beyond boons, Visākhā.” |
"Yāni ca, bhante, kappiyāni yāni ca anavajjānī"ti. |
“They are allowable and blameless, lord.” |
"Vadehi, visākhe"ti. |
“Say it, Visākhā.” |
"Icchāmahaṃ, bhante, saṅghassa yāvajīvaṃ vassikasāṭikaṃ dātuṃ, āgantukabhattaṃ dātuṃ, gamikabhattaṃ dātuṃ, gilānabhattaṃ dātuṃ, gilānupaṭṭhākabhattaṃ dātuṃ, gilānabhesajjaṃ dātuṃ, dhuvayāguṃ dātuṃ, bhikkhunisaṅghassa udakasāṭikaṃ dātu"nti. |
As long as I live, I want to give to the Saṅgha rains-bathing cloths, meals for newcomers, meals for those going away, meals for the sick, meals for those tending the sick, medicine for the sick, a steady supply of conjey, and to the Saṅgha of bhikkhunīs, water bathing-cloths.” |
"Kiṃ pana tvaṃ, visākhe, atthavasaṃ sampassamānā tathāgataṃ aṭṭha varāni yācasī"ti? |
“But, Visākhā, with what purpose in mind do you ask the eight favors of the Tathāgata?” |
"Idhāhaṃ, bhante, dāsiṃ āṇāpesiṃ – 'gaccha, je. |
“Lord, just now I commanded a slave girl, ‘Hey, go |
Ārāmaṃ gantvā kālaṃ ārocehi – kālo, bhante, niṭṭhitaṃ bhatta"'nti. |
to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’ |
Atha kho sā, bhante, dāsī ārāmaṃ gantvā addasa bhikkhū nikkhittacīvare kāyaṃ ovassāpente, disvāna "natthi ārāme bhikkhū, ājīvakā kāyaṃ ovassāpentī"ti yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – "natthayye, ārāme bhikkhū, ājīvakā kāyaṃ ovassāpentī"ti. |
“Then, going to the monastery, she saw the monks, having taken off their robes, letting their bodies be rained on. On seeing them, (thinking,) ‘There aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on,’ she came to me and said, ‘Lady, there aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on.’ |
Asuci, bhante, naggiyaṃ jegucchaṃ paṭikūlaṃ. |
“Lord, nakedness is vile, repulsive, and disgusting. |
Imāhaṃ, bhante, atthavasaṃ sampassamānā icchāmi saṅghassa yāvajīvaṃ vassikasāṭikaṃ dātuṃ. |
It is with this purpose in mind that I want to give the Saṅgha rains-bathing cloths for as long as I live. |
"Puna caparaṃ, bhante, āgantuko bhikkhu na vīthikusalo na gocarakusalo kilanto piṇḍāya carati. |
“Again, lord, a monk who is a newcomer, unskilled in the roads and the area, would have difficulty in going for alms. |
So me āgantukabhattaṃ bhuñjitvā vīthikusalo gocarakusalo akilanto piṇḍāya carissati. |
Having eaten my meals for newcomers, he would become skilled in the roads and the area, and would not become exhausted going for alms. |
Imāhaṃ, bhante, atthavasaṃ sampassamānā icchāmi saṅghassa yāvajīvaṃ āgantukabhattaṃ dātuṃ. |
It is with this purpose in mind that I want to give the Saṅgha meals for newcomers for as long as I live. |
"Puna caparaṃ, bhante, gamiko bhikkhu attano bhattaṃ pariyesamāno satthā vā vihāyissati, yattha vā vāsaṃ gantukāmo bhavissati tattha vikāle upagacchissati, kilanto addhānaṃ gamissati. |
“Again, lord, a monk who is going away, searching for his own meal, would miss the caravan or he would arrive at the wrong time1 at the place he wanted to stay, and would travel the road exhausted. |
So me gamikabhattaṃ bhuñjitvā satthā na vihāyissati, yattha vāsaṃ gantukāmo bhavissati tattha kāle upagacchissati, akilanto addhānaṃ gamissati. |
Having eaten my meals for those going away, he would not miss the caravan, wouldn’t arrive at the wrong time at the place he wanted to stay, and wouldn’t travel the road exhausted. |
Imāhaṃ, bhante, atthavasaṃ sampassamānā icchāmi saṅghassa yāvajīvaṃ gamikabhattaṃ dātuṃ. |
It is with this purpose in mind that I want to give the Saṅgha meals for those going away for as long as I live. |
"Puna caparaṃ, bhante, gilānassa bhikkhuno sappāyāni bhojanāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṃkiriyā vā bhavissati. |
“Again, for a sick monk not getting suitable food, his illness would increase or his death would come about. |
Tassa me gilānabhattaṃ bhuttassa ābādho na abhivaḍḍhissati, kālaṃkiriyā na bhavissati. |
Having eaten my meals for the sick, his illness would not increase and his death would not come about. |
Imāhaṃ, bhante, atthavasaṃ sampassamānā icchāmi saṅghassa yāvajīvaṃ gilānabhattaṃ dātuṃ. |
It is with this purpose in mind that I want to give the Saṅgha meals for the sick for as long as I live. |
"Puna caparaṃ, bhante, gilānupaṭṭhāko bhikkhu attano bhattaṃ pariyesamāno gilānassa ussūre bhattaṃ nīharissati, bhattacchedaṃ karissati. |
“Again, lord, a monk attending the sick, searching for his own meal brings back a meal for the sick (monk) after noon and he misses his meal.1 |
So me gilānupaṭṭhākabhattaṃ bhuñjitvā gilānassa kālena bhattaṃ nīharissati, bhattacchedaṃ na karissati. |
Having eaten my meals for those tending the sick, he brings back a meal for the sick (monk) on time and he doesn’t miss his meal. |
Imāhaṃ, bhante, atthavasaṃ sampassamānā icchāmi saṅghassa yāvajīvaṃ gilānupaṭṭhākabhattaṃ dātuṃ. |
It is with this purpose in mind that I want to give the Saṅgha meals for those tending the sick for as long as I live. |
"Puna caparaṃ, bhante, gilānassa bhikkhuno sappāyāni bhesajjāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṃkiriyā vā bhavissati. |
“Again, lord, for a sick monk not getting suitable medicine, his illness would increase or his death would come about. |
Tassa me gilānabhesajjaṃ paribhuttassa ābādho na abhivaḍḍhissati, kālaṃkiriyā na bhavissati. |
Having taken my medicine for the sick, his illness would not increase and his death would not come about. |
Imāhaṃ, bhante, atthavasaṃ sampassamānā icchāmi saṅghassa yāvajīvaṃ gilānabhesajjaṃ dātuṃ. |
It is with this purpose in mind that I want to give the Saṅgha medicine for the sick for as long as I live. |
"Puna caparaṃ, bhante, bhagavatā andhakavinde dasānisaṃse sampassamānena yāgu anuññātā. |
“Again, lord, conjey was allowed by the Blessed One at Andhakavinda with ten benefits in mind. |
Tyāhaṃ, bhante, ānisaṃse sampassamānā icchāmi saṅghassa yāvajīvaṃ dhuvayāguṃ dātuṃ. |
With these benefits in mind I want to give the Saṅgha a steady supply of conjey for as long as I live. |
"Idha, bhante, bhikkhuniyo aciravatiyā nadiyā vesiyāhi saddhiṃ naggā ekatitthe nahāyanti. |
“There was the case, lord, when the bhikkhunīs were bathing naked in the Aciravatī River along with the prostitutes, at the same bathing spot. |
Tā, bhante, vesiyā bhikkhuniyo uppaṇḍesuṃ – 'kiṃ nu kho nāma tumhākaṃ, ayye, daharānaṃ [daharānaṃ daharānaṃ (sī.)] brahmacariyaṃ ciṇṇena, nanu nāma kāmā paribhuñjitabbā; yadā jiṇṇā bhavissatha tadā brahmacariyaṃ carissatha. |
The prostitutes ridiculed the bhikkhunīs, “‘Ladies, why are you living the holy life when you’re young? Shouldn’t you partake in sensuality? When you’re old, then live the holy life. |
Evaṃ tumhākaṃ ubho atthā pariggahitā bhavissantī'ti. |
That way both ends will be achieved.’ |
Tā, bhante, bhikkhuniyo vesiyāhi uppaṇḍiyamānā maṅkū ahesuṃ. |
“Being ridiculed by the prostitutes, the bhikkhunīs became embarrassed. |
Asuci, bhante, mātugāmassa naggiyaṃ jegucchaṃ paṭikūlaṃ. |
Lord, the nakedness of a woman is vile, repulsive, and disgusting. |
Imāhaṃ, bhante, atthavasaṃ sampassamānā icchāmi bhikkhunisaṅghassa yāvajīvaṃ udakasāṭikaṃ dātu"nti. |
“It is with this purpose in mind that I want to give the bhikkhunī Saṅgha water-bathing cloths for as long as I live.” |
351."Kiṃ pana tvaṃ, visākhe, ānisaṃsaṃ sampassamānā tathāgataṃ aṭṭha varāni yācasī"ti? |
“But, Visākhā, with what rewards in mind do you ask the eight boons of the Tathāgata?” |
"Idha, bhante, disāsu vassaṃvuṭṭhā bhikkhū sāvatthiṃ āgacchissanti bhagavantaṃ dassanāya. |
“Here, lord, after the Rains retreat, monks from far away places will come to Sāvatthī to see the Blessed One. |
Te bhagavantaṃ upasaṅkamitvā pucchissanti – 'itthannāmo, bhante, bhikkhu kālaṅkato, tassa kā gati ko abhisamparāyo'ti? |
“Having arrived, they will ask the Blessed One, ‘Lord, the monk named so-and-so has died. What is his destination, what his future state?’ |
Taṃ bhagavā byākarissati sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā. |
“The Blessed One will answer about him, in terms of the fruit of stream-entry, of once-return, of non-return, or of arahantship. |
Tyāhaṃ upasaṅkamitvā pucchissāmi – 'āgatapubbā nu kho, bhante, tena ayyena sāvatthī'ti? |
“Approaching them, I will ask, ‘Venerable sirs, did the master ever come to Sāvatthī?’ |
Sace me vakkhanti – 'āgatapubbā tena bhikkhunā sāvatthī'ti niṭṭhamettha gacchissāmi – nissaṃsayaṃ me paribhuttaṃ tena ayyena vassikasāṭikā vā āgantukabhattaṃ vā gamikabhattaṃ vā gilānabhattaṃ vā gilānupaṭṭhākabhattaṃ vā gilānabhesajjaṃ vā dhuvayāgu vāti. |
“If they tell me that he did come to Sāvatthī, then I will come to the conclusion that, ‘Undoubtedly the master used a rains-bathing cloth of mine, or a meal for newcomers, or a meal for those going away, or a meal for the sick, or a meal for those tending the sick, or medicine for the sick, or constant conjey.’ |
Tassā me tadanussarantiyā pāmujjaṃ jāyissati, pamuditāya pīti jāyissati, pītimanāya kāyo passambhissati, passaddhakāyā sukhaṃ vediyissāmi, sukhiniyā cittaṃ samādhiyissati. |
“For me, recollecting that, gladness will be born. When gladdened, rapture will be born. When enraptured at heart, my body will grow calm. My body calm, I will be sensitive to pleasure. When feeling pleasure, the mind will become concentrated. |
Sā me bhavissati indriyabhāvanā balabhāvanā bojjhaṅgabhāvanā. |
“That will be the development of my (five) faculties, (five) strengths, and (seven) factors (for Awakening). |
Imāhaṃ, bhante, ānisaṃsaṃ sampassamānā tathāgataṃ aṭṭha varāni yācāmī"ti. |
“It is with this reward in mind that I ask the eight boons of the Tathāgata.” |
"Sādhu sādhu, visākhe; sādhu kho tvaṃ, visākhe, imaṃ ānisaṃsaṃ sampassamānā tathāgataṃ aṭṭha varāni yācasi. |
“Good, good, Visākhā. It’s good that you, with this reward in mind, ask the eight boons of the Tathāgata. |
Anujānāmi te, visākhe, aṭṭha varānī"ti. |
“Visākhā, I allow the eight boons.” |
Atha kho bhagavā visākhaṃ migāramātaraṃ imāhi gāthāhi anumodi – |
Then the Blessed One rejoiced in the merit of Visākhā, Migāra’s mother, with these verses: |
"Yā annapānaṃ dadatippamoditā; |
“She who gives food and drink— |
Sīlūpapannā sugatassa sāvikā; |
joyful, possessed of virtue, a female disciple of the Well-gone One— |
Dadāti dānaṃ abhibhuyya maccharaṃ; |
having conquered stinginess, gives a gift |
Sovaggikaṃ sokanudaṃ sukhāvahaṃ. |
conducive to heaven, dispelling sorrow, bringing happiness. |
"Dibbaṃ sā labhate āyuṃ [dibbaṃ balaṃ sā labhate ca āyuṃ (sī. syā.)] ; |
She gains heavenly strength and life, |
Āgamma maggaṃ virajaṃ anaṅgaṇaṃ; |
by means of a dustless, flawless path. |
Sā puññakāmā sukhinī anāmayā; |
Desiring merit, happy, free from affliction, |
Saggamhi kāyamhi ciraṃ pamodatī"ti. |
she rejoices long, in the heavenly hosts.” |
352.Atha kho bhagavā visākhaṃ migāramātaraṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having rejoiced in the merit of Visākhā, Migāra’s mother, with these verses, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, vassikasāṭikaṃ, āgantukabhattaṃ, gamikabhattaṃ, gilānabhattaṃ, gilānupaṭṭhākabhattaṃ, gilānabhesajjaṃ, dhuvayāguṃ, bhikkhunisaṅghassa udakasāṭika"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow rains-bathing cloths, meals for newcomers, meals for those going away, meals for the sick, meals for those tending the sick, medicine for the sick, constant conjey, and for the Saṅgha of bhikkhunīs, water bathing-cloths.” |
Visākhāvatthu niṭṭhitaṃ. |
The Story of Visākhā is finished. |
Visākhābhāṇavāro niṭṭhito. |
The recitation section on Visākhā is finished. |
353.Tena kho pana samayena bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṃ okkamanti. |
Now at that time monks, having eaten finer staple foods, unalert, with muddled mindfulness, fell sleep. |
Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānaṃ supinantena asuci muccati, senāsanaṃ asucinā makkhiyati. |
Having falling asleep with muddled mindfulness, unalert, they emitted semen because of a dream. The lodging was splattered with semen. |
Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṃ āhiṇḍanto addasa senāsanaṃ asucinā makkhitaṃ, disvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ etaṃ, ānanda, senāsanaṃ makkhita"nti? |
Then the Blessed One, on an inspection tour of the lodgings with Ven. Ānanda as his attendant monk, saw the lodging splattered with semen. On seeing it, he addressed Ven. Ānanda, “Ānanda, why is this lodging splattered?” |
"Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṃ okkamanti. |
“At this time, lord, the monks, having eaten finer staple foods, unalert, with muddled mindfulness, fell sleep. |
Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānaṃ supinantena asuci muccati; tayidaṃ, bhagavā, senāsanaṃ asucinā makkhita"nti. |
Having falling asleep with muddled mindfulness, unalert, they emitted semen because of a dream. “That’s why the lodging is splattered with semen.” |
"Evametaṃ, ānanda, evametaṃ, ānanda. |
“So it is, Ānanda. So it is, Ānanda. |
Muccati hi, ānanda, muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānaṃ supinantena asuci. |
Indeed, having falling asleep unalert, with muddled mindfulness, they emitted semen because of a dream. |
Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṃ okkamanti, tesaṃ asuci na muccati. |
“Those monks who fall asleep alert, with mindfulness established, don’t emit semen. |
Yepi te, ānanda, puthujjanā kāmesu vītarāgā, tesampi asuci na muccati. |
“Even run-of-the-mill people, having gone beyond passion for sensuality1, don’t emit semen. |
Aṭṭhānametaṃ, ānanda, anavakāso yaṃ arahato asuci mucceyyā"ti. |
Ānanda, it is impossible that an arahant would emit semen.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "idhāhaṃ, bhikkhave, ānandena pacchāsamaṇena senāsanacārikaṃ āhiṇḍanto addasaṃ senāsanaṃ asucinā makkhitaṃ, disvāna ānandaṃ āmantesiṃ 'kiṃ etaṃ, ānanda, senāsanaṃ makkhita'nti? |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, just now, as I was on an inspection tour of the lodgings with Ven. Ānanda as my attendant, I saw a lodging splattered with semen. “On seeing it, I addressed Ven. Ānanda, ‘Ānanda, why is this lodging splattered?’ |
'Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṃ okkamanti. |
“‘At this time, lord, monks, having eaten finer staple foods, unalert, with muddled mindfulness, fell sleep. |
Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānaṃ supinantena asuci muccati; tayidaṃ, bhagavā, senāsanaṃ asucinā makkhita'nti. |
Having falling asleep unalert, with muddled mindfulness, they emitted semen because of a dream. That’s why the lodging is splattered with semen.’ |
'Evametaṃ, ānanda, evametaṃ, ānanda, muccati hi, ānanda, muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānaṃ supinantena asuci. |
“‘So it is, Ānanda. So it is, Ānanda. Indeed, having falling asleep unalert, with muddled mindfulness, they emitted semen because of a dream. |
Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṃ okkamanti, tesaṃ asuci na muccati. |
Those monks who fall asleep alert, with mindfulness established, don’t emit semen. |
Yepi te, ānanda, puthujjanā kāmesu vītarāgā tesampi asuci na muccati. |
Even run-of-the-mill people, having gone beyond sensuality, don’t emit semen. |
Aṭṭhānametaṃ, ānanda, anavakāso yaṃ arahato asuci mucceyyā"'ti. |
“‘Ānanda, it is impossible that an arahant would emit semen.’ |
"Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamato – dukkhaṃ supati, dukkhaṃ paṭibujjhati, pāpakaṃ supinaṃ passati, devatā na rakkhanti, asuci muccati. |
“Monks, there are these five drawbacks for one who falls asleep unalert, with muddled mindfulness: “One sleeps poorly, wakes poorly, dreams evil dreams; the devas do not protect one; one emits semen. |
Ime kho, bhikkhave, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamato. |
“These are the five drawbacks for one who falls asleep unalert, with muddled mindfulness. |
"Pañcime, bhikkhave, ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamato – sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, devatā rakkhanti, asuci na muccati. |
“Monks, there are these five benefits for one who falls asleep alert, with mindfulness established: “One sleeps easily, wakes easily, dreams no evil dreams; the devas protect one; one does not emit semen. |
Ime kho, bhikkhave, pañca ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamato. |
“Monks, these are the five benefits for one who falls asleep alert, with mindfulness established. |
"Anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdana"nti. |
“Monks, I allow a sitting cloth for protecting one’s body, protecting one’s robes, protecting the lodging.” |
Tena kho pana samayena atikhuddakaṃ nisīdanaṃ na sabbaṃ senāsanaṃ saṃgopeti. |
Now at that time the sitting cloths were too small, and couldn’t protect the entire dwelling. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yāvamahantaṃ paccattharaṇaṃ ākaṅkhati tāvamahantaṃ paccattharaṇaṃ kātunti. |
“Monks, I allow that a sheet be made as large as one wants.” |
354.Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. |
Now at that time Ven. Ānanda’s preceptor, Ven. Velaṭṭhasīsa, was sick with small pox/chicken pox. [See Mv.VI.9] |
Tassa lasikāya cīvarāni kāye lagganti. |
His robes stuck to his body because of the discharge. |
Tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti. |
Repeatedly wetting them with water, the monks pulled them off. |
Addasā kho bhagavā senāsanacārikaṃ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante, disvāna yena te bhikkhū tenupasaṅkami, upaṅkamitvā te bhikkhū etadavoca – "kiṃ imassa, bhikkhave, bhikkhuno ābādho"ti? |
Then the Blessed One, wandering on a tour of the lodgings, saw the monks repeatedly wetting those robes with water and pulling them off. On seeing them, he went to the monks and, on arrival, said to them, “What is this monk’s illness?” |
"Imassa, bhante, āyasmato thullakacchābādho. |
“Lord, this venerable one is sick with small pox/chicken pox. |
Lasikāya cīvarāni kāye lagganti. |
His robes stick to his body because of the discharge. |
Tāni mayaṃ udakena temetvā temetvā apakaḍḍhāmā"ti. |
Wetting them repeatedly, we are pulling them off.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchu vā ābādho kaṇḍuppaṭicchādi"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow a skin-eruption covering cloth for anyone with rashes, pustules, running sores, or small pox/chicken pox. |
355.Atha kho visākhā migāramātā mukhapuñchanacoḷaṃ [mukhapuñjanacoḷaṃ (ka.)] ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Visākhā, Migāra’s mother, taking a handkerchief (cloth for wiping the face/mouth), went to the Blessed One and, on arrival, having bowed to the Blessed One, sat to one side. |
Ekamantaṃ nisinnā kho visākhā migāramātā bhagavantaṃ etadavoca – "paṭiggaṇhātu me, bhante, bhagavā mukhapuñchanacoḷaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā"ti. |
As she was sitting there, she said to him, “Lord, may the Blessed One accept my handkerchief, which will be for my long-term welfare and happiness.” |
Paṭiggahesi bhagavā mukhapuñchanacoḷaṃ. |
The Blessed One accepted the handkerchief. |
Atha kho bhagavā visākhaṃ migāramātaraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged Visākhā, Migāra’s mother, with a Dhamma talk. |
Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One’s Dhamma talk, she got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, mukhapuñchanacoḷaka"nti [mukhapuñchanacolanti (syā.)]. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow a handkerchief (cloth for wiping the face/mouth).” |
356.Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti. |
Now at that time Roja the Mallan was a friend of Ven. Ānanda. |
Rojassa mallassa khomapilotikā āyasmato ānandassa hatthe nikkhittā hoti. |
A linen rag of Roja the Mallan’s came into Ven. Ānanda’s hand. |
Āyasmato ca ānandassa khomapilotikāya attho hoti. |
Ven. Ānanda was in need of a linen rag. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ – sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, jānāti ca, gahite me attamano bhavissatīti. |
“Monks, I allow that an object be taken on trust when (the owner) is endowed with five qualities: he is an acquaintance, an intimate, has spoken (of the matter), is still alive, and one knows, ‘He will be pleased with my taking it.’ |
Anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa vissāsaṃ gahetunti. |
I allow that an object be taken on trust when (the owner) is endowed with these five qualities.” |
357.Tena kho pana samayena bhikkhūnaṃ paripuṇṇaṃ hoti ticīvaraṃ. |
Now at that time the monks’ triple-robes were complete, |
Attho ca hoti parissāvanehipi thavikāhipi. |
but they needed water strainers and bags. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, parikkhāracoḷakanti. |
“Monks, I allow requisite-cloth.” |
Nisīdanādianujānanā niṭṭhitā. |
The Allowance of Sitting-cloths is finished. |
358.Atha kho bhikkhūnaṃ etadahosi – "yāni tāni bhagavatā anuññātāni ticīvaranti vā vassikasāṭikāti vā nisīdananti vā paccattharaṇanti vā kaṇḍuppaṭicchādīti vā mukhapuñchanacoḷanti vā parikkhāracoḷanti vā, sabbāni tāni adhiṭṭhātabbāni nu kho, udāhu, vikappetabbānī"ti? |
Now at that time the thought occurred to the monks, “Whatever triple-robes, or rains-bathing cloths, or sitting cloths, or sheets, or skin-eruption cloths, or handkerchiefs, or requisite-cloths that have been allowed by the Blessed One—should they all be determined or should they be placed under shared ownership? |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetuṃ; nisīdanaṃ adhiṭṭhātuṃ na vikappetuṃ; paccattharaṇaṃ adhiṭṭhātuṃ na vikappetuṃ; kaṇḍuppaṭicchādiṃ yāvaābādhā adhiṭṭhātuṃ tato paraṃ vikappetuṃ; mukhapuñchanacoḷaṃ adhiṭṭhātuṃ na vikappetuṃ; parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetunti. |
I allow that the triple-robes be determined but not placed under shared ownership; that the rains-bathing cloth be determined for the four months of the rains, and afterwards placed under shared ownership; that the sitting cloth be determined, not placed under shared ownership; that the sheet be determined, not placed under shared ownership; that the skin-eruption cover cloth be determined as long as one is sick, and afterwards placed under shared ownership; that the handkerchief be determined, not placed under shared ownership; that requisite-cloth be determined, not placed under shared ownership. |
Atha kho bhikkhūnaṃ etadahosi – "kittakaṃ pacchimaṃ nu kho cīvaraṃ vikappetabba"nti? |
Then the thought occurred to the monks, “What is the smallest piece of cloth that should be placed under shared ownership?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetunti. |
“Monks, I allow you to place under shared ownership a cloth at least eight fingerbreadths in length, using the sugata-fingerbreadth, and four fingerbreadths in width.” |
359.Tena kho pana samayena āyasmato mahākassapassa paṃsukūlakato garuko hoti. |
Now at that time Ven Mahā Kassapa’s (robe) made of cast-off cloth became heavy. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, suttalūkhaṃ kātunti. |
“Monks, I allow that a rough stitch be made.” |
Vikaṇṇo hoti. |
It got frayed (uneven/worn) edges. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, vikaṇṇaṃ uddharitunti. |
“Monks, I allow that the uneven edge be removed.” |
Suttā okiriyanti. |
The stitches came out. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, anuvātaṃ paribhaṇḍaṃ āropetunti. |
“Monks, I allow that a border and a binding (for the edge of the border) be put on. |
Tena kho pana samayena saṅghāṭiyā pattā lujjanti. |
Now at that time the (two) layers of the outer robe came apart. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, aṭṭhapadakaṃ kātunti. |
“Monks, I allow that a grid (of stitches) be made.” |
360.Tena kho pana samayena aññatarassa bhikkhuno ticīvare kayiramāne sabbaṃ chinnakaṃ nappahoti. |
Now at that time, when a certain monk’s robes were being made, he was unable to make them all cut-up. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dve chinnakāni ekaṃ acchinnakanti. |
“Monks, I allow two cut-up (robes), one not cut up.” |
Dve chinnakāni ekaṃ acchinnakaṃ nappahoti. |
He was unable to (make) two cut-up (robes), one not cut up. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dve acchinnakāni ekaṃ chinnakanti. |
“Monks, I allow two robes not cut up, one cut up.” |
Dve acchinnakāni ekaṃ chinnakaṃ nappahoti. |
He was unable to (make) one cut-up (robe), two not cut up. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, anvādhikampi āropetuṃ, na ca, bhikkhave, sabbaṃ acchinnakaṃ dhāretabbaṃ. |
“Monks, I allow that a seam-strip be added. But a completely uncut-up (set of robes) should not be worn. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should wear it: an offense of wrong doing.” |
361.Tena kho pana samayena aññatarassa bhikkhuno bahuṃ cīvaraṃ uppannaṃ hoti. |
Now at that time a lot of robe-cloth accrued to a certain monk. |
So ca taṃ cīvaraṃ mātāpitūnaṃ dātukāmo hoti. |
So he wanted to give the robe-cloth to his parents. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Mātāpitaroti [mātāpitūnaṃ kho (sī.)] kho, bhikkhave, dadamāne [vadamāno (ka.), vadamāne (?)] kiṃ vadeyyāma? |
“‘Mother and father’: What could I say about giving (to them)? |
Anujānāmi, bhikkhave, mātāpitūnaṃ dātuṃ. |
“Monks, I allow giving to one’s mother and father. |
Na ca, bhikkhave, saddhādeyyaṃ vinipātetabbaṃ. |
But a gift of faith should not be brought to waste. |
Yo vinipāteyya, āpatti dukkaṭassāti. |
Whoever does so: an offense of wrong doing.” |
362.Tena kho pana samayena aññataro bhikkhu andhavane cīvaraṃ nikkhipitvā santaruttarena gāmaṃ piṇḍāya pāvisi. |
Now at that time a certain monk, leaving his (outer) robe in the Grove of the Blind, entered the village for alms wearing just an upper and lower robe. |
Corā taṃ cīvaraṃ avahariṃsu. |
Thieves stole the robe. |
So bhikkhu duccoḷo hoti lūkhacīvaro. |
The monk was then poorly clothed, with worn-out robes. |
Bhikkhū evamāhaṃsu – "kissa tvaṃ, āvuso, duccoḷo lūkhacīvarosī"ti? |
The monks said to him, “Friend, why are you poorly clothed, with worn-out robes?” |
"Idhāhaṃ [so ahaṃ (katthaci)], āvuso, andhavane cīvaraṃ nikkhipitvā santaruttarena gāmaṃ piṇḍāya pāvisiṃ. |
“Just now, friends, leaving my (outer) robe in the Grove of the Blind, I entered the village for alms wearing just an upper and lower robe. |
Corā taṃ cīvaraṃ avahariṃsu. |
Thieves stole the robe. |
Tenāhaṃ duccoḷo lūkhacīvaro"ti. |
That’s why I’m poorly clothed, with worn-out robes.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, santaruttarena gāmo pavisitabbo. |
“Monks, one should not enter a village with just an upper and lower robe. |
Yo paviseyya, āpatti dukkaṭassāti. |
Whoever does so: an offense of wrong doing.” |
Tena kho pana samayena āyasmā ānando assatiyā santaruttarena gāmaṃ piṇḍāya pāvisi. |
Now at that time Ven. Ānanda, out of a lapse in mindfulness, entered the village wearing just an upper and lower robe. |
Bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ – "nanu, āvuso ānanda, bhagavatā paññattaṃ – 'na santaruttarena gāmo pavisitabbo'ti? |
The monks said to him, “Friend Ānanda, wasn’t it laid down by the Blessed One that, ‘One should not enter the village with just an upper and lower robe?’ |
Kissa tvaṃ, āvuso ānanda, santaruttarena gāmaṃ paviṭṭho"ti? |
Why did you enter the village wearing just an upper and lower robe?” |
"Saccaṃ, āvuso, bhagavatā paññattaṃ – 'na santaruttarena gāmo pavisitabbo'ti. |
“Friends, it’s true that it was laid down by the Blessed One that, ‘One should not enter the village with just an upper and lower robe.’ |
Api cāhaṃ assatiyā paviṭṭho"ti. |
It’s just that I entered out of a lapse in mindfulness.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Pañcime, bhikkhave, paccayā saṅghāṭiyā nikkhepāya – gilāno vā hoti, vassikasaṅketaṃ vā hoti, nadīpāraṃ gantuṃ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṃ vā hoti. |
“Monks, there are these five reasons for putting aside the outer robe: One is sick, there is sign of rain, one is crossing a river, the dwelling is protected with a latch, or the kaṭhina has been spread. |
Ime kho, bhikkhave, pañca paccayā saṅghāṭiyā nikkhepāya. |
These are the five reasons for putting aside the outer robe. |
Pañcime, bhikkhave, paccayā uttarāsaṅgassa nikkhepāya - pe - antaravāsakassa nikkhepāya – gilāno vā hoti, vassikasaṅketaṃ vā hoti, nadīpāraṃ gantuṃ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṃ vā hoti. |
“Monks, there are these five reasons for putting aside the upper robe: One is sick, there is sign of rain, one is crossing a river, the dwelling is protected with a latch, or the kaṭhina has been spread. |
Ime kho, bhikkhave, pañca paccayā uttarāsaṅgassa antaravāsakassa nikkhepāya. |
These are the five reasons for putting aside the upper robe. |
Pañcime, bhikkhave, paccayā vassikasāṭikāya nikkhepāya – gilāno vā hoti, nissīmaṃ gantuṃ vā hoti, nadīpāraṃ gantuṃ vā hoti, aggaḷaguttivihāro vā hoti, vassikasāṭikā akatā vā hoti vippakatā vā. |
“Monks, there are these five reasons for putting aside the rains-bathing cloth: One is sick, one is going outside the territory1, one is crossing a river, the dwelling is protected with a latch, the rains-bathing cloth is not made or is unfinished. |
Ime kho, bhikkhave, pañca paccayā vassikasāṭikāya nikkhepāyāti. |
These are the five reasons for putting aside the lower robe. |
Pacchimavikappanupagacīvarādikathā niṭṭhitā. |
The Discussion of the Smallest Piece of Cloth that Should be Placed under Shared Ownership is finished. |
363.Tena kho pana samayena aññataro bhikkhu eko vassaṃ vasi. |
Now at that time a certain monk had entered the Rains-residence alone. |
Tattha manussā saṅghassa demāti cīvarāni adaṃsu. |
There, people (saying,) “We are giving to the Saṅgha,” gave robe-cloths. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'catuvaggo pacchimo saṅgho'ti. |
Then the thought occurred to the monk, “It has been laid down by the Blessed One that a Saṅgha is at least a group of four, |
Ahañcamhi ekako. |
but I am alone. |
Ime ca manussā saṅghassa demāti cīvarāni adaṃsu. |
And the people, (saying,) ‘We are giving to the Saṅgha,’ gave robe-cloths. |
Yaṃnūnāhaṃ imāni saṅghikāni cīvarāni sāvatthiṃ hareyya"nti. |
“What if I were to carry these robe-cloths belonging to the Saṅgha to Sāvatthī?” |
Atha kho so bhikkhu tāni cīvarāni ādāya sāvatthiṃ gantvā bhagavato etamatthaṃ ārocesi. |
So the monk, taking the robes and going to Sāvatthī, reported the matter to the Blessed One. |
"Tuyheva, bhikkhu, tāni cīvarāni yāva kathinassa ubbhārāyā"ti. |
“These robe-cloths are yours alone until the dismantling of the kaṭhina. |
Idha pana, bhikkhave, bhikkhu eko vassaṃ vasati. |
“There is the case where a monk is spending the Rains-residence alone. |
Tattha manussā saṅghassa demāti cīvarāni denti. |
“There, people (saying,) ‘We are giving to the Saṅgha,’ give robe-cloths. |
Anujānāmi, bhikkhave, tasseva tāni cīvarāni yāva kathinassa ubbhārāyāti. |
“Monks, I allow that those robe-cloths be his alone until the dismantling of the kaṭhina.” |
Tena kho pana samayena aññataro bhikkhu utukālaṃ eko vasi. |
Now at that time a certain monk had entered the non-rainy season alone. |
Tattha manussā saṅghassa demāti cīvarāni adaṃsu. |
“There, people (saying,) ‘We are giving to the Saṅgha,’ gave robe-cloths. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'catuvaggo pacchimo saṅgho'ti. |
Then the thought occurred to the monk, “It has been laid down by the Blessed One that a Saṅgha is at least a group of four, |
Ahañcamhi ekako. |
but I am alone. |
Ime ca manussā saṅghassa demāti cīvarāni adaṃsu. |
And the people, (saying,) “We are giving to the Saṅgha,” gave robe-cloths. |
Yaṃnūnāhaṃ imāni saṅghikāni cīvarāni sāvatthiṃ hareyya"nti. |
“What if I were to carry these robe-cloths belonging to the Saṅgha to Sāvatthī?” |
Atha kho so bhikkhu tāni cīvarāni ādāya sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. |
So the monk, taking the robes and going to Sāvatthī, reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetuṃ. |
“Monks, I allow that (robe-cloth) be divided up among the Saṅgha that is present. |
Idha pana, bhikkhave, bhikkhu utukālaṃ eko vasati. |
“Monks, there is the case where a monk has entered the non-rainy season alone. |
Tattha manussā saṅghassa demāti cīvarāni denti. |
“There, people (saying,) ‘We are giving to the Saṅgha,’ give robe-cloths. |
Anujānāmi, bhikkhave, tena bhikkhunā tāni cīvarāni adhiṭṭhātuṃ – "mayhimāni cīvarānī"ti. |
“Monks, I allow that he determine the robe-cloths, ‘These robe-cloths are mine.’ |
Tassa ce, bhikkhave, bhikkhuno taṃ cīvaraṃ anadhiṭṭhite añño bhikkhu āgacchati, samako dātabbo bhāgo. |
“If, when he has not yet determined the robe-cloths, another monk comes along, then an equal share is to be given to him. |
Tehi ce, bhikkhave, bhikkhūhi taṃ cīvaraṃ bhājiyamāne, apātite kuse, añño bhikkhu āgacchati, samako dātabbo bhāgo. |
“If, while those monks are dividing the cloth but have not yet drawn kusa-lots, another monk comes along, an equal share is to be given to him. |
Tehi ce, bhikkhave, bhikkhūhi taṃ cīvaraṃ bhājiyamāne, pātite kuse, añño bhikkhu āgacchati, nākāmā dātabbo bhāgoti. |
“If those monks dividing the cloth have drawn kusa-lots and another monk comes along, they do not have to give him a share if they don’t want to.” |
Tena kho pana samayena dve bhātikā therā, āyasmā ca isidāso āyasmā ca isibhaṭo, sāvatthiyaṃ vassaṃvuṭṭhā aññataraṃ gāmakāvāsaṃ agamaṃsu. |
Now at that time two elder brothers, Ven. Isidāsa and Ven. Isibhatta, having spent the Rains-residence in Sāvatthī, went to a certain village monastery. |
Manussā cirassāpi therā āgatāti sacīvarāni bhattāni adaṃsu. |
People (saying), “At long last the elders have come,” gave food together with robe-cloths. |
Āvāsikā bhikkhū there pucchiṃsu – "imāni, bhante, saṅghikāni cīvarāni there āgamma uppannāni, sādiyissanti therā bhāga"nti. |
The resident monks asked the elders, “Venerable sirs, these Saṅgha robe-cloths have arisen because of your coming. Will you consent to a portion?” |
Therā evamāhaṃsu – "yathā kho mayaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāma, tumhākaṃyeva tāni cīvarāni yāva kathinassa ubbhārāyā"ti. |
The elders said, “As we understand the Dhamma taught by the Blessed One, these robe-cloths are yours alone until the dismantling of the kaṭhina.” |
Tena kho pana samayena tayo bhikkhū rājagahe vassaṃ vasanti. |
Now at that time three monks were spending the Rains-residence in Rājagaha. |
Tattha manussā saṅghassa |
There, people (saying), “We are giving to the Saṅgha,” |
Demāti cīvarāni denti. |
gave robe-cloths. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'catuvaggo pacchimo saṅgho'ti. |
The thought occurred to the monks, “It has been laid down by the Blessed One that a Saṅgha is at least a group of four, |
Mayañcamhā tayo janā. |
but we are three people. |
Ime ca manussā saṅghassa demāti cīvarāni denti. |
“Yet these people (saying), ‘We are giving to the Saṅgha,’ have given robe-cloths. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What course should we follow?” |
Tena kho pana samayena sambahulā therā, āyasmā ca nilavāsī āyasmā ca sāṇavāsī āyasmā ca gotako āyasmā ca bhagu āyasmā ca phaḷikasantāno, pāṭaliputte viharanti kukkuṭārāme. |
Now at that time several elders—Ven. Nīlvāsī, Ven. Sāṇavāsī, Ven. Gopaka, Ven. Bhagu, and Ven. Phalikasandāna—were staying in Pāṭaliputta at the Rooster Park. |
Atha kho te bhikkhū pāṭaliputtaṃ gantvā there pucchiṃsu. |
So the monks, having gone to Pāṭaliputta, asked the elders. |
Therā evamāhaṃsu – "yathā kho mayaṃ āvuso bhagavatā dhammaṃ desitaṃ ājānāma, tumhākaṃyeva tāni cīvarāni yāva kathinassa ubbhārāyā"ti. |
The elders said, “As we understand the Dhamma taught by the Blessed One, these robe-cloths are yours alone until the dismantling of the kaṭhina.” |
Saṅghikacīvaruppādakathā niṭṭhitā. |
The Discussion of the Arising of Robe-cloth for the Saṅgha is finished. |
364.Tena kho pana samayena āyasmā upanando sakyaputto sāvatthiyaṃ vassaṃvuṭṭho aññataraṃ gāmakāvāsaṃ agamāsi. |
Now at that time Ven. Upananda the Sakyan-son, having spent the Rains at Sāvatthī, went to a certain village monastery. |
Tattha ca bhikkhū cīvaraṃ bhājetukāmā sannipatiṃsu. |
There the monks gathered, wanting to divide up the robe-cloth. |
Te evamāhaṃsu – "imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāga"nti? |
They said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?” |
"Āmāvuso, sādiyissāmī"ti. |
(Saying,) “Yes, friends, I will consent,” |
Tato cīvarabhāgaṃ gahetvā aññaṃ āvāsaṃ agamāsi. |
and accepting a portion of robe-cloth from there, he went to another monastery. |
Tatthapi bhikkhū cīvaraṃ bhājetukāmā sannipatiṃsu. |
There also the monks gathered, wanting to divide up the robe-cloth. |
Tepi evamāhaṃsu – "imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāga"nti? |
They also said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?” |
"Āmāvuso, sādiyissāmī"ti. |
(Saying,) “Yes, friends, I will consent,” |
Tatopi cīvarabhāgaṃ gahetvā aññaṃ āvāsaṃ agamāsi. |
and accepting a portion of robe-cloth from there, too, he went to another monastery. |
Tatthapi bhikkhū cīvaraṃ bhājetukāmā sannipatiṃsu. |
There also the monks gathered, wanting to divide up the robe-cloth. |
Tepi evamāhaṃsu – "imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāga"nti? |
They also said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?” |
"Āmāvuso, sādiyissāmī"ti. |
(Saying,) “Yes, friends, I will consent,” |
Tatopi cīvarabhāgaṃ gahetvā mahantaṃ cīvarabhaṇḍikaṃ ādāya punadeva sāvatthiṃ paccāgañchi. |
and accepting a portion of robe-cloth from there, too, carrying a great bundle of robe-cloth, he went right back to Sāvatthī again. |
Bhikkhū evamāhaṃsu – "mahāpuññosi tvaṃ, āvuso upananda, bahuṃ te cīvaraṃ uppanna"nti. |
There the monks said to him, “Friend Upananda, you have great merit: So much robe-cloth has accrued to you!” |
"Kuto me, āvuso, puññaṃ? |
“Friends, from where would I have merit?” |
Idhāhaṃ, āvuso, sāvatthiyaṃ vassaṃvuṭṭho aññataraṃ gāmakāvāsaṃ agamāsiṃ. |
“Just now, having spent the Rains at Sāvatthī, I went to a certain village monastery. |
Tattha bhikkhū cīvaraṃ bhājetukāmā sannipatiṃsu. |
“There the monks gathered, wanting to divide up the robe-cloth. |
Te maṃ evamāhaṃsu – 'imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāga'nti? |
“They said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’ |
'Āmāvuso, sādiyissāmī'ti. |
“(Saying,) ‘Yes, friends, I will consent,’ |
Tato cīvarabhāgaṃ gahetvā aññaṃ āvāsaṃ agamāsiṃ. |
accepting a portion of robe-cloth from there I went to another monastery. |
Tatthapi bhikkhū cīvaraṃ bhājetukāmā sannipatiṃsu. |
“There also the monks gathered, wanting to divide up the robe-cloth. |
Tepi maṃ evamāhaṃsu – 'imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāga"'nti? |
“They also said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’ |
'Āmāvuso, sādiyissāmī'ti. |
“(Saying,) ‘Yes, friends, I will consent,’ |
Tatopi cīvarabhāgaṃ gahetvā aññaṃ āvāsaṃ agamāsiṃ. |
accepting a portion of robe-cloth from there, too, I went to another monastery. |
Tatthapi bhikkhū cīvaraṃ bhājetukāmā sannipatiṃsu. |
“There also the monks gathered, wanting to divide up the robe-cloth. |
Tepi maṃ evamāhaṃsu – 'imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāga'nti? |
“They also said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’ |
'Āmāvuso, sādiyissāmī'ti. |
“(Saying,) ‘Yes, friends, I will consent,’ |
Tatopi cīvarabhāgaṃ aggahesiṃ. |
I accepted a portion of robe-cloth from there, too. |
Evaṃ me bahuṃ cīvaraṃ uppannanti. |
“That’s how so much robe-cloth accrued to me.” |
"Kiṃ pana tvaṃ, āvuso upananda, aññatra vassaṃvuṭṭho aññatra cīvarabhāgaṃ sādiyī"ti? |
“But friend Upananda, did you spend the Rains in one place and consent to a portion of robe-cloth in another?” |
"Evamāvuso"ti. |
“Yes, friends.” |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma āyasmā upanando sakyaputto aññatra vassaṃvuṭṭho aññatra cīvarabhāgaṃ sādiyissatī"ti. |
Those monks who were modest … criticized and complained and spread it about: “How can Ven. Upananda the Sakyan-son, having spent the Rains in one place, consent to a portion of robe-cloth in another place.” |
Bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira tvaṃ, upananda, aññatra vassaṃvuṭṭho aññatra cīvarabhāgaṃ sādiyī"ti? |
They reported the matter to the Blessed One. “Upananda, is it true that you, having spent the Rains in one place, consented to a portion of robe-cloth in another?” |
"Saccaṃ bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma tvaṃ, moghapurisa, aññatra vassaṃvuṭṭho aññatra cīvarabhāgaṃ sādiyissasi. |
The Buddha, the Blessed One, rebuked him, “How can you, worthless man, having spent the Rains in one place, consent to a portion of robe-cloth in another? |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, aññatra vassaṃvuṭṭhena aññatra cīvarabhāgo sāditabbo. |
“Worthless man, this neither inspires faith in the faithless … ” Having rebuked him and given a Dhamma talk, he addressed the monks, “Monks, one who has entered the Rains in one place should not consent to a portion of robe-cloth in another place. |
Yo sādiyeyya, āpatti dukkaṭassā"ti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṃ vasi – "evaṃ me bahuṃ cīvaraṃ uppajjissatī"ti. |
Now at that time Ven. Upananda the Sakyan-son entered the Rains alone at two monasteries, (thinking,) “This way, a lot of robe-cloth will accrue to me.” [Mv.III.14.1] |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "kathaṃ nu kho āyasmato upanandassa sakyaputtassa cīvarapaṭivīso dātabbo"ti? |
Then the thought occurred to the monks, “How should a portion of robe-cloth be given to Ven. Upananda the Sakyan-son?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Detha, bhikkhave, moghapurisassa ekādhippāyaṃ. |
“Monks, give this worthless man one share.” |
Idha pana, bhikkhave, bhikkhu eko dvīsu āvāsesu vassaṃ vasati – "evaṃ me bahuṃ cīvaraṃ uppajjissatī"ti. |
“There is the case where a monk enters the Rains in two residences, (thinking), ‘In this way a great deal of robe-cloth will come to me.’ |
Sace amutra upaḍḍhaṃ amutra upaḍḍhaṃ vasati, amutra upaḍḍho amutra upaḍḍho cīvarapaṭivīso dātabbo. |
“If he spends half the time here and half the time there, he should be given half a portion here and half a portion there. |
Yattha vā pana bahutaraṃ vasati, tato cīvarapaṭivīso dātabboti. |
Or wherever he spends more time, he should be given a (full) portion there.” |
Upanandasakyaputtavatthu niṭṭhitaṃ. |
The Story of Upananda the Sakyan is finished. |
365.Tena kho pana samayena aññatarassa bhikkhuno kucchivikārābādho hoti. |
Now at that time a certain monk was sick with dysentery. |
So sake muttakarīse palipanno seti. |
He lay fouled in his own urine and excrement. |
Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṃ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami. |
Then the Blessed One, on an inspection tour of the lodgings with Ven. Ānanda as his attendant monk, went to that monk’s dwelling. |
Addasā kho bhagavā taṃ bhikkhuṃ sake muttakarīse palipannaṃ sayamānaṃ, disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṃ bhikkhuṃ etadavoca – "kiṃ te, bhikkhu, ābādho"ti? |
He saw the monk lying fouled in his own urine and excrement. On seeing him, he went to the monk and, on arrival, said to him, “What is your illness, monk?” |
"Kucchivikāro me, bhagavā"ti. |
“I have dysentery, O Blessed One.” |
"Atthi pana te, bhikkhu, upaṭṭhāko"ti? |
“But do you have an attendant?” |
"Natthi, bhagavā"ti. |
“No, O Blessed One.” |
"Kissa taṃ bhikkhū na upaṭṭhentī"ti? |
“Then why don’t the monks tend to you?” |
"Ahaṃ kho, bhante, bhikkhūnaṃ akārako; tena maṃ bhikkhū na upaṭṭhentī"ti. |
“I don’t do anything for the monks, lord, so they don’t tend to me.” |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "gacchānanda, udakaṃ āhara, imaṃ bhikkhuṃ nahāpessāmā"ti. |
Then the Blessed One addressed Ven. Ānanda: “Go fetch some water, Ānanda. We will wash this monk.” |
"Evaṃ, bhante"ti kho āyasmā ānando bhagavato paṭissuṇitvā udakaṃ āhari. |
“As you say, lord,” Ven. Ānanda responded, and he fetched some water. |
Bhagavā udakaṃ āsiñci. |
The Blessed One poured water on the monk, |
Āyasmā ānando paridhovi. |
and Ven. Ānanda washed him off. |
Bhagavā sīsato aggahesi. |
Then—with the Blessed One taking the monk by the head |
Āyasmā ānando pādato uccāretvā mañcake nipātesuṃ. |
and Ven. Ānanda taking him by the feet—they lifted him up and placed him on a bed. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – "atthi, bhikkhave, amukasmiṃ vihāre bhikkhu gilāno"ti? |
Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Is there a sick monk in that dwelling over there?” |
"Atthi, bhagavā"ti. |
“Yes, O Blessed One, there is.” |
"Kiṃ tassa, bhikkhave, bhikkhuno ābādho"ti? |
“And what is his illness?” |
"Tassa, bhante, āyasmato kucchivikārābādho"ti. |
“He has dysentery, O Blessed One.” |
"Atthi pana, bhikkhave, tassa bhikkhuno upaṭṭhāko"ti? |
“But does he have an attendant?” |
