Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing suspension Saṅghādisesakaṇḍa

8. The training rule on anger 8. Duṭṭhadosasikkhāpada

Origin story

At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Venerable Dabba the Mallian realized perfection at the age of seven. Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṁ sacchikataṁ hoti. He had achieved all there is to achieve by a disciple Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ tena anuppattaṁ hoti. and had nothing further to do. Natthi cassa kiñci uttari karaṇīyaṁ, katassa vā paticayo. Then, while reflecting in private, Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ. Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ mayā anuppattaṁ. Natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo. he thought, “How can I be of service to the Sangha? Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan”ti?

Atha kho āyasmato dabbassa mallaputtassa etadahosi—Why don’t I assign the dwellings and designate the meals?” “yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan”ti.

In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down, Atha kho āyasmā dabbo mallaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca—“Sir, while I was reflecting in private, it occurred to me that I’ve achieved all there is to achieve by a disciple, and I was wondering how I could be of service to the Sangha. “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ, yaṁ kiñci sāvakena pattabbaṁ, sabbaṁ mayā anupattaṁ, natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo, kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyanti. I thought, Tassa mayhaṁ, bhante, etadahosi—‘Why don’t I assign the dwellings and designate the meals?’” ‘yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan’ti. Icchāmahaṁ, bhante, saṅghassa senāsanañca paññapetuṁ bhattāni ca uddisitun”ti.

“Good, good, Dabba, “Sādhu sādhu, dabba. please do so.” Tena hi tvaṁ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisā”ti.

“Yes.” “Evaṁ, bhante”ti kho āyasmā dabbo mallaputto bhagavato paccassosi.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals. “tena hi, bhikkhave, saṅgho dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannatu. And he should be appointed like this. Evañca pana, bhikkhave, sammannitabbo. First Dabba should be asked. Paṭhamaṁ dabbo mallaputto yācitabbo. A competent and capable monk should then inform the Sangha: Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. If the Sangha is ready, it should appoint Venerable Dabba the Mallian as assigner of dwellings and designator of meals. Yadi saṅghassa pattakallaṁ saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammanneyya. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. The Sangha appoints Venerable Dabba the Mallian as assigner of dwellings and designator of meals. Saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannati. Any monk who approves of appointing Venerable Dabba as assigner of dwellings and designator of meals should remain silent. Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has appointed Venerable Dabba the Mallian as assigner of dwellings and designator of meals. Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. The Sangha approves and is therefore silent. Khamati saṅghassa, tasmā tuṇhī, I’ll remember it thus.’” evametaṁ dhārayāmī’”ti.

Dabba assigned dwellings to the monks according to their character. Sammato ca panāyasmā dabbo mallaputto sabhāgānaṁ bhikkhūnaṁ ekajjhaṁ senāsanaṁ paññapeti. He assigned dwellings in the same place to those monks who were experts on the discourses, thinking, Ye te bhikkhū suttantikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—“They’ll recite the discourses to one another.” “te aññamaññaṁ suttantaṁ saṅgāyissantī”ti. And he did likewise for the experts on the Monastic Law, thinking, Ye te bhikkhū vinayadharā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—“They’ll discuss the Monastic Law;” “te aññamaññaṁ vinayaṁ vinicchinissantī”ti. for the expounders of the Teaching, thinking, Ye te bhikkhū dhammakathikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—“They’ll discuss the Teaching;” “te aññamaññaṁ dhammaṁ sākacchissantī”ti. for the meditators, thinking, Ye te bhikkhū jhāyino tesaṁ ekajjhaṁ senāsanaṁ paññapeti—“They won’t disturb each other;” “te aññamaññaṁ na byābādhissantī”ti. and for the gossips and the body-builders, thinking, Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti—“In this way even these venerables will be happy.” “imāyapime āyasmanto ratiyā acchissantī”ti.

When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light. Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti. Monks even arrived late on purpose, Apisu bhikkhū sañcicca vikāle āgacchanti—hoping to see the marvel of Dabba’s supernormal powers. “mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā”ti.

They would approach Dabba and say, Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti—“Venerable Dabba, please assign us a dwelling.” “amhākaṁ, āvuso dabba, senāsanaṁ paññapehī”ti.

Te āyasmā dabbo mallaputto evaṁ vadeti—“Where would you like to stay?” “katthāyasmantā icchanti, kattha paññapemī”ti?