"Natthi, bhagavā"ti. |
“No, O Blessed One.” |
"Kissa taṃ bhikkhū na upaṭṭhentī"ti? |
“Then why don’t the monks tend to him?” |
"Eso, bhante, bhikkhu bhikkhūnaṃ akārako; tena taṃ bhikkhū na upaṭṭhentī"ti. |
“He doesn’t do anything for the monks, lord, so the monks don’t tend to him.” |
"Natthi vo, bhikkhave, mātā, natthi pitā, ye vo upaṭṭhaheyyuṃ. |
“Monks, you have no mother, you have no father who might tend to you. |
Tumhe ce, bhikkhave, aññamaññaṃ na upaṭṭhahissatha, atha ko carahi upaṭṭhahissati? |
“If you don’t tend to one another, who then will tend to you? |
Yo, bhikkhave, maṃ upaṭṭhaheyya so gilānaṃ upaṭṭhaheyya. |
“Whoever would tend to me, should tend to the sick. |
Sace upajjhāyo hoti, upajjhāyena yāvajīvaṃ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṃ. |
“If one’s preceptor is present, the preceptor should tend to one as long as life lasts (or) should stay until one’s recovery. |
Sace ācariyo hoti, ācariyena yāvajīvaṃ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṃ. |
“If one’s teacher is present, the teacher should tend to one as long as life lasts (or) should stay until one’s recovery. |
Sace saddhivihāriko hoti, saddhivihārikena yāvajīvaṃ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṃ. |
“If one’s student is present, the student should tend to one as long as life lasts (or) should stay until one’s recovery. |
Sace antevāsiko hoti, antevāsikena yāvajīvaṃ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṃ. |
“If one’s pupil is present, the pupil should tend to one as long as life lasts (or) should stay until one’s recovery.1 |
Sace samānupajjhāyako hoti, samānupajjhāyakena yāvajīvaṃ upaṭṭhātabbo ; vuṭṭhānamassa āgametabbaṃ. |
“If a fellow student of one’s preceptor is present, the fellow student of one’s preceptor should tend to one as long as life lasts (or) should stay until one’s recovery. |
Sace samānācariyako hoti, samānācariyakena yāvajīvaṃ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṃ. |
“If a fellow pupil of one’s teacher is present, the fellow pupil of one’s teacher should tend to one as long as life lasts (or) should stay until one’s recovery. |
Sace na hoti upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā saṅghena upaṭṭhātabbo. |
“If no preceptor, teacher, student, pupil, fellow student of one’s preceptor, or fellow pupil of one’s teacher is present, the Saṅgha should tend to one. |
No ce upaṭṭhaheyya, āpatti dukkaṭassa". |
“If he/it (i.e., the monk or the Saṅgha responsible for the care, as the case may be) does not tend to one: an offense of wrong doing. |
366.Pañcahi, bhikkhave, aṅgehi samannāgato gilāno dūpaṭṭho hoti – asappāyakārī hoti, sappāye mattaṃ na jānāti, bhesajjaṃ na paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ nāvikattā hoti 'abhikkamantaṃ vā abhikkamatīti, paṭikkamantaṃ vā paṭikkamatīti, ṭhitaṃ vā ṭhito'ti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. |
“Monks, a sick person endowed with five qualities is hard to tend to: “He does what is not amenable (to his cure); “he does not know the proper amount (in things amenable to his cure); “he does not take his medicine; “he does not tell his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are getting worse when they are getting worse, improving when they are improving, or remaining the same when they are remaining the same; “and he is not the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. |
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilāno dūpaṭṭho hoti. |
“A sick person endowed with these five qualities is hard to tend to. |
Pañcahi, bhikkhave, aṅgehi samannāgato gilāno sūpaṭṭho hoti – sappāyakārī hoti, sappāye mattaṃ jānāti, bhesajjaṃ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ āvikattā hoti 'abhikkamantaṃ vā abhikkamatīti, paṭikkamantaṃ vā paṭikkamatīti, ṭhitaṃ vā ṭhito'ti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. |
“Monks, a sick person endowed with five qualities is easy to tend to: He does what is amenable (to his cure); he knows the proper amount (in things amenable to his cure); he takes his medicine; he tells his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are getting worse when they are getting worse, improving when they are improving, or remaining the same when they are remaining the same; and he is the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. |
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilāno sūpaṭṭho hoti. |
A sick person endowed with these five qualities is easy to tend to. |
Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ – na paṭibalo hoti bhesajjaṃ saṃvidhātuṃ, sappāyāsappāyaṃ na jānāti, asappāyaṃ upanāmeti sappāyaṃ apanāmeti, āmisantaro gilānaṃ upaṭṭhāti no mettacitto, jegucchī hoti uccāraṃ vā passāvaṃ vā kheḷaṃ vā vantaṃ vā nīhātuṃ, na paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. |
“Monks, a nurse endowed with five qualities is not fit to tend to the sick: “He is not competent at mixing medicine; “he does not know what is amenable or unamenable (to the patient’s cure), bringing to the patient things that are unamenable and taking away things that are amenable; “he tends to the sick person motivated by material gain, not by thoughts of good will; “he gets disgusted at cleaning up excrement, urine, saliva, or vomit; “and he is not competent at instructing, urging, rousing, and encouraging the sick person at the proper occasions with a talk on Dhamma. |
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ. |
“A nurse endowed with these five qualities is not fit to tend to the sick. |
Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ – paṭibalo hoti bhesajjaṃ saṃvidhātuṃ, sappāyāsappāyaṃ jānāti, asappāyaṃ apanāmeti sappāyaṃ upanāmeti, mettacitto gilānaṃ upaṭṭhāti no āmisantaro, ajegucchī hoti uccāraṃ vā passāvaṃ vā kheḷaṃ vā vantaṃ vā nīhātuṃ, paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. |
“Monks, a nurse endowed with five qualities is fit to tend to the sick: He is competent at mixing medicine; he knows what is amenable or unamenable (to the patient’s cure), taking away things that are unamenable and bringing things that are amenable; he tends to the sick person motivated by thoughts of good will, not by material gain; he does not get disgusted at cleaning up excrement, urine, saliva, or vomit; and he is competent at instructing, urging, rousing, and encouraging the sick person at the proper occasions with a talk on Dhamma. |
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātunti. |
A nurse endowed with these five qualities is fit to tend to the sick.” |
Gilānavatthukathā niṭṭhitā. |
The Discussion of the Case of the Sick Monk is finished. |
367.Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. |
Now on that occasion two monks were traveling along the road in the Kosalan countryside. |
Te aññataraṃ āvāsaṃ upagacchiṃsu. |
They came to a certain monastery. |
Tattha aññataro bhikkhu gilāno hoti. |
There a certain monk was sick. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā kho, āvuso, gilānupaṭṭhānaṃ vaṇṇitaṃ. |
Then the thought occurred to the monks, “Friend, tending to the sick has been praised by the Blessed One. |
Handa, mayaṃ, āvuso, imaṃ bhikkhuṃ upaṭṭhahemā"ti. |
Let’s tend to this monk.” |
Te taṃ upaṭṭhahiṃsu. |
So they tended to him. |
So tehi upaṭṭhahiyamāno kālamakāsi. |
As they were tending to him, he died. |
Atha kho te bhikkhū tassa bhikkhuno pattacīvaramādāya sāvatthiṃ gantvā bhagavato etamatthaṃ ārocesuṃ. |
Then the monks, taking that monk’s robes and bowl, went to Sāvatthī and reported the matter to the Blessed One. |
"Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, apica gilānupaṭṭhākā bahūpakārā. |
“The Saṅgha is the owner of the robes and bowl of a monk who has passed away. But those who tend to the sick are of great service. |
Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṃ dātuṃ. |
“Monks, I allow that the Saṅgha give the triple-robes and the bowl to those who tend to the sick. |
Evañca pana, bhikkhave, dātabbaṃ. |
“Monks, they should be given like this: |
Tena gilānupaṭṭhākena bhikkhunā saṅghaṃ upasaṅkamitvā evamassa vacanīyo – 'itthannāmo, bhante, bhikkhu kālaṅkato. |
“The monk who tended to the sick, having approached the Saṅgha, should say, “‘Venerable sirs, the monk named so-and-so has died. |
Idaṃ tassa ticīvarañca patto cā"'ti. |
“‘These are his triple-robes and bowl.’” |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo bhikkhu kālaṅkato. |
The monk named so-and-so has died. |
Idaṃ tassa ticīvarañca patto ca. |
These are his triple-robes and bowl. |
Yadi saṅghassa pattakallaṃ, saṅgho imaṃ ticīvarañca pattañca gilānupaṭṭhākānaṃ dadeyya. |
“‘If the Saṅgha is ready, it should give these triple-robes and bowl to those who tended to the sick. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo bhikkhu kālaṅkato. |
The monk named so-and-so has died. |
Idaṃ tassa ticīvarañca patto ca. |
These are his triple-robes and bowl. |
Saṅgho imaṃ ticīvarañca pattañca gilānupaṭṭhākānaṃ deti. |
“‘The Saṅgha is giving these triple-robes and bowl to those who tended to the sick. |
Yassāyasmato khamati imassa ticīvarassa ca pattassa ca gilānupaṭṭhākānaṃ dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the giving of these triple-robes and bowl to those who tended to the sick is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dinnaṃ idaṃ saṅghena ticīvarañca patto ca gilānupaṭṭhākānaṃ. |
“‘These triple-robes and bowl have been given by the Saṅgha to those who tended to the sick. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
368.Tena kho pana samayena aññataro sāmaṇero kālaṅkato hoti. |
Now on that occasion a certain novice died. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Sāmaṇerassa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, api ca gilānupaṭṭhākā bahūpakārā. |
“The Saṅgha is the owner of the robe and bowl of a novice who has passed away. But those who tend to the sick are of great service. |
Anujānāmi, bhikkhave, saṅghena cīvarañca pattañca gilānupaṭṭhākānaṃ dātuṃ. |
“Monks, I allow that the Saṅgha give the robe and bowl to those who tend to the sick.” |
Evañca pana, bhikkhave, dātabbaṃ. |
“Monks, they should be given like this: |
Tena gilānupaṭṭhākena bhikkhunā saṅghaṃ upasaṅkamitvā evamassa vacanīyo – "itthannāmo, bhante, sāmaṇero kālaṅkato, idaṃ tassa cīvarañca patto cā"ti. |
“The monk who tended to the sick, having approached the Saṅgha, should say, “‘Venerable sirs, the novice named so-and-so has died. “‘These are his robes and bowl.’” |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo sāmaṇero kālaṅkato. |
The novice named so-and-so has died. |
Idaṃ tassa cīvarañca patto ca. |
These are his robes and bowl. |
Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvarañca pattañca gilānupaṭṭhākānaṃ dadeyya. |
“‘If the Saṅgha is ready, it should give these robes and bowl to those who tended to the sick. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo sāmaṇero kālaṅkato. |
The novice named so-and-so has died. |
Idaṃ tassa cīvarañca patto ca. |
These are his robes and bowl. |
Saṅgho imaṃ cīvarañca pattañca gilānupaṭṭhākānaṃ deti. |
“‘The Saṅgha is giving these robes and bowl to those who tended to the sick. |
Yassāyasmato khamati imassa cīvarassa ca pattassa ca gilānupaṭṭhākānaṃ dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the giving of these robes and bowl to those who tended to the sick is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dinnaṃ idaṃ saṅghena cīvarañca patto ca gilānupaṭṭhākānaṃ. |
“‘These robes and bowl have been given by the Saṅgha to those who tended to the sick. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
369.Tena kho pana samayena aññataro bhikkhu ca sāmaṇero ca gilānaṃ upaṭṭhahiṃsu. |
Now on that occasion, a certain monk and a certain novice tended to one who was sick. |
So tehi upaṭṭhahiyamāno kālamakāsi. |
As they were tending to him, he died. |
Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi – "kathaṃ nu kho gilānupaṭṭhākassa sāmaṇerassa cīvarapaṭivīso dātabbo"ti ? |
Then the thought occurred to the monk who was tending the the sick, “How should a portion be given to a novice who tends to the sick?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānupaṭṭhākassa sāmaṇerassa samakaṃ paṭivīsaṃ dātunti. |
“Monks, I allow that a novice who tends to the sick be given an equal share.” |
Tena kho pana samayena aññataro bhikkhu bahubhaṇḍo bahuparikkhāro kālaṅkato hoti. |
Now at that time, a certain monk, who had many possessions, many requisites, died. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, api ca gilānupaṭṭhākā bahūpakārā. |
“The Saṅgha is the owner of the robes and bowl of a monk who has passed away. But those who tend to the sick are of great service. |
Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṃ dātuṃ. |
“Monks, I allow that the Saṅgha give the triple-robes and the bowl to those who tend to the sick. |
Yaṃ tattha lahubhaṇḍaṃ lahuparikkhāraṃ taṃ sammukhībhūtena saṅghena bhājetuṃ. |
“Whatever light [or inexpensive] goods and light requisites are there may be divided among the Saṅgha that is present. |
Yaṃ tattha garubhaṇḍaṃ garuparikkhāraṃ taṃ āgatānāgatassa cātuddisassa saṅghassa avissajjikaṃ avebhaṅgikanti. |
“Whatever heavy [or expensive] goods and heavy requisites are there are for the Saṅgha of the four directions, both those who have come and those who haven’t. “They should not be transferred, they should not be divided up.” |
Matasantakakathā niṭṭhitā. |
The Discussion of the Belongings of One who Has Died is finished. |
370.Tena kho pana samayena aññataro bhikkhu naggo hutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. |
Now on that occasion a certain monk, being naked, went to the Blessed One and, on arrival, said to him, “Lord, the Blessed One is one who speaks in many ways in praise of modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence. |
Idaṃ, bhante, naggiyaṃ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya [dhutattāya (ka.)] pāsādikatāya apacayāya vīriyārambhāya saṃvattati. |
“Now, nakedness leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence. |
Sādhu, bhante, bhagavā bhikkhūnaṃ naggiyaṃ anujānātū"ti. |
“It would be good, lord, if the Blessed One would allow nakedness for the monks.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, … |
Kathañhi nāma tvaṃ, moghapurisa, naggiyaṃ titthiyasamādānaṃ samādiyissasi. |
“Worthless man, how can you follow nakedness, a sectarian observance? |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe -" vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, naggiyaṃ titthiyasamādānaṃ samādiyitabbaṃ. |
Worthless man, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, nakedness, a sectarian observance, should not be followed. |
Yo samādiyeyya, āpatti thullaccayassā"ti. |
Whoever should follow it: a thullaccaya offense.” |
Naggiyapaṭikkhepakathā niṭṭhitā. |
The Discussion of the Prohibition against Nakedness is finished. |
371.Tena kho pana samayena aññataro bhikkhu kusacīraṃ nivāsetvā - pe - vākacīraṃ nivāsetvā - pe - phalakacīraṃ nivāsetvā - pe - kesakambalaṃ nivāsetvā - pe - vāḷakambalaṃ nivāsetvā - pe - ulūkapakkhaṃ nivāsetvā - pe - ajinakkhipaṃ nivāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – "bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. |
Now at that time a certain monk, having dressed in a kusa-grass garment. … having dressed in a bark-fiber … garment … having dressed in a garment of bark pieces having dressed in a human hair blanket … having dressed in a horse tail-hair blanket … having dressed in owls’ wings … having dressed in black antelope hide, he went to the Blessed One and, on arrival, said to him, “Lord, the Blessed One is one who speaks in many ways in praise of modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence. |
Idaṃ, bhante, ajinakkhipaṃ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṃvattati. |
“This black antelope hide leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence. |
Sādhu, bhante, bhagavā bhikkhūnaṃ ajinakkhipaṃ anujānātū"ti. |
“It would be good, lord, if the Blessed One would allow black antelope hide for the monks.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, … |
Kathañhi nāma tvaṃ, moghapurisa, ajinakkhipaṃ titthiyadhajaṃ dhāressasi. |
“Worthless man, how can you wear black antelope hide, a sectarian uniform? |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ajinakkhipaṃ titthiyadhajaṃ dhāretabbaṃ. |
Worthless man, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: “Black antelope hide, a sectarian uniform, should not be worn. |
Yo dhāreyya, āpatti thullaccayassā"ti. |
Whoever should wear one: a thullaccaya offense.” |
Tena kho pana samayena aññataro bhikkhu akkanāḷaṃ nivāsetvā - pe - potthakaṃ nivāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa, vaṇṇavādī. |
Now at that time a certain monk dressed in a (garment made of) swallow-wort stalks … … having dressed in (garment made of) makaci fibers, he went to the Blessed One and, on arrival, said to him, “Lord, the Blessed One is one who speaks in many ways in praise of modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence. |
Ayaṃ, bhante, potthako anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṃvattati. |
“This (garment made of) makaci fibers leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence. |
Sādhu, bhante, bhagavā bhikkhūnaṃ potthakaṃ anujānātū"ti. |
“It would be good, lord, if the Blessed One would allow (a garment made of) makaci fibers for the monks.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked them, “Worthless man, it is unseemly, … |
Kathañhi nāma tvaṃ, moghapurisa, potthakaṃ nivāsessasi. |
“Worthless man, how can you dress in a (garment made of) makaci fibers? |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, potthako nivāsetabbo. |
Worthless man, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: “A (garment made of) makaci fibers should not be worn. |
Yo nivāseyya, āpatti dukkaṭassā"ti. |
Whoever should wear one: an offense of wrong doing.” |
Kusacīrādipaṭikkhepakathā niṭṭhitā. |
The Discussion of Wearing Kusa-grass Garments, etc. is finished. |
372.Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlakāni cīvarāni dhārenti - pe - sabbapītakāni cīvarāni dhārenti - pe - sabbalohitakāni cīvarāni dhārenti - pe - sabbamañjiṭṭhakāni [sabbamañjeṭṭhakāni (sī. syā.)] cīvarāni dhārenti - pe - sabbakaṇhāni cīvarāni dhārenti - pe - sabbamahāraṅgarattāni cīvarāni dhārenti - pe - sabbamahānāmarattāni cīvarāni dhārenti - pe - acchinnadasāni cīvarāni dhārenti - pe - dīghadasāni cīvarāni dhārenti - pe - pupphadasāni cīvarāni dhārenti - pe - phaṇadasāni [phaladasāni (ka.)] cīvarāni dhārenti - pe - kañcukaṃ dhārenti - pe - tirīṭakaṃ dhārenti - pe - veṭhanaṃ dhārenti. |
Now at that time the Group-of-six monks wore robes that were entirely blue (or green). They wore robes that were entirely yellow. They wore robes that were entirely blood-red. They wore robes that were entirely crimson. They wore robes that were entirely black. They wore robes that were entirely orange. They wore robes that were entirely beige. They wore robes with uncut borders. They wore robes with long borders. They wore robes with floral borders. They wore robes with snakes’ hood borders. They wore jackets/corsets. They wore tirīta-tree garments. They wore turbans. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā veṭhanaṃ dhāressanti, seyyathāpi gihī kāmabhogino"ti. |
People criticized and complained and spread it about, “Just like householders who partake of sensuality.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sabbanīlakāni cīvarāni dhāretabbāni, na sabbapītakāni cīvarāni dhāretabbāni, na sabbalohitakāni cīvarāni dhāretabbāni, na sabbamañjiṭṭhakāni cīvarāni dhāretabbāni, na sabbakaṇhāni cīvarāni dhāretabbāni, na sabbamahāraṅgarattāni cīvarāni dhāretabbāni, na sabbamahānāmarattāni cīvarāni dhāretabbāni, na acchinnadasāni cīvarāni dhāretabbāni, na dīghadasāni cīvarāni dhāretabbāni, na pupphadasāni cīvarāni dhāretabbāni, na phaṇadasāni cīvarāni dhāretabbāni, na kañcukaṃ dhāretabbaṃ, na tirīṭakaṃ dhāretabbaṃ, na veṭhanaṃ dhāretabbaṃ. |
“Monks, robes that are entirely blue (or green) should not be worn. Robes that are entirely yellow … entirely blood-red … entirely crimson … entirely black … entirely orange … entirely beige should not be worn. Robes with uncut borders … long borders … floral borders … snakes’ hood borders should not be worn. Jackets/corsets, tirīta-tree garments … turbans should not be worn. |
Yo dhāreyya, āpatti dukkaṭassāti. |
Whoever should wear one: an offense of wrong doing.” |
Sabbanīlakādipaṭikkhepakathā niṭṭhitā. |
The Discussion of Wearing Entirely Blue (Robes) is finished. |
373.Tena kho pana samayena vassaṃvuṭṭhā bhikkhū anuppanne cīvare pakkamantipi, vibbhamantipi, kālampi karonti, sāmaṇerāpi paṭijānanti, sikkhaṃ paccakkhātakāpi paṭijānanti, antimavatthuṃ ajjhāpannakāpi paṭijānanti, ummattakāpi paṭijānanti, khittacittāpi paṭijānanti, vedanāṭṭāpi paṭijānanti, āpattiyā adassane ukkhittakāpi paṭijānanti, āpattiyā appaṭikamme ukkhittakāpi paṭijānanti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittakāpi paṭijānanti, paṇḍakāpi paṭijānanti, theyyasaṃvāsakāpi paṭijānanti, titthiyapakkantakāpi paṭijānanti, tiracchānagatāpi paṭijānanti, mātughātakāpi paṭijānanti, pitughātakāpi paṭijānanti, arahantaghātakāpi paṭijānanti, bhikkhunidūsakāpi paṭijānanti, saṅghabhedakāpi paṭijānanti, lohituppādakāpi paṭijānanti, ubhatobyañjanakāpi paṭijānanti. |
Now at that time, having spent the Rains, before robe-cloth had arisen, monks left, disrobed, died, admitted to being a novice [note], admitted to having renounced the training, admitted to having committed an extreme offense, admitted to being insane, admitted to being possessed, admitted to being delirious with pain, admitted to having been suspended for not seeing an offense, admitted to having been suspended for not making amends for an offense, admitted to having been suspended for not relinquishing an evil view, admitted to being a paṇḍaka, admitted to being a person in affiliation through theft, admitted to being a monk who has gone over to another religion, admitted to being an animal, admitted to being a matricide, admitted to being a patricide, admitted to being a murderer of an arahant, admitted to being a molester of a bhikkhunī, admitted to being a schismatic, one who has shed (a Tathāgata’s) blood, or admitted to being a hermaphrodite. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
374.Idha pana, bhikkhave, vassaṃvuṭṭho bhikkhu anuppanne cīvare pakkamati, sante patirūpe gāhake dātabbaṃ. |
“Monks, there is the case where a monk, having spent the Rains, leaves before robe-cloth arises. “If there are appropriate receivers (in his place), it should be given to them. |
Idha pana, bhikkhave, vassaṃvuṭṭho bhikkhu anuppanne cīvare vibbhamati, kālaṃ karoti, sāmaṇero paṭijānāti, sikkhaṃ paccakkhātako paṭijānāti, antimavatthuṃ ajjhāpannako paṭijānāti, saṅgho sāmī. |
“There is the case where a monk, having spent the Rains and before robe-cloth arises, renounces the training, dies, admits to being a novice, admits to having renounced the training, (or) admits to having committed an extreme offense. “The Saṅgha is the owner. |
Idha pana, bhikkhave, vassaṃvuṭṭho bhikkhu anuppanne cīvare ummattako paṭijānāti, khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, sante patirūpe gāhake dātabbaṃ. |
“There is the case where a monk, having spent the Rains and before robe-cloth arises, admits to being insane, admits to being possessed, admits to being delirious with pain, admits to having been suspended for not seeing an offense, admits to having been suspended for not making amends for an offense, (or) admits to having been suspended for not relinquishing an evil view. “If there are appropriate receivers (in his place), it should be given to them. |
Idha pana, bhikkhave, vassaṃvuṭṭho bhikkhu anuppanne cīvare paṇḍako paṭijānāti, theyyasaṃvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti, saṅgho sāmī. |
“There is the case where a monk, having spent the Rains and before robe-cloth arises, admits to being a paṇḍaka … (or) admits to being a hermaphrodite. “The Saṅgha is the owner.” |
375.Idha pana, bhikkhave, vassaṃvuṭṭho bhikkhu uppanne cīvare abhājite pakkamati, sante patirūpe gāhake dātabbaṃ. |
“There is the case where a monk, having spent the Rains, leaves after robe-cloth has arisen, but before it has been divided up. “If there are appropriate receivers (in his place), it should be given to them. |
Idha pana, bhikkhave, vassaṃvuṭṭho bhikkhu uppanne cīvare abhājite vibbhamati, kālaṃ karoti, sāmaṇero paṭijānāti, sikkhaṃ paccakkhātako paṭijānāti, antimavatthuṃ ajjhāpannako paṭijānāti, saṅgho sāmī. |
“There is the case where a monk, having spent the Rains and after robe-cloth has arisen, but before it has been divided up, renounces the training, dies, admits to being a novice, admits to having renounced the training, (or) admits to having committed an extreme offense. “The Saṅgha is the owner. |
Idha pana, bhikkhave, vassaṃvuṭṭho bhikkhu uppanne cīvare abhājite ummattako paṭijānāti. |
“There is the case where a monk, having spent the Rains and after robe-cloth has arisen, |
Khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, sante patirūpe gāhake dātabbaṃ. |
but before it has been divided up, admits to being insane, admits to being possessed, admits to being delirious with pain, admits to having been suspended for not seeing an offense, admits to having been suspended for not making amends for an offense, (or) admits to having been suspended for not relinquishing an evil view. “If there are appropriate receivers (in his place), it should be given to them. |
Idha pana, bhikkhave, vassaṃvuṭṭho bhikkhu uppanne cīvare abhājite paṇḍako paṭijānāti, theyyasaṃvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti, saṅgho sāmī. |
“There is the case where a monk, having spent the Rains and before robe-cloth arises, admits to being a paṇḍaka … (or) admits to being a hermaphrodite. “The Saṅgha is the owner. |
Vassaṃ vuṭṭhānaṃ anuppannacīvarakathā niṭṭhitā. |
The Discussion of Having Spent the Rains, Before Robe-cloth Has Arisen is finished. |
376.Idha pana, bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ anuppanne cīvare saṅgho bhijjati. |
“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises. |
Tattha manussā ekasmiṃ pakkhe udakaṃ denti, ekasmiṃ pakkhe cīvaraṃ denti – saṅghassa demāti. |
“People give water to one faction and robe-cloth to the other faction, (saying,) ‘We are giving to the Saṅgha.’ |
Saṅghassevetaṃ. |
“That is for the (entire) Saṅgha. |
Idha pana, bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ anuppanne cīvare saṅgho bhijjati. |
“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises. |
Tattha manussā ekasmiṃ pakkhe udakaṃ denti, tasmiṃyeva pakkhe cīvaraṃ denti – saṅghassa demāti. |
“People give water to one faction and robe-cloth to the same faction, (saying,) ‘We are giving to the Saṅgha.’ |
Saṅghassevetaṃ. |
“That is for the (entire) Saṅgha. |
Idha pana, bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ anuppanne cīvare saṅgho bhijjati. |
“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises. |
Tattha manussā ekasmiṃ pakkhe udakaṃ denti, ekasmiṃ pakkhe cīvaraṃ denti – pakkhassa demāti. |
“People give water to one faction and robe-cloth to the other faction, (saying,) ‘We are giving to the faction.’ |
Pakkhassevetaṃ. |
“That is just for the faction (to which the respective items were given). |
Idha pana, bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ anuppanne cīvare saṅgho bhijjati. |
“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises. |
Tattha manussā ekasmiṃ pakkhe udakaṃ denti, tasmiṃyeva pakkhe cīvaraṃ denti – pakkhassa demāti. |
“People give water to one faction and robe-cloth to the same faction, (saying,) ‘We are giving to the faction.’ |
Pakkhassevetaṃ. |
“That is just for the faction. |
Idha pana, bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ uppanne cīvare abhājite saṅgho bhijjati. |
“There is the case where monks have spent the Rains and, when robe-cloth has arisen but before it is divided, the Saṅgha splits. |
Sabbesaṃ samakaṃ bhājetabbanti. |
“That is to be divided equally among them all.” |
Saṅghe bhinne cīvaruppādakathā niṭṭhitā. |
The Discussion of the Arising of Robe-cloth when the Saṅgha Is Split is finished. |
377.Tena kho pana samayena āyasmā revato aññatarassa bhikkhuno hatthe āyasmato sāriputtassa cīvaraṃ pāhesi – "imaṃ cīvaraṃ therassa dehī"ti. |
Then on that occasion Ven. Revata sent a robe-cloth in a certain monk’s hand to Ven. Sāriputta, (saying,) “Give this robe-cloth to the elder.” |
Atha kho so bhikkhu antarāmagge āyasmato revatassa vissāsā taṃ cīvaraṃ aggahesi. |
Then, while on the road, the monk took the robe-cloth on trust in Ven. Revata. |
Atha kho āyasmā revato āyasmatā sāriputtena samāgantvā pucchi – "ahaṃ, bhante, therassa cīvaraṃ pāhesiṃ. |
Then Ven. Revata, meeting Ven. Sāriputta, asked him, “Venerable sir, I sent the elder a robe-cloth. |
Sampattaṃ taṃ cīvara"nti? |
Did you get it?” |
"Nāhaṃ taṃ, āvuso, cīvaraṃ passāmī"ti. |
“Friend, I didn’t see that robe-cloth.” |
Atha kho āyasmā revato taṃ bhikkhuṃ etadavoca – "ahaṃ, āvuso, āyasmato hatthe therassa cīvaraṃ pāhesiṃ. |
Then Ven. Revata said to the monk, “Friend, I sent a robe in the venerable one’s (your) hand to the elder. |
Kahaṃ taṃ cīvara"nti? |
Where is it?” |
"Ahaṃ, bhante, āyasmato vissāsā taṃ cīvaraṃ aggahesi"nti. |
“Venerable sir, I took the robe-cloth on trust in the venerable one (you).” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
378.Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dehī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘Give this robe-cloth to so-and-so.’ |
So antarāmagge yo pahiṇati tassa vissāsā gaṇhāti. |
“If, while on the road, he takes it on trust in the one who sent it, |
Suggahitaṃ. |
it is rightly taken. |
Yassa pahiyyati tassa vissāsā gaṇhāti. |
“If he takes it on trust in the one for whom it was sent, |
Duggahitaṃ. |
it is wrongly taken. |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dehī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘Give this robe-cloth to so-and-so.’ |
So antarāmagge yassa pahiyyati tassa vissāsā gaṇhāti. |
“If, while on the road, he takes it on trust in the one for whom it was sent, |
Duggahitaṃ. |
it is wrongly taken. |
Yo pahiṇati tassa vissāsā gaṇhāti. |
“If he takes it on trust in the one who sent it, |
Suggahitaṃ. |
it is rightly taken.1 |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dehī"ti. |
“There is the case where a monk sends robe-cloth in the hand of (another) monk, (saying,) ‘Give this robe-cloth to so-and-so.’ |
So antarāmagge suṇāti – yo pahiṇati so kālaṅkatoti. |
“Along the way, he hears that he who sent it has died. |
Tassa matakacīvaraṃ adhiṭṭhāti. |
“If he determines it as inherited robe-cloth from the one who sent it, |
Svādhiṭṭhitaṃ. |
it is rightly determined. |
Yassa pahiyyati tassa vissāsā gaṇhāti. |
“If he takes it on trust in the one for whom it was sent, |
Duggahitaṃ. |
it is wrongly taken. |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dehī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘Give this robe-cloth to so-and-so.’ |
So antarāmagge suṇāti – yassa pahiyyati so kālaṅkatoti. |
“Along the way, he hears that the one for whom it was sent has died. |
Tassa matakacīvaraṃ adhiṭṭhāti. |
“If he determines it as inherited robe-cloth from the one for whom it was sent, |
Dvādhiṭṭhitaṃ. |
it is wrongly determined. |
Yo pahiṇati tassa vissāsā gaṇhāti. |
“If he takes it on trust in the one who sent it, |
Suggahitaṃ. |
it is rightly taken. |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dehī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘Give this robe-cloth to so-and-so.’ |
So antarāmagge suṇāti – ubho kālaṅkatāti. |
“Along the way, he hears that both have died. |
Yo pahiṇati tassa matakacīvaraṃ adhiṭṭhāti. |
“If he determines it as inherited robe-cloth from the one who sent it, |
Svādhiṭṭhitaṃ. |
it is rightly determined. |
Yassa pahiyyati tassa matakacīvaraṃ adhiṭṭhāti. |
“If he determines it as inherited robe-cloth from the one for whom it was sent, |
Dvādhiṭṭhitaṃ. |
it is wrongly determined. |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dammī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’ |
So antarāmagge yo pahiṇati tassa vissāsā gaṇhāti. |
“If, while on the road, he takes it on trust in the one who sent it, |
Duggahitaṃ. |
it is wrongly taken. |
Yassa pahiyyati tassa vissāsā gaṇhāti. |
“If he takes it on trust in the one for whom it was sent, |
Suggahitaṃ. |
it is rightly taken. |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dammī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’ |
So antarāmagge yassa pahiyyati tassa vissāsā gaṇhāti. |
“If, while on the road, he takes it on trust in the one for whom it was sent, |
Suggahitaṃ. |
it is rightly taken. |
Yo pahiṇati tassa vissāsā gaṇhāti. |
“If, he takes it on trust in the one who sent it, |
Duggahitaṃ. |
it is wrongly taken. |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dammī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’ |
So antarāmagge suṇāti – "yo pahiṇati so kālaṅkato"ti. |
“Along the way, he hears that he who sent it has died. |
Tassa matakacīvaraṃ adhiṭṭhāti. |
“If he determines it as inherited robe-cloth from the one who sent it, |
Dvādhiṭṭhitaṃ. |
it is wrongly determined. |
Yassa pahiyyati tassa vissāsā gaṇhāti. |
“If he takes it on trust in the one for whom it was sent, |
Suggahitaṃ. |
it is rightly taken. |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dammī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’ |
So antarāmagge suṇāti – "yassa pahiyyati so kālaṅkato"ti. |
“Along the way, he hears that the one for whom it was sent has died. |
Tassa matakacīvaraṃ adhiṭṭhāti. |
“If he determines it as inherited robe-cloth from the one for whom it was sent, |
Svādhiṭṭhitaṃ. |
it is rightly determined. |
Yo pahiṇati tassa vissāsā gaṇhāti. |
“If he takes it on trust in the one who sent it, |
Duggahitaṃ. |
it is wrongly taken. |
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati – "imaṃ cīvaraṃ itthannāmassa dammī"ti. |
“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’ |
So antarāmagge suṇāti "ubho kālaṅkatā"ti. |
“Along the way, he hears that both have died. |
Yo pahiṇati tassa matakacīvaraṃ adhiṭṭhāti. |
“If he determines it as inherited robe-cloth from the one who sent it, |
Dvādhiṭṭhitaṃ. |
it is wrongly determined. |
Yassa pahiyyati tassa matakacīvaraṃ adhiṭṭhāti. |
“If he determines it as inherited robe-cloth from the one for whom it was sent, |
Svādhiṭṭhitaṃ. |
it is rightly determined.” |
Duggahitasuggahitādikathā niṭṭhitā. |
The Discussion of Wrongly and Rightly Taken (Robes), etc. is finished. |
379.Aṭṭhimā, bhikkhave, mātikā cīvarassa uppādāya – sīmāya deti, katikāya deti, bhikkhāpaññattiyā deti, saṅghassa deti, ubhatosaṅghassa deti, vassaṃvuṭṭhasaṅghassa deti, ādissa deti, puggalassa deti. |
“There are these eight standards for the arising of robe-cloth: One gives within the territory. One gives within the agreement. One gives where food is prepared. One gives to the Saṅgha. One gives to both sides of the Saṅgha. One gives to the Saṅgha that has spent the Rains. One gives having designated. One gives to an individual. |
Sīmāya deti – yāvatikā bhikkhū antosīmagatā tehi bhājetabbaṃ. |
One gives within the territory: It is to be divided among however many monks are within the territory. |
Katikāya deti – sambahulā āvāsā samānalābhā honti ekasmiṃ āvāse dinne sabbattha dinnaṃ hoti. |
One gives within the agreement: Several residences pool their gains. Whatever is given in one residence is given everywhere. |
Bhikkhāpaññattiyā deti, yattha saṅghassa dhuvakārā kariyyanti, tattha deti. |
One gives where food is prepared: It is given where they do the regular duties for the Saṅgha. |
Saṅghassa deti, sammukhībhūtena saṅghena bhājetabbaṃ. |
One gives to the Saṅgha: It is divided among the entire Saṅgha that is present. |
Ubhatosaṅghassa deti, bahukāpi bhikkhū honti, ekā bhikkhunī hoti, upaḍḍhaṃ dātabbaṃ, bahukāpi bhikkhuniyo honti, eko bhikkhu hoti, upaḍḍhaṃ dātabbaṃ. |
One gives to both sides of the Saṅgha: Even if there are many monks and one bhikkhunī, she is to be given half. Even if there are many bhikkhunīs and one monk, he is to be given half. |
Vassaṃvuṭṭhasaṅghassa deti, yāvatikā bhikkhū tasmiṃ āvāse vassaṃvuṭṭhā, tehi bhājetabbaṃ. |
One gives to the Saṅgha that has spent the Rains: It is to be divided among however many monks have spent the Rains in that residence. |
Ādissa deti, yāguyā vā bhatte vā khādanīye vā cīvare vā senāsane vā bhesajje vā. |
One gives having designated: conjey or meals or non-staple foods or robe-cloths or lodgings or medicines. |
Puggalassa deti, "imaṃ cīvaraṃ itthannāmassa dammī"ti. |
One gives to an individual: (thinking,) ‘I am giving this robe-cloth to so-and-so.’” |
Aṭṭhacīvaramātikā niṭṭhitā. |
The Eight Standards (for the Arising of) Robe-cloth is finished. |
Cīvarakkhandhako aṭṭhamo. |
The Robe-cloth Khandhaka, the eighth, is finished. |
Rājagahako negamo, disvā vesāliyaṃ gaṇiṃ; |
The City Council of Rājagaha, having seen the courtesan in Vesālī, |
Puna rājagahaṃ gantvā, rañño taṃ paṭivedayi. |
having returned to Rājagaha, informed the king. |
Putto sālavatikāya, abhayassa hi atrajo; |
Little Sālavatī’s son, Abhāya’s own son, |
Jīvatīti kumārena, saṅkhāto jīvako iti. |
‘He lives’ by the prince it was reckoned— thus was he, as ‘Jīvaka’. |
So hi takkasīlaṃ gantvā, uggahetvā mahābhiso; |
Having gone to Takkasilā, and studied intensively, |
Sattavassikaābādhaṃ, natthukammena nāsayi. |
he drove out with a nose-treatment, the seven-year disease. |
Rañño bhagandalābādhaṃ, ālepena apākaḍḍhi; |
The king’s hemorrhoid, he dried up with ointment. |
Mamañca itthāgārañca, buddhasaṅghaṃ cupaṭṭhahi. |
“Attend to my harem, and to the Buddha’s Saṅgha.” |
Rājagahako ca seṭṭhi, antagaṇṭhi tikicchitaṃ; |
The money-lender of Rājagaha— his intestinal knot was cured. |
Pajjotassa mahārogaṃ, ghatapānena nāsayi. |
He drove out Pajjota’s great illness, with a drink of ghee. |
Adhikārañca siveyyaṃ, abhisannaṃ sinehati; |
A reward of Sivi cloth, An excess he treated with oil. |
Tīhi uppalahatthehi, samattiṃsavirecanaṃ. |
With three bunches of lotuses, was the thirty-fold purge. |
Pakatattaṃ varaṃ yāci, siveyyañca paṭiggahi; |
Normalcy—he asked for a favor. He accepted the Sivi cloth, |
Cīvarañca gihidānaṃ, anuññāsi tathāgato. |
and robe-cloth given by householders: The Tathāgata allowed it. |
Rājagahe janapade bahuṃ, uppajji cīvaraṃ; |
In Rājagaha, as in the countryside, much robe-cloth arose. |
Pāvāro kosiyañceva, kojavo aḍḍhakāsikaṃ. |
A cloak, a silk cloak, a woolen shawl, a half-Kāsi. |
Uccāvacā ca santuṭṭhi, nāgamesāgamesuṃ ca; |
Various kinds—contentment, those who waited, and those who didn’t. |
Paṭhamaṃ pacchā sadisā, katikā ca paṭiharuṃ. |
Before, afterwards, simultaneously, (by) agreement: They took them back. |
Bhaṇḍāgāraṃ aguttañca, vuṭṭhāpenti tatheva ca; |
A storehouse—unguarded— they made him move right there. |
Ussannaṃ kolāhalañca, kathaṃ bhāje kathaṃ dade. |
Overflowing, an uproar: how to divide, how to give. |
Sakātirekabhāgena, paṭivīso kathaṃ dade; |
One’s own, and an extra share, how a portion should be given, |
Chakaṇena sītudakā [sītundī ca (sī.), sītuṇhi ca (katthaci)], uttaritu na jānare. |
cow dung, cold and warm, to boil over, they didn’t know. |
Āropentā bhājanañca, pātiyā ca chamāya ca; |
Tipping it over, a container, in a bowl and on the ground, |
Upacikāmajjhe jīranti, ekato patthinnena ca. |
termites, in the middle, they got worn, on one side, with stiffness. |
Pharusācchinnacchibandhā, addasāsi ubbhaṇḍite; |
Rough, uncut, divided into rectangles, he saw them bound up, |
Vīmaṃsitvā sakyamuni, anuññāsi ticīvaraṃ. |
having considered, the Sakyan sage, allowed the triple-robe. |
Aññena atirekena, uppajji chiddameva ca; |
With another, with extra; a hole developed. |
Cātuddīpo varaṃ yāci, dātuṃ vassikasāṭikaṃ. |
The four continents, she asked a favor to give rains-bathing cloths. |
Āgantugamigilānaṃ, upaṭṭhākañca bhesajjaṃ; |
Those who come, those who go, the sick, their attendants, and medicine, |
Dhuvaṃ udakasāṭiñca, paṇītaṃ atikhuddakaṃ. |
regular, a water-bathing cloth, finer staple food, too small. |
Thullakacchumukhaṃ khomaṃ, paripuṇṇaṃ adhiṭṭhānaṃ; |
Pox, mouth, linen, complete, determination, |
Pacchimaṃ kato garuko, vikaṇṇo suttamokiri. |
the smallest, it was made heavy. Edges worn, the thread came out. |
Lujjanti nappahonti, ca anvādhikaṃ bahūni ca; |
They came apart, and they were unable, a seam-strip, and a lot. |
Andhavane assatiyā, eko vassaṃ utumhi ca. |
In the Grove of the Blind, unmindfully, alone in the Rains and non-. |
Dve bhātukā rājagahe, upanando puna dvisu; |
Two brothers, in Rājagaha, Upananda again, in two. |
Kucchivikāro gilāno, ubho ceva gilānakā [gilāyanā (ka.)]. |
Dysentery, one who is sick— even both of them unwell. [H: on what belongs to the sick.] |
Naggā kusā vākacīraṃ, phalako kesakambalaṃ; |
Naked, kusa-grass, a bark-fiber garment, a garment of bark pieces, |
Vāḷaulūkapakkhañca, ajinaṃ akkanāḷakaṃ. |
a human hair blanket, horse tail-hair, owls’ wings, |
Potthakaṃ nīlapītañca, lohitaṃ mañjiṭṭhena ca; |
black antelope hide, swallow-wort stalks. A Makaci-fiber garment, blue and yellow, blood-red and crimson, |
Kaṇhā mahāraṅganāma, acchinnadasikā tathā. |
black and orange, likewise with uncut borders. |
Dīghapupphaphaṇadasā, kañcutirīṭaveṭhanaṃ; |
Long, floral, snake-hood borders, a jacket/corset, a tirīta-tree garment, a turban. |
Anuppanne pakkamati, saṅgho bhijjati tāvade. |
He left before it arose. The Saṅgha split just then. |
Pakkhe dadanti saṅghassa, āyasmā revato pahi; |
In a faction, they gave to the Saṅgha. Ven. Revata sent it. |
Vissāsagāhādhiṭṭhāti, aṭṭha cīvaramātikāti. |
He took it on trust; he determined it. The eight standards for robe-cloth. |
Imamhi khandhake vatthū channavuti. |
In this section there are ninety-six cases. |
Cīvarakkhandhako niṭṭhito. |
The Robe-cloth Khandhaka is finished. |
380.Tena samayena buddho bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. |
Now at that time the Buddha, the Blessed One, was staying near Campā, on the banks of the Gaggarā Lotus Pond. |
Tena kho pana samayena kāsīsu janapade vāsabhagāmo nāma hoti. |
And at that time, there was a village named Vāsabha in the countryside of Kāsi. |
Tattha kassapagotto nāma bhikkhu āvāsiko hoti tantibaddho ussukkaṃ āpanno – kinti anāgatā ca pesalā bhikkhū āgaccheyyuṃ, āgatā ca pesalā bhikkhū phāsu vihareyyuṃ, ayañca āvāso vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyāti. |
A monk of the Kassapa clan1 was a resident there—devoted to the tradition, engaged in making an effort, (thinking,) “How could well-behaved monks who haven’t come come; how could the well-behaved monks who have come live comfortably, and this residence experience development, growth, and abundance?” |
Tena kho pana samayena sambahulā bhikkhū kāsīsu cārikaṃ caramānā yena vāsabhagāmo tadavasaruṃ. |
Now at that time, several monks, going on a walking tour among the Kāsis, arrived at Vāsabha Village. |
Addasā kho kassapagotto bhikkhu te bhikkhū dūratova āgacchante, disvāna āsanaṃ paññapesi, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipi, paccuggantvā pattacīvaraṃ paṭiggahesi, pānīyena āpucchi, nahāne ussukkaṃ akāsi, ussukkampi akāsi yāguyā khādanīye bhattasmiṃ. |
The monk of the Kassapa clan saw the monks coming in the distance and, on seeing them, laid out seats, set out water for washing his feet, a foot-stand, and a pebble foot wiper. Having gone out to meet them, he received their bowls and robes. He asked them if they wanted drinking water, made an effort (to prepare) baths, and even made an effort (to get) conjey, non-staple foods, and staple foods (for them). |
Atha kho tesaṃ āgantukānaṃ bhikkhūnaṃ etadahosi – "bhaddako kho ayaṃ, āvuso, āvāsiko bhikkhu nahāne ussukkaṃ karoti, ussukkampi karoti yāguyā khādanīye bhattasmiṃ. |
Then the thought occurred to those incoming monks, “Friends, what a stroke of luck, this resident monk! He makes an effort (to prepare) baths, and even makes an effort (to get) conjey, non-staple foods, and staple foods (for us). |
Handa, mayaṃ, āvuso, idheva vāsabhagāme nivāsaṃ kappemā"ti. |
Friends, lets make our residence right here at Vāsabha Village.” |
Atha kho te āgantukā bhikkhū tattheva vāsabhagāme nivāsaṃ kappesuṃ. |
So the incoming monks made their residence right there at Vāsabha Village. |
Atha kho kassapagottassa bhikkhuno etadahosi – "yo kho imesaṃ āgantukānaṃ bhikkhūnaṃ āgantukakilamatho so paṭippassaddho. |
Then the thought occurred to the monk of the Kassapa clan, “Whatever weariness from traveling these incoming monks had has subsided. |
Yepime gocare appakataññuno tedānime gocare pakataññuno. |
And they, who were unfamiliar with the (alms)-range, are now familiar with it. |
Dukkaraṃ kho pana parakulesu yāvajīvaṃ ussukkaṃ kātuṃ, viññatti ca manussānaṃ amanāpā. |
It’s difficult to keep making an effort for those of other families for one’s whole life, and hints are displeasing to people. |
Yaṃnūnāhaṃ na ussukkaṃ kareyyaṃ yāguyā khādanīye bhattasmi"nti. |
What if I were to not make an effort (to get) conjey, non-staple foods, and staple foods (for them)?” |
So na ussukkaṃ akāsi yāguyā khādanīye bhattasmiṃ. |
So he didn’t make an effort (to get) conjey, non-staple foods, and staple foods (for them). |
Atha kho tesaṃ āgantukānaṃ bhikkhūnaṃ etadahosi – "pubbe khvāyaṃ, āvuso, āvāsiko bhikkhu nahāne ussukkaṃ akāsi, ussukkampi akāsi yāguyā khādanīye bhattasmiṃ. |
Then the thought occurred to the incoming monks, “Friends, at first this resident monk made an effort (to prepare) baths, and even made an effort (to get) conjey, non-staple foods, and staple foods (for us). |
Sodānāyaṃ na ussukkaṃ karoti yāguyā khādanīye bhattasmiṃ. |
“But now he doesn’t make an effort (to get) conjey, non-staple foods, and staple foods (for us). |
Duṭṭhodānāyaṃ, āvuso, āvāsiko bhikkhu. |
Now he’s turned bad, this resident monk. |
Handa, mayaṃ, āvuso, āvāsikaṃ [imaṃ āvāsikaṃ (syā.)] bhikkhuṃ ukkhipāmā"ti. |
Come on, friends, let’s suspend this resident monk!” |
Atha kho te āgantukā bhikkhū sannipatitvā kassapagottaṃ bhikkhuṃ etadavocuṃ – "pubbe kho tvaṃ, āvuso, nahāne ussukkaṃ karosi, ussukkampi karosi yāguyā khādanīye bhattasmiṃ. |
So the incoming monks gathered and said to the monk of the Kassapa clan, “Friend, at first you made an effort (to prepare) baths, and even made an effort (to get) conjey, non-staple foods, and staple foods (for us). |
Sodāni tvaṃ na ussukkaṃ karosi yāguyā khādanīye bhattasmiṃ. |
“But now you don’t make an effort (to get) conjey, non-staple foods, and staple foods (for us). |
Āpattiṃ tvaṃ, āvuso, āpanno. |
You have fallen into an offense, friend. |
Passasetaṃ āpatti"nti? |
Do you see that offense?” |
"Natthi me, āvuso, āpatti, yamahaṃ passeyya"nti. |
“Friends, I have no offense that I should see.” |
Atha kho te āgantukā bhikkhū kassapagottaṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsu. |
Then the incoming monks suspended the monk of the Kassapa clan for not seeing an offense. |
Atha kho kassapagottassa bhikkhuno etadahosi – "ahaṃ kho etaṃ na jānāmi 'āpatti vā esā anāpatti vā, āpanno camhi [vamhi (?)] anāpanno vā, ukkhitto camhi anukkhitto vā, dhammikena vā adhammikena vā, kuppena vā akuppena vā, ṭhānārahena vā aṭṭhānārahena vā'. |
The thought occurred to the monk of the Kassapa clan, “I don’t know if that is an offense or a non-offense, whether I have fallen (into an offense) or have not fallen, whether I am suspended or un-suspended, whether by a Dhamma or non-Dhamma (transaction), reversible or not, fit to stand or not. |
Yaṃnūnāhaṃ campaṃ gantvā bhagavantaṃ etamatthaṃ puccheyya"nti. |
What if I were to go to Campā and ask the Blessed One about this matter?” |
Atha kho kassapagotto bhikkhu senāsanaṃ saṃsāmetvā pattacīvaramādāya yena campā tena pakkāmi. |
So the monk of the Kassapa clan put his lodgings in order and—taking his robes and bowl—set out for Campā. |
Anupubbena yena campā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Traveling by stages, he went to Campā and to the Blessed One. On arrival, having bowed down to him, he sat to one side. |
Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. |
It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks. |
Atha kho bhagavā kassapagottaṃ bhikkhuṃ etadavoca – "kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci appakilamathena addhānaṃ āgato, kuto ca tvaṃ, bhikkhu, āgacchasī"ti? |
Then the Blessed One said to the monk of the Kassapa clan, “Is it agreeable, monk? Are you getting by? Did you come along the road with little weariness? Where are you coming from, monk?” |
"Khamanīyaṃ, bhagavā; yāpanīyaṃ, bhagavā; appakilamathena cāhaṃ, bhante, addhānaṃ āgato. |
“It’s agreeable, O Blessed One. I’m getting by, O Blessed One. And I came along the road with little weariness, lord. |
Atthi, bhante, kāsīsu janapade vāsabhagāmo nāma. |
“Lord, there is a village named Vāsabha in the countryside of Kāsi. |
Tatthāhaṃ, bhagavā, āvāsiko tantibaddho ussukkaṃ āpanno – 'kinti anāgatā ca pesalā bhikkhū āgaccheyyuṃ, āgatā ca pesalā bhikkhū phāsu vihareyyuṃ, ayañca āvāso vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyā'ti. |
[…] |
Atha kho, bhante, sambahulā bhikkhū kāsīsu cārikaṃ caramānā yena vāsabhagāmo tadavasaruṃ. |
[…] |
Addasaṃ kho ahaṃ, bhante, te bhikkhū dūratova āgacchante, disvāna āsanaṃ paññapesiṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipiṃ, paccuggantvā pattacīvaraṃ paṭiggahesiṃ, pānīyena apucchiṃ, nahāne ussukkaṃ akāsiṃ, ussukkampi akāsiṃ yāguyā khādanīye bhattasmiṃ. |
[…] |
Atha kho tesaṃ, bhante, āgantukānaṃ bhikkhūnaṃ etadahosi – 'bhaddako kho ayaṃ āvuso āvāsiko bhikkhu nahāne ussukkaṃ karoti, ussukkampi karoti yāguyā khādanīye bhattasmiṃ. |
[…] |
Handa, mayaṃ, āvuso, idheva vāsabhagāme nivāsaṃ kappemā'ti. |
[…] |
Atha kho te, bhante, āgantukā bhikkhū tattheva vāsabhagāme nivāsaṃ kappesuṃ. |
[…] |
Tassa mayhaṃ, bhante, etadahosi – 'yo kho imesaṃ āgantukānaṃ bhikkhūnaṃ āgantukakilamatho so paṭippassaddho. |
[…] |
Yepime gocare appakataññuno tedānime gocare pakataññuno. |
[…] |
Dukkaraṃ kho pana parakulesu yāvajīvaṃ ussukkaṃ kātuṃ, viññatti ca manussānaṃ amanāpā. |
[…] |
Yaṃnūnāhaṃ na ussukkaṃ kareyyaṃ yāguyā khādanīye bhattasmi'nti. |
[…] |
So kho ahaṃ, bhante, na ussukkaṃ akāsiṃ yāguyā khādanīye bhattasmiṃ. |
[…] |
Atha kho tesaṃ, bhante, āgantukānaṃ bhikkhūnaṃ etadahosi – 'pubbe khvāyaṃ, āvuso, āvāsiko bhikkhu nahāne ussukkaṃ karoti, ussukkampi karoti yāguyā khādanīye bhattasmiṃ. |
[…] |
Sodānāyaṃ na ussukkaṃ karoti yāguyā khādanīye bhattasmiṃ. |
[…] |
Duṭṭhodānāyaṃ, āvuso, āvāsiko bhikkhu. |
[…] |
Handa, mayaṃ, āvuso, āvāsikaṃ bhikkhuṃ ukkhipāmā'ti. |
[…] |
Atha kho te, bhante, āgantukā bhikkhū sannipatitvā maṃ etadavocuṃ – 'pubbe kho tvaṃ, āvuso, nahāne ussukkaṃ karosi, ussukkampi karosi yāguyā khādanīye bhattasmiṃ. |
[…] |
Sodāni tvaṃ na ussukkaṃ karosi yāguyā khādanīye bhattasmiṃ. |
“‘But now you don’t make an effort (to get) conjey, non-staple foods, and staple foods (for us). |
Āpattiṃ tvaṃ, āvuso, āpanno. |
You have fallen into an offense, friend. |
Passasetaṃ āpatti'nti ? |
Do you see that offense?’ |
'Natthi me, āvuso, āpatti yamahaṃ passeyya'nti. |
“‘Friends, I have no offense that I should see.’” |
Atha kho te, bhante, āgantukā bhikkhū maṃ āpattiyā adassane ukkhipiṃsu. |
“Then, lord, the incoming monks suspended me for not seeing an offense. |
Tassa mayhaṃ, bhante, etadahosi – 'ahaṃ kho etaṃ na jānāmi 'āpatti vā esā anāpatti vā, āpanno camhi anāpanno vā, ukkhitto camhi anukkhitto vā, dhammikena vā adhammikena vā, kuppena vā akuppena vā, ṭhānārahena vā aṭṭhānārahena vā'. |
“The thought occurred to me, ‘I don’t know if that is an offense or a non-offense, whether I have fallen (into an offense) or have not fallen, whether I am suspended or un-suspended, whether by a Dhamma or non-Dhamma (transaction), reversible or not, fit to stand or not. |
Yaṃnūnāhaṃ campaṃ gantvā bhagavantaṃ etamatthaṃ puccheyya'nti. |
What if I were to go to Campā and ask the Blessed One about this matter?’ |
Tato ahaṃ, bhagavā, āgacchāmī"ti. |
“That’s why I came here, O Blessed One.” |
"Anāpatti esā, bhikkhu, nesā āpatti. |
“Monk, that is a non-offense, not an offense. |
Anāpannosi, nasi āpanno. |
You are one who has not fallen into an offense, you are not one who has fallen into an offense. |
Anukkhittosi, nasi ukkhitto. |
You are un-suspended, not suspended. |
Adhammikenāsi kammena ukkhitto kuppena aṭṭhānārahena. |
You were suspended with a non-Dhamma transaction, reversible, not fit to stand. |
Gaccha tvaṃ, bhikkhu, tattheva vāsabhagāme nivāsaṃ kappehī"ti. |
Go monk, make your residence right there at Vāsabha Village.” |
"Evaṃ, bhante"ti kho kassapagotto bhikkhu bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena vāsabhagāmo tena pakkāmi. |
Responding, “As you say, lord,” to the Blessed One, the monk of the Kassapa clan got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and set out for Vāsabha Village. |
381.Atha kho tesaṃ āgantukānaṃ bhikkhūnaṃ ahudeva kukkuccaṃ, ahu vippaṭisāro – "alābhā vata no, na vata no lābhā, dulladdhaṃ vata no, na vata no suladdhaṃ, ye mayaṃ suddhaṃ bhikkhuṃ anāpattikaṃ avatthusmiṃ akāraṇe ukkhipimhā. |
Then those incoming monks became anxious and remorseful, (thinking,) “It’s no gain for us! It’s not a gain for us! It’s ill-gained for us! It’s not well-gained!—in that, without grounds, without reason, we suspended a pure monk, without offense. |
Handa, mayaṃ, āvuso, campaṃ gantvā bhagavato santike accayaṃ accayato desemā"ti. |
“Come friends, let’s go to Campā and confess this transgression as such in the Blessed One’s presence.” |
Atha kho te āgantukā bhikkhū senāsanaṃ saṃsāmetvā pattacīvaramādāya yena campā tena pakkamiṃsu. |
So the incoming monks put their lodgings in order and—taking their robes and bowls—set out for Campā. |
Anupubbena yena campā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Traveling by stages, they went to Campā and to the Blessed One. On arrival, having bowed down to him, they sat to one side. |
Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. |
It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks. |
Atha kho bhagavā te bhikkhū etadavoca – "kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, kaccittha appakilamathena addhānaṃ āgatā, kuto ca tumhe, bhikkhave, āgacchathā"ti ? |
Then the Blessed One said to the monks, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness? Where are you coming from, monks?” |
"Khamanīyaṃ, bhagavā; yāpanīyaṃ, bhagavā; appakilamathena ca mayaṃ, bhante, addhānaṃ āgatā. |
“It’s agreeble, O Blessed One. We’re getting by. And we came along the road with little weariness, lord. |
Atthi, bhante, kāsīsu janapade vāsabhagāmo nāma. |
“Lord, there is a Village named Vāsabha in the countryside of Kāsi. |
Tato mayaṃ, bhagavā, āgacchāmā"ti. |
We have come from there.” |
"Tumhe, bhikkhave, āvāsikaṃ bhikkhuṃ ukkhipitthā"ti? |
“Monks, did you suspend the resident monk?” |
"Evaṃ, bhante"ti. |
“Yes, lord.” |
"Kismiṃ, bhikkhave, vatthusmiṃ kāraṇe"ti? |
“On what grounds, monks? For what reason?” |
"Avatthusmiṃ, bhagavā, akāraṇe"ti. |
“Without grounds, O Blessed One, without reason.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, moghapurisā, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked them, “Monks, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done. |
Kathañhi nāma tumhe, moghapurisā, suddhaṃ bhikkhuṃ anāpattikaṃ avatthusmiṃ akāraṇe ukkhipissatha. |
How could you worthless men, without grounds, without reason, suspend a pure monk, without offense? |
Netaṃ, moghapurisā, appasannānaṃ vā pasādāya - pe -" vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, suddho bhikkhu anāpattiko avatthusmiṃ akāraṇe ukkhipitabbo. |
Worthless men, this neither inspires faith in the faithless ...” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, a pure monk, without offense, is not to be suspended without grounds, without reason. |
Yo ukkhipeyya, āpatti dukkaṭassā"ti. |
Whoever should suspend him: an offense of wrong-doing.” |
Atha kho te bhikkhū uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "accayo no, bhante, accagamā yathābāle yathāmūḷhe yathāakusale, ye mayaṃ suddhaṃ bhikkhuṃ anāpattikaṃ avatthusmiṃ akāraṇe ukkhipimhā. |
Then the monks got up from their seats and—having arranged their robes over one shoulder—put their heads at the feet of the Blessed One and said to him, “A transgression has overcome us, lord, in that we were so foolish, so muddle-headed, and so unskilled as to suspend, without grounds, without reason, a pure monk, without offense. |
Tesaṃ no, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā"ti. |
May the Blessed One please accept this confession of our transgression as such, so that we may restrain ourselves in the future.” |
"Taggha, tumhe, bhikkhave, accayo accagamā yathābāle yathāmūḷhe yathāakusale, ye tumhe suddhaṃ bhikkhuṃ anāpattikaṃ avatthusmiṃ akāraṇe ukkhipittha. |
“Yes, monks, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to suspend, without grounds, without reason, a pure monk, without offense. |
Yato ca kho tumhe, bhikkhave, accayaṃ accayato disvā yathādhammaṃ paṭikarotha, taṃ vo mayaṃ paṭiggaṇhāma. |
“But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. |
Vuddhihesā, bhikkhave, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ [āyatiṃ ca (sī.)] saṃvaraṃ āpajjatī"ti. |
For it’s a cause of growth in the Vinaya of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future.” |
Kassapagottabhikkhuvatthu niṭṭhitaṃ. |
The Case of the Monk from the Kassapa Clan is finished. |
382.Tena kho pana samayena campāyaṃ bhikkhū evarūpāni kammāni karonti – adhammena vaggakammaṃ karonti, adhammena samaggakammaṃ karonti; dhammena vaggakammaṃ karonti, dhammapatirūpakena vaggakammaṃ karonti; dhammapatirūpakena samaggakammaṃ karonti; ekopi ekaṃ ukkhipati, ekopi dve ukkhipati, ekopi sambahule ukkhipati, ekopi saṅghaṃ ukkhipati; dvepi ekaṃ ukkhipanti, dvepi dve ukkhipanti, dvepi sambahule ukkhipanti, dvepi saṅghaṃ ukkhipanti ; sambahulāpi ekaṃ ukkhipanti; sambahulāpi dve ukkhipanti, sambahulāpi sambahule ukkhipanti, sambahulāpi saṅghaṃ ukkhipanti; saṅghopi saṅghaṃ ukkhipati. |
Now at that time in Campā, the monks did these sorts of transactions: They did factional transactions not in accordance with the Dhamma. [Mv.IX.3.3Mv.IX.5.1Mv.IX.6.1] They did united transactions not in accordance with the Dhamma . They did factional transactions in accordance with the Dhamma. They did factional transactions that were a semblance of Dhamma. They did united transactions that were a semblance of Dhamma. One suspended one. One suspended two. One suspended many. One suspended a Saṅgha. Two suspended one. Two suspended two. Two suspended many. Two suspended a Saṅgha. Many suspended one. Many suspended two. Many suspended many. Many suspended a Saṅgha. A Saṅgha suspended a Saṅgha. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma campāyaṃ bhikkhū evarūpāni kammāni karissanti – adhammena vaggakammaṃ karissanti, adhammena samaggakammaṃ karissanti, dhammena vaggakammaṃ karissanti, dhammapatirūpakena vaggakammaṃ karissanti, dhammapatirūpakena samaggakammaṃ karissanti, ekopi ekaṃ ukkhipissati, ekopi dve ukkhipissati, ekopi sambahule ukkhipissati, ekopi saṅghaṃ ukkhipissati, dvepi ekaṃ ukkhipissanti, dvepi dve ukkhipissanti, dvepi sambahule ukkhipissanti, dvepi saṅghaṃ ukkhipissanti, sambahulāpi ekaṃ ukkhipissanti, sambahulāpi dve ukkhipissanti, sambahulāpi sambahule ukkhipissanti, sambahulāpi saṅghaṃ ukkhipissanti, saṅghopi saṅghaṃ ukkhipissatī"ti. |
Those monks who were modest … criticized and complained and spread it about: “How can the monks in Campā do these sorts of transactions: They do factional transactions not in accordance with the Dhamma. … “A Saṅgha suspends a Saṅgha?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, campāyaṃ bhikkhū evarūpāni kammāni karonti – adhammena vaggakammaṃ karonti - pe - saṅghopi saṅghaṃ ukkhipatī"ti? |
Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say, that in Campā the monks do these sorts of transactions: They do factional transactions not in accordance with the Dhamma. … “A Saṅgha suspends a Saṅgha?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, bhikkhave, tesaṃ moghapurisānaṃ ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked them … |
Kathañhi nāma te, bhikkhave, moghapurisā evarūpāni kammāni karissanti – adhammena vaggakammaṃ karissanti - pe - saṅghopi saṅghaṃ ukkhipissati. |
[…] |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – |
Having rebuked him and given a Dhamma talk, he addressed the monks: |
383."Adhammena ce, bhikkhave, vaggakammaṃ akammaṃ na ca karaṇīyaṃ, adhammena [adhammena ce bhikkhave (syā.)] samaggakammaṃ akammaṃ na ca karaṇīyaṃ, dhammena vaggakammaṃ akammaṃ na ca karaṇīyaṃ; dhammapatirūpakena vaggakammaṃ akammaṃ na ca karaṇīyaṃ, dhammapatirūpakena samaggakammaṃ akammaṃ na ca karaṇīyaṃ; ekopi ekaṃ ukkhipati akammaṃ na ca karaṇīyaṃ, ekopi dve ukkhipati akammaṃ na ca karaṇīyaṃ, ekopi sambahule ukkhipati akammaṃ na ca karaṇīyaṃ, ekopi saṅghaṃ ukkhipati akammaṃ na ca karaṇīyaṃ; dvepi ekaṃ ukkhipanti akammaṃ na ca karaṇīyaṃ, dvepi dve ukkhipanti akammaṃ na ca karaṇīyaṃ, dvepi sambahule ukkhipanti akammaṃ na ca karaṇīyaṃ, dvepi saṅghaṃ ukkhipanti akammaṃ na ca karaṇīyaṃ; sambahulāpi ekaṃ ukkhipanti akammaṃ na ca karaṇīyaṃ, sambahulāpi dve ukkhipanti akammaṃ na ca karaṇīyaṃ, sambahulāpi sambahule ukkhipanti akammaṃ na ca karaṇīyaṃ, sambahulāpi saṅghaṃ ukkhipanti akammaṃ na ca karaṇīyaṃ; saṅghopi saṅghaṃ ukkhipati akammaṃ na ca karaṇīyaṃ. |
“A factional transaction not in accordance with the Dhamma is not a transaction and is not to be done. “A united transaction not in accordance with the Dhamma is not a transaction and is not to be done. “A factional transaction in accordance with the Dhamma is not a transaction and is not to be done. “A factional transaction that is a semblance of the Dhamma is not a transaction and is not to be done. “A united transaction that is a semblance of the Dhamma is not a transaction and is not to be done. “One suspends one: It is not a transaction and is not to be done. “One suspends two: It is not a transaction and is not to be done. “One suspends many: It is not a transaction and is not to be done. “One suspends a Saṅgha: It is not a transaction and is not to be done. “Two suspend one: It is not a transaction and is not to be done. “Two suspend two: It is not a transaction and is not to be done. “Two suspend many: It is not a transaction and is not to be done. “Two suspend a Saṅgha: It is not a transaction and is not to be done. “Many suspend one: It is not a transaction and is not to be done. “Many suspend two: It is not a transaction and is not to be done. “Many suspend many: It is not a transaction and is not to be done. “Many suspend a Saṅgha: It is not a transaction and is not to be done. “A Saṅgha suspends a Saṅgha: It is not a transaction and is not to be done. [BMC: 12] |
384."Cattārimāni, bhikkhave, kammāni – adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammena samaggakammaṃ. |
“Monks, there are these four transactions: a factional transaction not in accordance with the Dhamma, a united transaction not in accordance with the Dhamma, a factional transaction in accordance with the Dhamma, a united transaction in accordance with the Dhamma. |
Tatra, bhikkhave, yadidaṃ adhammena vaggakammaṃ, idaṃ, bhikkhave, kammaṃ adhammattā vaggattā kuppaṃ aṭṭhānārahaṃ; na, bhikkhave, evarūpaṃ kammaṃ kātabbaṃ, na ca mayā evarūpaṃ kammaṃ anuññātaṃ. |
“Of these, the factional transaction not in accordance with the Dhamma is—because of its factionality, because of its lack of accordance with the Dhamma—reversible and unfit to stand. Monks, this sort of transaction should not be done, nor is this sort of transaction allowed by me. |
Tatra, bhikkhave, yadidaṃ adhammena samaggakammaṃ, idaṃ, bhikkhave, kammaṃ adhammattā kuppaṃ aṭṭhānārahaṃ; na, bhikkhave, evarūpaṃ kammaṃ kātabbaṃ, na ca mayā evarūpaṃ kammaṃ anuññātaṃ. |
“The united transaction not in accordance with the Dhamma is—because of its lack of accordance with the Dhamma1—reversible and unfit to stand. Monks, this sort of transaction should not be done, nor is this sort of transaction allowed by me. |
Tatra, bhikkhave, yadidaṃ dhammena vaggakammaṃ, idaṃ, bhikkhave, kammaṃ vaggattā kuppaṃ aṭṭhānārahaṃ; na, bhikkhave, evarūpaṃ kammaṃ kātabbaṃ, na ca mayā evarūpaṃ kammaṃ anuññātaṃ. |
“The factional transaction in accordance with the Dhamma is—because of its factionality—reversible and unfit to stand. Monks, this sort of transaction should not be done, nor is this sort of transaction allowed by me. |
Tatra, bhikkhave, yadidaṃ dhammena samaggakammaṃ, idaṃ, bhikkhave, kammaṃ dhammattā samaggattā akuppaṃ ṭhānārahaṃ; evarūpaṃ, bhikkhave, kammaṃ kātabbaṃ, evarūpañca mayā kammaṃ anuññātaṃ. |
“The united transaction in accordance with the Dhamma is—because of its unity, because of its accordance with the Dhamma—irreversible and fit to stand. This sort of transaction may be done; this sort of transaction is allowed by me. |
Tasmātiha, bhikkhave, evarūpaṃ kammaṃ karissāma yadidaṃ dhammena samagganti – evañhi vo, bhikkhave, sikkhitabba"nti. |
“Thus, monks, you should train yourselves: ‘We will do this sort of transaction, i.e., the united transaction in accordance with the Dhamma.’” |
Adhammena vaggādikammakathā niṭṭhitā. |
The Discussion of Non-Dhamma, Factional Transactions is finished. |
385.Tena kho pana samayena chabbaggiyā bhikkhū evarūpāni kammāni karonti – adhammena vaggakammaṃ karonti, adhammena samaggakammaṃ karonti; dhammena vaggakammaṃ karonti, dhammapatirūpakena vaggakammaṃ karonti, dhammapatirūpakena samaggakammaṃ karonti; ñattivipannampi kammaṃ karonti anussāvanasampannaṃ, anussāvanavipannampi kammaṃ karonti ñattisampannaṃ, ñattivipannampi anussāvanavipannampi kammaṃ karonti; aññatrāpi dhammā kammaṃ karonti, aññatrāpi vinayā kammaṃ karonti, aññatrāpi satthusāsanā kammaṃ karonti; paṭikuṭṭhakatampi kammaṃ karonti adhammikaṃ kuppaṃ aṭṭhānārahaṃ. |
Now at that time the Group-of-six monks did transactions of these sorts: They did factional transactions not in accordance with the Dhamma. They did united transactions not in accordance with the Dhamma. They did factional transactions in accordance with the Dhamma. They did factional transactions that were a semblance of Dhamma. They did united transactions that were a semblance of Dhamma. They did transactions with an invalid motion and a valid proclamation. They did transactions with an invalid proclamation and a valid motion. They did transactions with an invalid motion and an invalid proclamation. They did transactions that were apart from the Dhamma. They did transactions that were apart from the Vinaya. They did transactions that were apart from the Teacher’s instruction. They did transactions that had been protested, were non-Dhamma, reversible, not fit to stand. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū evarūpāni kammāni karissanti – adhammena vaggakammaṃ karissanti, adhammena samaggakammaṃ karissanti; dhammena vaggakammaṃ karissanti, dhammapatirūpakena vaggakammaṃ karissanti, dhammapatirūpakena samaggakammaṃ karissanti; ñattivipannampi kammaṃ karissanti anussāvanasampannaṃ, anussāvanavipannampi kammaṃ karissanti ñattisampannaṃ, ñattivipannampi anussāvanavipannampi kammaṃ karissanti; aññatrāpi dhammā kammaṃ karissanti, aññatrāpi vinayā kammaṃ karissanti, aññatrāpi satthusāsanā kammaṃ karissanti; paṭikuṭṭhakatampi kammaṃ karissanti adhammikaṃ kuppaṃ aṭṭhānāraha"nti. |
Those monks who were modest … criticized and complained and spread it about: “How can the Group-of-six monks do transactions such as these: They do factional transactions not in accordance with the Dhamma. … “They do transactions that have been protested, are non-Dhamma, reversible, not fit to stand?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū evarūpāni kammāni karonti – adhammena vaggakammaṃ karonti - pe - paṭikuṭṭhakatampi kammaṃ karonti adhammikaṃ kuppaṃ aṭṭhānāraha"nti? |
Then the monks reported the matter to the Blessed One. “Is it true, monks, as they say, that the Group-of-six monks do these sorts of transaction: They do factional transactions not in accordance with the Dhamma. … “They do transactions that have been protested, are non-Dhamma, reversible, not fit to stand?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – |
The Buddha, the Blessed One, rebuked them … Having rebuked him and given a Dhamma talk, he addressed the monks: |
386."Adhammena ce, bhikkhave, vaggakammaṃ akammaṃ na ca karaṇīyaṃ ; adhammena samaggakammaṃ akammaṃ na ca karaṇīyaṃ; dhammena vaggakammaṃ akammaṃ na ca karaṇīyaṃ; dhammapatirūpakena vaggakammaṃ akammaṃ na ca karaṇīyaṃ; dhammapatirūpakena samaggakammaṃ akammaṃ na ca karaṇīyaṃ. |
“A factional transaction not in accordance with the Dhamma is not a transaction and is not to be done. “A united transaction not in accordance with the Dhamma is not a transaction and is not to be done. “A factional transaction in accordance with the Dhamma is not a transaction and is not to be done. “A factional transaction that is a semblance of the Dhamma is not a transaction and is not to be done. “A united transaction that is a semblance of the Dhamma is not a transaction and is not to be done. |
Ñattivipannañce, bhikkhave, kammaṃ anussāvanasampannaṃ akammaṃ na ca karaṇīyaṃ; anussāvanavipannañce, bhikkhave, kammaṃ ñattisampannaṃ akammaṃ na ca karaṇīyaṃ; ñattivipannañce, bhikkhave, kammaṃ anussāvanavipannaṃ akammaṃ na ca karaṇīyaṃ; aññatrāpi dhammā kammaṃ akammaṃ na ca karaṇīyaṃ; aññatrāpi vinayā kammaṃ akammaṃ na ca karaṇīyaṃ; aññatrāpi satthusāsanā kammaṃ akammaṃ na ca karaṇīyaṃ; paṭikuṭṭhakatañce, bhikkhave, kammaṃ adhammikaṃ kuppaṃ aṭṭhānārahaṃ akammaṃ na ca karaṇīyaṃ. |
“A transaction with an invalid motion and a valid proclamation is not a transaction and is not to be done. “A transaction with an invalid proclamation and a valid motion is not a transaction and is not to be done. “A transaction with an invalid motion and an invalid proclamation is not a transaction and is not to be done. “A transaction that is apart from the Dhamma is not a transaction and is not to be done. “A transaction that is apart from the Vinaya1 is not a transaction and is not to be done. “A transaction that is apart from the Teacher’s instruction is not a transaction and is not to be done. “A transaction that has been protested, is non-Dhamma, reversible, not fit to stand, is not a transaction and is not to be done. |
387.Chayimāni, bhikkhave, kammāni – adhammakammaṃ, vaggakammaṃ, samaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, dhammena samaggakammaṃ. |
“Monks, there are these six transactions: a non-Dhamma transaction; a factional transaction; a united transaction; a factional transaction that is a semblance of the Dhamma; a united transaction that is a semblance of the Dhamma; a united transaction in accordance with the Dhamma. |
Katamañca, bhikkhave, adhammakammaṃ? |
“And what is the non-Dhamma transaction? |
Ñattidutiye ce, bhikkhave, kamme ekāya ñattiyā kammaṃ karoti, na ca kammavācaṃ anussāveti – adhammakammaṃ. |
“If, in a transaction with a motion and one proclamation [lit: motion as the second], one does the transaction by means of a single motion but does not proclaim the transaction statement, that is a non-Dhamma transaction. |
Ñattidutiye ce, bhikkhave, kamme dvīhi ñattīhi kammaṃ karoti, na ca kammavācaṃ anussāveti – adhammakammaṃ. |
“If, in a transaction with a motion and one proclamation, one does the transaction by means of a double motion but does not proclaim the transaction statement, that is a non-Dhamma transaction. |
Ñattidutiye ce, bhikkhave, kamme ekāya kammavācāya kammaṃ karoti, na ca ñattiṃ ṭhapeti – adhammakammaṃ. |
“If, in a transaction with a motion and one proclamation, one does the transaction by means of a single transaction statement but does not set forth the motion, that is a non-Dhamma transaction. |
Ñattidutiye ce, bhikkhave, kamme dvīhi kammavācāhi kammaṃ karoti, na ca ñattiṃ ṭhapeti – adhammakammaṃ. |
“If, in a transaction with a motion and one proclamation, one does the transaction by means of a double transaction statement but does not set forth the motion, that is a non-Dhamma transaction. |
Ñatticatutthe ce, bhikkhave, kamme ekāya ñattiyā kammaṃ karoti, na ca kammavācaṃ anussāveti – adhammakammaṃ. |
“If, in a transaction with a motion and three proclamations [lit: motion as the fourth], one does the transaction by means of a single motion but does not proclaim the transaction statement, that is a non-Dhamma transaction. |
Ñatticatutthe ce, bhikkhave, kamme dvīhi ñattīhi kammaṃ karoti, na ca kammavācaṃ anussāveti – adhammakammaṃ. |
[“If, in a transaction with a motion and three proclamations, one does the transaction by means of a double motion but does not proclaim the transaction statement, that is a non-Dhamma transaction.] |
Ñatticatutthe ce, bhikkhave, kamme tīhi ñattīhi kammaṃ karoti, na ca kammavācaṃ anussāveti – adhammakammaṃ. |
[“If, in a transaction with a motion and three proclamations, one does the transaction by means of a triple motion but does not proclaim the transaction statement, that is a non-Dhamma transaction.] |
Ñatticatutthe ce, bhikkhave, kamme catūhi ñattīhi kammaṃ karoti, na ca kammavācaṃ anussāveti – adhammakammaṃ. |
[“If, in a transaction with a motion and three proclamations, one does the transaction by means of a quadruple motion but does not proclaim the transaction statement, that is a non-Dhamma transaction.] |
Ñatticatutthe ce, bhikkhave, kamme ekāya kammavācāya kammaṃ karoti, na ca ñattiṃ ṭhapeti – adhammakammaṃ. |
“If, in a transaction with a motion and three proclamations, one does the transaction by means of a single transaction statement but does not set forth the motion, that is a non-Dhamma transaction. |
Ñatticatutthe ce, bhikkhave, kamme dvīhi kammavācāhi kammaṃ karoti, na ca ñattiṃ ṭhapeti – adhammakammaṃ. |
[“If, in a transaction with a motion and three proclamations, one does the transaction by means of a double motion but does not proclaim the transaction statement, that is a non-Dhamma transaction.] |
Ñatticatutthe ce, bhikkhave, kamme tīhi kammavācāhi kammaṃ karoti, na ca ñattiṃ ṭhapeti – adhammakammaṃ. |
[“If, in a transaction with a motion and three proclamations, one does the transaction by means of a triple motion but does not proclaim the transaction statement, that is a non-Dhamma transaction.] |
Ñatticatutthe ce, bhikkhave, kamme catūhi kammavācāhi kammaṃ karoti, na ca ñattiṃ ṭhapeti – adhammakammaṃ. |
[“If, in a transaction with a motion and three proclamations, one does the transaction by means of a quadruple motion but does not proclaim the transaction statement, that is a non-Dhamma transaction.] |
Idaṃ vuccati, bhikkhave, adhammakammaṃ. |
“Monks, this is called a non-Dhamma transaction. |
Katamañca, bhikkhave, vaggakammaṃ? |
“And what, monks, is a factional transaction? [BMC: 123Mv.II.23.1] |
Ñattidutiye ce, bhikkhave, kamme yāvatikā bhikkhū kammappattā te anāgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti – vaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, the full number of monks competent for the transaction have not come, the consent of those who should send consent has not been conveyed, (or) those who are present protest, it is a factional transaction. |
Ñattidutiye ce, bhikkhave, kamme yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti – vaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, the full number of monks competent for the transaction have come, (but) the consent of those who should send consent has not been conveyed, (or) those who are present protest, it is a factional transaction. |
Ñattidutiye ce, bhikkhave, kamme yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti – vaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, the full number of monks competent for the transaction have come, and the consent of those who should send consent has been conveyed, (but) those who are present protest, it is a factional transaction. |
Ñatticatutthe ce, bhikkhave, kamme yāvatikā bhikkhū kammappattā te anāgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti – vaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, the full number of monks competent for the transaction have not come, the consent of those who should send consent has not been conveyed, (or) those who are present protest, it is a factional transaction. |
Ñatticatutthe ce, bhikkhave, kamme yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti – vaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, the full number of monks competent for the transaction have come, (but) the consent of those who should send consent has not been conveyed, (or) those who are present protest, it is a factional transaction. |
Ñatticatutthe ce, bhikkhave, kamme yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti – vaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, the full number of monks competent for the transaction have come, and the consent of those who should send consent has been conveyed, (but) those who are present protest, it is a factional transaction. |
Idaṃ vuccati, bhikkhave, vaggakammaṃ. |
“Monks, this is called a factional transaction. |
Katamañca, bhikkhave, samaggakammaṃ? |
“And what is a united transaction? |
Ñattidutiye ce, bhikkhave, kamme yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – samaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, the full number of monks competent for the transaction have come, the consent of those who should send consent has been conveyed, and those who are present do not protest, it is a united transaction. |
Ñatticatutthe ce, bhikkhave, kamme yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – samaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, the full number of monks competent for the transaction have come, the consent of those who should send consent has been conveyed, and those who are present do not protest, it is a united transaction. |
Idaṃ vuccati, bhikkhave, samaggakammaṃ. |
“Monks, this is called a united transaction. |
Katamañca, bhikkhave, dhammapatirūpakena vaggakammaṃ? |
“And what, monks, is a factional transaction that is a semblance of the Dhamma? |
Ñattidutiye ce, bhikkhave, kamme paṭhamaṃ kammavācaṃ anussāveti, pacchā ñattiṃ ṭhapeti, yāvatikā bhikkhū kammappattā te anāgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti – dhammapatirūpakena vaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, one proclaims the transaction statement first and sets forth the motion afterwards, and the full number of monks competent for the transaction have not come, the consent of those who should send consent has not been conveyed, (or) those who are present protest, it is a factional transaction that is a semblance of the Dhamma. |
Ñattidutiye ce, bhikkhave, kamme paṭhamaṃ kammavācaṃ anussāveti, pacchā ñattiṃ ṭhapeti, yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti – dhammapatirūpakena vaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, one proclaims the transaction statement first and sets forth the motion afterwards, and the full number of monks competent for the transaction have come, (but) the consent of those who should send consent has not been conveyed, (or) those who are present protest, it is a factional transaction that is a semblance of the Dhamma. |
Ñattidutiye ce, bhikkhave, kamme paṭhamaṃ kammavācaṃ anussāveti, pacchā ñattiṃ ṭhapeti, yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti – dhammapatirūpakena vaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, one proclaims the transaction statement first and sets forth the motion afterwards, and the full number of monks competent for the transaction have come, the consent of those who should send consent has been conveyed, (but) those who are present protest, it is a factional transaction that is a semblance of the Dhamma. |
Ñatticatutthe ce, bhikkhave, kamme paṭhamaṃ kammavācaṃ anussāveti, pacchā ñattiṃ ṭhapeti, yāvatikā bhikkhū kammappattā te anāgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti – dhammapatirūpakena vaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, one proclaims the transaction statement first and sets forth the motion afterwards, (but) the full number of monks competent for the transaction have not come, the consent of those who should send consent has not been conveyed, (or) those who are present protest, it is a factional transaction that is a semblance of the Dhamma. |
Ñatticatutthe ce, bhikkhave, kamme paṭhamaṃ kammavācaṃ anussāveti, pacchā ñattiṃ ṭhapeti, yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti – dhammapatirūpakena vaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, one proclaims the transaction statement first and sets forth the motion afterwards, and the full number of monks competent for the transaction have come, (but) the consent of those who should send consent has not been conveyed, (or) those who are present protest, it is a factional transaction that is a semblance of the Dhamma. |
Ñatticatutthe ce, bhikkhave, kamme paṭhamaṃ kammavācaṃ anussāveti, pacchā ñattiṃ ṭhapeti, yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti – dhammapatirūpakena vaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, one proclaims the transaction statement first and sets forth the motion afterwards, and the full number of monks competent for the transaction have come, the consent of those who should send consent has been conveyed, (but) those who are present protest, it is a factional transaction that is a semblance of the Dhamma. |
Idaṃ vuccati, bhikkhave, dhammapatirūpakena vaggakammaṃ. |
“Monks, this is called a factional transaction that is a semblance of the Dhamma. |
Katamañca, bhikkhave, dhammapatirūpakena samaggakammaṃ? |
“And what is a united transaction that is a semblance of the Dhamma? |
Ñattidutiye ce, bhikkhave, kamme paṭhamaṃ kammavācaṃ anussāveti, pacchā ñattiṃ ṭhapeti, yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – dhammapatirūpakena samaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, one proclaims the transaction statement first and sets forth the motion afterwards, and the full number of monks competent for the transaction have come, the consent of those who should send consent has been conveyed, and those who are present do not protest, it is a united transaction that is a semblance of the Dhamma. |
Ñatticatutthe ce, bhikkhave, kamme paṭhamaṃ kammavācaṃ anussāveti, pacchā ñattiṃ ṭhapeti, yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – dhammapatirūpakena samaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, one proclaims the transaction statement first and sets forth the motion afterwards, and the full number of monks competent for the transaction have come, the consent of those who should send consent has been conveyed, and those who are present do not protest, it is a united transaction that is a semblance of the Dhamma. |
Idaṃ vuccati, bhikkhave, dhammapatirūpakena samaggakammaṃ. |
“Monks, this is called a united transaction that is a semblance of the Dhamma. |
Katamañca, bhikkhave, dhammena samaggakammaṃ? |
“And what is a united transaction in accordance with the Dhamma? |
Ñattidutiye ce, bhikkhave, kamme paṭhamaṃ ñattiṃ ṭhapeti, pacchā ekāya kammavācāya kammaṃ karoti, yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti – dhammena samaggakammaṃ. |
“If, in a transaction with a motion and one proclamation, one sets forth the motion first and does the transaction by means of one transaction statement afterwards, and the full number of monks competent for the transaction have come, the consent of those who should send consent has been conveyed, and those who are present do not protest, it is a united transaction in accordance with the Dhamma. |
Ñatticatutthe ce, bhikkhave, kamme paṭhamaṃ ñattiṃ ṭhapeti, pacchā tīhi kammavācāhi kammaṃ karoti, yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti, dhammena samaggakammaṃ. |
“If, in a transaction with a motion and three proclamations, one sets forth the motion first and does the transaction by means of three transaction statements afterwards, and the full number of monks competent for the transaction have come, the consent of those who should send consent has been conveyed, and those who are present do not protest, it is a united transaction in accordance with the Dhamma. |
Idaṃ vuccati, bhikkhave, dhammena samaggakammaṃ. |
“Monks, this is called a united transaction in accordance with the Dhamma. |
Ñattivipannakammādikathā niṭṭhitā. |
The Discussion of Transactions with Invalid Motions, etc. is finished. |
388.Pañca saṅghā – catuvaggo bhikkhusaṅgho pañcavaggo bhikkhusaṅgho, dasavaggo bhikkhusaṅgho, vīsativaggo bhikkhusaṅgho, atirekavīsativaggo bhikkhusaṅgho. |
“‘Five Saṅghas: a quorum-of-four Saṅgha of monks; a quorum-of-five Saṅgha of monks; a quorum-of-ten Saṅgha of monks; a quorum-of-twenty Saṅgha of monks; a quorum-of-more-than-twenty Saṅgha of monks.’ |
Tatra, bhikkhave, yvāyaṃ catuvaggo bhikkhusaṅgho, ṭhapetvā tīṇi kammāni – upasampadaṃ pavāraṇaṃ abbhānaṃ, dhammena samaggo sabbakammesu kammappatto. |
“Of these, the quorum-of-four Saṅgha of monks—if united and in accordance with the Dhamma—is competent for the doing of all transactions except for three: Acceptance, Invitation, and rehabilitation. |
Tatra, bhikkhave, yvāyaṃ pañcavaggo bhikkhusaṅgho, ṭhapetvā dve kammāni – majjhimesu janapadesu upasampadaṃ abbhānaṃ, dhammena samaggo sabbakammesu kammappatto. |
“Of these, the quorum-of-five Saṅgha of monks—if united and in accordance with the Dhamma—is competent for the doing of all transactions except for two: Acceptance in the Middle Country and rehabilitation. [Mv.V.13.12] |
Tatra, bhikkhave, yvāyaṃ dasavaggo bhikkhusaṅgho, ṭhapetvā ekaṃ kammaṃ – abbhānaṃ, dhammena samaggo sabbakammesu kammappatto. |
“Of these, the quorum-of-ten Saṅgha of monks—if united and in accordance with the Dhamma—is competent for the doing of all transactions except for one: rehabilitation. |
Tatra, bhikkhave, yvāyaṃ vīsativaggo bhikkhusaṅgho dhammena samaggo sabbakammesu kammappatto. |
“Of these, the quorum-of-twenty Saṅgha of monks—if united and in accordance with the Dhamma—is competent for the doing of all transactions. |
Tatra, bhikkhave, yvāyaṃ atirekavīsativaggo bhikkhusaṅgho dhammena samaggo sabbakammesu kammappatto. |
“Of these, the a quorum-of-more-than-twenty Saṅgha of monks—if united and in accordance with the Dhamma—is competent for the doing of all transactions. |
389.Catuvaggakaraṇañce, bhikkhave, kammaṃ bhikkhunicatuttho kammaṃ kareyya – akammaṃ na ca karaṇīyaṃ. |
“If, in a transaction requiring a quorum of four, the transaction is done with a bhikkhunī as the fourth member, it is not a transaction and is not to be done. |
Catuvaggakaraṇañce, bhikkhave, kammaṃ sikkhamānacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ - pe -. |
“If, in a transaction requiring a quorum of four, … with a female trainee as the fourth member … |
Sāmaṇeracatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
“a novice … |
Sāmaṇericatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a female novice … |
Sikkhaṃ paccakkhātakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a renouncer of the training … |
Antimavatthuṃ ajjhāpannakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one who has committed an extreme (pārājika) offense … |
Āpattiyā adassane ukkhittakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one who is suspended for not seeing an offense … |
Āpattiyā appaṭikamme ukkhittakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one who is suspended for not making amends for an offense … |
Pāpikāya diṭṭhiyā appaṭinissagge ukkhittakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one who is suspended for not relinquishing an evil view … |
Paṇḍakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a paṇḍaka … |
Theyyasaṃvāsakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one who lives in affiliation by theft … |
Titthiyapakkantakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one who has gone over (while a monk) to another religion … |
Tiracchānagatacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
an animal … |
Mātughātakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a matricide … |
Pitughātakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a patricide … |
Arahantaghātakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a murderer of an arahant … |
Bhikkhunidūsakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a molester of a bhikkhunī … |
Saṅghabhedakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a schismatic … |
Lohituppādakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one who has shed (a Tathāgata’s) blood … |
Ubhatobyañjanakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a hermaphrodite … |
Nānāsaṃvāsakacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
a monk of a separate affiliation [BMC: 12] … |
Nānāsīmāya ṭhitacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one standing in a different territory … |
Iddhiyā vehāse ṭhitacatuttho kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
one standing (levitating) in the sky through psychic power … |
Yassa saṅgho kammaṃ karoti, taṃcatuttho kammaṃ kareyya … akammaṃ na ca karaṇīyaṃ. |
him concerning whom the Saṅgha is doing the action as the fourth member, it is not a transaction and is not to be done. |
Catuvaraṇaṃ. |
Doing (transactions) with a quorum of four |
390.Pañcavaggakaraṇañce, bhikkhave, kammaṃ bhikkhunipañcamo kammaṃ kareyya… akammaṃ na ca karaṇīyaṃ. |
“If, in a transaction requiring a quorum of five, the transaction is done with a bhikkhunī as the fifth member, it is not a transaction and is not to be done. |
Pañcavaggakaraṇañce, bhikkhave, kammaṃ sikkhamānapañcamo kammaṃ kareyya - pe -. |