They would intentionally suggest somewhere far away: Te sañcicca dūre apadisanti—“On the Vulture Peak,” “amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi. “At Robbers’ Cliff,” Amhākaṁ, āvuso, corapapāte senāsanaṁ paññapehi. “On Black Rock on the slope of Mount Isigili,” Amhākaṁ, āvuso, isigilipasse kāḷasilāyaṁ senāsanaṁ paññapehi. “In the Sattapaṇṇi Cave on the slope of Mount Vebhāra,” Amhākaṁ, āvuso, vebhārapasse sattapaṇṇiguhāyaṁ senāsanaṁ paññapehi. “In Cool Grove on the hill at the Snake’s Pool,” Amhākaṁ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṁ paññapehi. “At Gotamaka Gorge,” Amhākaṁ, āvuso, gotamakakandarāyaṁ senāsanaṁ paññapehi. “At Tinduka Gorge,” Amhākaṁ, āvuso, tindukakandarāyaṁ senāsanaṁ paññapehi. “At Tapoda Gorge,” Amhākaṁ, āvuso, tapodakandarāyaṁ senāsanaṁ paññapehi. “In Tapoda Park,” Amhākaṁ, āvuso, tapodārāme senāsanaṁ paññapehi. “In Jīvaka’s Mango Grove,” Amhākaṁ, āvuso, jīvakambavane senāsanaṁ paññapehi. “In the deer park at Maddakucchi.” Amhākaṁ, āvuso, maddakucchismiṁ migadāye senāsanaṁ paññapehī”ti.

Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks. Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati. They followed behind him with the help of that light. Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. And he would assign them dwellings: Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti—“This is the bed, this the bench, this the mattress, this the pillow, this the place for defecating, this the place for urinating, this the water for drinking, this the water for washing, this the walking stick; “ayaṁ mañco, idaṁ pīṭhaṁ, ayaṁ bhisi, idaṁ bibbohanaṁ, idaṁ vaccaṭṭhānaṁ, idaṁ passāvaṭṭhānaṁ, idaṁ pānīyaṁ, idaṁ paribhojanīyaṁ, ayaṁ kattaradaṇḍo, these are the Sangha’s agreements concerning the right time to enter and the right time to leave.” idaṁ saṅghassa katikasaṇṭhānaṁ, imaṁ kālaṁ pavisitabbaṁ, imaṁ kālaṁ nikkhamitabban”ti. Dabba then returned to the Bamboo Grove. Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati.

At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit, Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. getting inferior dwellings and meals. Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni. The people of Rājagaha were keen to give specially prepared almsfood to the senior monks—ghee, oil, and special curries—Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ sappimpi telampi uttaribhaṅgampi. but to the monks Mettiya and Bhūmajaka they gave ordinary food of porridge and broken rice. Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ.

When they had eaten their meal and returned from almsround, they asked the senior monks, Te pacchābhattaṁ piṇḍapātapaṭikkantā there bhikkhū pucchanti—“What did you get at the dining hall?” “tumhākaṁ, āvuso, bhattagge kiṁ ahosi? Tumhākaṁ, āvuso, bhattagge kiṁ ahosī”ti?

Some said, Ekacce therā evaṁ vadanti—“We got ghee, oil, and special curries.” “amhākaṁ, āvuso, sappi ahosi telaṁ ahosi uttaribhaṅgaṁ ahosī”ti.

But the monks Mettiya and Bhūmajaka said, Mettiyabhūmajakā pana bhikkhū evaṁ vadanti—“We didn’t get anything except ordinary food of porridge and broken rice.” “amhākaṁ, āvuso, na kiñci ahosi, pākatikaṁ yathārandhaṁ kaṇājakaṁ bilaṅgadutiyan”ti.

At that time there was a householder who gave a regular meal of fine food to four monks. Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṁ deti niccabhattaṁ. He made his offering in the dining hall together with his wives and children. So bhattagge saputtadāro upatiṭṭhitvā parivisati. Some of them offered rice, some bean curry, some oil, and some special curries. Aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti.

On one occasion the meal to be given by this householder on the following day had been designated to the monks Mettiya and Bhūmajaka. Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṁ svātanāya mettiyabhūmajakānaṁ bhikkhūnaṁ uddiṭṭhaṁ hoti. Just then that householder went to the monastery on some business. Atha kho kalyāṇabhattiko gahapati ārāmaṁ agamāsi kenacideva karaṇīyena. He approached Dabba, bowed, and sat down. So yenāyasmā dabbo mallaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dabbaṁ mallaputtaṁ abhivādetvā ekamantaṁ nisīdi. And Dabba instructed, inspired, and gladdened him with a teaching. Ekamantaṁ nisinnaṁ kho kalyāṇabhattikaṁ gahapatiṁ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. After the talk, he asked Dabba, Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—“Sir, who has been designated to receive tomorrow’s meal in our house?” “kassa, bhante, amhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti?