“If, in a transaction requiring a quorum of five, … with a female trainee as the fifth member … |
Sāmaṇerapañcamo kammaṃ kareyya… sāmaṇeripañcamo kammaṃ kareyya … sikkhaṃ paccakkhātakapañcamo kammaṃ kareyya… antimavatthuṃ ajjhāpannakapañcamo kammaṃ kareyya… āpattiyā adassane ukkhittakapañcamo kammaṃ kareyya… āpattiyā appaṭikamme ukkhittakapañcamo kammaṃ kareyya… pāpikāya diṭṭhiyā appaṭinissagge ukkhittakapañcamo kammaṃ kareyya… paṇḍakapañcamo kammaṃ kareyya… theyyasaṃvāsakapañcamo kammaṃ kareyya… titthiyapakkantakapañcamo kammaṃ kareyya… tiracchānagatapañcamo kammaṃ kareyya… mātughātakapañcamo kammaṃ kareyya… pitughātakapañcamo kammaṃ kareyya… arahantaghātakapañcamo kammaṃ kareyya… bhikkhunidūsakapañcamo kammaṃ kareyya… saṅghabhedakapañcamo kammaṃ kareyya… lohituppādakapañcamo kammaṃ kareyya… ubhatobyañjanakapañcamo kammaṃ kareyya… nānāsaṃvāsakapañcamo kammaṃ kareyya… nānāsīmāya ṭhitapañcamo kammaṃ kareyya… iddhiyā vehāse ṭhitapañcamo kammaṃ kareyya… yassa saṅgho kammaṃ karoti, taṃpañcamo kammaṃ kareyya – akammaṃ na ca karaṇīyaṃ. |
a novice … a female novice … a renouncer of the training … one who has committed an extreme (pārājika) offense … one who is suspended for not seeing an offense … one who is suspended for not making amends for an offense … one who is suspended for not relinquishing an evil view … a paṇḍaka … one who lives in affiliation by theft … one who has gone over (while a monk) to another religion … an animal … a matricide … a patricide … a murderer of an arahant … a molester of a bhikkhunī … a schismatic … one who has shed (a Tathāgata’s) blood … a hermaphrodite … a monk of a separate affiliation … one standing in a different territory … one standing (levitating) in the sky through psychic power … him concerning whom the Saṅgha is doing the action as the fifth member, it is not a transaction and is not to be done. |
Pañcavaggakaraṇaṃ. |
Doing (transactions) with a quorum of five |
391.Dasavaggakaraṇañce, bhikkhave, kammaṃ bhikkhunidasamo kammaṃ kareyya, akammaṃ na ca karaṇīyaṃ. |
“If, in a transaction requiring a quorum of ten, the transaction is done with a bhikkhunī as the tenth member, it is not a transaction and is not to be done. |
Dasavaggakaraṇañce, bhikkhave, kammaṃ sikkhamānadasamo kammaṃ kareyya, akammaṃ na ca karaṇīyaṃ - pe -. |
“If, in a transaction requiring a quorum of ten, … with a female trainee as the tenth member … |
Dasavaggakaraṇañce, bhikkhave, kammaṃ yassa saṅgho kammaṃ karoti, taṃdasamo kammaṃ kareyya – akammaṃ na ca karaṇīyaṃ. |
a novice … a female novice … a renouncer of the training … one who has committed an extreme (pārājika) offense … one who is suspended for not seeing an offense … one who is suspended for not making amends for an offense … one who is suspended for not relinquishing an evil view … a paṇḍaka … one who lives in affiliation by theft … one who has gone over (while a monk) to another religion … an animal … a matricide … a patricide … a murderer of an arahant … a molester of a bhikkhunī … a schismatic … one who has shed (a Tathāgata’s) blood … a hermaphrodite … a monk of a separate affiliation … one standing in a different territory … one standing (levitating) in the sky through psychic power … him concerning whom the Saṅgha is doing the action is the tenth member, it is not a transaction and is not to be done. |
Dasavaggakaraṇaṃ. |
Doing (transactions) with a quorum of ten |
392.Vīsativaggakaraṇañce, bhikkhave, kammaṃ bhikkhunivīso kammaṃ kareyya – akammaṃ na ca karaṇīyaṃ. |
“If, in a transaction requiring a quorum of twenty, the transaction is done with a bhikkhunī as the twentieth member, it is not a transaction and is not to be done. |
Vīsativaggakaraṇañce, bhikkhave, kammaṃ sikkhamānavīso kammaṃ kareyya - pe - sāmaṇeravīso kammaṃ kareyya… sāmaṇerivīso kammaṃ kareyya… sikkhaṃ paccakkhātakavīso kammaṃ kareyya… antimavatthuṃ ajjhāpannakavīso kammaṃ kareyya… āpattiyā adassane ukkhittakavīso kammaṃ kareyya… āpattiyā appaṭikamme ukkhittakavīso kammaṃ kareyya… pāpikāya diṭṭhiyā appaṭinissagge ukkhittakavīso kammaṃ kareyya… paṇḍakavīso kammaṃ kareyya… theyyasaṃvāsakavīso kammaṃ kareyya… titthiyapakkantakavīso kammaṃ kareyya… tiracchānagatavīso kammaṃ kareyya… mātughātakavīso kammaṃ kareyya… pitughātakavīso kammaṃ kareyya… arahantaghātakavīso kammaṃ kareyya… bhikkhunidūsakavīso kammaṃ kareyya… saṅghabhedakavīso kammaṃ kareyya… lohituppādakavīso kammaṃ kareyya… ubhatobyañjanakavīso kammaṃ kareyya… nānāsaṃvāsakavīso kammaṃ kareyya… nānāsīmāya ṭhitavīso kammaṃ kareyya… iddhiyā vehāse ṭhitavīso kammaṃ kareyya… yassa saṅgho kammaṃ karoti, taṃvīso kammaṃ kareyya – akammaṃ na ca karaṇīyaṃ. |
“If, in a transaction requiring a quorum of twenty, … with a female trainee as the twentieth member … a novice … a female novice … a renouncer of the training … one who has committed an extreme (pārājika) offense … one who is suspended for not seeing an offense … one who is suspended for not making amends for an offense … one who is suspended for not relinquishing an evil view … a paṇḍaka … one who lives in affiliation by theft … one who has gone over (while a monk) to another religion … an animal … a matricide … a patricide … a murderer of an arahant … a molester of a bhikkhunī … a schismatic … one who has shed (a Tathāgata’s) blood … a hermaphrodite … a monk of a separate affiliation … one standing in a different territory … one standing (levitating) in the sky through psychic power … him concerning whom the Saṅgha is doing the action is the twentieth member, it is not a transaction and is not to be done. |
Vīsativaggakaraṇaṃ. |
Doing (transactions) with a quorum of twenty |
Catuvaggakaraṇādikathā niṭṭhitā. |
The Discussion of Doing (Transactions) with a Quorum of Four, etc. is finished. |
393.Pārivāsikacatuttho ce, bhikkhave, parivāsaṃ dadeyya, mūlāya paṭikasseyya, mānattaṃ dadeyya, taṃvīso abbheyya – akammaṃ na ca karaṇīyaṃ. |
“Monks, if (a Saṅgha with) one on probation as the fourth should grant probation, send back to the beginning, or grant penance; if (a Saṅgha with him) as the twentieth should rehabilitate, it is not a transaction and is not to be done. |
Mūlāya paṭikassanārahacatuttho ce, bhikkhave, parivāsaṃ dadeyya, mūlāya paṭikasseyya, mānattaṃ dadeyya, taṃvīso abbheyya – akammaṃ na ca karaṇīyaṃ. |
“Monks, if (a Saṅgha with) one deserving to be sent back to the beginning as the fourth should grant probation, send back to the beginning, or grant penance; if (a Saṅgha with him) as the twentieth should rehabilitate, it is not a transaction and is not to be done. |
Mānattārahacatuttho ce, bhikkhave, parivāsaṃ dadeyya, mūlāya paṭikasseyya, mānattaṃ dadeyya, taṃvīso abbheyya – akammaṃ na ca karaṇīyaṃ. |
“Monks, if (a Saṅgha with) one deserving penance as the fourth should grant probation, send back to the beginning, or grant penance; if (a Saṅgha with him) as the twentieth should rehabilitate, it is not a transaction and is not to be done. |
Mānattacārikacatuttho ce, bhikkhave, parivāsaṃ dadeyya, mūlāya paṭikasseyya, mānattaṃ dadeyya, taṃvīso abbheyya – akammaṃ na ca karaṇīyaṃ. |
“Monks, if (a Saṅgha with) one observing penance as the fourth should grant probation, send back to the beginning, or grant penance; if (a Saṅgha with him) as the twentieth should rehabilitate, it is not a transaction and is not to be done. |
Abbhānārahacatuttho ce, bhikkhave, parivāsaṃ dadeyya, mūlāya paṭikasseyya, mānattaṃ dadeyya, taṃvīso abbheyya – akammaṃ na ca karaṇīyaṃ. |
“Monks, if (a Saṅgha with) one deserving rehabilitation as the fourth should grant probation, send back to the beginning, or grant penance; if (a Saṅgha with him) as the twentieth should rehabilitate, it is not a transaction and is not to be done. |
394.Ekaccassa, bhikkhave, saṅghamajjhe paṭikkosanā ruhati, ekaccassa na ruhati. |
“Monks, the protest of some in the midst of the Saṅgha carries weight, while that of others does not carry weight. |
Kassa ca, bhikkhave, saṅghamajjhe paṭikkosanā na ruhati? |
“And whose protest in the midst of the Saṅgha does not carry weight? |
Bhikkhuniyā, bhikkhave, saṅghamajjhe paṭikkosanā na ruhati. |
“The protest of a bhikkhunī in the midst of the Saṅgha does not carry weight. |
Sikkhamānāya, bhikkhave - pe - sāmaṇerassa, bhikkhave… sāmaṇeriyā, bhikkhave… sikkhāpaccakkhātakassa bhikkhave… antimavatthuṃ ajjhāpannakassa, bhikkhave … ummattakassa, bhikkhave… khittacittassa, bhikkhave… vedanāṭṭassa, bhikkhave… āpattiyā adassane ukkhittakassa, bhikkhave… āpattiyā appaṭikamme ukkhittakassa, bhikkhave… pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa, bhikkhave… paṇḍakassa, bhikkhave… theyyasaṃvāsakassa, bhikkhave… titthiyapakkantakassa, bhikkhave … tiracchānagatassa bhikkhave… mātughātakassa, bhikkhave… pitughātakassa, bhikkhave… arahantaghātakassa, bhikkhave… bhikkhunidūsakassa, bhikkhave… saṅghabhedakassa, bhikkhave… lohituppādakassa, bhikkhave… ubhatobyañjanakassa, bhikkhave… nānāsaṃvāsakassa, bhikkhave… nānāsīmāya ṭhitassa, bhikkhave… iddhiyā vehāse ṭhitassa, bhikkhave, yassa saṅgho kammaṃ karoti, tassa ca [tassa (syā.)], bhikkhave, saṅghamajjhe paṭikkosanā na ruhati. |
“a female trainee … “a novice … a female novice … a renouncer of the training … one who has committed an extreme (pārājika) offense … one who is insane … one possessed … one delirious with pain … one who is suspended for not seeing an offense … one who is suspended for not making amends for an offense … one who is suspended for not relinquishing an evil view … a paṇḍaka … a person in affiliation through theft … a monk who has gone over (while a monk) to another religion … an animal … a matricide … a patricide … a murderer of an arahant … a molester of a bhikkhunī … a schismatic … a shedder of (a Tathāgata’s) blood … a hermaphrodite … a monk of a separate affiliation [BMC: 12] … one standing in a different territory … one standing (levitating) in the sky through psychic power … the one concerning whom the Saṅgha is doing the action, in the midst of the Saṅgha, does not carry weight. |
Imesaṃ kho, bhikkhave, saṅghamajjhe paṭikkosanā na ruhati. |
“Monks the protest of these in the midst of the Saṅgha does not carry weight1. |
Kassa ca, bhikkhave, saṅghamajjhe paṭikkosanā ruhati? |
“And whose protest in the midst of the Saṅgha does carry weight? |
Bhikkhussa, bhikkhave, pakatattassa |
“The protest of a regular monk |
Samānasaṃvāsakassa samānasīmāya ṭhitassa antamaso ānantarikassāpi [anantarikassāpi (syā.)] bhikkhuno viññāpentassa saṅghamajjhe paṭikkosanā ruhati. |
in the midst of the Saṅgha carries weight if he is of the same affiliation and is staying within the same territory, even if he just informs the monk right next to him. |
Imassa kho, bhikkhave, saṅghamajjhe paṭikkosanā ruhati. |
“Monks the protest of these in the midst of the Saṅgha does carry weight. |
Pārivāsikādikathā niṭṭhitā. |
The Discussion of One on Probation, etc. is finished. |
395.Dvemā, bhikkhave, nissāraṇā. |
There are these two expulsions. |
Atthi, bhikkhave, puggalo appatto nissāraṇaṃ. |
There is the individual who has not been subjected to expulsion [has not been expelled] who, |
Tañce saṅgho nissāreti, ekacco sunissārito, ekacco dunnissārito. |
if the Saṅgha expels him, in some cases is wrongly expelled and in some cases rightly expelled. |
Katamo ca, bhikkhave, puggalo appatto nissāraṇaṃ, tañce saṅgho nissāreti – dunnissārito? |
“And which is the individual who has not been subjected to expulsion who, if the Saṅgha expels him, is wrongly expelled? |
Idha pana, bhikkhave, bhikkhu suddho hoti anāpattiko. |
“Monks, there is the case where a monk is pure and without offense. |
Tañce saṅgho nissāreti – dunnissārito. |
If the Saṅgha expels him, he is wrongly expelled. |
Ayaṃ vuccati, bhikkhave, puggalo appatto nissāraṇaṃ, tañce saṅgho nissāreti – dunnissārito. |
“This is called the individual who has not been subjected to expulsion who, if the Saṅgha expels him, is wrongly expelled. |
Katamo ca, bhikkhave, puggalo appatto nissāraṇaṃ, tañce saṅgho nissāreti – sunissārito? |
“And which is the individual who has not been subjected to expulsion who, if the Saṅgha expels him, is rightly expelled? |
Idha pana, bhikkhave, bhikkhu bālo hoti abyatto āpattibahulo anapadāno, gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi, tañce saṅgho nissāreti – sunissārito. |
“Monks, there is the case where a monk is inexperienced and incompetent, indiscriminately full of offenses, living in the company of householders, in unbecoming association with householders1. If the Saṅgha expels him, he is rightly expelled. |
Ayaṃ vuccati, bhikkhave, puggalo appatto nissāraṇaṃ, tañce saṅgho nissāreti – sunissārito. |
“This is called the individual who has not been subjected to expulsion who, if the Saṅgha expels him, is rightly expelled. |
396.Dvemā, bhikkhave, osāraṇā. |
“There are these two restorations. |
Atthi, bhikkhave, puggalo appatto osāraṇaṃ tañce saṅgho osāreti, ekacco sosārito, ekacco dosārito. |
There is the individual who is not eligible for restoration who, if the Saṅgha restores him, in some cases is rightly restored and in some cases wrongly restored. [Mv.I.71.1] |
Katamo ca, bhikkhave, puggalo appatto osāraṇaṃ, tañce saṅgho osāreti – dosārito? |
“And which is the individual who has not been granted restoration who, if the Saṅgha restores him, is wrongly restored? |
Paṇḍako, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti – dosārito. |
“A paṇḍaka who has not been granted restoration, if the Saṅgha restores him, is wrongly restored. |
Theyyasaṃvāsako, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti – dosārito. |
“One living in affiliation by theft … |
Titthiyapakkantako, bhikkhave - pe - tiracchānagato, bhikkhave… mātughātako, bhikkhave… pitughātako, bhikkhave… arahantaghātako, bhikkhave… bhikkhunidūsako, bhikkhave… saṅghabhedako, bhikkhave… lohituppādako, bhikkhave… ubhatobyañjanako, bhikkhave, appatto, osāraṇaṃ, tañce saṅgho osāreti – dosārito. |
“One who has gone over (while a monk) to another religion … an animal … a matricide … a patricide … a murderer of an arahant … a molester of a bhikkhunī … a schismatic … one who has shed (a Tathāgata’s) blood … a hermaphrodite not yet granted admittance, if the Saṅgha restores him, is wrongly restored.” |
Ayaṃ vuccati, bhikkhave, puggalo appatto osāraṇaṃ, tañce saṅgho osāreti – dosārito. |
“Monks, this is called the individual who has not been granted restoration who, if the Saṅgha restores him, is wrongly restored. |
Ime vuccanti, bhikkhave, puggalā appattā osāraṇaṃ, te ce saṅgho osāreti – dosāritā. |
[…] |
Katamo ca, bhikkhave, puggalo appatto osāraṇaṃ, tañce saṅgho osāreti – sosārito? |
“And which is the individual who is not liable for admittance who, if the Saṅgha admits him, is rightly admitted? |
Hatthacchinno, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti, sosārito. |
“One with a hand cut off, if the Saṅgha admits him, is rightly admitted. |
Pādacchinno, bhikkhave - pe - hatthapādacchinno, bhikkhave… kaṇṇacchinno, bhikkhave… nāsacchinno, bhikkhave… kaṇṇanāsacchinno, bhikkhave… aṅgulicchinno, bhikkhave… aḷacchinno, bhikkhave… kaṇḍaracchinno, bhikkhave… phaṇahatthako, bhikkhave… khujjo, bhikkhave… vāmano, bhikkhave… galagaṇḍī, bhikkhave… lakkhaṇāhato, bhikkhave… kasāhato, bhikkhave… likhitako, bhikkhave… sīpadiko, bhikkhave… pāparogī, bhikkhave… parisadūsako, bhikkhave… kāṇo, bhikkhave… kuṇī, bhikkhave… khañjo, bhikkhave… pakkhahato, bhikkhave… chinniriyāpatho, bhikkhave… jarādubbalo, bhikkhave… andho, bhikkhave… mūgo, bhikkhave… badhiro, bhikkhave… andhamūgo, bhikkhave… andhabadhiro, bhikkhave… mūgabadhiro, bhikkhave… andhamūgabadhiro, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti – sosārito. |
“One with a foot cut off … “One with a hand and foot cut off … one with an ear cut off … one with a nose cut off … one with an ear and nose cut off… one with a finger/toe cut off … one with a thumb/big toe cut off … one with a cut tendon … one who has webbed fingers … a bent-over person … a dwarf … one with a goiter … one who has been branded … one who has been whipped … one for whom a warrant has been sent out … one with a club foot/elephantiasis … one who has an evil illness … one who disgraces the assembly … one who is blind in one eye … one who has a crooked limb … one who is lame … one half-paralyzed … a cripple … one weak from old age … one who is blind … dumb … deaf … blind and dumb … blind and deaf … deaf and dumb … blind and deaf and dumb not yet granted admittance, if granted admittance, is rightly admitted.” |
Ayaṃ vuccati, bhikkhave, puggalo appatto osāraṇaṃ, tañce saṅgho osāreti – sosārito. |
“Monks, this is called the individual who has not been granted restoration who, if the Saṅgha restores him, is rightly restored. |
Ime vuccanti, bhikkhave, puggalā appattā osāraṇaṃ, te ce saṅgho osāreti – sosāritā. |
[…] |
Dvenissāraṇādikathā niṭṭhitā. |
The Discussion of Two Expulsions, etc. is finished. |
Vāsabhagāmabhāṇavāro niṭṭhito paṭhamo. |
The First Recitation Section, on Vāsabha Village (is finished). |
397.Idha pana, bhikkhave, bhikkhussa na hoti āpatti daṭṭhabbā. |
“Monks, there is the case where a monk has no offense that should be seen. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpatti"nti? |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Do you see that offense?’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamahaṃ passeyya"nti. |
“He says, ‘Friends, I have no offense that I should see.’ |
Taṃ saṅgho āpattiyā adassane ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not seeing an offense—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa na hoti āpatti paṭikātabbā. |
“Monks, there is the case where a monk has no offense for which he should make amends. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, paṭikarohi taṃ āpatti"nti. |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Make amends for that offense.’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamayaṃ paṭikareyya"nti. |
“He says, ‘Friends, I have no offense for which I should make amends.’ |
Taṃ saṅgho āpattiyā appaṭikamme ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not making amends for an offense—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa na hoti pāpikā diṭṭhi paṭinissajjetā. |
“Monks, there is the case where a monk has no evil view that would be grounds for relinquishment. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "pāpikā te, āvuso, diṭṭhi, paṭinissajjetaṃ pāpikaṃ diṭṭhi"nti. |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have an evil view, friend. Relinquish that evil view.’ |
So evaṃ vadeti – "natthi me, āvuso, pāpikā diṭṭhi, yamahaṃ paṭinissajjeyya"nti. |
“He says, ‘Friends, I have no evil view that I should relinquish.’ |
Taṃ saṅgho pāpikāya diṭṭhiyā appaṭinissagge ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not relinquishing an evil view—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa na hoti āpatti daṭṭhabbā, na hoti āpatti paṭikātabbā. |
“Monks, there is the case where a monk has no offense to be seen, and no offense for which he should make amends. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpatti? |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Do you see that offense? |
Paṭikarohi taṃ āpatti"nti. |
Make amends for that offense.’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamahaṃ passeyyaṃ. |
“He says, ‘Friends, I have no offense that I should see |
Natthi me, āvuso, āpatti, yamahaṃ paṭikareyya"nti. |
and no offense for which I should make amends.’ |
Taṃ saṅgho adassane vā appaṭikamme vā ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not seeing (an offense) or for not making amends (for an offense)—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa na hoti āpatti daṭṭhabbā, na hoti pāpikā diṭṭhi paṭinissajjetā. |
“Monks, there is the case where a monk has no offense to be seen, and no evil view that would be grounds for relinquishment. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpattiṃ? |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. |
Pāpikā te diṭṭhi, paṭinissajjetaṃ pāpikaṃ diṭṭhi"nti. |
Do you see that offense? You have an evil view. Relinquish that evil view.’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamahaṃ passeyyaṃ; natthi me, āvuso, pāpikā diṭṭhi, yamahaṃ paṭinissajjeyya"nti. |
“He says, ‘Friends, I have no offense that I should see and no evil view that I should relinquish.’ |
Taṃ saṅgho adassane vā appaṭinissagge vā ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not seeing (an offense) or for not relinquishing an evil view—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa na hoti āpatti paṭikātabbā, na hoti pāpikā diṭṭhi paṭinissajjetā. |
“Monks, there is the case where a monk has no offense to make amends for, and no evil view that would be grounds for relinquishment. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, paṭikarohi taṃ āpattiṃ; pāpikā te diṭṭhi, paṭinissajjetaṃ pāpikaṃ diṭṭhi"nti. |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Make amends for that offense. You have an evil view. Relinquish that evil view.’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamahaṃ paṭikareyyaṃ. |
“He says, ‘Friends, I have no offense for which he should make amends |
Natthi me, āvuso, pāpikā diṭṭhi, yamahaṃ paṭinissajjeyya"nti. |
and no evil view that I should relinquish.’ |
Taṃ saṅgho appaṭikamme vā appaṭinissagge vā ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not making amends for (an offense) or for not relinquishing (an evil view)—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa na hoti āpatti daṭṭhabbā, na hoti āpatti paṭikātabbā, na hoti pāpikā diṭṭhi paṭinissajjetā. |
“Monks, there is the case where a monk has no offense to be seen, no offense for which he should make amends, and no evil view that would be grounds for relinquishment. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpattiṃ? |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Do you see that offense? |
Paṭikarohi taṃ āpattiṃ; pāpikā te diṭṭhi, paṭinissajjetaṃ pāpikaṃ diṭṭhi"nti. |
Make amends for that offense. You have an evil view. Relinquish that evil view.’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamahaṃ passeyyaṃ. |
“He says, ‘Friends, I have no offense that I should see, |
Natthi me, āvuso, āpatti, yamahaṃ paṭikareyyaṃ. |
no offense for which I should make amends, |
Natthi me, āvuso, pāpikā diṭṭhi, yamahaṃ paṭinissajjeyya"nti. |
and no evil view that I should relinquish.’ |
Taṃ saṅgho adassane vā appaṭikamme vā appaṭinissagge vā ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not seeing (an offense), for not making amends for (an offense) or for not relinquishing (an evil view)—a non-Dhamma transaction. |
398.Idha pana, bhikkhave, bhikkhussa hoti āpatti daṭṭhabbā. |
“Monks, there is the case where a monk has an offense to be seen. |
Tamenaṃ codeti. |
“They— |
Saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpatti"nti? |
a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Do you see that offense?’ |
So evaṃ vadeti – "āmāvuso, passāmī"ti. |
“He says, ‘Yes, friends, I see it.’ |
Taṃ saṅgho āpattiyā adassane ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not seeing an offense—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa hoti āpatti paṭikātabbā. |
“Monks, there is the case where a monk has an offense to make amends for. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, paṭikarohi taṃ āpatti"nti. |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Make amends for that offense.’ |
So evaṃ vadeti – "āmāvuso, paṭikarissāmī"ti. |
“He says, ‘Yes, friends, I will make amends.’ |
Taṃ saṅgho āpattiyā appaṭikamme ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not making amends for an offense—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa hoti pāpikā diṭṭhi paṭinissajjetā. |
“Monks, there is the case where a monk has an evil view which should be relinquished. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "pāpikā te, āvuso, diṭṭhi; paṭinissajjetaṃ pāpikaṃ diṭṭhi"nti. |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have an evil view. Relinquish that evil view.’ |
So evaṃ vadeti – "āmāvuso, paṭinissajjissāmī"ti. |
“He says, ‘Yes, friends, I will relinquish it.’ |
Taṃ saṅgho pāpikāya diṭṭhiyā appaṭinissagge ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not relinquishing (an evil view)—a non-Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa hoti āpatti daṭṭhabbā, hoti āpatti paṭikātabbā - pe - hoti āpatti daṭṭhabbā, hoti pāpikā diṭṭhi paṭinissajjetā - pe - hoti āpatti paṭikātabbā, hoti pāpikā diṭṭhi paṭinissajjetā - pe - hoti āpatti daṭṭhabbā, hoti āpatti paṭikātabbā, hoti pāpikā diṭṭhi paṭinissajjetā. |
“Monks, there is the case where a monk has an offense to be seen and an offense for which he should make amends. “… has an offense to be seen and an evil view that would be grounds for relinquishment. “… has an offense for which he should make amends and an evil view that would be grounds for relinquishment. “… has an offense to be seen, an offense for which he should make amends, and an evil view that would be grounds for relinquishment. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpattiṃ? |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into offense, friend. Do you see that offense? |
Paṭikarohi taṃ āpattiṃ; pāpikā te diṭṭhi, paṭinissajjetaṃ pāpikaṃ diṭṭhi"nti. |
Make amends for that offense. You have an evil view. Relinquish that evil view.’ |
So evaṃ vadeti – "āmāvuso, passāmi, āma paṭikarissāmi, āma paṭinissajjissāmī"ti. |
“He says, ‘Yes, friends, I see it. Yes, I will make amends. Yes, I will relinquish it.’ |
Taṃ saṅgho adassane vā appaṭikamme vā appaṭinissagge vā ukkhipati – adhammakammaṃ. |
“The Saṅgha suspends him for not seeing (an offense), or for not making amends (for an offense, or for not relinquishing (an evil view)—a non-Dhamma transaction. |
399.Idha pana, bhikkhave, bhikkhussa hoti āpatti daṭṭhabbā. |
“Monks, there is the case where a monk has an offense to be seen. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpatti"nti? |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Do you see that offense?’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamahaṃ passeyya"nti. |
“He says, ‘Friends, I have no offense that I should see.’ |
Taṃ saṅgho āpattiyā adassane ukkhipati – dhammakammaṃ. |
“The Saṅgha suspends him for not seeing an offense—a Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa hoti āpatti paṭikātabbā. |
“Monks, there is the case where a monk has an offense for which he should make amends. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, paṭikarohi taṃ āpatti"nti. |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into an offense, friend. Make amends for that offense.’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamahaṃ paṭikareyya"nti. |
“He says, ‘Friends, I have no offense for which I should make amends.’ |
Taṃ saṅgho āpattiyā appaṭikamme ukkhipati – dhammakammaṃ. |
“The Saṅgha suspends him for not making amends for an offense—a Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa hoti pāpikā diṭṭhi paṭinissajjetā. |
“Monks, there is the case where a monk has an evil view that would be grounds for relinquishment. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "pāpikā te, āvuso, diṭṭhi, paṭinissajjetaṃ pāpikaṃ diṭṭhi"nti. |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have an evil view, friend. Relinquish that evil view.’ |
So evaṃ vadeti – "natthi me, āvuso, pāpikā diṭṭhi, yamahaṃ paṭinissajjeyya"nti. |
“He says, ‘Friends, I have no evil view that I should relinquish.’ |
Taṃ saṅgho pāpikāya diṭṭhiyā appaṭinissagge ukkhipati – dhammakammaṃ. |
“The Saṅgha suspends him for not relinquishing an evil view—a Dhamma transaction. |
Idha pana, bhikkhave, bhikkhussa hoti āpatti daṭṭhabbā, hoti āpatti paṭikātabbā - pe - |
“Monks, there is the case where a monk has an offense to be seen and an offense for which he should make amends. |
Hoti āpatti daṭṭhabbā, hoti pāpikā diṭṭhi paṭinissajjetā - pe - hoti āpatti paṭikātabbā, hoti pāpikā diṭṭhi paṭinissajjetā - pe - hoti āpatti daṭṭhabbā, hoti āpatti paṭikātabbā, hoti pāpikā diṭṭhi paṭinissajjetā. |
“… has an offense to be seen and an evil view that would be grounds for relinquishment. “… has an offense for which he should make amends and an evil view that would be grounds for relinquishment. “… has an offense to be seen, an offense for which he should make amends, and an evil view that would be grounds for relinquishment. |
Tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpattiṃ? |
“They—a Saṅgha or several (monks) or one individual (monk)—charge him, ‘You have fallen into offense, friend. Do you see that offense? |
Paṭikarohi taṃ āpattiṃ. |
Make amends for that offense. |
Pāpikā te diṭṭhi, paṭinissajjetaṃ pāpikaṃ diṭṭhi"nti. |
You have an evil view. Relinquish that evil view.’ |
So evaṃ vadeti – "natthi me, āvuso, āpatti, yamahaṃ passeyyaṃ. |
“He says, ‘Friends, I have no offense that I should see, |
Natthi me, āvuso, āpatti yamahaṃ paṭikareyyaṃ. |
no offense for which I should make amends, |
Natthi me, āvuso, pāpikā diṭṭhi, yamahaṃ paṭinissajjeyya"nti. |
and no evil view that I should relinquish.’ |
Taṃ saṅgho adassane vā appaṭikamme vā appaṭinissagge vā ukkhipati – dhammakammanti. |
“The Saṅgha suspends him for not seeing (an offense), or for not making amends (for an offense, or for not relinquishing (an evil view)—a Dhamma transaction.” |
Adhammakammādikathā niṭṭhitā. |
The Discussion of Non-Dhamma Transactions, etc. is finished. |
400.Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Upāli went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – "yo nu kho, bhante, samaggo saṅgho sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, dhammakammaṃ nu kho taṃ, bhante, vinayakamma"nti? |
As he was sitting there, he said to the Blessed One, “A Saṅgha that, in unity, not face-to-face, does a transaction that should be done face-to-face: Is that a Dhamma transaction, lord, a Vinaya transaction?” |
"Adhammakammaṃ taṃ, upāli, avinayakamma"nti. |
“It is a non-Dhamma transaction, Upāli, a non-Vinaya transaction.” |
"Yo nu kho, bhante, samaggo saṅgho paṭipucchākaraṇīyaṃ kammaṃ appaṭipucchā karoti - pe - paṭiññāyakaraṇīyaṃ kammaṃ apaṭiññāya karoti… sativinayārahassa amūḷhavinayaṃ deti… amūḷhavinayārahassa tassapāpiyasikākammaṃ karoti… tassapāpiyasikākammārahassa tajjanīyakammaṃ karoti… tajjanīyakammārahassa niyassakammaṃ karoti … niyassakammārahassa pabbājanīyakammaṃ karoti… pabbājanīyakammārahassa paṭisāraṇīyakammaṃ karoti… paṭisāraṇīyakammārahassa ukkhepanīyakammaṃ karoti… ukkhepanīyakammārahassa parivāsaṃ deti… parivāsārahaṃ mūlāya paṭikassati… mūlāyapaṭikassanārahassa mānattaṃ deti… mānattārahaṃ abbheti… abbhānārahaṃ upasampādeti, dhammakammaṃ nu kho taṃ, bhante, vinayakamma"nti? |
“Lord, a Saṅgha that, in unity, without interrogation, does a transaction that should be done with interrogation … “without the acknowledgment (of the accused monk), does a transaction that should be done with his acknowledgment … “gives a verdict of past insanity to one who deserves a verdict of mindfulness … “imposes a further-punishment transaction on one who deserves a verdict of past insanity … “imposes a censure transaction on one who deserves a further-punishment transaction … “imposes a demotion transaction on one who deserves a censure transaction … “imposes a banishment transaction on one who deserves a demotion transaction … “imposes a reconciliation transaction on one who deserves a banishment transaction … “imposes a suspension transaction on one who deserves a reconciliation transaction … “gives probation to one who deserves a suspension transaction … “sends back to the beginning one who deserves probation … “gives penance to one who deserves to be sent back to the beginning … “rehabilitates one who deserves penance … “gives Acceptance to one who deserves rehabilitation: Is that a Dhamma transaction, a Vinaya transaction?” |
"Adhammakammaṃ taṃ, upāli, avinayakammaṃ". |
“It is a non-Dhamma transaction, Upāli, a non-Vinaya transaction.” |
"Yo kho, upāli, samaggo saṅgho sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, evaṃ kho, upāli, adhammakammaṃ hoti avinayakammaṃ, evañca pana saṅgho sātisāro hoti. |
“Any Saṅgha that, in unity, not face-to-face, does a transaction that should be done face-to-face: That, Upāli, is a non-Dhamma transaction, a non-Vinaya transaction. And in doing so the Saṅgha has overstepped its bounds. |
Yo kho, upāli, samaggo saṅgho paṭipucchākaraṇīyaṃ kammaṃ appaṭipucchā karoti - pe - paṭiññāyakaraṇīyaṃ kammaṃ apaṭiññāya karoti… sativinayārahassa amūḷhavinayaṃ deti… amūḷhavinayārahassa tassapāpiyasikākammaṃ karoti… tassapāpiyasikākammārahassa tajjanīyakammaṃ karoti… tajjanīyakammārahassa niyassakammaṃ karoti… niyassakammārahassa pabbājanīyakammaṃ karoti… pabbājanīyakammārahassa paṭisāraṇīyakammaṃ karoti… paṭisāraṇīyakammārahassa ukkhepanīyakammaṃ karoti… ukkhepanīyakammārahassa parivāsaṃ deti… parivāsārahaṃ mūlāya paṭikassati… mūlāyapaṭikassanārahassa mānattaṃ deti… mānattārahaṃ abbheti… abbhānārahaṃ upasampādeti, evaṃ kho, upāli, adhammakammaṃ hoti avinayakammaṃ. |
“Any Saṅgha that, in unity, without interrogation, does a transaction that should be done with interrogation … “without the acknowledgment (of the accused monk), does a transaction that should be done with his acknowledgment … [BMC: 1 [2] “gives a verdict of past insanity to one who deserves a verdict of mindfulness … “imposes a further-punishment transaction on one who deserves a verdict of past insanity … “imposes a censure transaction on one who deserves a further-punishment transaction … “imposes a demotion transaction on one who deserves a censure transaction … “imposes a banishment transaction on one who deserves a demotion transaction … “imposes a reconciliation transaction on one who deserves a banishment transaction … “imposes a suspension transaction on one who deserves a reconciliation transaction … “gives probation to one who deserves a suspension transaction … “sends back to the beginning one who deserves probation … “gives penance to one who deserves to be sent back to the beginning … “rehabilitates one who deserves penance … “gives Acceptance to one who deserves rehabilitation: That, Upāli, is a non-Dhamma transaction, a non-Vinaya transaction, |
Evañca pana saṅgho sātisāro hotī"ti. |
and in doing so the Saṅgha has overstepped its bounds.” |
401."Yo nu kho, bhante, samaggo saṅgho sammukhākaraṇīyaṃ kammaṃ sammukhā karoti, dhammakammaṃ nu kho taṃ, bhante, vinayakamma"nti? |
“Lord, a Saṅgha that, in unity, does, face-to-face, a transaction that should be done face-to-face: Is that a Dhamma transaction, lord, a Vinaya transaction?” |
"Dhammakammaṃ taṃ, upāli, vinayakamma"nti. |
“It is a Dhamma transaction, Upāli, a Vinaya transaction.” |
"Yo nu kho, bhante, samaggo saṅgho paṭipucchākaraṇīyaṃ kammaṃ paṭipucchā karoti - pe - paṭiññāyakaraṇīyaṃ kammaṃ paṭiññāya karoti… sativinayārahassa sativinayaṃ deti… amūḷhavinayārahassa amūḷhavinayaṃ deti… tassapāpiyasikākammārahassa tassapāpiyasikākammaṃ karoti… tajjanīyakammārahassa tajjanīyakammaṃ karoti… niyassakammārahassa niyassakammaṃ karoti… pabbājanīyakammārahassa pabbājanīyakammaṃ karoti… paṭisāraṇīyakammārahassa paṭisāraṇīyakammaṃ karoti… ukkhepanīyakammārahassa ukkhepanīyakammaṃ karoti… parivāsārahassa parivāsaṃ deti mūlāyapaṭikassanārahaṃ mūlāya paṭikassati… mānattārahassa mānattaṃ deti… abbhānārahaṃ abbheti… upasampadārahaṃ upasampādeti, dhammakammaṃ nu kho taṃ, bhante, vinayakamma"nti? |
“A Saṅgha that, in unity, with interrogation, does a transaction that should be done with interrogation … “does, with the acknowledgment (of the accused monk), a transaction that should be done with his acknowledgment … “gives a verdict of mindfulness to one who deserves a verdict of mindfulness … “gives a verdict of past insanity to one who deserves a verdict of past insanity … “imposes a further-punishment transaction on one who deserves a further-punishment transaction … “imposes a censure transaction on one who deserves a censure transaction … “imposes a demotion transaction on one who deserves a demotion transaction … “imposes a banishment transaction on one who deserves a banishment transaction … “imposes a reconciliation transaction on one who deserves a reconciliation transaction … “imposes a suspension transaction on one who deserves a suspension transaction “gives probation to one who deserves probation … “sends back to the beginning one who deserves to be sent back to the beginning … “gives penance to one who deserves penance … “rehabilitates one who deserves rehabilitation … “gives Acceptance to one who deserves Acceptance: Is that a Dhamma transaction, lord, a Vinaya transaction?” |
"Dhammakammaṃ taṃ, upāli, vinayakammaṃ. |
“It is a Dhamma transaction, Upāli, a Vinaya transaction. |
"Yo kho, upāli, samaggo saṅgho sammukhākaraṇīyaṃ kammaṃ sammukhā karoti, evaṃ kho, upāli, dhammakammaṃ hoti vinayakammaṃ. |
“Any Saṅgha that, in unity, face-to-face, does a transaction that should be done face-to-face: That, Upāli, is a Dhamma transaction, a Vinaya transaction. |
Evañca pana saṅgho anatisāro hoti. |
And in doing so the Saṅgha has not overstepped its bounds. |
Yo kho, upāli, samaggo saṅgho paṭipucchākaraṇīyaṃ kammaṃ paṭipucchā karoti… paṭiññāyakaraṇīyaṃ kammaṃ paṭiññāya karoti… sativinayārahassa sativinayaṃ deti… amūḷhavinayārahassa amūḷhavinayaṃ deti… tassapāpiyasikākammārahassa tassapāpiyasikākammaṃ karoti… tajjanīyakammārahassa tajjanīyakammaṃ karoti… niyassakammārahassa niyassakammaṃ karoti… pabbājanīyakammārahassa pabbājanīyakammaṃ karoti … paṭisāraṇīyakammārahassa paṭisāraṇīyakammaṃ karoti… ukkhepanīyakammārahassa ukkhepanīyakammaṃ karoti… parivāsārahassa parivāsaṃ deti… mūlāyapaṭikassanārahaṃ mūlāya paṭikassati… mānattārahassa mānattaṃ deti… abbhānārahaṃ abbheti… upasampadārahaṃ upasampādeti, evaṃ kho, upāli, dhammakammaṃ hoti vinayakammaṃ. |
“Any Saṅgha that, in unity, with interrogation, does a transaction that should be done with interrogation … “does, with the acknowledgment (of the accused monk), a transaction that should be done with his acknowledgment … “gives a verdict of mindfulness to one who deserves a verdict of mindfulness … “gives a verdict of past insanity to one who deserves a verdict of past insanity … “imposes a further-punishment transaction on one who deserves a further-punishment transaction … “imposes a censure transaction on one who deserves a censure transaction … “imposes a demotion transaction on one who deserves a demotion transaction … “imposes a banishment transaction on one who deserves a banishment transaction … “imposes a reconciliation transaction on one who deserves a reconciliation transaction … “imposes a suspension transaction on one who deserves a suspension transaction “gives probation to one who deserves probation … “sends back to the beginning one who deserves to be sent back to the beginning … “gives penance to one who deserves penance … “rehabilitates one who deserves rehabilitation … “gives Acceptance to one who deserves Acceptance: That, Upāli, is a Dhamma transaction, a Vinaya transaction. |
Evañca pana saṅgho anatisāro hotī"ti. |
“And in doing so the Saṅgha has not overstepped its bounds.” |
402."Yo nu kho, bhante, samaggo saṅgho sativinayārahassa amūḷhavinayaṃ deti, amūḷhavinayārahassa sativinayaṃ deti, dhammakammaṃ nu kho taṃ, bhante, vinayakamma"nti? |
“Lord, a Saṅgha that, in unity, gives a verdict of past insanity to one who deserves a verdict of mindfulness (or) gives a verdict of mindfulness to one who deserves a verdict of past insanity: Is that a Dhamma transaction, lord, a Vinaya transaction?” |
"Adhammakammaṃ taṃ, upāli, avinayakamma"nti. |
“It is a non-Dhamma transaction, Upāli, a non-Vinaya transaction.” |
"Yo nu kho, bhante, samaggo saṅgho amūḷhavinayārahassa tassapāpiyasikākammaṃ karoti, tassapāpiyasikākammārahassa amūḷhavinayaṃ deti - pe - tassapāpiyasikākammārahassa tajjanīyakammaṃ karoti, tajjanīyakammārahassa tassapāpiyasikākammaṃ karoti… tajjanīyakammārahassa niyassakammaṃ karoti, niyassakammārahassa tajjanīyakammaṃ karoti… niyassakammārahassa pabbājanīyakammaṃ karoti, pabbājanīyakammārahassa niyassakammaṃ karoti… pabbājanīyakammārahassa paṭisāraṇīyakammaṃ karoti, paṭisāraṇīyakammārahassa pabbājanīyakammaṃ karoti… paṭisāraṇīyakammārahassa ukkhepanīyakammaṃ karoti, ukkhepanīyakammārahassa paṭisāraṇīyakammaṃ karoti… ukkhepanīyakammārahassa parivāsaṃ deti, parivāsārahassa ukkhepanīyakammaṃ karoti… parivāsārahaṃ mūlāya paṭikassati, mūlāyapaṭikassanārahassa parivāsaṃ deti… mūlāyapaṭikassanārahassa mānattaṃ deti, mānattārahaṃ mūlāya paṭikassati… mānattārahaṃ abbheti, abbhānārahassa mānattaṃ deti… abbhānārahaṃ upasampādeti, upasampadārahaṃ abbheti, dhammakammaṃ nu kho taṃ, bhante, vinayakamma"nti? |
“A Saṅgha that, in unity, imposes a further-punishment transaction on one who deserves a verdict of past insanity (or) gives a verdict of past past insanity to one who deserves a further-punishment transaction … “imposes a censure transaction on one who deserves a further-punishment transaction (or) imposes a further-punishment transaction on one who deserves a censure transaction … “imposes a demotion transaction on one who deserves a censure transaction (or) imposes a censure transaction on one who deserves a demotion transaction … “imposes a banishment transaction on one who deserves a demotion transaction (or) imposes a demotion transaction on one who deserves a banishment transaction … “imposes a reconciliation transaction on one who deserves a banishment transaction (or) imposes a banishment transaction on one who deserves a reconciliation transaction … “imposes a suspension transaction on one who deserves a reconciliation transaction (or) imposes a reconciliation transaction on one who deserves a suspension transaction … “gives probation to on one who deserves a suspension transaction (or) imposes a suspension transaction on one who deserves probation … “sends back to the beginning one who deserves probation (or) gives probation to one who deserves to be sent back to the beginning … “gives penance to one who deserves to be sent back to the beginning (or) sends back to the beginning one who deserves penance … “rehabilitates one who deserves penance (or) gives penance to one who deserves a rehabilitation … “gives Acceptance to one who deserves rehabilitation (or) rehabilitates one who deserves a Acceptance: Is that a Dhamma transaction, lord, a Vinaya transaction?” |
"Adhammakammaṃ taṃ, upāli, avinayakamma"nti. |
“It is a non-Dhamma transaction, Upāli, a non-Vinaya transaction. |
"Yo kho, upāli, samaggo saṅgho sativinayārahassa amūḷhavinayaṃ deti, amūḷhavinayārahassa sativinayaṃ deti, evaṃ kho, upāli, adhammakammaṃ hoti avinayakammaṃ. |
“Any Saṅgha that, in unity, gives a verdict of past insanity to one who deserves a verdict of mindfulness (or) gives a verdict of past mindfulness to one who deserves a verdict of past insanity: That, Upāli, is a non-Dhamma transaction, a non-Vinaya transaction. |
Evañca pana saṅgho sātisāro hoti. |
And in doing so, the Saṅgha has overstepped its bounds. |
Yo kho, upāli, samaggo saṅgho amūḷhavinayārahassa tassapāpiyasikākammaṃ karoti, tassapāpiyasikākammārahassa amūḷhavinayaṃ deti - pe - tassapāpiyasikākammārahassa tajjanīyakammaṃ karoti, tajjanīyakammārahassa tassapāpiyasikākammaṃ karoti… tajjanīyakammārahassa niyassakammaṃ karoti, niyassakammārahassa tajjanīyakammaṃ karoti… niyassakammārahassa pabbājanīyakammaṃ karoti, pabbājanīyakammārahassa niyassakammaṃ karoti… pabbājanīyakammārahassa paṭisāraṇīyakammaṃ karoti, paṭisāraṇīyakammārahassa pabbājanīyakammaṃ karoti… paṭisāraṇīyakammārahassa ukkhepanīyakammaṃ karoti, ukkhepanīyakammārahassa paṭisāraṇīyakammaṃ karoti… ukkhepanīyakammārahassa parivāsaṃ deti, parivāsārahassa ukkhepanīyakammaṃ karoti… parivāsārahaṃ mūlāya paṭikassati, mūlāyapaṭikassanārahassa parivāsaṃ deti… mūlāyapaṭikassanārahassa mānattaṃ deti, mānattārahaṃ mūlāya paṭikassati – mānattārahaṃ abbheti, abbhānārahassa mānattaṃ deti… abbhānārahaṃ upasampādeti, upasampadārahaṃ abbheti, evaṃ kho, upāli, adhammakammaṃ hoti avinayakammaṃ. |
“Any Saṅgha that, in unity, imposes a further-punishment transaction on one who deserves a verdict of past insanity (or) gives a verdict of past past insanity to one who deserves a further-punishment transaction … “imposes a censure transaction on one who deserves a further-punishment transaction (or) imposes a further-punishment transaction on one who deserves a censure transaction … “imposes a demotion transaction on one who deserves a censure transaction (or) imposes a censure transaction on one who deserves a demotion transaction … “imposes a banishment transaction on one who deserves a demotion transaction (or) imposes a demotion transaction on one who deserves a banishment transaction … “imposes a reconciliation transaction on one who deserves a banishment transaction (or) imposes a banishment transaction on one who deserves a reconciliation transaction … “imposes a suspension transaction on one who deserves a reconciliation transaction (or) imposes a reconciliation transaction on one who deserves a suspension transaction … “gives probation to on one who deserves a suspension transaction (or) imposes a suspension transaction on one who deserves probation … “sends back to the beginning one who deserves probation (or) gives probation to one who deserves to be sent back to the beginning … “gives penance to one who deserves to be sent back to the beginning (or) sends back to the beginning one who deserves penance … “rehabilitates one who deserves penance (or) gives penance to one who deserves a rehabilitation … “gives Acceptance to one who deserves rehabilitation (or) rehabilitates one who deserves a Acceptance: That, Upāli, is a non-Dhamma transaction, a non-Vinaya transaction. |
Evañca pana saṅgho sātisāro hotī"ti. |
“And in doing so, the Saṅgha has overstepped its bounds.” |
403."Yo nu kho, bhante, samaggo saṅgho sativinayārahassa sativinayaṃ deti, amūḷhavinayārahassa amūḷhavinayaṃ deti, dhammakammaṃ nu kho taṃ, bhante, vinayakamma"nti? |
“Lord, a Saṅgha that, in unity, gives a verdict of mindfulness to one who deserves a verdict of mindfulness (or) gives a verdict of past insanity to one who deserves a verdict of past insanity: Is that a Dhamma transaction, lord, a Vinaya transaction?” |
"Dhammakammaṃ taṃ, upāli, vinayakamma"nti. |
“It is a Dhamma transaction, Upāli, a Vinaya transaction.” |
"Yo nu kho, bhante, samaggo saṅgho amūḷhavinayārahassa amūḷhavinayaṃ deti - pe - tassapāpiyasikākammārahassa tassapāpiyasikākammaṃ karoti - pe - tajjanīyakammārahassa tajjanīyakammaṃ karoti - pe - niyassakammārahassa niyassakammaṃ karoti - pe - pabbājanīyakammārahassa pabbājanīyakammaṃ karoti - pe - paṭisāraṇīyakammārahassa paṭisāraṇīyakammaṃ karoti - pe - ukkhepanīyakammārahassa ukkhepanīyakammaṃ karoti - pe - parivāsārahassa parivāsaṃ deti - pe - mūlāyapaṭikassanārahaṃ mūlāya paṭikassati - pe - mānattārahassa mānattaṃ deti - pe - abbhānārahaṃ abbheti, upasampadārahaṃ upasampādeti, dhammakammaṃ nu kho taṃ, bhante, vinayakamma"nti? |
“A Saṅgha that, in unity, gives a verdict of past insanity to one who deserves a verdict of past insanity … “imposes a further-punishment transaction on one who deserves a further-punishment transaction … “imposes a censure transaction on one who deserves a censure transaction … “imposes a demotion transaction on one who deserves a demotion transaction … “imposes a banishment transaction on one who deserves a banishment transaction … “imposes a reconciliation transaction on one who deserves a reconciliation transaction … “imposes a suspension transaction on one who deserves a suspension transaction … “gives probation to one who deserves probation … “sends back to the beginning one who deserves to be sent back to the beginning … “gives penance to one who deserves penance … “rehabilitates one who deserves rehabilitation (or) gives Acceptance to one who deserves Acceptance: Is that a Dhamma transaction, lord, a Vinaya transaction?” |
"Dhammakammaṃ taṃ, upāli, vinayakammaṃ". |
“It is a Dhamma transaction, Upāli, a Vinaya transaction. |
"Yo kho, upāli, samaggo saṅgho sativinayārahassa sativinayaṃ deti, amūḷhavinayārahassa amūḷhavinayaṃ deti, evaṃ kho, upāli, dhammakammaṃ hoti vinayakammaṃ. |
“Any Saṅgha that, in unity, gives a verdict of mindfulness to one who deserves a verdict of mindfulness (or) gives a verdict of past insanity to one who deserves a verdict of past insanity: That, Upāli, is a Dhamma transaction, a Vinaya transaction. |
Evañca pana saṅgho anatisāro hoti. |
“And in doing so, the Saṅgha has not overstepped its bounds. |
Yo kho, upāli, samaggo saṅgho amūḷhavinayārahassa amūḷhavinayaṃ deti - pe - tassapāpiyasikākammārahassa tassapāpiyasikākammaṃ karoti - pe - tajjanīyakammārahassa tajjanīyakammaṃ karoti - pe - niyassakammārahassa niyassakammaṃ karoti - pe - pabbājanīyakammārahassa pabbājanīyakammaṃ karoti - pe - paṭisāraṇīyakammārahassa paṭisāraṇīyakammaṃ karoti - pe - ukkhepanīyakammārahassa ukkhepanīyakammaṃ karoti - pe - parivāsārahassa parivāsaṃ deti - pe - mūlāya paṭikassanārahaṃ mūlāya paṭikassati - pe - mānattārahassa mānattaṃ deti - pe - abbhānārahaṃ abbheti, upasampadārahaṃ upasampādeti, evaṃ kho, upāli, dhammakammaṃ hoti vinayakammaṃ. |
“Any Saṅgha that, in unity, gives a verdict of past insanity to one who deserves a verdict of past insanity … “imposes a further-punishment transaction on one who deserves a further-punishment transaction … “imposes a censure transaction on one who deserves a censure transaction … “imposes a demotion transaction on one who deserves a demotion transaction … “imposes a banishment transaction on one who deserves a banishment transaction … “imposes a reconciliation transaction on one who deserves a reconciliation transaction … “imposes a suspension transaction on one who deserves a suspension transaction … “gives probation to one who deserves probation … “sends back to the beginning one who deserves to be sent back to the beginning … “gives penance to one who deserves penance … “rehabilitates one who deserves rehabilitation (or) gives Acceptance to one who deserves Acceptance: That, Upāli, is a Dhamma transaction, a Vinaya transaction. |
Evañca pana saṅgho anatisāro hotī"ti. |
“And in doing so the Saṅgha has not overstepped its bounds.” |
404.Atha kho bhagavā bhikkhū āmantesi – yo kho, bhikkhave, samaggo saṅgho sativinayārahassa amūḷhavinayaṃ deti, evaṃ kho, bhikkhave, adhammakammaṃ hoti avinayakammaṃ. |
Then the Blessed One addressed the monks, “Monks, any Saṅgha that, in unity, gives a verdict of past insanity to one who deserves a verdict of mindfulness: That, monks, is a non-Dhamma transaction, a non-Vinaya transaction, |
Evañca pana saṅgho sātisāro hoti. |
and in doing so the Saṅgha has overstepped its bounds. |
Yo kho, bhikkhave, samaggo saṅgho sativinayārahassa tassapāpiyasikākammaṃ karoti - pe - sativinayārahassa tajjanīyakammaṃ karoti… sativinayārahassa niyassakammaṃ karoti… sativinayārahassa pabbājanīyakammaṃ karoti… sativinayārahassa paṭisāraṇīyakammaṃ karoti… sativinayārahassa ukkhepanīyakammaṃ karoti … sativinayārahassa parivāsaṃ deti… sativinayārahaṃ mūlāya paṭikassati… sativinayārahassa mānattaṃ deti… sativinayārahaṃ abbheti… sativinayārahaṃ upasampādeti, evaṃ kho, bhikkhave, adhammakammaṃ hoti avinayakammaṃ. |
“Any Saṅgha that, in unity, imposes a further-punishment transaction on one who deserves a verdict of mindfulness … “imposes a censure transaction on one who deserves a verdict of mindfulness … “imposes a demotion transaction on one who deserves a verdict of mindfulness … “imposes a banishment transaction on one who deserves a verdict of mindfulness … “imposes a reconciliation transaction on one who deserves a verdict of mindfulness … “imposes a suspension transaction on one who deserves a verdict of mindfulness … “gives probation to one who deserves a verdict of mindfulness … “sends back to the beginning one who deserves a verdict of mindfulness … “gives penance to one who deserves a verdict of mindfulness … “rehabilitates one who deserves a verdict of mindfulness … “gives Acceptance to one who deserves a verdict of mindfulness: That, monks, is a non-Dhamma transaction, a non-Vinaya transaction. |
Evañca pana saṅgho sātisāro hoti. |
And in doing so the Saṅgha has overstepped its bounds.” |
405.Yo kho, bhikkhave, samaggo saṅgho amūḷhavinayārahassa tassapāpiyasikākammaṃ karoti, evaṃ kho, bhikkhave, adhammakammaṃ hoti avinayakammaṃ. |
“Any Saṅgha that, in unity, imposes a further-punishment transaction on one who deserves a verdict of past insanity: That, monks, is a non-Dhamma transaction, a non-Vinaya transaction, |
Evañca pana saṅgho sātisāro hoti. |
and in doing so the Saṅgha has overstepped its bounds. |
Yo kho, bhikkhave, samaggo saṅgho amūḷhavinayārahassa tajjanīyakammaṃ karoti - pe - amūḷhavinayārahassa niyassakammaṃ karoti… amūḷhavinayārahassa pabbājanīyakammaṃ karoti… amūḷhavinayārahassa paṭisāraṇīyakammaṃ karoti… amūḷhavinayārahassa ukkhepanīyakammaṃ karoti… amūḷhavinayārahassa parivāsaṃ deti… amūḷhavinayārahaṃ mūlāya paṭikassati… amūḷhavinayārahassa mānattaṃ deti… amūḷhavinayārahaṃ abbheti… amūḷhavinayārahaṃ upasampādeti… amūḷhavinayārahassa sativinayaṃ deti, evaṃ kho, bhikkhave, adhammakammaṃ hoti avinayakammaṃ. |
“Any Saṅgha that, in unity, imposes a censure transaction on one who deserves a verdict of past insanity … imposes a demotion transaction on one who deserves a verdict of past insanity … imposes a banishment transaction on one who deserves a verdict of past insanity … imposes a reconciliation transaction on one who deserves a verdict of past insanity …imposes a suspension transaction on one who deserves a verdict of past insanity …gives probation to one who deserves a verdict of past insanity … sends back to the beginning one who deserves a verdict of past insanity … gives penance to one who deserves a verdict of past insanity … rehabilitates one who deserves a verdict of past insanity … gives Acceptance to one who deserves a verdict of past insanity: That, monks, is a Dhamma transaction, a Vinaya transaction. |
Evañca pana saṅgho sātisāro hoti. |
And in doing so the Saṅgha has overstepped its bounds.” |
406.Yo kho, bhikkhave, samaggo saṅgho tassapāpiyasikākammārahassa tajjanīyakammaṃ karoti - pe - tajjanīyakammārahassa… niyassakammārahassa… pabbājanīyakammārahassa… paṭisāraṇīyakammārahassa… ukkhepanīyakammārahassa… parivāsārahaṃ… mūlāyapaṭikassanārahassa… mānattārahaṃ… abbhānārahaṃ… upasampadārahassa sativinayaṃ deti, evaṃ kho, bhikkhave, adhammakammaṃ hoti avinayakammaṃ. |
“Any Saṅgha that, in unity, imposes a censure transaction on one who deserves a further-punishment transaction … imposes a demotion transaction on one who deserves a further-punishment transaction … imposes a banishment transaction on one who deserves a further-punishment transaction … imposes a reconciliation transaction on one who deserves a further-punishment transaction …imposes a suspension transaction on one who deserves a further-punishment transaction … gives probation to one who deserves a further-punishment transaction … “gives a verdict of mindfulness to one who deserves a further-punishment transaction … grants a verdict of past insanity to one who deserves a further-punishment transaction: That, monks, is a Dhamma transaction, a Vinaya transaction. |
Evañca pana saṅgho sātisāro hoti. |
And in doing so the Saṅgha has overstepped its bounds.” |
Yo kho, bhikkhave, samaggo saṅgho upasampadārahassa amūḷhavinayaṃ deti - pe - upasampadārahassa tassapāpiyasikākammaṃ karoti… upasampadārahassa tajjanīyakammaṃ karoti… upasampadārahassa niyassakammaṃ karoti… upasampadārahassa pabbājanīyakammaṃ karoti… upasampadārahassa paṭisāraṇīyakammaṃ karoti… upasampadārahassa ukkhepanīyakammaṃ karoti… upasampadārahassa parivāsaṃ deti… upasampadārahaṃ mūlāya paṭikassati… upasampadārahassa mānattaṃ deti… upasampadārahaṃ abbheti, evaṃ kho, bhikkhave, adhammakammaṃ hoti avinayakammaṃ. |
“Any Saṅgha that, in unity, … one who deserves a censure transaction … “one who deserves a censure transaction … one who deserves a banishment transaction … one who deserves a reconciliation transaction … one who deserves a suspension transaction … one who deserves probation … one who deserves to be sent back to the beginning … one who deserves penance … one who deserves rehabilitation … “gives a verdict of mindfulness to one who deserves Acceptance … gives a verdict of past insanity to one who deserves Acceptance … imposes a further-punishment transaction on one who deserves Acceptance … imposes a censure transaction on one who deserves Acceptance … imposes a demotion transaction on one who deserves Acceptance … imposes a banishment transaction on one who deserves Acceptance … imposes a reconciliation transaction on one who deserves Acceptance … imposes a suspension transaction on one who deserves Acceptance … gives probation to one who deserves Acceptance … sends back to the beginning one who deserves Acceptance … gives penance to one who deserves Acceptance … rehabilitates one who deserves Acceptance: That, monks, is a Dhamma transaction, a Vinaya transaction. |
Evañca pana saṅgho sātisāro hotīti. |
And in doing so the Saṅgha has overstepped its bounds.” |
Upālipucchākathā niṭṭhitā. |
The Discussion of Upāli’s Questions is finished. |
Upālipucchābhāṇavāro niṭṭhito dutiyo. |
The Second Recitation Section, Concerning Upāli’s Questions, (is finished). |
407.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Now suppose1 the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a censure transaction on him, not in accordance with the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a Saṅgha—a faction, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena samaggā. |
“They, united, impose a censure transaction on him, not in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a united Saṅgha, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammena vaggā. |
“They, a faction, impose a censure transaction on him, in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a Saṅgha—a faction, in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena vaggā. |
“They, a faction, impose a censure transaction on him that is a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a Saṅgha—a faction. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena samaggā. |
“They, united, impose a censure transaction on him that is a semblance of the Dhamma. |
408.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena samaggā. |
“They, united, impose a censure transaction on him, not in accordance with the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a united Saṅgha, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammena vaggā. |
“They, a faction, impose a censure transaction on him, in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a Saṅgha—a faction, in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena vaggā. |
“They, a faction, impose a censure transaction on him that is a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a Saṅgha—a faction. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena samaggā. |
“They, united, impose a censure transaction on him that is a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a united Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā'ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a censure transaction on him, not in accordance with the Dhamma. |
409.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammena vaggā. |
“They, a faction, impose a censure transaction on him, in accordance with the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a Saṅgha—a faction, in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena vaggā. |
“They, a faction, impose a censure transaction on him that is a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a Saṅgha—a faction. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena samaggā. |
“They, united, impose a censure transaction on him that is a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a united Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a censure transaction on him, not in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a Saṅgha—a faction, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena samaggā. |
“They, united, impose a censure transaction on him, not in accordance with the Dhamma. |
410.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena vaggā. |
“They, a faction, impose a censure transaction on him that is a semblance of the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a Saṅgha—a faction. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena samaggā. |
“They, united, impose a censure transaction on him that is a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a united Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a censure transaction on him, not in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a Saṅgha—a faction, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena samaggā. |
“They, united, impose a censure transaction on him, not in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a united Saṅgha, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammena vaggā. |
“They, a faction, impose a censure transaction on him, in accordance with the Dhamma. |
411.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena samaggā. |
“They, united, impose a censure transaction on him that is a semblance of the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammapatirūpakena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a united Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a censure transaction on him, not in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a Saṅgha—a faction, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena samaggā. |
“They, united, impose a censure transaction on him, not in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato adhammena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a united Saṅgha, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammena vaggā. |
“They, a faction, impose a censure transaction on him, in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato dhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction, by a Saṅgha—a faction, in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena vaggā. |
“They, a faction, impose a censure transaction on him that is a semblance of the Dhamma. |
Tajjanīyakammakathā niṭṭhitā. |
The Discussion of the Censure Transaction is finished. |
412.Idha pana, bhikkhave, bhikkhu bālo hoti abyatto āpattibahulo anapadāno, gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi. |
“Monks, there is the case where a monk is inexperienced and incompetent, indiscriminately full of offenses, living in the company of householders, in unbecoming association with householders. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bālo abyatto āpattibahulo anapadāno, gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is inexperienced and incompetent, indiscriminately full of offenses, living in the company of householders, in unbecoming association with householders. |
Handassa mayaṃ niyassakammaṃ karomā"ti. |
Let’s impose a demotion transaction on him.’ |
Te tassa niyassakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a demotion transaction on him, not in accordance with the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena niyassakammakato adhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a demotion transaction, by a Saṅgha—a faction, not in accordance with the Dhamma. |
Handassa mayaṃ niyassakammaṃ karomā"ti. |
Let’s impose a demotion transaction on him.’ |
Te tassa niyassakammaṃ karonti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“They, united, impose a demotion transaction on him, not in accordance with the Dhamma. … “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Yathā heṭṭhā, tathā cakkaṃ kātabbaṃ. |
The wheel should be completed as before. |
Niyassakammakathā niṭṭhitā. |
The Discussion of the Demotion Transaction is finished. |
413.Idha pana, bhikkhave, bhikkhu kuladūsako hoti pāpasamācāro. |
“Monks, there is the case where a monk is a corrupter of families, a man of depraved conduct. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu kuladūsako pāpasamācāro. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a corrupter of families, a man of depraved conduct. |
Handassa mayaṃ pabbājanīyakammaṃ karomā"ti. |
Let’s impose a banishment transaction on him.’ |
Te tassa pabbājanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a banishment transaction on him, not in accordance with the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena pabbājanīyakammakato adhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a banishment transaction, by a Saṅgha—a faction, not in accordance with the Dhamma. |
Handassa mayaṃ pabbājanīyakammaṃ karomā"ti. |
Let’s impose a banishment transaction on him.’ |
Te tassa pabbājanīyakammaṃ karonti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“They, united, impose a banishment transaction on him, not in accordance with the Dhamma. … “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Pabbājanīyakammakatā niṭṭhitā. |
The Discussion of the Banishment Transaction is finished. |
414.Idha pana, bhikkhave, bhikkhu gihī akkosati paribhāsati. |
“Monks, there is the case where a monk insults and reviles householders. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu gihī akkosati paribhāsati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk insults and reviles householders. |
Handassa mayaṃ paṭisāraṇīyakammaṃ karomā"ti. |
Let’s impose a reconciliation transaction on him.’ |
Te tassa paṭisāraṇīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a reconciliation transaction on him, not in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena paṭisāraṇīyakammakato adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a banishment transaction, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ paṭisāraṇīyakammaṃ karomā"ti. |
[Let’s impose a reconciliation transaction on him.’] |
Te tassa paṭisāraṇīyakammaṃ karonti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Paṭisāraṇīyakammakathā niṭṭhitā. |
The Discussion of the Reconciliation Transaction is finished. |
415.Idha pana, bhikkhave, bhikkhu āpattiṃ āpajjitvā na icchati āpattiṃ passituṃ. |
“Monks, there is the case where a monk, having fallen into an offense, refuses to see it. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu āpattiṃ āpajjitvā na icchati āpattiṃ passituṃ. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having fallen into an offense, refuses to see it. |
Handassa mayaṃ āpattiyā adassane ukkhepanīyakammaṃ karomā"ti. |
Let’s impose a suspension transaction on him for not seeing an offense.” |
Te tassa āpattiyā adassane ukkhepanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a suspension transaction that is not in accordance with the Dhamma on him for not seeing an offense. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena āpattiyā adassane ukkhepanīyakammakato adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a suspension transaction for not seeing an offense, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ āpattiyā adassane ukkhepanīyakammaṃ karomā"ti. |
[Let’s impose a suspension transaction on him for not seeing an offense.”] |
Te tassa āpattiyā adassane ukkhepanīyakammaṃ karonti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Adassane ukkhepanīyakammakathā niṭṭhitā. |
The Discussion of the Suspension Transaction for not Seeing (an Offense) is finished. |
416.Idha pana, bhikkhave, bhikkhu āpattiṃ āpajjitvā na icchati āpattiṃ paṭikātuṃ. |
“Monks, there is the case where a monk, having fallen into an offense, refuses to make amends. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu āpattiṃ āpajjitvā na icchati āpattiṃ paṭikātuṃ. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having fallen into an offense, refuses to make amends. |
Handassa mayaṃ āpattiyā appaṭikamme ukkhepanīyakammaṃ karomā"ti. |
Let’s impose a suspension transaction on him for not making amends for an offense.” |
Te tassa āpattiyā appaṭikamme ukkhepanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a suspension transaction that is not in accordance with the Dhamma on him for not making amends for an offense. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena āpattiyā appaṭikamme ukkhepanīyakammakato adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a suspension transaction for not making amends, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ āpattiyā appaṭikamme ukkhepanīyakammaṃ karomā"ti. |
[Let’s impose a suspension transaction on him for not making amends for an offense.”] |
Te tassa āpattiyā appaṭikamme ukkhepanīyakammaṃ karonti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Appaṭikamme ukkhepanīyakammakathā niṭṭhitā. |
The Discussion of the Suspension Transaction for not Making Amends is finished. |
417.Idha pana, bhikkhave, bhikkhu na icchati pāpikaṃ diṭṭhiṃ paṭinissajjituṃ. |
“Monks, there is the case where a monk refuses to relinquish an evil view. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu na icchati pāpikaṃ diṭṭhiṃ paṭinissajjituṃ. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk doesn’t want to relinquish an evil view. |
Handassa mayaṃ pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ karomā"ti. |
Let’s impose a suspension transaction on him for not relinquishing an evil view.” |
Te tassa pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a suspension transaction that is not in accordance with the Dhamma on him for not relinquishing an evil view. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammakato adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a suspension transaction for not relinquishing an evil view, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ karomā"ti. |
[Let’s impose a suspension transaction on him for not relinquishing an evil view.”] |
Te tassa pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ karonti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Appaṭinissagge ukkhepanīyakammakathā niṭṭhitā. |
The Discussion of the Suspension Transaction for not Relinquishing (an Evil View) is finished. |
418.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“They, a faction, rescind the censure transaction on him, not in accordance with the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
“He goes from that residence to another residence. |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ adhammena samaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction by a united Saṅgha, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena samaggā. |
“They, united, rescind the censure transaction on him, not in accordance with the Dhamma. … |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ adhammena vaggehi. |
“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction, by a Saṅgha—a faction, not in accordance with the Dhamma. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammena vaggā. |
“A faction … in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction, by a Saṅgha—a faction, in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena vaggā. |
“A faction … a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammapatirūpakena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a Saṅgha—a faction.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena samaggā. |
“United … a semblance of the Dhamma. |
419.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena samaggā. |
“They, united, rescind the censure transaction on him, not in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ adhammena samaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction by a united Saṅgha, not in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammena vaggā. |
“A faction … in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction, by a Saṅgha—a faction, in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena vaggā. |
“A faction … a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammapatirūpakena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a Saṅgha—a faction.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena samaggā. |
“United … a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammapatirūpakena samaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a united Saṅgha.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“A faction … non-Dhamma. |
420.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammena vaggā. |
“They, a faction, rescind the censure transaction on him, in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction, by a Saṅgha—a faction, in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena vaggā. |
“A faction … a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammapatirūpakena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a Saṅgha—a faction.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena samaggā. |
“United … a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammapatirūpakena samaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a united Saṅgha.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“A faction … non-Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena samaggā. |
“United … not in accordance with the Dhamma. |
421.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena vaggā. |
“They, a faction, rescind the censure transaction on him in a way that is a semblance of the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammapatirūpakena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a Saṅgha—a faction.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena samaggā. |
“United … a semblance of the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammapatirūpakena samaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a united Saṅgha.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“A faction … non-Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena samaggā. |
“United … not in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ adhammena samaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction by a united Saṅgha, not in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammena vaggā. |
“A faction … Dhamma. |
422.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena samaggā. |
“They, united, rescind the censure transaction on him in a way that is a semblance of the Dhamma. |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammapatirūpakena samaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a censure transaction that was a semblance of the Dhamma by a united Saṅgha.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“A faction … non-Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena samaggā. |
“United … not in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ adhammena samaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction by a united Saṅgha, not in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammena vaggā. |
“A faction … in accordance with the Dhamma. |
So tamhāpi āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena tajjanīyakammaṃ paṭippassaddhaṃ dhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his censure transaction, by a Saṅgha—a faction, in accordance with the Dhamma.] |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the censure transaction on him.’] |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena vaggā. |
“A faction … a semblance of the Dhamma. |
Tajjanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Censure Transaction is finished. |
423.Idha pana, bhikkhave, bhikkhu saṅghena niyassakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, niyassassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a demotion transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the demotion transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena niyassakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, niyassassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a demotion transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the demotion transaction. |
Handassa mayaṃ niyassakammaṃ paṭippassambhemā"ti. |
Let’s rescind the demotion transaction on him.’ |
Te tassa niyassakammaṃ paṭippassambhenti – adhammena vaggā. |
“They, a faction, rescind the demotion transaction on him, not in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena niyassakammaṃ paṭippassaddhaṃ adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his demotion transaction, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ niyassakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the demotion transaction on him.’] |
Te tassa niyassakammaṃ paṭippassambhenti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Niyassakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Demotion Transaction is finished. |
424.Idha pana, bhikkhave, bhikkhu saṅghena pabbājanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, pabbājanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a banishment transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the banishment transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena pabbājanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, pabbājanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a banishment transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the banishment transaction. |
Handassa mayaṃ pabbājanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the banishment transaction on him.’ |
Te tassa pabbājanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“They, a faction, rescind the banishment transaction on him, not in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena pabbājanīyakammaṃ paṭippassaddhaṃ adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his banishment transaction, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ pabbājanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the banishment transaction on him.’] |
Te tassa pabbājanīyakammaṃ paṭippassambhenti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Pabbājanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Banishment Transaction is finished. |
425.Idha pana, bhikkhave, bhikkhu saṅghena paṭisāraṇīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, paṭisāraṇīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a reconciliation transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the reconciliation transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena paṭisāraṇīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, paṭisāraṇīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a reconciliation transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the reconciliation transaction. |
Handassa mayaṃ paṭisāraṇīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the reconciliation transaction on him.’ |
Te tassa paṭisāraṇīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“They, a faction, rescind the reconciliation transaction on him, not in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena paṭisāraṇīyakammaṃ paṭippassaddhaṃ adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his reconciliation transaction, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ paṭisāraṇīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the reconciliation transaction on him.’] |
Te tassa paṭisāraṇīyakammaṃ paṭippassambhenti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Paṭisāraṇīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Reconciliation Transaction is finished. |
426.Idha pana, bhikkhave, bhikkhu saṅghena āpattiyā adassane ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, āpattiyā adassane ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a suspension transaction imposed on him for not seeing an offense by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the suspension transaction for not seeing an offense. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena āpattiyā adassane ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, āpattiyā adassane ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a suspension transaction for not seeing an offense imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the suspension transaction for not seeing an offense. |
Handassa mayaṃ āpattiyā adassane ukkhepanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the suspension transaction on him for not seeing an offense.” |
Te tassa āpattiyā adassane ukkhepanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“They, a faction, rescind the suspension transaction on him for not seeing an offense, not in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena āpattiyā adassane ukkhepanīyakammaṃ paṭippassaddhaṃ adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his suspension transaction for not seeing an offense, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ āpattiyā adassane ukkhepanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the suspension transaction on him for not seeing an offense.”] |
Te tassa āpattiyā adassane ukkhepanīyakammaṃ paṭippassambhenti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Adassane ukkhepanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Suspension Transaction for not Seeing (an Offense) is finished. |
427.Idha pana, bhikkhave, bhikkhu saṅghena āpattiyā appaṭikamme ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, āpattiyā appaṭikamme ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a suspension transaction imposed on him for not making amends for an offense by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the suspension transaction for not making amends for an offense. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena āpattiyā appaṭikamme ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, āpattiyā appaṭikamme ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a suspension transaction for not making amends for an offense imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the suspension transaction for not making amends for an offense. |
Handassa mayaṃ āpattiyā appaṭikamme ukkhepanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the suspension transaction on him for not making amends for an offense.” |
Te tassa āpattiyā appaṭikamme ukkhepanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“They, a faction, rescind the suspension transaction on him for not making amends for an offense, not in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena āpattiyā appaṭikamme ukkhepanīyakammaṃ paṭippassaddhaṃ – adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his suspension transaction for not making amends, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ āpattiyā appaṭikamme ukkhepanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the suspension transaction on him for not making amends for an offense.”] |
Te tassa āpattiyā appaṭikamme ukkhepanīyakammaṃ paṭippassambhenti – adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Appaṭikamme ukkhepanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Suspension Transaction for not Making Amends is finished. |
428.Idha pana, bhikkhave, bhikkhu saṅghena pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a suspension transaction imposed on him for not relinquishing an evil view by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the suspension transaction for not relinquishing an evil view. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a suspension transaction for not relinquishing an evil view imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the suspension transaction for not relinquishing an evil view. |
Handassa mayaṃ pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the suspension transaction on him for not relinquishing an evil view.” |
Te tassa pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“They, a faction, rescind the suspension transaction on him for not relinquishing an evil view, not in accordance with the Dhamma. … |
So tamhā āvāsā aññaṃ āvāsaṃ gacchati. |
[“He goes from that residence to another residence.] |
Tatthapi bhikkhūnaṃ evaṃ hoti – "imassa kho, āvuso, bhikkhuno saṅghena pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ paṭippassaddhaṃ – adhammena vaggehi. |
[“There, too, the thought occurs to the monks, ‘Friends, this monk has been given a rescinding of his suspension transaction for not relinquishing an evil view, by a Saṅgha—a faction, not in accordance with the Dhamma.] |
Handassa mayaṃ pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ paṭippassambhemā"ti. |
[Let’s rescind the suspension transaction on him for not relinquishing an evil view.”] |
Te tassa pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ paṭippassambhenti… adhammena samaggā - pe - dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā - pe -. |
“United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Cakkaṃ kātabbaṃ. |
The wheel should be completed. |
Appaṭinissagge ukkhepanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Suspension Transaction for not Relinquishing (an Evil View) is finished. |
429.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako - pe - saṅghe adhikaraṇakārako. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena vaggā. |
“They, a faction, impose a censure transaction on him, not in accordance with the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "adhammena vaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a factional transaction, not in accordance with the Dhamma,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
430.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti - pe - saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako - pe - saṅghe adhikaraṇakārako. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – adhammena samaggā. |
“They, united, impose a censure transaction on him, not in accordance with the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "adhammena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a united transaction, not in accordance with the Dhamma,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
431.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti - pe - saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako - pe - saṅghe adhikaraṇakārako handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammena vaggā. |
“They, a faction, impose a censure transaction on him, in accordance with the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammena vaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a factional transaction, in accordance with the Dhamma,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
432.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti - pe - saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako - pe - saṅghe adhikaraṇakārako. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena vaggā. |
“They, a faction, impose a censure transaction on him that is a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, factional transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
433.Idha pana, bhikkhave, bhikkhu bhaṇḍanakārako hoti - pe - saṅghe adhikaraṇakārako. |
“Monks, there is the case where a monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bhaṇḍanakārako hoti - pe - saṅghe adhikaraṇakārako. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a maker of strife, quarrels, disputes, dissension, and issues in the Saṅgha. |
Handassa mayaṃ tajjanīyakammaṃ karomā"ti. |
Let’s impose a censure transaction on him.’ |
Te tassa tajjanīyakammaṃ karonti – dhammapatirūpakena samaggā. |
They, united, impose a censure transaction on him that is a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Tajjanīyakammavivādakathā niṭṭhitā. |
The Discussion of Disputes Over a Censure Transaction is finished. |
434.Idha pana, bhikkhave, bhikkhu bālo hoti abyatto āpattibahulo anapadāno, gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi. |
There is the case where a monk is inexperienced and incompetent, indiscriminately full of offenses, living in the company of householders, in unbecoming association with householders. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu bālo abyatto āpattibahulo anapadāno, gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is inexperienced and incompetent, indiscriminately full of offenses, living in the company of householders, in unbecoming association with householders. |
Handassa mayaṃ niyassakammaṃ karomā"ti. |
Let’s impose a demotion transaction on him.’ |
Te tassa niyassakammaṃ karonti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, impose a demotion transaction on him, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Ime pañca vārā saṃkhittā. |
These five sections are condensed. |
Niyassakammavivādakathā niṭṭhitā. |
The Discussion of Disputes Over a Demotion Transaction is finished. |
435.Idha pana, bhikkhave, bhikkhu kuladūsako hoti pāpasamācāro. |
“Monks, there is the case where a monk is a corrupter of families, a man of depraved conduct. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu kuladūsako pāpasamācāro. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk is a corrupter of families, a man of depraved conduct. |
Handassa mayaṃ pabbājanīyakammaṃ karomā"ti. |
Let’s impose a banishment transaction on him.’ |
Te tassa pabbājanīyakammaṃ karonti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, impose a banishment transaction on him, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Ime pañca vārā saṃkhittā. |
These five sections are condensed. |
Pabbājanīyakammavivādakathā niṭṭhitā. |
The Discussion of Disputes Over a Banishment Transaction is finished. |
436.Idha pana, bhikkhave, bhikkhu gihī akkosati paribhāsati. |
“Monks, there is the case where a monk insults and reviles householders. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu gihī akkosati paribhāsati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk insults and reviles householders. |
Handassa mayaṃ paṭisāraṇīyakammaṃ karomā"ti. |
Let’s impose a reconciliation transaction on him.’ |