“Mettiya and Bhūmajaka.” “Mettiyabhūmajakānaṁ kho, gahapati, bhikkhūnaṁ tumhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti.

He was disappointed, and thought, Atha kho kalyāṇabhattiko gahapati anattamano ahosi—“Why should bad monks eat in our house?” “kathañhi nāma pāpabhikkhū amhākaṁ ghare bhuñjissantī”ti. After returning to his house, he told a female slave, Gharaṁ gantvā dāsiṁ āṇāpesi—“For those who are coming for tomorrow’s meal, prepare seats in the gatehouse and serve them broken rice and porridge.” “ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā”ti.

“Yes, sir.” “Evaṁ, ayyā”ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.

The monks Mettiya and Bhūmajaka said to each other, Atha kho mettiyabhūmajakā bhikkhū—“Yesterday we were designated a meal from that householder who offers fine food. “hiyyo kho, āvuso, amhākaṁ kalyāṇabhattikassa gahapatino bhattaṁ uddiṭṭhaṁ, Tomorrow he’ll serve us together with his wives and children. sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; Some of them will offer us rice, some bean curry, some oil, and some special curries.” aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī”ti. And because they were excited, they did not sleep properly that night. Te teneva somanassena na cittarūpaṁ rattiyā supiṁsu.

The following morning they robed up, took their bowls and robes, and went to the house of that householder. Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu. When the female slave saw them coming, she prepared seats in the gatehouse and said to them, Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante. Disvāna koṭṭhake āsanaṁ paññapetvā mettiyabhūmajake bhikkhū etadavoca—“Please sit, venerables.” “nisīdatha, bhante”ti.

They thought, Atha kho mettiyabhūmajakānaṁ bhikkhūnaṁ etadahosi—“The meal can’t be ready, since we’re given seats in the gatehouse.” “nissaṁsayaṁ kho na tāva bhattaṁ siddhaṁ bhavissati. Yathā mayaṁ koṭṭhake nisīdeyyāmā”ti.

She then brought them broken rice and porridge, and said, Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagacchi—“Eat, sirs.” “bhuñjatha, bhante”ti.

“But, Sister, we’ve come for the regular meal.” “Mayaṁ kho, bhagini, niccabhattikā”ti.

“I know. “Jānāmi, ayyā, niccabhattikāti. But yesterday I was told by the head of the household to serve you like this. Api cāhaṁ hiyyova gahapatinā āṇattā— ‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti. Please eat.” Bhuñjatha, bhante”ti.

They said to each other, Atha kho mettiyabhūmajakā bhikkhū—“Yesterday this householder came to the monastery and spoke with Dabba. “hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṁ agamāsi dabbassa mallaputtassa santike. Dabba must be responsible for this split between the householder and us.” Nissaṁsayaṁ kho mayaṁ dabbena mallaputtena gahapatino antare paribhinnā”ti. And because they were dejected, they did not eat as much as they had intended. Te teneva domanassena na cittarūpaṁ bhuñjiṁsu. When they had eaten their meal and returned from almsround, they put their bowls and robes away and squatted on their heels outside the monastery gatehouse, using their upper robes as back-and-knee straps. They were silent and humiliated, their shoulders drooping and their heads down, glum and speechless. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.

Just then the nun Mettiyā came to them and said, Atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami; upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—“My respectful greetings to you, venerables.” “vandāmi, ayyā”ti. But they did not respond. Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu. A second time Dutiyampi kho …pe… and a third time she said tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca—the same thing, “vandāmi, ayyā”ti. but they still did not respond. Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.

“Have I done something wrong? “Kyāhaṁ ayyānaṁ aparajjhāmi? Why don’t you respond?” Kissa maṁ ayyā nālapantī”ti?

“It’s because we’ve been badly treated by Dabba the Mallian, and you’re not taking an interest.” “Tathā hi pana tvaṁ, bhagini, amhe dabbena mallaputtena viheṭhīyamāne ajjhupekkhasī”ti?

“But what can I do?” “Kyāhaṁ, ayyā, karomī”ti?