Te tassa paṭisāraṇīyakammaṃ karonti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, impose a reconciliation transaction on him, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Ime pañca vārā saṃkhittā. |
These five sections are condensed. |
Paṭisāraṇīyakammavivādakathā niṭṭhitā. |
The Discussion of Disputes Over a Reconciliation Transaction is finished. |
437.Idha pana, bhikkhave, bhikkhu āpattiṃ āpajjitvā na icchati āpattiṃ passituṃ. |
“Monks, there is the case where a monk, having fallen into an offense, refuses to make amends. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu āpattiṃ āpajjitvā na icchati āpattiṃ passituṃ. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having fallen into an offense, refuses to make amends. |
Handassa mayaṃ āpattiyā adassane ukkhepanīyakammaṃ karomā"ti. |
Let’s impose a suspension transaction on him for not making amends for an offense.” |
Te tassa āpattiyā adassane ukkhepanīyakammaṃ karonti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, impose a suspension transaction on him for not make amends for an offense that is a non-Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Ime pañca vārā saṃkhittā. |
These five sections are condensed. |
Adassane ukkhepanīyakammavivādakathā niṭṭhitā. |
The Discussion of Disputes Over a Suspension Transaction for not Seeing (an Offense) is finished. |
438.Idha pana, bhikkhave, bhikkhu āpattiṃ āpajjitvā na icchati āpattiṃ paṭikātuṃ. |
“Monks, there is the case where a monk, having fallen into an offense, refuses to make amends. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu āpattiṃ āpajjitvā na icchati āpattiṃ paṭikātuṃ. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having fallen into an offense, refuses to make amends. |
Handassa mayaṃ āpattiyā appaṭikamme ukkhepanīyakammaṃ karomā"ti. |
Let’s impose a suspension transaction on him for not making amends for an offense.” |
Te tassa āpattiyā appaṭikamme ukkhepanīyakammaṃ karonti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, impose a suspension transaction on him for not make amends for an offense that is a non-Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti; ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Ime pañca vārā saṃkhittā. |
These five sections are condensed. |
Appaṭikamme ukkhepanīyakammavivādakathā niṭṭhitā. |
The Discussion of Disputes Over a Suspension Transaction for not Making Amends is finished. |
439.Idha pana, bhikkhave, bhikkhu na icchati pāpikaṃ diṭṭhiṃ paṭinissajjituṃ. |
“Monks, there is the case where a monk doesn’t want to relinquish an evil view. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu na icchati pāpikaṃ diṭṭhiṃ paṭinissajjituṃ. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk doesn’t want to relinquish an evil view. |
Handassa mayaṃ pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ karomā"ti. |
Let’s impose a suspension transaction on him for not relinquishing an evil view.” |
Te tassa pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ karonti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, impose a suspension transaction on him for not relinquishing an evil view that is a non-Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Ime pañca vārā saṃkhittā. |
These five sections are condensed. |
Appaṭinissagge ukkhepanīyakammavivādakathā niṭṭhitā. |
The Discussion of Disputes Over a Suspension Transaction for not Relinquishing (an Evil View) is finished. |
440.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena vaggā. |
“They, a faction, rescind the censure transaction on him, not in accordance with the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "adhammena vaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a factional transaction, not in accordance with the Dhamma,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
441.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – adhammena samaggā. |
“They, united, rescind the censure transaction on him, not in accordance with the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "adhammena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a united transaction, not in accordance with the Dhamma,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
442.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammena vaggā. |
“They, a faction, rescind the censure transaction on him, in accordance with the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammena vaggakamma"nti ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a factional transaction, not in accordance with the Dhamma,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
443.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena vaggā. |
“They, a faction, rescind the censure transaction on him in a way that is a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena vaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, factional transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
444.Idha pana, bhikkhave, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a censure transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the censure transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena tajjanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, tajjanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a censure transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the censure transaction. |
Handassa mayaṃ tajjanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the censure transaction on him.’ |
Te tassa tajjanīyakammaṃ paṭippassambhenti – dhammapatirūpakena samaggā. |
“They, united, rescind the censure transaction on him in a way that is a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Tajjanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Censure Transaction is finished. |
445.Idha pana, bhikkhave, bhikkhu saṅghena niyassakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, niyassassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a demotion transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the demotion transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena niyassakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, niyassassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a demotion transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the demotion transaction. |
Handassa mayaṃ niyassakammaṃ paṭippassambhemā"ti. |
Let’s rescind the demotion transaction on him.’ |
Te tassa niyassakammaṃ paṭippassambhenti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, rescind the demotion transaction on him, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Imepi [ime (sī. syā. evamuparipi)] pañca vārā saṃkhittā. |
These five sections are condensed. |
Niyassakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Demotion Transaction is finished. |
446.Idha pana, bhikkhave, bhikkhu saṅghena pabbājanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, pabbājanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a banishment transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the banishment transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena pabbājanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, pabbājanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a banishment transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the banishment transaction. |
Handassa mayaṃ pabbājanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the banishment transaction on him.’ |
Te tassa pabbājanīyakammaṃ paṭippassambhenti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, rescind the banishment transaction on him, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Imepi pañca vārā saṃkhittā. |
These five sections are condensed. |
Pabbājanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Banishment Transaction is finished. |
447.Idha pana, bhikkhave, bhikkhu saṅghena paṭisāraṇīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, paṭisāraṇīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a reconciliation transaction imposed on him by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the reconciliation transaction. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena paṭisāraṇīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, paṭisāraṇīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a reconciliation transaction imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the reconciliation transaction. |
Handassa mayaṃ paṭisāraṇīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the reconciliation transaction on him.’ |
Te tassa paṭisāraṇīyakammaṃ paṭippassambhenti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, rescind the reconciliation transaction on him, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’— |
Ime tattha bhikkhū dhammavādino. |
in this case, these monks are speakers of Dhamma. |
Imepi pañca vārā saṃkhittā. |
These five sections are condensed. |
Paṭisāraṇīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Reconciliation Transaction is finished. |
448.Idha pana, bhikkhave, bhikkhu saṅghena āpattiyā adassane ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, āpattiyā adassane ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a suspension transaction imposed on him for not seeing an offense by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the suspension transaction for not seeing an offense. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena āpattiyā adassane ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, āpattiyā adassane ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a suspension transaction for not seeing an offense imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the suspension transaction for not seeing an offense. |
Handassa mayaṃ āpattiyā adassane ukkhepanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the suspension transaction on him for not seeing an offense.” |
Te tassa āpattiyā adassane ukkhepanīyakammaṃ paṭippassambhenti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, rescind the suspension transaction on him for not seeing an offense, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Imepi pañca vārā saṃkhittā. |
These five sections are condensed. |
Adassane ukkhepanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Suspension Transaction for not Seeing (an Offense) is finished. |
449.Idha pana, bhikkhave, bhikkhu saṅghena āpattiyā appaṭikamme ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, āpattiyā appaṭikamme ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a suspension transaction imposed on him for not making amends for an offense by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the suspension transaction for not making amends for an offense. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena āpattiyā appaṭikamme ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, āpattiyā appaṭikamme ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a suspension transaction for not making amends for an offense imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the suspension transaction for not making amends for an offense. |
Handassa mayaṃ āpattiyā appaṭikamme ukkhepanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the suspension transaction on him for not making amends for an offense.” |
Te tassa āpattiyā appaṭikamme ukkhepanīyakammaṃ paṭippassambhenti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, rescind the suspension transaction on him for not making amends for an offense, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma. |
Imepi pañca vārā saṃkhittā. |
These five sections are condensed. |
Appaṭikamme ukkhepanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Suspension Transaction for not Making Amends is finished. |
450.Idha pana, bhikkhave, bhikkhu saṅghena pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Monks, there is the case where a monk, having had a suspension transaction imposed on him for not relinquishing an evil view by the Saṅgha, behaves properly, lowers his hackles, mends his ways. He asks for the rescinding of the suspension transaction for not relinquishing an evil view. |
Tatra ce bhikkhūnaṃ evaṃ hoti – "ayaṃ kho, āvuso, bhikkhu saṅghena pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammakato sammā vattati, lomaṃ pāteti, netthāraṃ vattati, pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyassa kammassa paṭippassaddhiṃ yācati. |
“Now suppose the thought occurs to the monks, ‘Friends, this monk, having had a suspension transaction for not relinquishing an evil view imposed on him by the Saṅgha, has behaved properly, lowered his hackles, mended his ways. He is asking for the rescinding of the suspension transaction for not relinquishing an evil view. |
Handassa mayaṃ pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ paṭippassambhemā"ti. |
Let’s rescind the suspension transaction on him for not relinquishing an evil view.” |
Te tassa pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṃ paṭippassambhenti – adhammena vaggā - pe - adhammena samaggā… dhammena vaggā… dhammapatirūpakena vaggā… dhammapatirūpakena samaggā. |
“They, a faction, rescind the suspension transaction on him for not relinquishing an evil view, not in accordance with the Dhamma. … “United … not in accordance with the Dhamma. “A faction … in accordance with the Dhamma. “A faction … a semblance of the Dhamma. “United … a semblance of the Dhamma. |
Tatraṭṭho saṅgho vivadati – "adhammena vaggakammaṃ, adhammena samaggakammaṃ, dhammena vaggakammaṃ, dhammapatirūpakena vaggakammaṃ, dhammapatirūpakena samaggakammaṃ, akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti. |
“The Saṅgha there disputes: ‘It’s a factional transaction, not in accordance with the Dhamma; a united transaction, not in accordance with the Dhamma; a semblance-of-Dhamma factional transaction; a semblance-of-Dhamma united transaction; it’s an undone transaction, a poorly done transaction; the transaction should be done again.’ |
Tatra, bhikkhave, ye te bhikkhū evamāhaṃsu – "dhammapatirūpakena samaggakamma"nti, ye ca te bhikkhū evamāhaṃsu – "akataṃ kammaṃ dukkaṭaṃ kammaṃ puna kātabbaṃ kamma"nti, ime tattha bhikkhū dhammavādino. |
“The monks there who say, ‘It’s a semblance-of-Dhamma, united transaction,’ and those who say, ‘It’s an undone transaction, a poorly done transaction; the transaction should be done again,’—in this case, these monks are speakers of Dhamma.” |
Imepi pañca vārā saṃkhittā. |
These five sections are condensed. |
Appaṭinissagge ukkhepanīyakammapaṭippassaddhikathā niṭṭhitā. |
The Discussion of Rescinding the Suspension Transaction for not Relinquishing (an Evil View) is finished. |
Campeyyakkhandhako navamo. |
In this khandhaka there are thirty-six cases. |
Campāyaṃ bhagavā āsi, vatthu vāsabhagāmake; |
The Blessed One was at Campā, the case of Vāsabha Village. |
Āgantukānamussukkaṃ, akāsi icchitabbake [icchitabbako (ka.)]. |
He made an effort for incoming monks, in terms of what was desirable. |
Pakataññunoti ñatvā, ussukkaṃ na karī tadā; |
Knowing “They’re familiar now,” he then didn’t make an effort. |
Ukkhitto na karotīti, sāgamā jinasantike. |
Suspended (because they thought,) “He’s not making (an effort),” he came to the presence of the Victor. |
Adhammena vaggakammaṃ, samaggaṃ adhammena ca; |
A factional transaction not in accordance with the Dhamma, and united, not in accordance with the Dhamma, |
Dhammena vaggakammañca, patirūpakena vaggikaṃ. |
a factional transaction in accordance with the Dhamma and a semblance-of-Dhamma, factional one. |
Patirūpakena samaggaṃ, eko ukkhipatekakaṃ; |
A semblance-of-Dhamma, united one, one suspends one, |
Eko ca dve sambahule, saṅghaṃ ukkhipatekako. |
and one (suspends) two, several, one suspends a Saṅgha. |
Duvepi sambahulāpi, saṅgho saṅghañca ukkhipi; |
Two also, and several, a Saṅgha suspended a Saṅgha. |
Sabbaññupavaro sutvā, adhammanti paṭikkhipi. |
The excellent, All-knowing One, having heard: (Saying,) “Non-Dhamma,” he prohibited it. |
Ñattivipannaṃ yaṃ kammaṃ, sampannaṃ anusāvanaṃ; |
Whatever transaction has an invalid motion, but valid proclamation, |
Anussāvanavipannaṃ, sampannaṃ ñattiyā ca yaṃ. |
and whichever an invalid proclamation, but valid motion, |
Ubhayena vipannañca, aññatra dhammameva ca; |
invalid in both, apart from Dhamma, |
Vinayā satthu paṭikuṭṭhaṃ, kuppaṃ aṭṭhānārahikaṃ. |
Vinaya, or Teacher: It’s been protested, is reversible, not fit to stand. |
Adhammavaggaṃ samaggaṃ, dhamma patirūpāni ye duve; |
Non-Dhamma: factional or united, a semblance, two of those. |
Dhammeneva ca sāmaggiṃ, anuññāsi tathāgato. |
in accordance with the Dhamma and united: The Tathāgata allowed it. |
Catuvaggo pañcavaggo, dasavaggo ca vīsati; |
A quorum of four, a quorum of five, a quorum of ten, and twenty, |
Parovīsativaggo ca [atirekavīsativaggo (syā.)], saṅgho pañcavidho tathā. |
a quorum of more that twenty: thus a Saṅgha is analyzed into five. |
Ṭhapetvā upasampadaṃ, yañca kammaṃ pavāraṇaṃ; |
Aside from Acceptance, the transaction of the Invitation, |
Abbhānakammena saha, catuvaggehi kammiko. |
and rehabilitation transaction, One is fit to do it with a quorum of four. |
Duve kamme ṭhapetvāna, majjhadesūpasampadaṃ; |
Aside from two transactions, Acceptance in the Middle Land, |
Abbhānaṃ pañcavaggiko, sabbakammesu kammiko. |
and rehabilitation: A quorum of five is fit for all transactions. |
Abbhānekaṃ ṭhapetvāna, ye bhikkhū dasavaggikā; |
Aside from one—rehabilitation, whatever monks are a quorum of ten: |
Sabbakammakaro saṅgho, vīso sabbattha kammiko. |
They’re a Saṅgha fit to do all transactions. Twenty are fit everywhere. |
Bhikkhunī sikkhamānā, ca sāmaṇero sāmaṇerī; |
A bhikkhunī, a female trainee, a male novice, or female, |
Paccakkhātantimavatthū, ukkhittāpattidassane. |
a renouncer, (one with) an extreme offense, one suspended for not seeing. |
Appaṭikamme diṭṭhiyā, paṇḍako theyyasaṃvāsakaṃ; |
One who won’t make amends, one with a view, |
Titthiyā tiracchānagataṃ, mātu pitu ca ghātakaṃ. |
a paṇḍaka, a thief by affiliation, a sectarian, an animal, a killer of mother and father, |
Arahaṃ bhikkhunīdūsi, bhedakaṃ lohituppādaṃ; |
or of an arahant. A molester of a bhikkhunī, a schismatic, a shedder of blood, |
Byañjanaṃ nānāsaṃvāsaṃ, nānāsīmāya iddhiyā. |
a hermaphrodite, one of separate affiliation, one in different territory, or by psychic power. |
Yassa saṅgho kare kammaṃ, hontete catuvīsati; |
And he for whom the Saṅgha is doing the transaction: |
Sambuddhena paṭikkhittā, na hete gaṇapūrakā. |
These twenty-four are prohibited by the Self-awakened One: they don’t complete the quorum. |
Pārivāsikacatuttho, parivāsaṃ dadeyya vā; |
If, with one on probation as the fourth, (a Saṅgha) should grant probation, |
Mūlā mānattamabbheyya, akammaṃ na ca karaṇaṃ. |
or (send back to) the beginning, (grant) penance, or rehabilitation, it’s not a transaction and shouldn’t be done. |
Mūlā arahamānattā, abbhānārahameva ca; |
One deserving the beginning, or penance, or deserving rehabilitation—likewise. |
Na kammakārakā pañca, sambuddhena pakāsitā. |
(These) five1 aren’t doers of transactions, The Self-awakened One declared them. |
Bhikkhunī sikkhamānā ca, sāmaṇero sāmaṇerikā; |
A bhikkhunī, a female trainee, a male novice, or female, |
Paccakkhantimaummattā, khittāvedanadassane. |
renouncers, (one with) an extreme (offense), one who’s insane, one possessed, one in pain, one who (won’t) see. |
Appaṭikamme diṭṭhiyā, paṇḍakāpi ca byañjanā [ito paraṃ syāmamūle diyaḍḍhagāthāhi abhabbapuggalā samattaṃ dassitā] ; |
One who won’t make amends, one with a view, a paṇḍaka, the thief by affiliation, a sectarian, an animal, a killer of mother and father, or of an arahant. A molester of a bhikkhunī, a schismatic, a shedder of blood, a hermaphrodite, and one of separate affiliation, |
Nānāsaṃvāsakā sīmā, vehāsaṃ yassa kamma ca. |
One standing in a separate territory, or in the sky, and one for whom the transaction is done. |
Aṭṭhārasannametesaṃ, paṭikkosaṃ na ruhati; |
The protest of these twenty-seven carries no weight. |
Bhikkhussa pakatattassa, ruhati paṭikkosanā. |
The protest of a regular monk, carries weight. |
Suddhassa dunnisārito, bālo hi sunissārito; |
For one who is pure, he is wrongly expelled, but a fool is rightly expelled. |
Paṇḍako theyyasaṃvāso, pakkanto tiracchānagato. |
A paṇḍaka, a thief by affiliation, one who has gone over, an animal, |
Mātu pitu arahanta, dūsako saṅghabhedako; |
(a killer of) mother, father, an arahant, a molester, a splitter of the Saṅgha, |
Lohituppādako ceva, ubhatobyañjano ca yo. |
a shedder of blood, and one who is a hermaphrodite: |
Ekādasannaṃ etesaṃ, osāraṇaṃ na yujjati; |
The restoration of these eleven, is not accomplished. |
Hatthapādaṃ tadubhayaṃ, kaṇṇanāsaṃ tadūbhayaṃ. |
Hand, foot, both of these, ear, nose, both of these. |
Aṅguli aḷakaṇḍaraṃ, phaṇaṃ khujjo ca vāmano; |
Finger, thumb, tendon, webbed, bent-over, a dwarf, |
Gaṇḍī lakkhaṇakasā, ca likhitako ca sīpadī. |
a goiter, branded, whipped, one with a warrant, or elephantiasis. |
Pāpā parisakāṇo ca, kuṇī khañjo hatopi ca; |
Evil, the assembly, blind in one eye, with a crooked limb, lame, paralyzed, |
Iriyāpathadubbalo, andho mūgo ca badhiro. |
a cripple, or weak, blind, mute, or deaf. |
Andhamūgandhabadhiro mūgabadhirameva ca; |
Blind and mute, blind and deaf, mute and deaf as well, |
Andhamūgabadhiro ca, dvattiṃsete anūnakā. |
and blind, mute, and deaf, These thirty-two, not fewer: |
Tesaṃ osāraṇaṃ hoti, sambuddhena pakāsitaṃ; |
Their restoration is declared, by the Self-awakened One. |
Daṭṭhabbā paṭikātabbā, nissajjetā na vijjati. |
To be seen, to make amends for, or to be relinquished—none exists. |
Tassa ukkhepanā kammā, satta honti adhammikā; |
These suspension transactions on him— seven—are non-Dhamma. |
Āpannaṃ anuvattantaṃ, satta tepi adhammikā. |
(The suspension of) one fallen into (offense), but following his duty, these seven are also non-Dhamma. |
Āpannaṃ nānuvattantaṃ, satta kammā sudhammikā; |
(The suspension of) one not following his duty, these seven transactions are surely Dhamma. |
Sammukhā paṭipucchā ca, paṭiññāya ca kāraṇā. |
Doing them face-to-face, with interrogation, with acknowledgment. |
Sati amūḷhapāpikā, tajjanīniyassena ca; |
Mindfulness, past insanity, further-punishment, with censure, demotion, |
Pabbājanīya paṭisāro, ukkhepaparivāsa ca. |
banishment, reconciliation, suspension, and probation. |
Mūlā mānattaabbhānā, tatheva upasampadā; |
The beginning, penance, rehabilitation, and even Acceptance. |
Aññaṃ kareyya aññassa, soḷasete adhammikā. |
Should one do them for (a monk deserving) another: These sixteen are non-Dhamma. |
Taṃ taṃ kareyya taṃ tassa, soḷasete sudhammikā; |
Should one do them for (a monk deserving) that one: These sixteen are surely Dhamma. |
Paccāropeyya aññaññaṃ, soḷasete adhammikā. |
Should one switch them with another, These sixteen are non-Dhamma. |
Dve dve tammūlakaṃ tassa [dve dve mūlā katā kassa (syā.), dodotamūlakantassa (ka.)], tepi soḷasa dhammikā; |
Bases done to him in pairs: These sixteen are also Dhamma. |
Ekekamūlakaṃ cakkaṃ, "adhamma"nti jinobrvi. |
A wheel of bases, one-by-one: ‘Non-Dhamma’ said the Victor. |
Akāsi tajjanīyaṃ kammaṃ, saṅgho bhaṇḍanakārako; |
The Saṅgha did a censure transaction, a maker of strife, |
Adhammena vaggakammaṃ, aññaṃ āvāsaṃ gacchi so. |
a factional transaction, not in accordance with the Dhamma. He went to another residence. |
Tatthādhammena samaggā, tassa tajjanīyaṃ karuṃ; |
There, united, they gave him censure, not in accordance with the Dhamma. |
Aññattha vaggādhammena, tassa tajjanīyaṃ karuṃ. |
Another place: factional, they gave him censure, in accordance with the Dhamma. |
Patirūpena vaggāpi, samaggāpi tathā karuṃ; |
Also a faction, a semblance, and united, they did likewise. |
Adhammena samaggā ca, dhammena vaggameva ca. |
Not in accordance with the Dhamma, united, and in accordance with the Dhamma, factional. |
Patirūpakena vaggā ca, samaggā ca ime padā; |
A semblance, factional, and united—these are the lines. |
Ekekamūlakaṃ katvā, cakkaṃ bandhe vicakkhaṇo. |
Doing the bases one-by-one, one who is observant, would construct the wheel: |
Bālā byattassa niyassaṃ, pabbāje kuladūsakaṃ; |
For one inexperienced and incompetent, demotion. They should banish a corrupter of families. |
Paṭisāraṇīyaṃ kammaṃ, kare akkosakassa ca. |
The reconciliation transaction, they should impose on an insulter. |
Adassanāppaṭikamme, yo ca diṭṭhiṃ na nissajje; |
For one who won’t see, or won’t make amends, or one who won’t relinquish a view: |
Tesaṃ ukkhepanīyakammaṃ, satthavāhena bhāsitaṃ. |
For these, a suspension transaction. This was said by the Caravan Leader. |
Upari nayakammānaṃ [upavinayakammānaṃ (syā.), ukkhepanīyakammānaṃ (ka.)] pañño tajjanīyaṃ naye; |
The method for (completing) the transactions below: One with discernment |
Tesaṃyeva anulomaṃ, sammā vattati yācite [yācati (syā.), yācito (sī.)]. |
would follow the (pattern of the) censure (transaction). For them—their hackles were lowered, they behaved properly, they asked. |
Passaddhi tesaṃ kammānaṃ, heṭṭhā kammanayena ca; |
The rescinding of their transactions, follows the method of the above transactions. |
Tasmiṃ tasmiṃ tu kammesu, tatraṭṭho ca vivadati. |
In the case of each transaction, the (monks) there disputed. |
Akataṃ dukkaṭañceva, punakātabbakanti ca; |
“It’s undone and it’s poorly done and it should be done again!” |
Kamme passaddhiyā cāpi, te bhikkhū dhammavādino. |
Also in the case of rescinding transactions, those monks are speakers of Dhamma. |
Vipattibyādhite disvā, kammappatte mahāmuni; |
Seeing them—afflicted by what is invalid with transactions imposed on them— |
Paṭippassaddhimakkhāsi, sallakattova osadhanti. |
the Great Sage showed their allaying, as a doctor, medicine. |
Imamhi khandhake vatthūni chattiṃsāti. |
In this khandhaka there are thirty-six cases. |
Campeyyakkhandhako niṭṭhito. |
The Campā Khandhaka is finished. |
451.Tena samayena buddho bhagavā kosambiyaṃ viharati ghositārāme. |
At that time the Blessed One was staying at Kosambī, at Ghosita’s monastery. |
Tena kho pana samayena aññataro bhikkhu āpattiṃ āpanno hoti. |
And at that time, a certain monk fell into an offense. |
So tassā āpattiyā āpattidiṭṭhi [āpattidiṭṭhī (sī.)] hoti; aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino honti. |
He was of the view that that offense was (in fact) an offense. Other monks were of the view that it wasn’t an offense. |
So aparena samayena tassā āpattiyā anā pattidiṭṭhi hoti; aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. |
At a later time, he was of the view that the offense was not an offense, and the other monks were of the view that it was an offense. |
Atha kho te bhikkhū taṃ bhikkhuṃ etadavocuṃ – "āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpatti"nti? |
Then the monks said to that (the first) monk, “Friend, you have fallen into an offense. Do you see that offense?” |
"Natthi me, āvuso, āpatti yamahaṃ passeyya"nti. |
“I have no offense that I should see, friends.” |
Atha kho te bhikkhū sāmaggiṃ labhitvā taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsu. |
Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense. |
So ca bhikkhu bahussuto hoti āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
But the monk was learned and erudite, had memorized the Dhamma, the Vinaya, the Mātikā. He was wise, experienced, astute, conscientious, scrupulous, desirous of training. |
Atha kho so bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca – "anāpatti esā, āvuso, nesā āpatti. |
Then the monk went to his friends and companions and said, “This is a non-offense. This is not an offense. |
Anāpannomhi, namhi āpanno. |
I have not fallen into an offense. It’s not the case that I have fallen into an offense. |
Anukkhittomhi, namhi ukkhitto. |
I am unsuspended, not suspended. |
Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. |
I was suspended with a non-Dhamma transaction—reversible, not fit to stand. |
Hotha me āyasmanto dhammato vinayato pakkhā"ti. |
Be on my side (I am) in accordance with the Dhamma & Vinaya.” |
Alabhi kho so bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe. |
So the monk was able to get his friends and companions to be on his side. |
Jānapadānampi sandiṭṭhānaṃ sambhattānaṃ bhikkhūnaṃ santike dūtaṃ pāhesi – anāpatti esā, āvuso, nesā āpatti. |
He sent a messenger to his friends and companions in the countryside, (saying,) “This is a non-offense. This is not an offense. |
Anāpannomhi, namhi āpanno. |
I have not fallen into an offense. It’s not the case that I have fallen into an offense. |
Anukkhittomhi, namhi ukkhitto. |
I am unsuspended, not suspended. |
Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. |
I was suspended with a non-Dhamma transaction—reversible, not fit to stand. |
Hontu me āyasmanto dhammato vinayato pakkhā"ti. |
Be on my side (I am) in accordance with the Dhamma & Vinaya.” |
Alabhi kho so bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe. |
So the monk was able to get his friends and companions in the countryside to be on his side. |
Atha kho te ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṃsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṃ – "anāpatti esā, āvuso, nesā āpatti. |
Then those monks—followers of the suspended monk—went to the monks who had suspended him and said to them, “This is a non-offense. This is not an offense. |
Anāpanno eso bhikkhu, neso bhikkhu āpanno. |
That monk has not fallen into an offense. It’s not the case that he has fallen into an offense. |
Anukkhitto eso bhikkhu, neso bhikkhu ukkhitto. |
He is unsuspended, not suspended. |
Adhammikena kammena ukkhitto kuppena aṭṭhānārahenā"ti. |
He was suspended with a non-Dhamma transaction—reversible, not fit to stand.” |
Evaṃ vutte ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṃ – "āpatti esā āvuso, nesā anāpatti. |
When that was said, the monks who had suspended him said to his followers, “This is an offense. This is not a non-offense. |
Āpanno eso bhikkhu, neso bhikkhu anāpanno. |
That monk has fallen into an offense. It’s not the case that he has not fallen into an offense. |
Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. |
He is suspended, not unsuspended. |
Dhammikena kammena ukkhitto akuppena ṭhānārahena. |
He was suspended with a Dhamma transaction—irreversible and fit to stand. |
Mā kho tumhe āyasmanto etaṃ ukkhittakaṃ bhikkhuṃ anuvattittha anuparivārethā"ti. |
Venerable sirs, don’t follow or attend on that suspended monk.” |
Evampi kho te ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṃ ukkhittakaṃ bhikkhuṃ anuvattiṃsu anuparivāresuṃ. |
Being told that by the monks who had suspended him, the followers (of the suspended monk) still followed and attended on him. |
452.Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then a certain monk went to the Blessed One, bowed down, and sat to one side. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – "idha, bhante, aññataro bhikkhu āpattiṃ āpanno ahosi. |
As he was sitting there, he said to the Blessed One, “Lord, here, a certain monk fell into an offense. |
So tassā āpattiyā āpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā anāpattidiṭṭhino ahesuṃ. |
He was of the view that that offense was (in fact) an offense. Other monks were of the view that it wasn’t an offense. |
So aparena samayena tassā āpattiyā anāpattidiṭṭhi ahosi, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino ahesuṃ. |
“At a later time, he was of the view that the offense was not an offense, and the other monks were of the view that it was an offense. |
Atha kho te, bhante, bhikkhū taṃ bhikkhuṃ etadavocuṃ – 'āpattiṃ tvaṃ, āvuso, āpanno, passasetaṃ āpatti'nti? |
“Then the monks said to that (the first) monk, ‘Friend, you have fallen into an offense. Do you see that offense?’ |
"Natthi me, āvuso, āpatti yamahaṃ passeyya"nti. |
“(He said,) ‘I have no offense that I should see, friends.’ |
Atha kho te, bhante, bhikkhū sāmaggiṃ labhitvā taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsu. |
“Then the monks, having gotten consent (from the Saṅgha), suspended the monk for not seeing the offense. |
So ca, bhante, bhikkhu bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
“But the monk is learned and erudite, has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training. |
Atha kho so, bhante, bhikkhu sandiṭṭhe sambhatte bhikkhū upasaṅkamitvā etadavoca – 'anāpatti esā, āvuso; nesā āpatti. |
“Then the monk went to his friends and companions and said, ‘This is a non-offense. This is not an offense. |
Anāpannomhi, namhi āpanno. |
I have not fallen into an offense. It’s not the case that I have fallen into an offense. |
Anukkhittomhi, namhi ukkhitto. |
I am unsuspended, not suspended. |
Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. |
I was suspended with a non-Dhamma transaction—reversible, not fit to stand. |
Hotha me āyasmanto dhammato vinayato pakkhā'ti. |
Be on my side (I am) in accordance with the Dhamma & Vinaya.’ |
Alabhi kho so, bhante, bhikkhu sandiṭṭhe sambhatte bhikkhū pakkhe. |
“So the monk was able to get his friends and companions to be on his side. |
Jānapadānampi sandiṭṭhānaṃ sambhattānaṃ bhikkhūnaṃ santike dūtaṃ pāhesi – 'anāpatti esā, āvuso; nesā āpatti. |
“He sent a messenger to his friends and companions in the countryside, (saying,) ‘This is a non-offense. This is not an offense. |
Anāpannomhi, namhi āpanno. |
I have not fallen into an offense. It’s not the case that I have fallen into an offense. |
Anukkhittomhi, namhi ukkhitto. |
I am unsuspended, not suspended. |
Adhammikenamhi kammena ukkhitto kuppena aṭṭhānārahena. |
I was suspended with a non-Dhamma transaction—reversible, not fit to stand. |
Hontu me āyasmanto dhammato vinayato pakkhā'ti. |
Be on my side (I am) in accordance with the Dhamma & Vinaya.’ |
Alabhi kho so, bhante, bhikkhu jānapadepi sandiṭṭhe sambhatte bhikkhū pakkhe. |
“So the monk was able to get his friends and companions in the countryside to be on his side. |
Atha kho te, bhante, ukkhittānuvattakā bhikkhū yena ukkhepakā bhikkhū tenupasaṅkamiṃsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṃ – 'anāpatti esā, āvuso; nesā āpatti. |
“Then those monks—followers (of the suspended monk)—went to the monks who had suspended him and said to them, ‘This is a non-offense. This is not an offense. |
Anāpanno eso bhikkhu, neso bhikkhu āpanno. |
That monk has not fallen into an offense. It’s not the case that he has fallen into an offense. |
Anukkhitto eso bhikkhu, neso bhikkhu ukkhitto. |
He is unsuspended, not suspended. |
Adhammikena kammena ukkhitto kuppena aṭṭhānārahenā'ti. |
He was suspended with a non-Dhamma transaction—reversible, not fit to stand.’ |
Evaṃ vutte te, bhante, ukkhepakā bhikkhū ukkhittānuvattake bhikkhū etadavocuṃ – 'āpatti esā, āvuso; nesā anāpatti. |
“When that was said, the monks who had suspended him said to his followers, ‘This is an offense. This is not a non-offense. |
Āpanno eso bhikkhu, neso bhikkhu anāpanno. |
That monk has fallen into an offense. It’s not the case that he has not fallen into an offense. |
Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. |
He is suspended, not unsuspended. |
Dhammikena kammena ukkhitto akuppena ṭhānārahena. |
He was suspended with a Dhamma transaction that is irreversible and fit to stand. |
Mā kho tumhe āyasmanto etaṃ ukkhittakaṃ bhikkhuṃ anuvattittha anuparivārethā'ti. |
Venerable sirs, don’t follow or attend on that suspended monk.’ |
Evampi kho te, bhante, ukkhittānuvattakā bhikkhū ukkhepakehi bhikkhūhi vuccamānā tatheva taṃ ukkhittakaṃ bhikkhuṃ anuvattanti anuparivārentī"ti. |
“Being told that by the monks who had suspended him, the followers (of the suspended monk) still followed and attended on him.” |
453.Atha kho bhagavā 'bhinno bhikkhusaṅgho, bhinno bhikkhusaṅgho'ti – uṭṭhāyāsanā yena ukkhepakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhepake bhikkhū etadavoca – "mā kho tumhe, bhikkhave, 'paṭibhāti no, paṭibhāti no'ti yasmiṃ vā tasmiṃ vā bhikkhuṃ ukkhipitabbaṃ maññittha". |
Then the Blessed One, (thinking,) “The Saṅgha of monks is split. The Saṅgha of monks is split,” got up from his seat and went to the monks who had suspended (the first monk), and sat down on a seat made ready. Having sat down, he said to the monks who had suspended (the first monk), “Monks, don’t assume, (thinking,) ‘It’s clear to us. It’s clear to us,’ that in every case a monk should be suspended. |
"Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. |
“Monks, there is the case where a monk falls into an offense. |
So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. |
“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense. |
Te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ evaṃ jānanti – 'ayaṃ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
“And the monks know of that monk that, ‘This monk is learned … and is desirous of training. |
Sace mayaṃ imaṃ bhikkhuṃ āpattiyā adassane ukkhipissāma, na mayaṃ iminā bhikkhunā saddhiṃ uposathaṃ karissāma, vinā iminā bhikkhunā uposathaṃ karissāma, bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa'nti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo. |
“(They think,)’If we suspend this monk for not seeing an offense, then we won’t do the uposatha with him. We will do the uposatha without him. From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’ “Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense. |
"Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. |
“Monks, there is the case where a monk falls into an offense. |
So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. |
“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense. |
Te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ evaṃ jānanti – 'ayaṃ kho āyasmā bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
“And the monks know of that monk that, ‘This monk is learned … and is desirous of training.’ |
Sace mayaṃ imaṃ bhikkhuṃ āpattiyā adassane ukkhipissāma, na mayaṃ iminā bhikkhunā saddhiṃ pavāressāma, vinā iminā bhikkhunā pavāressāma. |
“(They think,) ’If we suspend this monk for not seeing an offense, then we won’t do the Invitation with him. We will do the Invitation without him. |
Na mayaṃ iminā bhikkhunā saddhiṃ saṅghakammaṃ karissāma, vinā iminā bhikkhunā saṅghakammaṃ karissāma. |
“’We won’t do Saṅgha transactions with him. We will do Saṅgha transactions without him. |
Na mayaṃ iminā bhikkhunā saddhiṃ āsane nisīdissāma, vinā iminā bhikkhunā āsane nisīdissāma. |
“’We won’t sit on (the same) seat with him. We will sit on a seat separate from him. |
Na mayaṃ iminā bhikkhunā saddhiṃ yāgupāne nisīdissāma, vinā iminā bhikkhunā yāgupāne nisīdissāma. |
“’We won’t sit having conjey with him. We will sit having conjey separate from him. |
Na mayaṃ iminā bhikkhunā saddhiṃ bhattagge nisīdissāma, vinā iminā bhikkhunā bhattagge nisīdissāma. |
“’We won’t sit in the meal-hall with him. We will sit in the meal-hall separate from him. |
Na mayaṃ iminā bhikkhunā saddhiṃ ekacchanne vasissāma, vinā iminā bhikkhunā ekacchanne vasissāma. |
“’We won’t dwell under the same roof with him. We will dwell under a roof separate from him. |
Na mayaṃ iminā bhikkhunā saddhiṃ yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissāma, vinā iminā bhikkhunā yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissāma. |
“’We won’t—in line with seniority—bow down to him, stand up to greet him, salute him with hands placed palm-to-palm over the heart, or perform form of respect due to superiors. |
Bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa'nti, bhedagarukehi, bhikkhave, bhikkhūhi na so bhikkhu āpattiyā adassane ukkhipitabbo"ti. |
“’From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’ “Monks who see the seriousness of a split (in the Saṅgha) would not suspend that monk for not seeing an offense.” |
454.Atha kho bhagavā ukkhepakānaṃ bhikkhūnaṃ etamatthaṃ bhāsitvā uṭṭhāyāsanā yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā ukkhittānuvattake bhikkhū etadavoca – "mā kho tumhe, bhikkhave, āpattiṃ āpajjitvā 'nāmha āpannā, nāmha āpannā'ti āpattiṃ na paṭikātabbaṃ maññittha". |
Then the Blessed One, having explained the matter to the monks who had suspended (the first monk), got up from his seat, went to the followers (of the suspended monk), and sat down on a seat made ready. Having sat down he said to them, “Don’t think that, having fallen into an offense, (thinking,) ‘We haven’t fallen (into an offense). We haven’t fallen (into an offense),’ it should not be confessed. |
"Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. |
“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense. |
So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. |
“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense. |
So ce, bhikkhave, bhikkhu te bhikkhū evaṃ jānāti – 'ime kho āyasmanto [āyasmantā (ka.)] bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṃ mamaṃ vā kāraṇā aññesaṃ vā kāraṇā chandā dosā mohā bhayā agatiṃ gantuṃ. |
“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’ “(He thinks,) ‘It’s unlikely that they—from desire, aversion, delusion, or fear on my account or the account of others—would follow a wrong course. |
Sace maṃ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṃ uposathaṃ karissanti, vinā mayā uposathaṃ karissanti, bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa'nti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya sā āpatti desetabbā. |
“’If these monks suspend me for not seeing an offense, then they won’t do the uposatha with me. They’ll do the uposatha without me. From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’ “A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others. |
"Idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. |
“Monks, there is the case where a monk falls into an offense. |
So tassā āpattiyā anāpattidiṭṭhi hoti, aññe bhikkhū tassā āpattiyā āpattidiṭṭhino honti. |
“He is of the view that that offense is not an offense. Other monks are of the view that it is an offense. |
So ce, bhikkhave, bhikkhu te bhikkhū evaṃ jānāti – 'ime kho āyasmanto bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā byattā medhāvino lajjino kukkuccakā sikkhākāmā, nālaṃ mamaṃ vā kāraṇā aññesaṃ vā kāraṇā chandā dosā mohā bhayā agatiṃ gantuṃ. |
“And that monk knows of the other monks that, ‘These monks have heard much … and are desirous of training.’ “(He thinks,) ‘It’s unlikely that they—from desire, aversion, delusion, or fear on my account or the account of others—would follow a wrong course.’ |
Sace maṃ ime bhikkhū āpattiyā adassane ukkhipissanti, na mayā saddhiṃ pavāressanti, vinā mayā pavāressanti. |
“’If these monks suspend me for not seeing an offense, then they won’t do the Invitation with me. They’ll do the Invitation without me. |
Na mayā saddhiṃ saṅghakammaṃ karissanti, vinā mayā saṅghakammaṃ karissanti. |
“’They won’t do Saṅgha transactions with me. They’ll do Saṅgha transactions without me. |
Na mayā saddhiṃ āsane nisīdissanti, vinā mayā āsane nisīdissanti. |
“’They won’t sit on (the same) seat with me. They’ll sit on a seat separate from me. |
Na mayā saddhiṃ yāgupāne nisīdissanti, vinā mayā yāgupāne nisīdissanti. |
“’They won’t sit having conjey with me. They’ll sit having conjey separate from me. |
Na mayā saddhiṃ bhattagge nisīdissanti vinā mayā bhattagge nisīdissanti. |
“’They won’t sit in the meal-hall with me. They’ll sit in the meal-hall separate from me. |
Na mayā saddhiṃ ekacchanne vasissanti, vinā mayā ekacchanne vasissanti. |
“’They won’t dwell under the same roof with me. They’ll dwell under a roof separate from me. |
Na mayā saddhiṃ yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissanti, vinā mayā yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissanti, bhavissati saṅghassa tatonidānaṃ bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇa'nti, bhedagarukena, bhikkhave, bhikkhunā paresampi saddhāya sā āpatti desetabbā"ti. |
“’They won’t—in line with seniority—bow down to me, stand up to greet me, salute me with hands placed palm-to-palm over the heart, or perform forms of respect due to superiors to me. “’From that cause there would be arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha.’ “A monk who sees the seriousness of a split (in the Saṅgha) should confess an offense even out of conviction in others.” |
Atha kho bhagavā ukkhittānuvattakānaṃ bhikkhūnaṃ etamatthaṃ bhāsitvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having explained the matter to the followers of the suspended monk, got up from his seat and left. |
455.Tena kho pana samayena ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karonti, saṅghakammaṃ karonti. |
At that time the followers of the suspended monk were performing the Uposatha and Saṅgha transactions right there inside the territory, |
Ukkhepakā pana bhikkhū nissīmaṃ gantvā uposathaṃ karonti, saṅghakammaṃ karonti. |
while the monks who suspended (the first monk) were performing the Uposatha and Saṅgha transactions, having gone outside the territory. |
Atha kho aññataro ukkhepako bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then a certain one of the monks who had suspended (the first monk) went to the Blessed One, bowed down, and sat to one side. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – "te, bhante, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karonti, saṅghakammaṃ karonti. |
As he was sitting there, he said to the Blessed One, “Lord, the followers of the suspended monk are performing the Uposatha and Saṅgha transactions right there inside the territory, |
Mayaṃ pana ukkhepakā bhikkhū nissīmaṃ gantvā uposathaṃ karoma, saṅghakammaṃ karomā"ti. |
while we monks who suspended (the first monk) are performing the Uposatha and Saṅgha transactions, having gone outside the territory.” |
"Te ce, bhikkhu, ukkhittānuvattakā bhikkhū tattheva antosīmāya uposathaṃ karissanti, saṅghakammaṃ karissanti, yathā mayā ñatti ca anussāvanā ca paññattā, tesaṃ tāni kammāni dhammikāni kammāni bhavissa"nti akuppāni ṭhānārahāni. |
“If the followers of the suspended monk perform the Uposatha, do a Saṅgha transaction in that very same territory in accordance with the motion and announcement formulated by me, those transactions of theirs are in accordance with the Dhamma, irreversible, and fit to stand. |
Tumhe ce, bhikkhu, ukkhepakā bhikkhū tattheva antosīmāya uposathaṃ karissatha, saṅghakammaṃ karissatha, yathā mayā ñatti ca anussāvanā ca paññattā, tumhākampi tāni kammāni dhammikāni kammāni bhavissanti akuppāni ṭhānārahāni. |
“If you, the monks who suspended (him) perform the Uposatha, do a Saṅgha transaction in that very same territory in accordance with the motion and announcement formulated by me, those transactions of yours are (also) in accordance with the Dhamma, irreversible, and fit to stand. |
Taṃ kissa hetu? |
“Why is that? |
Nānāsaṃvāsakā ete [te (syā.)] bhikkhū [bhikkhu (sī. syā.)] tumhehi, tumhe ca tehi nānāsaṃvāsakā. |
“Those monks belong to a separate affiliation from you, and you belong to a separate affiliation from them. |
"Dvemā, bhikkhu, nānāsaṃvāsakabhūmiyo – attanā vā attānaṃ nānāsaṃvāsakaṃ karoti, samaggo vā naṃ saṅgho ukkhipati adassane vā appaṭikamme vā appaṭinissagge vā. |
“There are these two grounds for being of a separate affiliation: Oneself makes oneself of a separate affiliation or a united Saṅgha suspends one for not seeing (an offense), for not making amends (for an offense), or for not relinquishing (an evil view). |
Imā kho, bhikkhu, dve nānāsaṃvāsakabhūmiyo. |
These are the two grounds for being of a separate affiliation. |
Dvemā, bhikkhu, samānasaṃvāsakabhūmiyo – attanā vā attānaṃ samānasaṃvāsaṃ karoti, samaggo vā naṃ saṅgho ukkhittaṃ osāreti adassane vā appaṭikamme vā appaṭinissagge vā. |
“There are these two grounds for being of common affiliation: Oneself makes oneself of a common affiliation or a united Saṅgha restores one who has been suspended for not seeing (an offense), for not making amends (for an offense), or for not relinquishing (an evil view). |
Imā kho, bhikkhu, dve samānasaṃvāsakabhūmiyo"ti. |
These are the two grounds for being of common affiliation.” |
456.Tena kho pana samayena bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsenti, hatthaparāmāsaṃ karonti. |
And at that time, the monks were arguing, quarreling, and disputing in the meal-hall and in the village. They were showing inappropriate bodily and verbal actions toward each other—seizing one another with the hands. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessanti, hatthaparāmāsaṃ karissantī"ti. |
People criticized and complained and spread it about, “How can the Sakyan contemplatives argue, quarrel, and dispute in the meal-hall and in the village, and show inappropriate bodily and verbal actions toward each other—seizing one another with the hands?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing, complaining, and spreading it about. |
Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhū bhattagge antaraghare bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessanti, hatthaparāmāsaṃ karissantī"ti. |
Those monks who were modest ... criticized and complained and spread it about, “How can the monks argue, quarrel, and dispute in the meal-hall and in the village, and show inappropriate bodily and verbal actions toward each other—seizing one another with the hands?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - "saccaṃ kira, bhikkhave, bhikkhū bhattagge antaraghare bhaṇḍanajātā - pe - hatthaparāmāsaṃ karontī"ti? |
Then the monks reported the matter to the Blessed One. “Is it true, monks, that you argue, quarrel, and dispute in the meal-hall and in the village? And show inappropriate bodily and verbal actions toward each other—seizing one another with the hands?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – "bhinne, bhikkhave, saṅghe adhammiyāyamāne [adhammiyamāne (sī. syā. katthaci) adhammīyamāne (ka.)] asammodikāya vattamānāya [-"asammodikāvattamānāya" iti aṭṭhakathāyaṃ saṃvaṇṇetabbapāṭho] 'ettāvatā na aññamaññaṃ ananulomikaṃ kāyakammaṃ vacīkammaṃ upadaṃsessāma, hatthaparāmāsaṃ karissāmā'ti āsane nisīditabbaṃ. |
The Buddha, the Blessed One, rebuked them ... Having rebuked them, he gave a Dhamma talk and addressed the monks, “When the Saṅgha is split and getting along in an uncourteous way, not in accordance with the Dhamma, then one should sit down in a seat (far enough apart from a member of the opposite faction) to the extent that, ‘We won’t exhibit any improper bodily action or verbal action to one another, we won’t seize one another with the hands.’ |
Bhinne, bhikkhave, saṅghe dhammiyāyamāne sammodikāya vattamānāya āsanantarikāya nisīditabba"nti. |
“When the Saṅgha is split and getting along in a courteous way in accordance with the Dhamma, one may sit down leaving the interval of a seat (from a member of the opposite faction).” |
457.[ma. ni. 3.236 thokaṃ visadisaṃ] Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. |
And at that time the monks were quarreling, arguing, and disputing in the midst of the Saṅgha, wounding each other with verbal daggers. |
Te na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ. |
They couldn’t resolve the issue. |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
Then a certain monk went to the Blessed One, bowed down, and sat to one side. |
Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca – "idha, bhante, bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. |
As he was sitting there, he said to the Blessed One, “Lord, now the monks are quarreling, arguing, and disputing in the midst of the Saṅgha, |
Te na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ. |
wounding each other with verbal daggers. |
Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā"ti. |
It would be good if the Blessed One could go to them out of sympathy.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho bhagavā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā te bhikkhū etadavoca – "alaṃ, bhikkhave, mā bhaṇḍanaṃ mā kalahaṃ mā viggahaṃ mā vivāda"nti. |
Then the Blessed One went to the monks and sat down on a seat made ready. Having sat down he said to the monks, “Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.” |
Evaṃ vutte aññataro adhammavādī bhikkhu bhagavantaṃ etadavoca – "āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. |
When that was said, a certain non-Dhamma-declaring monk said to the Blessed One, “Wait, Lord Blessed One. May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-and-now, Lord Blessed One. |
Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti. |
We will be the ones who deal with this argument, quarrel, strife, and dispute.” |
Dutiyampi kho bhagavā te bhikkhū etadavoca – "alaṃ, bhikkhave, mā bhaṇḍanaṃ mā kalahaṃ mā viggahaṃ mā vivāda"nti. |
A second time, the Blessed One said to the monks, “Enough, monks. Don’t argue. Don’t quarrel. Don’t make strife. Don’t dispute.” |
Dutiyampi kho so adhammavādī bhikkhu bhagavantaṃ etadavoca – "āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. |
A second time, the non-Dhamma-declaring monk said to the Blessed One, “Wait, Lord Blessed One. |
Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti. |
May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-and-now, Lord Blessed One.x We will be the ones who deal with this argument, quarrel, strife, and dispute.” |
Kosambakavivādakathā niṭṭhitā. |
The Discussion of the Quarrel at Kosambī is finished. |
458.Atha kho bhagavā bhikkhū āmantesi – "bhūtapubbaṃ, bhikkhave, bārāṇasiyaṃ [vajirabuddhiṭīkā oloketabbā] brahmadatto nāma kāsirājā ahosi aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro. |
Then the Blessed One addressed the monks: “Once, monks, in Bārāṇasī, Brahmadatta was the king of Kāsī—rich, prosperous, with many possessions, many troops, many vehicles, many territories, with fully-stocked armories & granaries. |
Dīghīti nāma kosalarājā ahosi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro. |
“Dīghīti was the king of Kosala—poor, not very prosperous, with few possessions, few troops, few vehicles, few territories, with poorly-stocked armories & granaries. |
Atha kho, bhikkhave, brahmadatto kāsirājā caturaṅginiṃ senaṃ sannayhitvā dīghītiṃ kosalarājānaṃ abbhuyyāsi. |
“So Brahmadatta the king of Kāsī, raising a fourfold army, marched against Dīghīti the king of Kosala. |
Assosi kho, bhikkhave, dīghīti kosalarājā – "brahmadatto kira kāsirājā caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto"ti. |
“Dīghīti the king of Kosala heard, ‘Brahmadatta the king of Kāsī, they say, has raised a fourfold army and is marching against me.’ |
Atha kho, bhikkhave, dīghītissa kosalarañño etadahosi – "brahmadatto kho kāsirājā aḍḍho mahaddhano mahābhogo mahabbalo mahāvāhano mahāvijito paripuṇṇakosakoṭṭhāgāro, ahaṃ panamhi daliddo appadhano appabhogo appabalo appavāhano appavijito aparipuṇṇakosakoṭṭhāgāro, nāhaṃ paṭibalo brahmadattena kāsiraññā ekasaṅghātampi sahituṃ. |
“Then the thought occurred to him, ‘King Brahmadatta is rich, prosperous… with fully-stocked armories & granaries, whereas I am poor… with poorly-stocked armories & granaries. “’I am not competent to stand against even one attack by him. |
Yaṃnūnāhaṃ paṭikacceva nagaramhā nippateyya"nti. |
Why don’t I slip out of the city beforehand?”’ |
Atha kho, bhikkhave, dīghīti kosalarājā mahesiṃ ādāya paṭikacceva nagaramhā nippati. |
“So, taking his chief consort, he slipped out of the city beforehand. |
Atha kho, bhikkhave, brahmadatto kāsirājā dīghītissa kosalarañño balañca vāhanañca janapadañca kosañca koṭṭhāgārañca abhivijiya ajjhāvasati. |
“Then King Brahmadatta, conquering the troops, vehicles, lands, armories, & granaries of King Dīghīti, lived in lordship over them. |
Atha kho, bhikkhave, dīghīti kosalarājā sapajāpatiko yena vārāṇasī tena pakkāmi. |
“Meanwhile, King Dīghīti had set out for Bārāṇasī together with his consort and, |
Anupubbena yena bārāṇasī tadavasari. |
traveling by stages, arrived there. |
Tatra sudaṃ, bhikkhave, dīghīti kosalarājā sapajāpatiko bārāṇasiyaṃ aññatarasmiṃ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasati. |
“There he lived with her on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer. |
Atha kho, bhikkhave, dīghītissa kosalarañño mahesī nacirasseva gabbhinī ahosi. |
“Not long afterwards, she became pregnant. |
Tassā evarūpo dohaḷo uppanno hoti – "icchati sūriyassa uggamanakāle caturaṅginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātuṃ". |
“She had a pregnancy wish of this sort: She wanted to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords. |
Atha kho, bhikkhave, dīghītissa kosalarañño mahesī dīghītiṃ kosalarājānaṃ etadavoca – "gabbhinīmhi, deva. |
“She said to King Dīghīti, ‘Your majesty, I am pregnant, and I have a pregnancy wish of this sort: |
Tassā me evarūpo dohaḷo uppanno – icchāmi sūriyassa uggamanakāle caturaṅginiṃ senaṃ sannaddhaṃ vammikaṃ [vammitaṃ (sī.)] subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātu"nti. |
I want to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’ |
"Kuto, devi, amhākaṃ duggatānaṃ caturaṅginī senā sannaddhā vammikā subhūme ṭhitā, khaggānañca dhovanaṃ pātu"nti [khaggānañca dhovananti (sī. syā.)] "sacāhaṃ, deva, na labhissāmi, marissāmī"ti. |
“He said, ‘My queen, where is there for us—fallen on hard times—a fourfold army, armed & arrayed, standing on a parade ground, and water used for washing the swords?’ “’If I don’t get this, your majesty, I will die.’” |
459.Tena kho pana samayena, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño sahāyo hoti. |
“Now at that time the brahman adviser to King Brahmadatta was a friend of King Dīghīti. |
Atha kho, bhikkhave, dīghīti kosalarājā yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami, upasaṅkamitvā brahmadattassa kāsirañño purohitaṃ brāhmaṇaṃ etadavoca – "sakhī te, samma, gabbhinī. |
“So King Dīghīti went to him and, on arrival, said, ‘A lady friend of yours, old friend, is pregnant, and she has a pregnancy wish of this sort: |
Tassā evarūpo dohaḷo uppanno – icchati sūriyassa uggamanakāle caturaṅginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātu"nti. |
She wants to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’ |
"Tena hi, deva, mayampi deviṃ passāmā"ti. |
“’In that case, let me see her.’ |
Atha kho, bhikkhave, dīghītissa kosalarañño mahesī yena brahmadattassa kāsirañño purohito brāhmaṇo tenupasaṅkami. |
“So King Dīghīti’s consort went to King Brahmadatta’s brahman adviser. |
Addasā kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo dīghītissa kosalarañño mahesiṃ dūratova āgacchantiṃ, disvāna uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena dīghītissa kosalarañño mahesī tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi – "kosalarājā vata bho kucchigato, kosalarājā vata bho kucchigato"ti. |
“When he saw her coming from afar, he rose from his seat, arranged his robe over one shoulder and, with his hands raised in salutation to her, exclaimed three times, “’Surely the king of Kosala has come to your womb! Surely the king of Kosala has come to your womb! Surely the king of Kosala has come to your womb! |
Attamanā [avimanā (sī. syā. katthaci], devi, hohi. |
Don’t be worried, my queen. |
Lacchasi sūriyassa uggamanakāle caturaṅginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātunti. |
You will get to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and to drink the water used for washing the swords.’ |
Atha kho, bhikkhave, brahmadattassa kāsirañño purohito brāhmaṇo yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṃ kāsirājānaṃ etadavoca – "tathā, deva, nimittāni dissanti, sve sūriyuggamanakāle caturaṅginī senā sannaddhā vammikā subhūme tiṭṭhatu, khaggā ca dhoviyantū"ti. |
“Then he went to King Brahmadatta and, on arrival, said to him, ‘Your majesty, signs have appeared such that tomorrow at dawn a fourfold army, armed & arrayed, should stand on a parade ground and that the swords should be washed.’ |
Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi – "yathā, bhaṇe, purohito brāhmaṇo āha tathā karothā"ti. |
“So King Brahmadatta ordered his people, ‘I say, then: Do as the brahman adviser says.’ |
Alabhi kho, bhikkhave, dīghītissa kosalarañño mahesī sūriyassa uggamanakāle caturaṅginiṃ senaṃ sannaddhaṃ vammikaṃ subhūme ṭhitaṃ passituṃ, khaggānañca dhovanaṃ pātuṃ. |
“Thus King Dīghīti’s chief consort got to see a fourfold army, armed & arrayed, standing on a parade ground at dawn, and got to drink the water used for washing the swords. |
Atha kho, bhikkhave, dīghītissa kosalarañño mahesī tassa gabbhassa paripākamanvāya puttaṃ vijāyi. |
“Then, with the maturing of the fetus, she gave birth to a son. |
Tassa dīghāvūti nāmaṃ akaṃsu. |
“They named him Dīghāvu [LongLife]. |
Atha kho, bhikkhave, dīghāvu kumāro nacirasseva viññutaṃ pāpuṇi. |
“Not long afterwards, Prince Dīghāvu reached the age of discretion. |
Atha kho, bhikkhave, dīghītissa kosalarañño etadahosi – "ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako, iminā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ, sacāyaṃ amhe jānissati, sabbeva tayo ghātāpessati, yaṃnūnāhaṃ dīghāvuṃ kumāraṃ bahinagare vāseyya"nti. |
“The thought occurred to King Dīghīti, ‘This King Brahmadatta of Kāsī has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. If he finds out about us, he will have all three of us killed. Why don’t I send Prince Dīghāvu to live outside of the city?’ |
Atha kho bhikkhave dīghīti kosalarājā dīghāvuṃ kumāraṃ bahinagare vāsesi. |
“So King Dīghīti of Kosala had Prince Dīghāvu go and live outside of the city. |
Atha kho bhikkhave dīghāvu kumāro bahinagare paṭivasanto nacirasseva sabbasippāni sikkhi. |
“Living there, he in no long time learned all the crafts. |
460.Tena kho pana samayena dīghītissa kosalarañño kappako brahmadatte kāsiraññe paṭivasati. |
“Now at that time King Dīghīti’s barber had gone over to King Brahmadatta. |
Addasā kho, bhikkhave, dīghītissa kosalarañño kappako dīghītiṃ kosalarājānaṃ sapajāpatikaṃ bārāṇasiyaṃ aññatarasmiṃ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasantaṃ, disvāna yena brahmadatto kāsirājā tenupasaṅkami, upasaṅkamitvā brahmadattaṃ kāsirājānaṃ etadavoca – "dīghīti, deva, kosalarājā sapajāpatiko bārāṇasiyaṃ aññatarasmiṃ paccantime okāse kumbhakāranivesane aññātakavesena paribbājakacchannena paṭivasatī"ti. |
“He saw King Dīghīti, together with his consort, living on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer. “On seeing them, he went to King Brahmadatta and, on arrival, said to him, ‘Your majesty, King Dīghīti of Kosala, together with his consort, is living on the outskirts of Bārāṇasī in a potter’s house, disguised as a wanderer.’ |
Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi – "tena hi, bhaṇe, dīghītiṃ kosalarājānaṃ sapajāpatikaṃ ānethā"ti. |
“So King Brahmadatta ordered his people, ‘I say, then: Go fetch King Dīghīti together with his consort.’ |
"Evaṃ, devā"ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṃ kosalarājānaṃ sapajāpatikaṃ ānesuṃ. |
“Responding, ‘As you say, your majesty,’ to the king, they went and fetched King Dīghīti together with his consort. |
Atha kho, bhikkhave, brahmadatto kāsirājā manusse āṇāpesi – "tena hi, bhaṇe, dīghītiṃ kosalarājānaṃ sapajāpatikaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipathā"ti. |
“Then King Brahmadatta ordered his people, ‘I say, then: Having bound King Dīghīti & his consort with a stout rope with their arms pinned tightly against their backs, and having shaved them bald, march them to a harsh-sounding drum from street to street, crossroads to crossroads, evict them out the south gate of the city and there, to the south of the city, cut them into four pieces and bury them in holes placed in the four directions.’ |
"Evaṃ, devā"ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghītiṃ kosalarājānaṃ sapajāpatikaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinenti. |
“Responding, ‘As you say, your majesty,’ to the king, the king’s people bound King Dīghīti & his consort with a stout rope, pinning their arms tightly against their backs, shaved them bald, and marched them to a harsh-sounding drum from street to street, crossroads to crossroads. |
Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi – "ciraṃdiṭṭhā kho me mātāpitaro. |
“Then the thought occurred to Prince Dīghāvu, ‘It’s been a long time since I saw my mother & father. |
Yaṃnūnāhaṃ mātāpitaro passeyya"nti. |
What if I were to go see them?’ |
Atha kho, bhikkhave, dīghāvu kumāro bārāṇasiṃ pavisitvā addasa mātāpitaro daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinente, disvāna yena mātāpitaro tenupasaṅkami. |
“So he entered Bārāṇasī and saw his mother & father bound with a stout rope, their arms pinned tightly against their backs, their heads shaven bald, being marched to a harsh-sounding drum from street to street, crossroads to crossroads, and he went to them. |
Addasā kho, bhikkhave, dīghīti kosalarājā dīghāvuṃ kumāraṃ dūratova āgacchantaṃ; disvāna dīghāvuṃ kumāraṃ etadavoca – "mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. |
“King Dīghīti saw Prince Dīghāvu coming from afar, and on seeing him, said, ‘Don’t, my dear Dīghāvu, be far-sighted. |
Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. |
Don’t be near-sighted. For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.’ |
Evaṃ vutte, bhikkhave, te manussā dīghītiṃ kosalarājānaṃ etadavocuṃ – "ummattako ayaṃ dīghīti kosalarājā vippalapati. |
“When this was said, the people said to him, ‘This King Dīghīti has gone crazy. He’s talking nonsense. |
Ko imassa dīghāvu? |
Who is Dīghāvu? |
Kaṃ ayaṃ evamāha – 'mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. |
Why is he saying, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. |
Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. |
xFor vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”?’ |
"Nāhaṃ, bhaṇe, ummattako vippalapāmi, api ca yo viññū so vibhāvessatī"ti. |
“’I say: I’m not crazy or talking nonsense. He who knows will understand.’ |
Dutiyampi kho, bhikkhave - pe - tatiyampi kho, bhikkhave, dīghīti kosalarājā dīghāvuṃ kumāraṃ etadavoca – "mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. |
“Then a second time… a third time he said, ‘Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. |
Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. |
For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.’ |
Tatiyampi kho, bhikkhave, te manussā dīghītiṃ kosalarājānaṃ etadavocuṃ – "ummattako ayaṃ dīghīti kosalarājā vippalapati. |
“A third time, the people said to him, ‘This King Dīghīti has gone crazy. |
Ko imassa dīghāvu ? |
He’s talking nonsense. |
Kaṃ ayaṃ evamāha – mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. |
Who is Dīghāvu? Why is he saying, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. |
Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. |
For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”?’ |
"Nāhaṃ, bhaṇe, ummattako vippalapāmi, api ca yo viññū so vibhāvessatī"ti. |
“’I say: I’m not crazy or talking nonsense. He who knows will understand.’ |
Atha kho, bhikkhave, te manussā dīghītiṃ kosalarājānaṃ sapajāpatikaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa catudhā chinditvā catuddisā bilāni nikkhipitvā gumbaṃ ṭhapetvā pakkamiṃsu. |
“Then the king’s people, having marched King Dīghīti together with his chief consort to a harsh-sounding drum from street to street, crossroads to crossroads, evicted them out the south gate of the city and there, to the south of the city, cut them into four pieces, buried them in holes placed in the four directions, stationed guards, and left. |
Atha kho, bhikkhave, dīghāvu kumāro bārāṇasiṃ pavisitvā suraṃ nīharitvā gumbiye pāyesi. |
“Then Prince Dīghāvu, having entered Bārāṇasī, brought out some liquor and got the guards to drink it. |
Yadā te mattā ahesuṃ patitā, atha kaṭṭhāni saṃkaḍḍhitvā citakaṃ karitvā mātāpitūnaṃ sarīraṃ citakaṃ āropetvā aggiṃ datvā pañjaliko tikkhattuṃ citakaṃ padakkhiṇaṃ akāsi. |
“When they had fallen down drunk, he collected sticks, made a pyre, raised the bodies of his mother & father onto the pyre, set fire to it, and then circumambulated it three times with his hands raised in salutation. |
461.Tena kho pana samayena brahmadatto kāsirājā uparipāsādavaragato hoti. |
“Now at that time, King Brahmadatta had gone up to the terrace on top of his palace. |
Addasā kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ pañjalikaṃ tikkhattuṃ citakaṃ padakkhiṇaṃ karontaṃ, disvānassa etadahosi – "nissaṃsayaṃ kho so manusso dīghītissa kosalarañño ñāti vā sālohito vā, aho me anatthato, na hi nāma me koci ārocessatī"ti. |
“He saw Prince Dīghāvu circumambulating the pyre three times with his hands raised in salutation, and on seeing him, the thought occurred to him, ‘Doubtlessly this person is a relative or blood-kinsman of King Dīghīti. Ah, how unfortunate for me, for there is no one who will tell me what this means!’ |
Atha kho, bhikkhave, dīghāvu kumāro araññaṃ gantvā yāvadatthaṃ kanditvā roditvā khappaṃ [bappaṃ (sī. syā.)] puñchitvā bārāṇasiṃ pavisitvā antepurassa sāmantā hatthisālaṃ gantvā hatthācariyaṃ etadavoca – "icchāmahaṃ, ācariya, sippaṃ sikkhitu"nti. |
“Then Prince Dīghāvu, having gone into the wilderness and having cried & wept as much as he needed to, dried his tears and entered Bārāṇasī. Going to an elephant stable next to the king’s palace, he said to the chief elephant trainer, ‘Teacher, I want to learn this craft.’ |
"Tena hi, bhaṇe māṇavaka, sikkhassū"ti. |
“’In that case, young man, you may learn it.’ |
Atha kho, bhikkhave, dīghāvu kumāro rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gāyi, vīṇañca vādesi. |
“Then, rising in the last watch of the night, Prince Dīghāvu sang in a sweet voice and played the lute in the elephant stable. |
Assosi kho, bhikkhave, brahmadatto kāsirājā rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gītaṃ vīṇañca vāditaṃ, sutvāna manusse pucchi – "ko, bhaṇe, rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gāyi, vīṇañca vādesī"ti? |
“King Brahmadatta, rising in the last watch of the night, heard the sweet-voiced singing & lute-playing in the elephant stable. On hearing it, he asked his people, ‘I say: Who was that, rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?’ |
"Amukassa, deva, hatthācariyassa antevāsī māṇavako rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gāyi, vīṇañca vādesī"ti. |
“’Your majesty, a young man—the student of such-and-such an elephant trainer, rising in the last watch of the night, was singing in a sweet voice and playing a lute in the elephant stable.’ |
"Tena hi, bhaṇe, taṃ māṇavakaṃ ānethā"ti. |
“’I say, then: Go fetch that young man.’ |
"Evaṃ, devā"ti kho, bhikkhave, te manussā brahmadattassa kāsirañño paṭissutvā dīghāvuṃ kumāraṃ ānesuṃ. |
“Responding, ‘As you say, your majesty,’ to the king, they went and fetched Prince Dīghāvu. |
"Tvaṃ bhaṇe māṇavaka, rattiyā paccūsasamayaṃ paccuṭṭhāya hatthisālāyaṃ mañjunā sarena gāyi, vīṇañca vādesī"ti? |
[“Then King Brahmadatta said to Prince Dīghāvu,] ‘I say, my young man: Was that you rising in the last watch of the night, singing in a sweet voice and playing a lute in the elephant stable?’ |
"Evaṃ, devā"ti. |
“’Yes, your majesty.’ |
"Tena hi tvaṃ, bhaṇe māṇavaka, gāyassu, vīṇañca vādehī"ti. |
“’I say then, my young man: Sing and play the lute.’ |
"Evaṃ, devā"ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā ārādhāpekkho mañjunā sarena gāyi, vīṇañca vādesi. |
“Responding, ‘As you say, your majesty,’ to the king and seeking to win favor, Prince Dīghāvu sang with a sweet voice and played the lute. |
"Tvaṃ, bhaṇe māṇavaka, maṃ upaṭṭhahā"ti. |
[“Then King Brahmadatta said to him,] ‘I say: You, my young man, are to stay and attend to me.’ |
"Evaṃ, devā"ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paccassosi. |
“’As you say, your majesty,’ Prince Dīghāvu responded to the king. |
Atha kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño pubbuṭṭhāyī ahosi pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī. |
“Then he rose in the morning before King Brahmadatta, went to bed in the evening after him, did whatever the king ordered, always acting to please him, speaking politely to him. |
Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ nacirasseva abbhantarime vissāsikaṭṭhāne ṭhapesi. |
“And it was not long before King Brahmadatta placed the prince close to him in a position of trust. |
462.Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ etadavoca – "tena hi, bhaṇe māṇavaka, rathaṃ yojehi, migavaṃ gamissāmā"ti. |
“Then one day King Brahmadatta said to Prince Dīghāvu, ‘I say then, my young man: Harness the chariot. I’m going hunting.’ |
"Evaṃ, devā"ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṃ yojetvā brahmadattaṃ kāsirājānaṃ etadavoca – "yutto kho te, deva, ratho, yassa dāni kālaṃ maññasī"ti. |
“Responding, ‘As you say, your majesty,’ to the king, Prince Dīghāvu harnessed the chariot and then said to King Brahmadatta, ‘Your chariot is harnessed, your majesty. Now is the time for you to do as you see fit.’ |
Atha kho, bhikkhave, brahmadatto kāsirājā rathaṃ abhiruhi. |
“Then King Brahmadatta mounted the chariot, |
Dīghāvu kumāro rathaṃ pesesi. |
and Prince Dīghāvu drove it. |
Tathā tathā rathaṃ pesesi yathā yathā aññeneva senā agamāsi aññeneva ratho. |
“He drove it in such a way that the king’s entourage went one way, and the chariot another. |
Atha kho, bhikkhave, brahmadatto kāsirājā dūraṃ gantvā dīghāvuṃ kumāraṃ etadavoca – "tena hi, bhaṇe māṇavaka, rathaṃ muñcassu, kilantomhi, nipajjissāmī"ti. |
“Then, after they had gone far, King Brahmadatta said to Prince Dīghāvu, ‘I say then, my young man: Unharness the chariot. I’m tired. I’m going to lie down.’ |
"Evaṃ, devā"ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṃ muñcitvā pathaviyaṃ pallaṅkena nisīdi. |
“Responding, ‘As you say, your majesty,’ to the king, Prince Dīghāvu unharnessed the chariot and sat down cross-legged on the ground. |
Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa ucchaṅge sīsaṃ katvā seyyaṃ kappesi. |
“Then King Brahmadatta lay down, placing his head on Prince Dīghāvu’s lap. |
Tassa kilantassa muhuttakeneva niddā okkami. |
“As he was tired, he went to sleep right away. |
Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi – "ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako. |
“Then the thought occurred to Prince Dīghāvu: ‘This King Brahmadatta of Kāsī has done us great harm. |
Iminā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ. |
He has seized our troops, vehicles, lands, armories, & granaries. |
Iminā ca me mātāpitaro hatā. |
And it was because of him that my mother & father were killed. |
Ayaṃ khvassa kālo yohaṃ veraṃ appeyya"nti kosiyā khaggaṃ nibbāhi. |
Now is my chance to wreak vengeance!’ He drew his sword from his scabbard. |
Atha kho, bhikkhave, dīghāvussa kumārassa etadahosi – "pitā kho maṃ maraṇakāle avaca 'mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. |
“But then he thought, ‘My father told me, as he was about to die, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. |
Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī'ti. |
For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.” |
Na kho metaṃ patirūpaṃ, yvāhaṃ pituvacanaṃ atikkameyya"nti kosiyā khaggaṃ pavesesi. |
It would not be proper for me to transgress my father’s words.’ So he put his sword back in its scabbard. |
Dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi – "ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako, imino amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ, iminā ca me mātāpitaro hatā, ayaṃ khvassa kālo yohaṃ veraṃ appeyya"nti kosiyā khaggaṃ nibbāhi. |
“A second time… A third time the thought occurred to Prince Dīghāvu: ‘This King Brahmadatta of Kāsī has done us great harm. He has seized our troops, vehicles, lands, armories, & granaries. And it was because of him that my mother & father were killed. Now is my chance to wreak vengeance!’ He drew his sword from his scabbard. |
Dutiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi – "pitā kho maṃ maraṇakāle avaca 'mā kho tvaṃ tāta dīghāvu, dīghaṃ passa, mā rassaṃ, na hi tāta dīghāvu verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī'ti. |
[…] |
Na kho metaṃ patirūpaṃ, yvāhaṃ pituvacanaṃ atikkameyya"nti. |
[It would not be proper for me to transgress my father’s words.] |
Punadeva kosiyā khaggaṃ pavesesi. |
[…] |
Tatiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi – "ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako. |
“A third time, he thought, ‘My father told me, as he was about to die, “Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. |
Iminā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ. |
For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance.” |
Iminā ca me mātāpitaro hatā. |
It would not be proper for me to transgress my father’s words.’ |
Ayaṃ khvassa kālo yohaṃ veraṃ appeyya"nti kosiyā khaggaṃ nibbāhi. |
So once again he put his sword back in its scabbard. |
Tatiyampi kho, bhikkhave, dīghāvussa kumārassa etadahosi – "pitā kho maṃ maraṇakāle avaca 'mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. |
[…] |
Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī'ti. |
[…] |
Na kho metaṃ patirūpaṃ, yvāhaṃ pituvacanaṃ atikkameyya"'nti punadeva kosiyā khaggaṃ pavesesi. |
[…] |
Atha kho, bhikkhave, brahmadatto kāsirājā bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsi. |
“Then King Brahmadatta suddenly got up—frightened, agitated, unnerved, alarmed. |
Atha kho, bhikkhave, dīghāvu kumāro brahmadattaṃ kāsirājānaṃ etadavoca – "kissa tvaṃ, deva, bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsī"ti? |
“Prince Dīghāvu said to him, ‘Your majesty, why have you gotten up suddenly—frightened, agitated, unnerved, & alarmed?’ |
Idha maṃ, bhaṇe māṇavaka, dīghītissa kosalarañño putto dīghāvu kumāro supinantena khaggena paripātesi. |
“’I say, my young man: Just now as I was dreaming, Prince Dīghāvu—son of Dīghīti, king of Kosala—struck me down with a sword. |
Tenāhaṃ bhīto ubbiggo ussaṅkī utrasto sahasā vuṭṭhāsinti. |
That’s why I got up suddenly—frightened, agitated, unnerved, & alarmed.’ |
Atha kho, bhikkhave, dīghāvu kumāro vāmena hatthena brahmadattassa kāsirañño sīsaṃ parāmasitvā dakkhiṇena hatthena khaggaṃ nibbāhetvā brahmadattaṃ kāsirājānaṃ etadavoca – "ahaṃ kho so, deva, dīghītissa kosalarañño putto dīghāvu kumāro. |
“Then Prince Dīghāvu, grabbing King Brahmadatta by the head with his left hand, and drawing his sword from its scabbard with his right, said, ‘I, your majesty, am that very Prince Dīghāvu, son of Dīghīti, king of Kāsī. |
Bahuno tvaṃ amhākaṃ anatthassa kārako. |
You have done us great harm. |
Tayā amhākaṃ balañca vāhanañca janapado ca koso ca koṭṭhāgārañca acchinnaṃ. |
You have seized our troops, vehicles, lands, armories, & granaries. |
Tayā ca me mātāpitaro hatā. |
And it was because of you that my mother & father were killed. |
Ayaṃ khvassa kālo yvāhaṃ veraṃ appeyya"nti. |
Now is my chance to wreak vengeance!’ |
Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvussa kumārassa pādesu sirasā nipatitvā dīghāvuṃ kumāraṃ etadavoca – "jīvitaṃ me, tāta dīghāvu, dehi. |
“So King Brahmadatta, dropping his head down to Prince Dīghāvu’s feet, said, ‘Grant me my life, my dear Dīghāvu! |
Jīvitaṃ me, tāta dīghāvu, dehī"ti. |
Grant me my life, my dear Dīghāvu!’ |
"Kyāhaṃ ussahāmi devassa jīvitaṃ dātuṃ ? |
“’Who am I that I would dare grant life to your majesty? |
Devo kho me jīvitaṃ dadeyyā"ti. |
It is your majesty who should grant life to me!’ |
"Tena hi, tāta dīghāvu, tvañceva me jīvitaṃ dehi, ahañca te jīvitaṃ dammī"ti. |
“’In that case, my dear Dīghāvu, you grant me my life and I grant you your life.’ |
Atha kho, bhikkhave, brahmadatto ca kāsirājā dīghāvu ca kumāro aññamaññassa jīvitaṃ adaṃsu, pāṇiñca aggahesuṃ, sapathañca akaṃsu addūbhāya [adrūbhāya, adubbhāya (ka.)]. |
“Then King Brahmadatta and Prince Dīghāvu granted one another their lives and, taking one another by the hands, swore an oath to do one another no harm. |
Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ etadavoca – "tena hi, tāta dīghāvu, rathaṃ yojehi, gamissāmā"ti. |
“Then King Brahmadatta said to Prince Dīghāvu, ‘In that case, my dear Dīghāvu, harness the chariot. We will go on.’ |
"Evaṃ, devā"ti kho, bhikkhave, dīghāvu kumāro brahmadattassa kāsirañño paṭissutvā rathaṃ yojetvā brahmadattaṃ kāsirājānaṃ etadavoca – "yutto kho te, deva, ratho, yassa dāni kālaṃ maññasī"ti. |
“Responding, ‘As you say, your majesty,’ to the king, Prince Dīghāvu harnessed the chariot and then said to King Brahmadatta, ‘Your chariot is harnessed, your majesty. Now is the time for you to do as you see fit.’ |
Atha kho, bhikkhave, brahmadatto kāsirājā rathaṃ abhiruhi. |
“Then King Brahmadatta mounted the chariot, |
Dīghāvu kumāro rathaṃ pesesi. |
and Prince Dīghāvu drove it. |
Tathā tathā rathaṃ pesesi yathā yathā nacirasseva senāya samāgañchi. |
“He drove it in such a way that it was not long before they met up with the king’s entourage. |
Atha kho, bhikkhave, brahmadatto kāsirājā bārāṇasiṃ pavisitvā amacce pārisajje sannipātāpetvā etadavoca – "sace, bhaṇe, dīghītissa kosalarañño puttaṃ dīghāvuṃ kumāraṃ passeyyātha, kinti naṃ kareyyāthā"ti? |
“Then King Brahmadatta, having entered Bārāṇasī, had his ministers & councilors convened and said to them, ‘I say, then. If you were to see Prince Dīghāvu, the son of Dīghīti, the king of Kosala, what would you do to him?’ |
Ekacce evamāhaṃsu – "mayaṃ, deva, hatthe chindeyyāma. |
“Different ministers said, ‘We would cut off his hands, your majesty’— |
Mayaṃ, deva, pāde chindeyyāma. |
‘We would cut off his feet, your majesty’— |
Mayaṃ, deva, hatthapāde chindeyyāma. |
‘We would cut off his hands & feet, your majesty’— |
Mayaṃ, deva, kaṇṇe chindeyyāma. |
‘We would cut off his ears, your majesty’— |
Mayaṃ, deva, nāsaṃ chindeyyāma. |
‘We would cut off his nose, your majesty’— |
Mayaṃ, deva, kaṇṇanāsaṃ chindeyyāma. |
‘We would cut off his ears & nose, your majesty’— |
Mayaṃ, deva, sīsaṃ chindeyyāmā"ti. |
‘We would cut off his head, your majesty.’ |
"Ayaṃ kho, bhaṇe, dīghītissa kosalarañño putto dīghāvu kumāro. |
“Then the king said, ‘This, I say, is Prince Dīghāvu, the son of Dīghīti, the king of Kāsī. |
Nāyaṃ labbhā kiñci kātuṃ. |
You are not allowed to do anything to him. |
Iminā ca me jīvitaṃ dinnaṃ, mayā ca imassa jīvitaṃ dinna"nti. |
It was by him that my life was granted to me, and it was by me that his life was granted to him.’ |
463.Atha kho, bhikkhave, brahmadatto kāsirājā dīghāvuṃ kumāraṃ etadavoca – "yaṃ kho te, tāta dīghāvu, pitā maraṇakāle avaca 'mā kho tvaṃ, tāta dīghāvu, dīghaṃ passa, mā rassaṃ. |
“Then King Brahmadatta said to Prince Dīghāvu, ‘What your father said to you as he was about to die—“Don’t, my dear Dīghāvu, be far-sighted. Don’t be near-sighted. |
Na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī'ti, kiṃ te pitā sandhāya avacā"ti? |
For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”—in reference to what did he say that?’ |
"Yaṃ kho me, deva, pitā maraṇakāle avaca 'mā dīgha'nti mā ciraṃ veraṃ akāsīti. |
“’What my father said to me as he was about to die—“Don’t be far-sighted”—“Don’t bear vengeance for a long time” |
Imaṃ kho me, deva, pitā maraṇakāle avaca mā dīghanti. |
is what he was saying to me as he was about to die. |
Yaṃ kho me, deva, pitā maraṇakāle avaca 'mā rassa'nti mā khippaṃ mittehi bhijjitthā"ti. |
“’And what he said to me as he was about to die—“Don’t be near-sighted”—“Don’t be quick to break with a friend” |
Imaṃ kho me, deva, pitā maraṇakāle avaca mā rassanti. |
is what he was saying to me as he was about to die. |
Yaṃ kho me, deva, pitā maraṇakāle avaca "na hi, tāta dīghāvu, verena verā sammanti, averena hi, tāta dīghāvu, verā sammantī"ti devena me mātāpitaro hatāti. |
“’And what he said to me as he was about to die—“For vengeance is not settled through vengeance. Vengeance is settled through non-vengeance”—My mother & father were killed by your majesty. |
Sacāhaṃ devaṃ jīvitā voropeyyaṃ, ye devassa atthakāmā te maṃ jīvitā voropeyyuṃ, ye me atthakāmā te te jīvitā voropeyyuṃ – evaṃ taṃ veraṃ verena na vūpasameyya. |
If I were to deprive your majesty of life, those who hope for your majesty’s well-being would deprive me of life. And those who hope for my well-being would deprive them of life. And in that way vengeance would not be settled by vengeance. |
Idāni ca pana me devena jīvitaṃ dinnaṃ, mayā ca devassa jīvitaṃ dinnaṃ. |
“’But now I have been granted my life by your majesty, and your majesty has been granted your life by me. |
Evaṃ taṃ veraṃ averena vūpasantaṃ. |
And in this way vengeance has been settled by non-vengeance. |
Imaṃ kho me, deva, pitā maraṇakāle avaca – na hi, tāta dīghāvu, verena verā sammanti; averena hi, tāta dīghāvu, verā sammantī"ti. |
That is what my father was saying to me as he was about to die.’ |
Atha kho, bhikkhave, brahmadatto kāsirājā – "acchariyaṃ vata bho! |
“Then King Brahmadatta said, ‘Isn’t it amazing! |
Abbhutaṃ vata bho! |
Isn’t it astounding! |
Yāva paṇḍito ayaṃ dīghāvu kumāro, yatra hi nāma pituno saṃkhittena bhāsitassa vitthārena atthaṃ ājānissatī"ti pettikaṃ balañca vāhanañca janapadañca kosañca koṭṭhāgārañca paṭipādesi, dhītarañca adāsi. |
How wise this Prince Dīghāvu is, in that he can understand in full the meaning of what his father said in brief!’ So he returned his father’s troops, vehicles, lands, armories, & granaries to him, and gave him his daughter in marriage. |
Tesañhi nāma, bhikkhave, rājūnaṃ ādinnadaṇḍānaṃ ādinnasatthānaṃ evarūpaṃ khantisoraccaṃ bhavissati. |
“Such, monks, is the forbearance & gentleness of kings who wield the scepter, who wield the sword. |
Idha kho pana taṃ, bhikkhave, sobhetha yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cāti? |
“So now let your light shine forth, so that you—who have gone forth in such a well-taught Dhamma & Discipline—will be their equal in forbearance & gentleness.” |
Tatiyampi kho bhagavā te bhikkhū etadavoca – "alaṃ, bhikkhave, mā bhaṇḍanaṃ mā kalahaṃ mā viggahaṃ mā vivāda"nti. |
A third time, the Blessed One said to the monks, “Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.” |
Tatiyampi kho so adhammavādī bhikkhu bhagavantaṃ etadavoca – "āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāramanuyutto viharatu. |
A third time, the non-Dhamma-declaring monk said to the Blessed One, “Wait, Lord Blessed One. May the Master of the Dhamma dwell at ease, devoted to a pleasant abiding in the here-and-now, Lord Blessed One. |
Mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti. |
We will be the ones who deal with this argument, quarrel, strife, and dispute.” |
Atha kho bhagavā – pariyādinnarūpā kho ime moghapurisā, nayime sukarā saññāpetunti – uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, (thinking,) “These worthless men are hopeless—they’re not easy to convince,” got up from his seat and left. |
Dīghāvubhāṇavāro niṭṭhito paṭhamo. |
The first recitation section, on Dīghāvu, (is finished). |
464.[ma. ni. 3.236] Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. |
Then, early in the morning, the Blessed One put on his robes and, carrying his bowl and outer robes, went into Kosambī for alms. |
Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya saṅghamajjhe ṭhitakova imā gāthāyo abhāsi – |
Having gone for alms in Kosambī, after returning from the almsround, after the meal, having set his dwelling in order, taking his robes & bowl, standing in the midst of the Saṅgha he recited these verses: |
[ma. ni. 3.237] "Puthusaddo samajano, na bālo koci maññatha; |
The sound of the crowd, men on the same level: No-one thinks himself a fool. |
Saṅghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ. |
Though the Saṅgha is splitting, No-one can think of anything better. |
[ma. ni. 3.237] "Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino; |
Totally forgotten: the words of the wise— declaring the right range of speech. |
Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū. |
They stretch out their mouths as far as they want. Where it will lead they don’t know. |
[ma. ni. 3.237] "Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me; |
‘He insulted me, hit me, beat me, robbed me’ |
Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati. |
—for those who brood on this, hostility isn’t stilled. |
[ma. ni. 3.237] "Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me; |
He insulted me, hit me, beat me, robbed me’— |
Ye ca taṃ nupanayhanti, veraṃ tesūpasammati. |
for those who don’t brood on this, hostility is stilled. |
[ma. ni. 3.237] "Na hi verena verāni, sammantīdha kudācanaṃ; |
Hostilities aren’t stilled through hostility, regardless. |
Averena ca sammanti, esadhammo sanantano. |
Hostilities are stilled through non-hostility: this, an unending truth. |
[ma. ni. 3.237] "Pare ca na vijānanti, mayamettha yamāmase; |
Unlike those who don’t realize that we’re here on the verge of perishing, |
Ye ca tattha vijānanti, tato sammanti medhagā. |
those who do: their quarrels are stilled. [=Dhp 3-6] |
[ma. ni. 3.237] "Aṭṭhicchinnā pāṇaharā, gavāssadhanahārino; |
Bone-breakers, killers, robbers, cattle and horse thieves, |
Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati. |
Those who plunder the land: Even they have their fellowship. |
"Kasmā tumhāka no siyā; |
Why shouldn’t you have yours? |
[ma. ni. 3.237] "Sace labhetha nipakaṃ sahāyaṃ; |
If you gain a mature companion— |
Saddhiṃcaraṃ sādhuvihāri dhīraṃ; |
a fellow traveler, right-living, enlightened— |
Abhibhuyya sabbāni parissayāni; |
overcoming all dangers |
Careyya tenattamano satīmā. |
go with him, gratified, mindful. |
[ma. ni. 3.237] "No ce labhetha nipakaṃ sahāyaṃ; |
If you don’t gain a mature companion— |
Saddhiṃ caraṃ sādhuvihāri dhīraṃ; |
a fellow traveler, right-living, enlightened— |
Rājāva raṭṭhaṃ vijitaṃ pahāya; |
go alone like a king renouncing his kingdom, |
Eko care mātaṅgaraññeva nāgo. |
like the elephant in the Mātaṅga wilds, his herd. |
[ma. ni. 3.237] "Ekassa caritaṃ seyyo; |
Going alone is better, |
Natthi bāle sahāyatā; |
there’s no companionship with a fool. |
Eko care na ca pāpāni kayirā; |
Go alone, doing no evil, at peace, |