“If you like, you could make the Buddha expel Dabba.” “Sace kho tvaṁ, bhagini, iccheyyāsi ajjeva bhagavā dabbaṁ mallaputtaṁ nāsāpeyyā”ti.

“And how can I do that?” “Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun”ti?

“Go to the Buddha and say, “Ehi tvaṁ, bhagini, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavantaṁ evaṁ vadehi—‘Sir, this isn’t proper or appropriate. ‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ. There’s fear, distress, and oppression in this district, where none of these should exist. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā. From where one would expect security, there’s insecurity. Yato nivātaṁ tato savātaṁ. It’s as if water is burning. Udakaṁ maññe ādittaṁ. Venerable Dabba the Mallian has raped me.’” Ayyenamhi dabbena mallaputtena dūsitā’”ti.

Saying, “Alright, venerables,” she went to the Buddha, bowed, “Evaṁ, ayyā”ti kho mettiyā bhikkhunī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and then repeated what she had been told to say. Ekamantaṁ ṭhitā kho sā mettiyā bhikkhunī bhagavantaṁ etadavoca—“idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā. Yato nivātaṁ tato savātaṁ. Udakaṁ maññe ādittaṁ. Ayyenamhi dabbena mallaputtena dūsitā”ti.

Soon afterwards the Buddha had the Sangha gathered and questioned Dabba: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—“Dabba, do you remember doing as the nun Mettiyā says?” “sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?

“Sir, you know what I’m like.” “Yathā maṁ, bhante, bhagavā jānātī”ti.

A second and Dutiyampi kho bhagavā …pe… a third time the Buddha asked tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—the same question “sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti? and got the same response. “Yathā maṁ, bhante, bhagavā jānātī”ti. He then said, “Dabba, the Dabbas don’t give such evasive answers. “Na kho, dabba, dabbā evaṁ nibbeṭhenti. If it was done by you, say so; Sace tayā kataṁ katanti vadehi, if it wasn’t, then say that.” sace tayā akataṁ akatanti vadehī”ti.

“Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.” “Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro”ti.

The Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—“Well then, monks, expel the nun Mettiyā, “tena hi, bhikkhave, mettiyaṁ bhikkhuniṁ nāsetha. and call these monks to account.” Ime ca bhikkhū anuyuñjathā”ti. The Buddha then got up from his seat and entered his dwelling. Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.

When the monks had expelled the nun Mettiyā, Atha kho te bhikkhū mettiyaṁ bhikkhuniṁ nāsesuṁ. the monks Mettiya and Bhūmajaka said to them, Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṁ—“Don’t expel the nun Mettiyā; “māvuso, mettiyaṁ bhikkhuniṁ nāsetha. she’s done nothing wrong. Na sā kiñci aparajjhati. She was urged on by us. We were angry and displeased, and trying to get Dabba to leave the monastic life.” Amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī”ti.

“But did you groundlessly charge Venerable Dabba with an offense entailing expulsion?” “Kiṁ pana tumhe, āvuso, āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsethā”ti?

“Yes.” “Evamāvuso”ti.

The monks of few desires complained and criticized them, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could the monks Mettiya and Bhūmajaka groundlessly charge Venerable Dabba with an offense entailing expulsion?” “kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsessantī”ti.

They rebuked those monks in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that you did this?” “saccaṁ kira tumhe, bhikkhave, dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsethā”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “Foolish men, how could you do this? “kathañhi nāma tumhe, moghapurisā, dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsessatha. This will affect people’s confidence …” … Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘If a monk who is angry and displeased groundlessly charges a monk with an offense entailing expulsion, aiming to make him leave the monastic life, “Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṁseyya—‘appeva nāma naṁ imamhā brahmacariyā cāveyyan’ti, and then after some time, whether he is questioned or not, it is clear that the legal issue is groundless, and he admits to his ill will, he commits an offense entailing suspension.’” tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṁ adhikaraṇaṁ hoti bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso”ti.