Appossukko mātaṅgaraññeva nāgo"ti. |
like the elephant in the Mātaṅga wilds. [=Dhp 328-330] |
Dīghāvuvatthu niṭṭhitaṃ. |
The Case of Dīghāvu is finished. |
465.Atha kho bhagavā saṅghamajjhe ṭhitakova imā gāthāyo bhāsitvā yena bālakaloṇakagāmo [bālakaloṇakāragāmo (sī. syā.)] tenupasaṅkami. |
Having recited these verses while standing in the midst of the Saṅgha, the Blessed One went to Bālakaloṇakāraka Village. |
Tena kho pana samayena āyasmā bhagu bālakaloṇakagāme viharati. |
At that time, Ven. Bhāgu was living near Bālakaloṇakāraka Village. |
Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ, disvāna āsanaṃ paññapesi, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipi, paccuggantvā pattacīvaraṃ paṭiggahesi. |
Ven. Bhāgu saw the Blessed One coming from afar, and on seeing him laid out a seat. Having set out water for washing his feet, a foot-stool, and a foot-washing block, he went out to receive his robes & bowl. |
Nisīdi bhagavā paññatte āsane, nisajja kho bhagavā pāde pakkhālesi. |
The Blessed One sat down on the seat laid out and washed his feet. |
Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Ven. Bhagu, having bowed to the Blessed One, sat to one side. |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca – "kacci, bhikkhu, khamanīyaṃ; kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī"ti? |
As he was sitting there, the Blessed One said to him, “Is it agreeable, monk? Are you getting by? Are you tired from going for alms?” |
"Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na cāhaṃ, bhante, piṇḍakena kilamāmī"ti. |
“It’s tolerable, Lord. I’m getting by. And I’m not tired from going for alms.” |
Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami. |
Then the Blessed One, having instructed, urged, roused, & encouraged Ven. Bhagu with a Dhamma talk, got up from his seat and went to the Eastern Bamboo Park. |
Bālakaloṇakagamanakathā niṭṭhitā. |
The Discussion of Going to Bālakaloṇaka is finished. |
466.[ma. ni. 1.325 ādayo passitabbaṃ] Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo [kimbilo (sī. syā.)] pācīnavaṃsadāye viharanti. |
At that time, Ven. Anuruddha, Ven. Nandiya, and Ven. Kimbila were staying in the Eastern Bamboo Park. |
Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ, disvāna bhagavantaṃ etadavoca – "mā, samaṇa, etaṃ dāyaṃ pāvisi. |
The park warden saw the Blessed One coming in the distance and on seeing him said to him, “Contemplative, don’t enter the park. |
Santettha tayo kulaputtā attakāmarūpā viharanti. |
There are three young men living there, desiring their own (welfare). |
Mā tesaṃ aphāsumakāsī"ti. |
Don’t make them uncomfortable.” |
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa, sutvāna dāyapālaṃ etadavoca – "māvuso, dāyapāla, bhagavantaṃ vāresi. |
Ven. Anuruddha heard the park warden conversing with the Blessed One and, on hearing them, said to the park warden, “Friend park warden, don’t keep out the Blessed One. |
Satthā no bhagavā anuppatto"ti. |
Our Teacher, the Blessed One, has arrived.” |
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami, upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca – "abhikkamathāyasmanto abhikkamathāyasmanto, satthā no bhagavā anuppatto"ti. |
Then Ven. Anuruddha went to Ven. Nandiya and Ven. Kimbila and, on arrival, said to them, “Come out, venerables! Come out, venerables! Our Teacher, the Blessed One has arrived.” |
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipi. |
Then Ven. Anuruddha, Ven. Nandiya, and Ven. Kimbila went out to greet the Blessed One. One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet, a foot-stool, and a foot-washing block. |
Nisīdi bhagavā paññatte āsane, nisajja kho bhagavā pāde pakkhālesi. |
The Blessed One sat down on the seat laid out and washed his feet. |
Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Having bowed down to the Blessed One, they also sat to one side. |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca – "kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ; kacci piṇḍakena na kilamathā"ti? |
As they were sitting there, the Blessed One said to Ven. Anuruddha, “Is it tolerable for you, Anuruddha1? Are you getting by? Are you tired from going for alms?” |
"Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā"ti. |
“It’s tolerable, Lord. We’re getting by. And we’re not tired from going for alms.” |
"Kacci pana vo anuruddhā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā"ti? |
“But, Anuruddha, are you living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection?” |
"Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā"ti. |
“Indeed, Lord, we are living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection.” |
"Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā"ti? |
“But, Anuruddha, how are you living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection?” |
"Idha mayhaṃ, bhante, evaṃ hoti – 'lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī"'ti. |
“Here, Lord, the thought occurs to us, ‘It’s a gain for me, a great gain, that I am living with companions of this sort in the holy life.’ |
Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ… mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. |
“We are set on bodily acts of good will with regard to these [other two] venerable ones, to their faces & behind their backs. “We are set on verbal and mental acts of good will with regard to these [other two] venerable ones, to their faces & behind their backs. |
Tassa mayhaṃ, bhante, evaṃ hoti – "'yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya'nti. |
“The thought occurs to us, ‘Why don’t I, having put aside my own thoughts, conduct myself in line with the thoughts of these venerable ones.’ |
So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. |
“And having put aside my own thoughts, I do conduct myself in line with the thoughts of these venerable ones. |
Nānā hi kho no, bhante, kāyā, ekañca pana maññe citta"nti. |
“Our bodies are separate, Lord, but we are as if one in mind.” |
Āyasmāpi kho nandiyo - pe - āyasmāpi kho kimilo bhagavantaṃ etadavoca – "mayhampi kho, bhante, evaṃ hoti – 'lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī'ti. |
Ven. Nandiya and Ven. Kimbila said to the Blessed One, “Here, Lord, the thought occurs to us also, ‘It’s a gain for me, a great gain, that I am living with companions of this sort in the holy life.’ |
Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. |
We are set on bodily acts of good will with regard to these [other two] venerable ones, to their faces & behind their backs. We are set on verbal and mental acts of good will with regard to these [other two] venerable ones, to their faces & behind their backs. |
Tassa mayhaṃ, bhante, evaṃ hoti 'yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya'nti. |
The thought occurs to us, ‘Why don’t I, having put aside my own thoughts, conduct myself in line with the thoughts of these venerable ones.’ |
So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. |
And having put aside my own thoughts, I do conduct myself in line with the thoughts of these venerable ones. |
Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. |
Our bodies are separate, Lord, but we are one in mind, as it were. |
Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā"ti. |
“This, lord, is how we are living harmoniously, cordially, and without dispute, blending like milk and water, looking at one another with eyes of affection.” |
"Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā"ti? |
“But, Anuruddha, do you remain heedful, ardent, and resolute?” |
"Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā"ti. |
“Indeed, Lord, we remain heedful, ardent, and resolute.” |
"Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā"ti? |
“But, Anuruddha, how do you remain heedful, ardent, and resolute?” |
"Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanaṃ paññapeti, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipati, avakkārapātiṃ dhovitvā upaṭṭhāpeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti. |
“Here, Lord, whichever of us returns first from going to the village for alms arranges the seats; sets out water for washing the feet, a foot-stool, and a foot-washing block; washes the refuse bucket and sets it out; and sets out water for drinking and water for using. |
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti. |
“Whoever returns afterwards from going to the village for alms eats the left-overs—if there are any and if he wants to—and if not he throws them out in a place where there are no crops, |
Appāṇake vā udake opilāpeti. |
or dumps them into water without living beings in it. |
So āsanaṃ uddharati, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, bhattaggaṃ sammajjati. |
“He picks up the seats; puts away the water for washing the feet, foot-stool, and foot-washing block; washes and puts away the refuse bucket; puts away the water for drinking and water for using; and sweeps the meal-hall. |
Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. |
“Whoever sees that the drinking-water pitcher, using-water pitcher, or rinsing-water pitcher (in the bathroom) are low or empty refills it. |
Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. |
“If it occurs to him, ‘It’s too much for me,’ calling another by waving—using hand signals—we refill it. “Thus, Lord, we don’t, for that reason, break out into speech. |
Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. |
“And every five days we spend the whole night sitting together discussing the Dhamma. |
Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā"ti. |
“That’s how we remain heedful, ardent, and resolute.” |
Pācinavaṃsadāyagamanakathā niṭṭhitā. |
The Discussion of Going to the Eastern Bamboo Park is finished. |
467.[udā. 35 ādayo thokaṃ visadisaṃ] Atha kho bhagavā āyasmantañca anuruddhaṃ āyasmantañca nandiyaṃ āyasmantañca kimilaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pālileyyakaṃ [pārileyyakaṃ (sī. syā.)] tena cārikaṃ pakkāmi. |
Then the Blessed One, having instructed, urged, roused, & encouraged Ven. Anuruddha, Ven. Nandiya, and Ven. Kimila with a Dhamma talk, got up from his seat and set out on a wandering tour toward Pārileyyaka, and, |
Anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari. |
wandering by stages, arrived at Pārileyyaka. |
Tatra sudaṃ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle. |
There he stayed in Pārileyyaka in the protected forest grove at the root of the auspicious Sal tree. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "ahaṃ kho pubbe ākiṇṇo na phāsu vihāsiṃ tehi kosambakehi [kosabbhikehi (syā.)] bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṅghe adhikaraṇakārakehi. |
Then, when the Blessed One was alone in seclusion, this train of thought arose in his awareness: “Before I was living unpleasantly, hemmed in by those Kosambī monks—quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha. |
Somhi etarahi eko adutiyo sukhaṃ phāsu viharāmi aññatreva tehi kosambakehi bhikkhūhi bhaṇḍanakārakehi kalahakārakehi vivādakārakehi bhassakārakehi saṅghe adhikaraṇakārakehī"ti. |
“ Now I’m alone, without a second. I live pleasantly and in ease, away from those Kosambī monks—quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha.” |
Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa otiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. |
It so happened that a certain bull elephant was living hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. He fed off grass with cut-off tips. They chewed up his stash of broken-off branches. He drank disturbed water. And when he went down to his bathing-place, cow-elephants went along, banging up against his body. |
Atha kho tassa hatthināgassa etadahosi – "ahaṃ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me otiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. |
The thought occurred to him: “I now live hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I feed off grass with cut-off tips. They chew up my stash of broken-off branches. I drink disturbed water. And when I go down to my bathing place, cow-elephants go along, banging up against my body. |
Yaṃnūnāhaṃ ekova gaṇasmā vūpakaṭṭho vihareyya"nti. |
“What if I were to live alone, apart from the crowd?” |
Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṃ rakkhitavanasaṇḍo bhaddasālamūlaṃ yena bhagavā tenupasaṅkami, upasaṅkamitvā soṇḍāya bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, appaharitañca karoti. |
So the bull elephant, leaving the herd, went to Pārileyyaka, to the protected forest grove and the root of the auspicious sal tree. He went to the Blessed One and on arrival brought drinking water and washing water for the Blessed One with his trunk and kept the grass down. |
Atha kho tassa hatthināgassa etadahosi – "ahaṃ kho pubbe ākiṇṇo na phāsu vihāsiṃ hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ ogāhā ca me otiṇṇassa [ogāhañcassa otiṇṇassa (syā.), ogāhā cassa uttiṇṇassa (sī.)] hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. |
Then this train of thought arose in the awareness of the bull elephant, “Before, I lived unpleasantly—hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants. I fed off grass with cut-off tips. They chewed up my stash of broken-off branches. I drank disturbed water. And when I went down to my bathing place, cow-elephants went along, banging up against my body. |
Somhi etarahi eko adutiyo sukhaṃ phāsu viharāmi aññatreva hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehī"ti. |
“But now I’m alone, without a second. I live pleasantly—not hemmed in by elephants, cow-elephants, calf-elephants, & baby elephants.” |
Atha kho bhagavā attano ca pavivekaṃ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then the Blessed One, realizing his own seclusion and knowing the train of thought in the bull elephant’s awareness, on that occasion exclaimed: |
[udā. 35] "Etaṃ [evaṃ (ka.)] nāgassa nāgena, īsādantassa hatthino; |
This harmonizes mind with mind— the great one’s with the great one’s— |
Sameti cittaṃ cittena, yadeko ramatī vane"ti. |
the elephant with tusks like chariot poles: that each finds joy, alone, in the forest. |
Atha kho bhagavā pālileyyake yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Pārileyyaka as long as he liked, set out on a wandering tour toward Sāvatthī and, |
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. |
wandering by stages, arrived at Sāvatthī. |
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
There at Sāvatthī he stayed in Jeta’s grove, Anāthapiṇḍika’s monastery. |
Atha kho kosambakā upāsakā – "ime kho ayyā kosambakā bhikkhū bahuno amhākaṃ anatthassa kārakā. |
Then the thought occurred to the lay-followers of Kosambī, “These masters, the Kosambī monks, have done us a lot of harm. |
Imehi ubbāḷho bhagavā pakkanto. |
“Annoyed by them, the Blessed One left. |
Handa mayaṃ ayye kosambake bhikkhū neva abhivādeyyāma, na paccuṭṭheyyāma, na añjalikammaṃ sāmīcikammaṃ kareyyāma, na sakkareyyāma, na garuṃ kareyyāma, na māneyyāma, na bhajeyyāma, na pūjeyyāma, upagatānampi piṇḍakaṃ na dajjeyyāma – evaṃ ime amhehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā pakkamissanti vā vibbhamissanti vā bhagavantaṃ vā pasādessantī"ti. |
“Let’s not bow down to them, stand up to greet them, salute them with hands placed palm-to-palm over the heart, honor them, show them respect, venerate them, do homage to them, or give them alms when they approach. “Thus not honored by us, nor shown respect, venerated, nor done homage to, being brushed off rudely, will leave or disrobe or regain the confidence of the Blessed One.” |
Atha kho kosambakā upāsakā kosambake bhikkhū neva abhivādesuṃ, na paccuṭṭhesuṃ, na añjalikammaṃ sāmīcikammaṃ akaṃsu, na sakkariṃsu, na garuṃ kariṃsu, na mānesuṃ, na bhajesuṃ na pūjesuṃ, upagatānampi piṇḍakaṃ na adaṃsu. |
So the lay-followers of Kosambī didn’t bow down to the Kosambī monks, stand up to greet them, salute them with hands placed palm-to-palm over the heart, honor them, show them respect, venerate them, do homage to them, or give them alms when they approached. |
Atha kho kosambakā bhikkhū kosambakehi upāsakehi asakkariyamānā agarukariyamānā amāniyamānā abhajiyamānā apūjiyamānā asakkārapakatā evamāhaṃsu – "handa mayaṃ, āvuso, sāvatthiṃ gantvā bhagavato santike imaṃ adhikaraṇaṃ vūpasameyyāmā"ti. |
And the thought occurred to the Kosambī monks as they were not being honored by the lay-followers of Kosambī, nor shown respect, venerated, nor done homage to, and being brushed off rudely, “Friends, let’s go to Sāvatthī and settle this issue in the Blessed One’s presence.” |
Pālileyyakagamanakathā niṭṭhitā. |
The Discussion of Going to Pārileyyaka is finished. |
468.Atha kho kosambakā bhikkhū senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tenupasaṅkamiṃsu. |
Then the Kosambī monks, having set their lodgings in order, taking their robes & bowls, went to Sāvatthī. |
Assosi kho āyasmā sāriputto – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. |
Ven. Sāriputta heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.” |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side. |
Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti. |
As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. |
Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? |
“How am I to behave with regard to these monks?” |
"Tena hi tvaṃ, sāriputta, yathā dhammo tathā tiṭṭhāhī"ti. |
“In that case, Sāriputta, take your stance in line with the Dhamma.” |
"Kathāhaṃ, bhante, jāneyyaṃ dhammaṃ vā adhammaṃ vā"ti? |
“And how should I know what is Dhamma and what is not-Dhamma?” |
Aṭṭhārasahi kho, sāriputta, vatthūhi adhammavādī jānitabbo. |
“Sāriputta, there are these eighteen grounds by which a speaker of not-Dhamma is to be known. |
Idha, sāriputta, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti; avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti; anāpattiṃ āpattīti dīpeti, āpattiṃ anāpattīti dīpeti; lahukaṃ āpattiṃ garukā āpattīti dīpeti, garukaṃ āpattiṃ lahukā āpattīti dīpeti; sāvasesaṃ āpattiṃ anavasesā āpattīti dīpeti, anavasesaṃ āpattiṃ sāvasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti – imehi kho, sāriputta, aṭṭhārasahi vatthūhi adhammavādī jānitabbo. |
“Here, Sāriputta, a monk explains not-Dhamma as ‘Dhamma’, Dhamma as ‘not-Dhamma’, not-Vinaya as ‘Vinaya’, Vinaya as ‘not-Vinaya’, “what was not spoken, not mentioned by the Tathāgata as ‘spoken, mentioned by the Tathāgata’, what was spoken, mentioned by the Tathāgata as ‘not spoken, not mentioned by the Tathāgata’, “what was not regularly practiced by the Tathāgata as ‘regularly practiced by the Tathāgata’, what was regularly practiced by the Tathāgata as ‘not regularly practiced by the Tathāgata’, “what was not formulated by the Tathāgata as ‘formulated by the Tathāgata’, what was formulated by the Tathāgata as ‘not formulated by the Tathāgata’, “a non-offense as ‘an offense’, an offense as ‘a non-offense’, “a light offense as ‘a heavy offense’, a heavy offense as ‘a light offense’, “an offense leaving a remainder as ‘an offense leaving no remainder’, an offense leaving no remainder as ‘an offense leaving a remainder’, “a serious offense as ‘a not-serious offense’, a not-serious offense as ‘a serious offense.’ “These are the eighteen grounds by which a speaker of not-Dhamma is to be known. |
Aṭṭhārasahi ca kho, sāriputta, vatthūhi dhammavādī jānitabbo. |
“There are these eighteen grounds by which a speaker of Dhamma is to be known. |
Idha, sāriputta, bhikkhu adhammaṃ adhammoti dīpeti, dhammaṃ dhammoti dīpeti; avinayaṃ avinayoti dīpeti, vinayaṃ vinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti ; anāpattiṃ anāpattīti dīpeti, āpattiṃ āpattīti dīpeti; lahukaṃ āpattiṃ lahukā āpattīti dīpeti, garukaṃ āpattiṃ garukā āpattīti dīpeti; sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpeti, anavasesaṃ āpattiṃ anavasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti – imehi kho, sāriputta, aṭṭhārasahi vatthūhi dhammavādī jānitabboti. |
“Here, Sāriputta, a monk explains not-Dhamma as ‘not-Dhamma’, Dhamma as ‘Dhamma’, not-Vinaya as ‘not-Vinaya’, Vinaya as ‘Vinaya’, “what was not spoken, not mentioned by the Tathāgata as ‘not spoken, not mentioned by the Tathāgata’, what was spoken, mentioned by the Tathāgata as ‘spoken, mentioned by the Tathāgata’, “what was not regularly practiced by the Tathāgata as ‘not regularly practiced by the Tathāgata’, what was regularly practiced by the Tathāgata as ‘regularly practiced by the Tathāgata’, “what was not formulated by the Tathāgata as ‘not formulated by the Tathāgata’, what was formulated by the Tathāgata as ‘formulated by the Tathāgata’, a non-offense as ‘a non-offense’, an offense as ‘an offense’, “a light offense as ‘a light offense’, a heavy offense as ‘a heavy offense’, “an offense leaving a remainder as ‘an offense leaving a remainder’, an offense leaving no remainder as ‘an offense leaving no remainder’, “a serious offense as ‘a serious offense’, a not-serious offense as ‘a not-serious offense.’ “These are the eighteen grounds by which a speaker of Dhamma is to be known.” |
469.Assosi kho āyasmā mahāmoggallāno - pe - assosi kho āyasmā mahākassapo… assosi kho āyasmā mahākaccāno… assosi kho āyasmā mahākoṭṭhiko … assosi kho āyasmā mahākappino… assosi kho āyasmā mahācundo… assosi kho āyasmā anuruddho… assosi kho āyasmā revato … assosi kho āyasmā upāli… assosi kho āyasmā ānando… assosi kho āyasmā rāhulo – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. |
Ven. Mahā Moggallāna heard ... Ven. Mahā Kassapa … Ven. Mahā Kaccāna … Ven. Mahā Koṭṭhita … Ven. Mahā Kappina … Ven. Mahā Cunda … Ven. Anuruddha … Ven. Revata … Ven. Upāli … Ven. Ānanda … Ven. Rāhula heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.” |
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Rāhula went to the Blessed One and, on arrival, bowed down and sat to one side. |
Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti. |
As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. |
Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? |
“How am I to behave with regard to these monks?” |
"Tena hi tvaṃ, rāhula, yathā dhammo tathā tiṭṭhāhī"ti. |
“In that case, Rāhula, take your stance in line with the Dhamma.” |
"Kathāhaṃ, bhante, jāneyyaṃ dhammaṃ vā adhammaṃ vā"ti? |
“And how should I know what is Dhamma and what is not-Dhamma?” |
Aṭṭhārasahi kho, rāhula, vatthūhi adhammavādī jānitabbo. |
“Rāhula, there are these eighteen grounds by which a speaker of not-Dhamma is to be known. … |
Idha, rāhula, bhikkhu adhammaṃ dhammoti dīpeti, dhammaṃ adhammoti dīpeti; avinayaṃ vinayoti dīpeti, vinayaṃ avinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti; anāpattiṃ āpattīti dīpeti, āpattiṃ anāpattīti dīpeti; lahukaṃ āpattiṃ garukā āpattīti dīpeti, garukaṃ āpattiṃ lahukā āpattīti dīpeti; sāvasesaṃ āpattiṃ anavasesā āpattīti dīpeti, anavasesaṃ āpattiṃ sāvasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti – imehi kho, rāhula, aṭṭhārasahi vatthūhi adhammavādī jānitabbo. |
These are the eighteen grounds by which a speaker of not-Dhamma is to be known. |
Aṭṭhārasahi ca kho, rāhula, vatthūhi dhammavādī jānitabbo. |
“There are these eighteen grounds by which a speaker of Dhamma is to be known. … |
Idha, rāhula, bhikkhu adhammaṃ adhammoti dīpeti, dhammaṃ dhammoti dīpeti; avinayaṃ avinayoti dīpeti, vinayaṃ vinayoti dīpeti; abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti; anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpeti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpeti; apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpeti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpeti; anāpattiṃ anāpattīti dīpeti, āpattiṃ āpattīti dīpeti; lahukaṃ āpattiṃ lahukā āpattīti dīpeti, garukaṃ āpattiṃ garukā āpattīti dīpeti; sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpeti, anavasesaṃ āpattiṃ anavasesā āpattīti dīpeti; duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpeti, aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpeti – imehi kho, rāhula, aṭṭhārasahi vatthūhi dhammavādī jānitabboti. |
These are the eighteen grounds by which a speaker of Dhamma is to be known.” |
470.Assosi kho mahāpajāpati [mahāpajāpatī (sī. syā.)] gotamī – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. |
Mahāpajāpatī Gotamī heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.” |
Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. |
Then Mahāpajāpatī Gotamī went to the Blessed One and, on arrival, having bowed down to him, stood to one side. |
Ekamantaṃ ṭhitā kho mahāpajāpati gotamī bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti. |
As she was standing there, she said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. |
Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? |
How am I to behave with regard to these monks?” |
"Tena hi tvaṃ, gotami, ubhayattha dhammaṃ suṇa. |
“In that case, Gotamī, listen to the Dhamma from both sides. |
Ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehi. |
Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma. |
Yañca kiñci bhikkhunisaṅghena bhikkhusaṅghato paccāsīsitabbaṃ sabbaṃ taṃ dhammavāditova paccāsīsitabba"nti. |
And whatever the Saṅgha of bhikkhunīs expects from the Saṅgha of bhikkhus should all be expected from the side of those who speak Dhamma.” |
471.Assosi kho anāthapiṇḍiko gahapati – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. |
Anāthapiṇḍika the householder heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.” |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti. |
As he was sitting there, he said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. |
Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? |
How am I to behave with regard to these monks?” |
"Tena hi tvaṃ, gahapati, ubhayattha dānaṃ dehi. |
“In that case, householder, give gifts to both sides. |
Ubhayattha dānaṃ datvā ubhayattha dhammaṃ suṇa. |
Having given gifts to both sides, listen to the Dhamma from both sides. |
Ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī"ti. |
Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma.” |
472.Assosi kho visākhā migāramātā – "te kira kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchantī"ti. |
Visākhā, Migāra’s Mother, heard that, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī.” |
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Visākhā, Migāra’s Mother, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinnā kho visākhā migāramātā bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ āgacchanti. |
As she was sitting there, she said to the Blessed One, “Lord, they say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, are coming to Sāvatthī. |
Kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī"ti? |
How am I to behave with regard to these monks?” |
"Tena hi tvaṃ, visākhe, ubhayattha dānaṃ dehi. |
“In that case, Visākhā, give gifts to both sides. |
Ubhayattha dānaṃ datvā ubhayattha dhammaṃ suṇa. |
Having given gifts to both sides, listen to the Dhamma from both sides. |
Ubhayattha dhammaṃ sutvā ye tattha bhikkhū dhammavādino tesaṃ diṭṭhiñca khantiñca ruciñca ādāyañca rocehī"ti. |
Having listened to the Dhamma from both sides, give preference to the view, approval, preference, and belief of the side of those who speak Dhamma.” |
473.Atha kho kosambakā bhikkhū anupubbena yena sāvatthi tadavasaruṃ. |
Then the Kosambī monks, traveling by stages, arrived at Sāvatthī. |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down and sat to one side. |
Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – "te kira, bhante, kosambakā bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā sāvatthiṃ anuppattā. |
As he was sitting there, he said to the Blessed One, “They say that the Kosambī monks, quarrelsome, makers of strife, makers of disputes, makers of rumors, makers of issues in the Saṅgha, have arrived at Sāvatthī. |
Kathaṃ nu kho, bhante, tesu bhikkhūsu senāsane [senāsanesu (ka.), senāsanaṃ (syā.)] paṭipajjitabba"nti? |
How am I to behave with regard to their lodgings?” |
"Tena hi, sāriputta, vivittaṃ senāsanaṃ dātabba"nti. |
“In that case, Sāriputta, vacant lodgings are to be given to them.” |
"Sace pana, bhante, vivittaṃ na hoti, kathaṃ paṭipajjitabba"nti? |
“And if there are no vacant lodgings, what should I do?” |
"Tena hi, sāriputta, vivittaṃ katvāpi dātabbaṃ, na tvevāhaṃ, sāriputta, kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṃ paṭibāhitabbanti vadāmi. |
“In that case, they are to be given after having made them vacant. But in no way do I say that a senior monk’s lodging should be preempted. |
Yo paṭibāheyya, āpatti dukkaṭassā"ti. |
Whoever should preempt it: an offense of wrong doing.” |
"Āmise pana, bhante, kathaṃ paṭipajjitabba"nti? |
“And how am I to act with regard to material gifts?” |
"Āmisaṃ kho, sāriputta, sabbesaṃ samakaṃ bhājetabba"nti. |
“Material gifts are to be divided equally among all.” |
Aṭṭhārasavatthukathā niṭṭhitā. |
The Discussion of Going to Pārileyyaka is finished. |
474.Atha kho tassa ukkhittakassa bhikkhuno dhammañca vinayañca paccavekkhantassa etadahosi – "āpatti esā, nesā anāpatti. |
Then the thought occurred to the suspended monk as he was contemplating the Dhamma & Vinaya, “This is an offense, not a non-offense. |
Āpannomhi, namhi anāpanno. |
I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. |
Ukkhittomhi, namhi anukkhitto. |
I am suspended. It’s not the case that I’m not suspended. |
Dhammikenamhi kammena ukkhitto akuppena ṭhānārahenā"ti. |
I was suspended with a Dhamma transaction that is irreversible and fit to stand.” |
Atha kho so ukkhittako bhikkhu yena ukkhittānuvattakā bhikkhū tenupasaṅkami, upasaṅkamitvā ukkhittānuvattake bhikkhū etadavoca – "āpatti esā, āvuso; nesā anāpatti. |
So the suspended monk went to his followers and, on arrival, said to them, “Friends, this is an offense, not a non-offense. |
Āpannomhi, namhi anāpanno. |
I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. |
Ukkhittomhi, namhi anukkhitto. |
I am suspended. It’s not the case that I’m not suspended. |
Dhammikenamhi kammena ukkhitto akuppena ṭhānārahena. |
I was suspended with a Dhamma transaction that is irreversible and fit to stand. |
Etha maṃ āyasmanto osārethā"ti. |
Come, venerable sirs, restore me.” |
Atha kho te ukkhittānuvattakā bhikkhū taṃ ukkhittakaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then the followers of the suspended monk, taking him along, went to the Blessed One. On arrival, they bowed down and sat to one side. |
Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – "ayaṃ, bhante, ukkhittako bhikkhu evamāha – 'āpatti esā, āvuso; nesā anāpatti. |
As they were sitting there, they said to the Blessed One, “Lord, this suspended monk says, ‘This is an offense, not a non-offense. |
Āpannomhi, namhi anāpanno. |
I have fallen into an offense. It’s not the case that I haven’t fallen into an offense. |
Ukkhittomhi, namhi anukkhitto. |
I am suspended. It’s not the case that I’m not suspended. |
Dhammikenamhi kammena ukkhitto akuppena ṭhānārahena. |
I was suspended with a Dhamma transaction that is irreversible and fit to stand. |
Etha maṃ āyasmanto osārethā'ti. |
Come, venerable sirs, restore me.’ |
Kathaṃ nu kho, bhante, paṭipajjitabba"nti? |
What should be done?” |
"Āpatti esā, bhikkhave; nesā anāpatti. |
“Monks, that is an offense, not a non-offense. |
Āpanno eso bhikkhu, neso bhikkhu anāpanno. |
This monk has fallen into an offense. It’s not the case that he hasn’t fallen into an offense. |
Ukkhitto eso bhikkhu, neso bhikkhu anukkhitto. |
He is suspended. It’s not the case that he’s not suspended. |
Dhammikena kammena ukkhitto akuppena ṭhānārahena. |
He was suspended with a Dhamma transaction that is irreversible and fit to stand. |
Yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passati ca, tena hi, bhikkhave, taṃ bhikkhuṃ osārethā"ti. |
Because this monk, fallen into an offense, suspended, sees the offense: In this case, monks, restore him.” |
Osāraṇānujānanā niṭṭhitā. |
The Allowance for Rehabilitation is finished. |
475.Atha kho te ukkhittānuvattakā bhikkhū taṃ ukkhittakaṃ bhikkhuṃ osāretvā yena ukkhepakā bhikkhū tenupasaṅkamiṃsu, upasaṅkamitvā ukkhepake bhikkhū etadavocuṃ – "yasmiṃ, āvuso, vatthusmiṃ ahosi saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, so eso bhikkhu āpanno ca ukkhitto ca passi [passī (itipi)] ca osārito ca. |
Then the followers of the suspended monk, having restored him, went to the monks who suspended him and, on arrival said to them, “Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha: That monk did fall into an offense and was suspended but (now) has seen his offense and been restored. |
Handa mayaṃ, āvuso, tassa vatthussa vūpasamāya saṅghasāmaggiṃ karomā"ti. |
“Friends, for the sake of settling this matter, let’s perform a Saṅgha-unification.” |
Atha kho te ukkhepakā bhikkhū yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then the monks who had suspended (the monk) went to the Blessed One and, on arrival, bowed down and sat to one side. |
Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – "te, bhante, ukkhittānuvattakā bhikkhū evamāhaṃsu – 'yasmiṃ, āvuso, vatthusmiṃ ahosi saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. |
As they were sitting there, they said to the Blessed One, “Lord, the followers of the suspended monk say, ‘Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha: “That monk did fall into an offense and was suspended but (now) has seen his offense and been restored. |
Handa mayaṃ, āvuso, tassa vatthussa vūpasamāya saṅghasāmaggiṃ karomā'ti. |
Friends, for the sake of settling this matter, let’s perform a Saṅgha-unification.’ |
Kathaṃ nu kho, bhante, paṭipajjitabba"nti? |
What should be done?” |
Yato ca kho so, bhikkhave, bhikkhu āpanno ca ukkhitto ca passi ca osārito ca, tena hi, bhikkhave, saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṃ karotu. |
“Because the monk, fallen into an offense, suspended, has seen the offense, and has been restored: then in that case, monks, for the sake of settling this matter, a Saṅgha-unification should be performed. |
Evañca pana, bhikkhave, kātabbā. |
“This is how it should be performed: |
Sabbeheva ekajjhaṃ sannipatitabbaṃ gilānehi ca agilānehi ca. |
“One and all should gather together, the ill and the not-ill. |
Na kehici chando dātabbo. |
Consent is not to be conveyed for anyone. |
Sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“Having gathered them, an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yasmiṃ vatthusmiṃ ahosi saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. |
Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha: That monk who fell into an offense and was suspended has seen his offense and been restored. |
Yadi saṅghassa pattakallaṃ, saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṃ kareyya. |
“‘If the Saṅgha is ready, it should—as this matter has been settled—perform a Saṅgha-unification. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yasmiṃ vatthusmiṃ ahosi saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, so eso bhikkhu āpanno ca ukkhitto ca passi ca osārito ca. |
Regarding the matter about which there was arguing, quarreling, clashes, and disputes in the Saṅgha, a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha: That monk who fell into an offense and was suspended has seen his offense and been restored. |
Saṅgho tassa vatthussa vūpasamāya saṅghasāmaggiṃ karoti. |
“‘As this matter has been settled, the Saṅgha is performing a Saṅgha-unification. |
Yassāyasmato khamati tassa vatthussa vūpasamāya saṅghasāmaggiyā karaṇaṃ, so tuṇhassa, yassa nakkhamati so bhāseyya. |
“‘He to whom—as this matter has been settled—the performing of the Saṅgha-unification is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Katā saṅghena tassa vatthussa vūpasamāya saṅghasāmaggī. |
“‘As this matter has been settled, the Saṅgha has performed a Saṅgha-unification. |
Nihato saṅghabhedo, nihatā saṅgharāji, nihataṃ saṅghavavatthānaṃ, nihataṃ saṅghanānākaraṇaṃ. |
The schism in the Saṅgha is settled, the split in the Saṅgha is settled, the falling apart in the Saṅgha is settled, the separation in the Saṅgha is settled. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. Thus do I hold it.’ |
Tāvadeva uposatho kātabbo, pātimokkhaṃ uddisitabbanti. |
“Immediately the uposatha is to be done, the Pāṭimokkha is to be recited.” |
Saṅghasāmaggīkathā niṭṭhitā. |
The Discussion of Saṅgha-unification is finished. |
476.Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
On that occasion Ven. Upāli went to the Blessed One and, on arrival, bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – "yasmiṃ, bhante, vatthusmiṃ hoti saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, saṅgho taṃ vatthuṃ avinicchinitvā amūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti, dhammikā nu kho sā, bhante, saṅghasāmaggī"ti? |
As he was sitting there, he said to the Blessed One, “If the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, is that a Dhamma Saṅgha-unification?” |
"Yasmiṃ, upāli, vatthusmiṃ hoti saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, saṅgho taṃ vatthuṃ avinicchinitvā amūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti, adhammikā sā, upāli, saṅghasāmaggī"ti. |
“Upāli, when the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is a non-Dhamma Saṅgha-unification. |
"Yasmiṃ pana, bhante, vatthusmiṃ hoti saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, saṅgho taṃ vatthuṃ vinicchinitvā mūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti, dhammikā nu kho sā, bhante, saṅghasāmaggī"ti? |
“But if the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, is that a Dhamma Saṅgha-unification?” |
"Yasmiṃ, upāli, vatthusmiṃ hoti saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, saṅgho taṃ vatthuṃ vinicchinitvā mūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti, dhammikā sā, upāli, saṅghasāmaggī"ti. |
“Upāli, when the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is a Dhamma Saṅgha-unification.” |
"Kati nu kho, bhante, saṅghasāmaggiyo"ti? |
“Lord, how many Saṅgha-unifications are there?” |
"Dvemā, upāli, saṅghasāmaggiyo – atthupāli, saṅghasāmaggī atthāpetā byañjanupetā; atthupāli, saṅghasāmaggī atthupetā ca byañjanupetā ca. |
“Upāli, there are two Saṅgha-unifications: There is the Saṅgha-unification devoid of meaning, endowed with words; and there is the Saṅgha-unification endowed with meaning and endowed with words. |
Katamā ca, upāli, saṅghasāmaggī atthāpetā byañjanupetā? |
“And which is the Saṅgha-unification devoid of meaning, endowed with words? |
Yasmiṃ, upāli, vatthusmiṃ hoti saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, saṅgho taṃ vatthuṃ avinicchinitvā amūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti, ayaṃ vuccati, upāli, saṅghasāmaggī atthāpetā byañjanupetā. |
“When the Saṅgha—without having adjudicated the matter, without having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is called a Saṅgha-unification devoid of meaning, endowed with words. |
Katamā ca, upāli, saṅghasāmaggī atthupetā ca byañjanupetā ca? |
“And which is the Saṅgha-unification endowed with meaning and endowed with words? |
Yasmiṃ, upāli, vatthusmiṃ hoti saṅghassa bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṃ saṅghanānākaraṇaṃ, saṅgho taṃ vatthuṃ vinicchinitvā mūlā mūlaṃ gantvā saṅghasāmaggiṃ karoti, ayaṃ vuccati, upāli, saṅghasāmaggī atthupetā ca byañjanupetā ca. |
“When the Saṅgha—having adjudicated the matter, having gotten to the roots for a dispute in the Saṅgha … a split in the Saṅgha, a crack in the Saṅgha, a falling apart in the Saṅgha, a separation in the Saṅgha—performs a Saṅgha-unification, that is called a Saṅgha-unification endowed with meaning and endowed with words. |
Imā kho, upāli, dve saṅghasāmaggiyo"ti. |
“These are the two Saṅgha-unifications.” |
477.Atha kho āyasmā upāli uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi – |
Then Ven. Upāli, having gotten up from his seat, arranged his robe over one shoulder, and raised his hands over the heart to the Blessed One, addressed him in verse, |
"Saṅghassa kiccesu ca mantanāsu ca; |
“Regarding the duties of the Saṅgha, |
Atthesu jātesu vinicchayesu ca; |
deliberations & arisen matters under consideration: |
Kathaṃpakārodha naro mahatthiko; |
In this case, in what manner should a man doing great benefit act? |
Bhikkhu kathaṃ hotidha paggahārahoti. |
How is a monk worthy in his efforts?” |
"Anānuvajjo paṭhamena sīlato; |
[The Buddha:] “First of all, for one faultless in virtue, |
Avekkhitācāro susaṃvutindriyo; |
well-considered in conduct, with senses well-restrained, |
Paccatthikā nūpavadanti dhammato; |
his enemies, insulting him, can’t criticize him with regard to a rule, |
Na hissa taṃ hoti vadeyyu yena naṃ. |
for he has nothing by which they could criticize him. |
"So tādiso sīlavisuddhiyā ṭhito; |
One such as this, established in purity of virtue |
Visārado hoti visayha bhāsati; |
he’s fearless, able to speak, |
Nacchambhati parisagato na vedhati; |
goes intrepid into the assembly, doesn’t abandon the purpose, |
Atthaṃ na hāpeti anuyyutaṃ bhaṇaṃ. |
speaking to the point. |
"Tatheva pañhaṃ parisāsu pucchito; |
Thus, when asked a question in the assembly, |
Na ceva pajjhāyati na maṅku hoti; |
he’s neither burned (with anxiety,) nor abashed. |
So kālāgataṃ byākaraṇārahaṃ vaco; |
Speaking at the proper time, a worthy explanation, |
Rañjeti viññūparisaṃ vicakkhaṇo. |
sensible, he delights the assembly of those who know. |
"Sagāravo vuḍḍhataresu bhikkhusu; |
He’s respectful of more senior monks, |
Ācerakamhi ca sake visārado; |
but confident in his own teacher’s teaching: |
Alaṃ pametuṃ paguṇo kathetave; |
able to investigate, familiar with what should be spoken, |
Paccatthikānañca viraddhikovido. |
clever with regard to the weak points of his opponents, |
"Paccatthikā yena vajanti niggahaṃ; |
by which his opponents meet with censure |
Mahājano saññapanañca gacchati; |
and the people go along with the explanation. |
Sakañca ādāyamayaṃ na riñcati; |
He doesn’t give up his own position, |
Viyākaraṃ [so byākaraṃ (sī.), veyyākaraṃ (syā.)] pañhamanūpaghātikaṃ. |
that solves the problem without harm. |
"Dūteyyakammesu alaṃ samuggaho; |
Able to take up errands, and whatever they tell him |
Saṅghassa kiccesu ca āhu naṃ yathā; |
with regard to the duties of the Saṅgha, |
Karaṃ vaco bhikkhugaṇena pesito; |
he acts and speaks, sent by the group of monks, |
Ahaṃ karomīti na tena maññati. |
without the thought, “I’m acting.” |
"Āpajjati yāvatakesu vatthusu; |
He is learned in both Vibhaṅgas, |
Āpattiyā hoti yathā ca vuṭṭhiti; |
concerning the extent to which |
Ete vibhaṅgā ubhayassa svāgatā; |
one falls into a base (for an offense), |
Āpatti vuṭṭhānapadassa kovido. |
and how one with an offense emerges from it. |
"Nissāraṇaṃ gacchati yāni cācaraṃ; |
How one behaves, such that he gets expelled; |
Nissārito hoti yathā ca vattanā [vatthunā (sī. syā.)] ; |
for one who has been expelled, how he should behave; |
Osāraṇaṃ taṃvusitassa jantuno; |
rehabilitation for one who has done his penance: |
Etampi jānāti vibhaṅgakovido. |
Proficient in the Vibhaṅgas, he knows this too. |
"Sagāravo vuḍḍhataresu bhikkhusu; |
He’s respectful of the monks more senior than himself— |
Navesu theresu ca majjhimesu ca; |
new monks, elders, and those of middle seniority. |
Mahājanassatthacarodha paṇḍito; |
Wise, he practices here for the welfare of the many people. |
So tādiso bhikkhu idha paggahāraho"ti. |
This sort of monk, here, is worthy in his efforts. |
Upālisaṅghasāmaggīpucchā niṭṭhitā. |
Upāli’s Questions about Saṅgha-unification is finished. |
Kosambakakkhandhako dasamo. |
The Kosambī Khandhaka, the tenth, (is finished). |
Kosambiyaṃ jinavaro, vivādāpattidassane; |
In Kosambī was the excellent victor, the quarrel over seeing an offense, |
Nukkhipeyya yasmiṃ tasmiṃ, saddhāyāpatti desaye. |
They should not suspend him over just anything; [fol. ME] (but) he should confess the offense out of conviction. |
Antosīmāyaṃ tattheva, bālakañceva vaṃsadā; |
Right there in the territory, Bālakaloṇakāraka and the Bamboo Park, |
Pālileyyā ca sāvatthi, sāriputto ca kolito. |
Pārileyyā and Sāvatthī, Sāriputta and Kolita |
Mahākassapakaccānā, koṭṭhiko kappinena ca; |
Mahā Kassapa and Kaccāna, Koṭṭhita along with Kappina, |
Mahācundo ca anuruddho, revato upāli cubho. |
Mahā Cunda and Anuruddha, both Revata and Upāli. |
Ānando rāhulo ceva, gotamīnāthapiṇḍiko; |
Ānanda and even Rāhula, Gotamī and Anāthapiṇḍika, |
Senāsanaṃ vivittañca, āmisaṃ samakampi ca. |
Visākhā, Migāra’s Mother, vacant dwellings, and material gifts divided equally. |
Na kehi chando dātabbo, upāliparipucchito; |
Consent is not to be conveyed for anyone, he was counter-questioned by Upāli, |
Anānuvajjo sīlena, sāmaggī jinasāsaneti. |
one faultless in virtue, unification in the victor’s dispensation. |
Kosambakakkhandhako niṭṭhito. |
The Kosambī Khandhaka is finished. |
Mahāvaggapāḷi niṭṭhitā. |
The Mahāvagga is completed. |