Definitions

A: Yo panāti: whoever … yo yādiso …pe…
Monk: bhikkhūti: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
A monk: Bhikkhunti: another monk. aññaṁ bhikkhuṁ.
Angry: Duṭṭho dosoti: upset, dissatisfied, discontent, having hatred, hostile. kupito anattamano anabhiraddho āhatacitto khilajāto.
Displeased: Appatītoti: because of that upset, that ill will, that dissatisfaction, and that discontent, he is displeased. tena ca kopena tena ca dosena tāya ca anattamanatāya tāya ca anabhiraddhiyā appatīto hoti.
Groundlessly: Amūlakaṁ nāma: not seen, not heard, not suspected. adiṭṭhaṁ asutaṁ aparisaṅkitaṁ.
With an offense entailing expulsion: Pārājikena dhammenāti: with one of the four. catunnaṁ aññatarena.
Charges: Anuddhaṁseyyāti: accuses him or has him accused. codeti vā codāpeti vā.
To make him leave the monastic life: Appeva nāma naṁ imamhā brahmacariyā cāveyyanti: to make him leave the monkhood, leave the state of a monastic, leave his morality, leave the virtue of monasticism. bhikkhubhāvā cāveyyaṁ, samaṇadhammā cāveyyaṁ, sīlakkhandhā cāveyyaṁ, tapoguṇā cāveyyaṁ.
And then after some time: Tato aparena samayenāti: the moment, the instant, the second after he has laid the charge. yasmiṁ khaṇe anuddhaṁsito hoti taṁ khaṇaṁ taṁ layaṁ taṁ muhuttaṁ vītivatte.
He is questioned: Samanuggāhīyamānoti: he is questioned about the grounds of his charge. yena vatthunā anuddhaṁsito hoti tasmiṁ vatthusmiṁ samanuggāhīyamāno.
Not: Asamanuggāhīyamānoti: he is not spoken to by anyone. na kenaci vuccamāno.
The legal issue: Adhikaraṇaṁ nāma: there are four kinds of legal issues: legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, legal issues arising from business. cattāri adhikaraṇāni— vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ.
And he admits to his ill will: Bhikkhu ca dosaṁ patiṭṭhātīti: “What I said was empty,” “What I said was false,” “What I said was unreal,” “I said it without knowing.” tucchakaṁ mayā bhaṇitaṁ, musā mayā bhaṇitaṁ, abhūtaṁ mayā bhaṇitaṁ, ajānantena mayā bhaṇitaṁ.
He commits an offense entailing suspension: Saṅghādisesoti: … Therefore, too, it is called “an offense entailing suspension”. …pe… tenapi vuccati saṅghādisesoti.

Permutations

Permutations part 1

Doing the accusing oneself

Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. “I’ve seen that you’ve committed an offense entailing expulsion. Tañce codeti—“diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he has not heard it, Asutassa hoti—he accuses someone of having committed an offense entailing expulsion: “pārājikaṁ dhammaṁ ajjhāpanno”ti. “I’ve heard that you’ve committed an offense entailing expulsion. Tañce codeti—“suto mayā, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he does not suspect it, Aparisaṅkitassa hoti—he accuses someone of having committed an offense entailing expulsion: “pārājikaṁ dhammaṁ ajjhāpanno”ti. “I suspect that you’ve committed an offense entailing expulsion. Tañce codeti—“parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. “I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. Tañce codeti—“diṭṭho mayā suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. “I’ve seen and I suspect that you’ve committed an offense entailing expulsion. Tañce codeti—“diṭṭho mayā parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. “I’ve seen and I’ve heard and I suspect that you’ve committed an offense entailing expulsion. Tañce codeti—“diṭṭho mayā suto ca parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he has not heard it, Asutassa hoti—he accuses someone of having committed an offense entailing expulsion: “pārājikaṁ dhammaṁ ajjhāpanno”ti. “I’ve heard and I suspect …” … Tañce codeti—“suto mayā parisaṅkito ca …pe… “I’ve heard and I’ve seen …” … suto mayā diṭṭho ca …pe… “I’ve heard and I suspect and I’ve seen that you’ve committed an offense entailing expulsion. suto mayā parisaṅkito ca diṭṭho ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he does not suspect it, Aparisaṅkitassa hoti—he accuses someone of having committed an offense entailing expulsion: “pārājikaṁ dhammaṁ ajjhāpanno”ti. “I suspect and I’ve seen …” … Tañce codeti—“parisaṅkito mayā diṭṭho ca …pe… “I suspect and I’ve heard …” … parisaṅkito mayā suto ca …pe… “I suspect and I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. parisaṅkito mayā diṭṭho ca suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

He has seen that someone has committed an offense entailing expulsion, Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. but he accuses him like this: Tañce codeti—“I’ve heard that you’ve committed an offense entailing expulsion. “suto mayā pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

He has seen that someone has committed an offense entailing expulsion, Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. but he accuses him like this: Tañce codeti—“I suspect that you’ve committed an offense entailing expulsion …” … “parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I’ve heard and I suspect that you’ve committed an offense entailing expulsion. suto mayā parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

He has heard Sutassa hoti—that someone has committed an offense entailing expulsion, “pārājikaṁ dhammaṁ ajjhāpanno”ti. but he accuses him like this: Tañce codeti—“I suspect that you’ve committed an offense entailing expulsion …” … “parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I’ve seen that you’ve committed an offense entailing expulsion …” … diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I suspect and I’ve seen that you’ve committed an offense entailing expulsion. parisaṅkito mayā diṭṭho ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

He suspects Parisaṅkitassa hoti—that someone has committing an offense entailing expulsion, “pārājikaṁ dhammaṁ ajjhāpanno”ti. but he accuses him like this: Tañce codeti—“I’ve seen that you’ve committed an offense entailing expulsion …” … “diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I’ve heard that you’ve committed an offense entailing expulsion …” … suto mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… “I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. diṭṭho mayā suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic, not a Sakyan monastic. …” assamaṇosi, asakyaputtiyosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

He has seen someone committing an offense entailing expulsion, Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. but he is unsure of what he has seen, he does not believe what he has seen, he does not remember what he has seen, he is confused about what he has seen … Diṭṭhe vematiko diṭṭhaṁ no kappeti diṭṭhaṁ nassarati diṭṭhaṁ pamuṭṭho hoti …pe… he is unsure of what he has heard, he does not believe what he has heard, he does not remember what he has heard, he is confused about what he has heard … sute vematiko sutaṁ no kappeti sutaṁ nassarati sutaṁ pamuṭṭho hoti …pe… he is unsure of what he suspects, he does not believe what he suspects, he does not remember what he suspects, he is confused about what he suspects. parisaṅkite vematiko parisaṅkitaṁ no kappeti parisaṅkitaṁ nassarati parisaṅkitaṁ pamuṭṭho hoti. If he then accuses him like this: Tañce codeti—“I suspect and I’ve seen …” … “parisaṅkito mayā diṭṭho ca …pe… “I suspect and I’ve heard …” … parisaṅkito mayā suto ca …pe… “I suspect and I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. parisaṅkito mayā diṭṭho ca suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Getting someone else to do the accusing

Although he has not seen it, he has someone accused of having committed an offense entailing expulsion: Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. “You’ve been seen. Tañce codāpeti—“diṭṭhosi, You’ve committed an offense entailing expulsion. pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he has not heard it … Asutassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… Although he does not suspect it, aparisaṅkitassa hoti—he has someone accused of having committed an offense entailing expulsion: “pārājikaṁ dhammaṁ ajjhāpanno”ti. “You’re suspected. Tañce codāpeti—“parisaṅkitosi, You’ve committed an offense entailing expulsion. …” pārājikaṁ dhammaṁ ajjhāpannosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Although he has not seen it, he has someone accused of having committed an offense entailing expulsion: Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. “You’ve been seen and you’ve been heard …” … Tañce codāpeti—“diṭṭhosi sutosi …pe… “You’ve been seen and you’re suspected …” … diṭṭhosi parisaṅkitosi …pe… “You’ve been seen and you’ve been heard and you’re suspected. diṭṭhosi sutosi parisaṅkitosi, You’ve committed an offense entailing expulsion …” … pārājikaṁ dhammaṁ ajjhāpannosi …pe… Although he has not heard it … asutassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… Although he does not suspect it, aparisaṅkitassa hoti—he has someone accused of having committed an offense entailing expulsion: “pārājikaṁ dhammaṁ ajjhāpanno”ti. “You’re suspected and you’ve been seen …” … Tañce codāpeti—“parisaṅkitosi, diṭṭhosi …pe… “You’re suspected and you’ve been heard …” … parisaṅkitosi, sutosi …pe… “You’re suspected and you’ve been seen and you’ve been heard. parisaṅkitosi, diṭṭhosi, sutosi, You’ve committed an offense entailing expulsion. pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

He has seen that someone has committed an offense entailing expulsion, Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. but he has him accused like this: Tañce codāpeti—“You’ve been heard …” … “sutosi …pe… but he has him accused like this: tañce codāpeti—“You’re suspected …” … “parisaṅkitosi …pe… but he has him accused like this: tañce codāpeti—“You’ve been heard and you’re suspected. “sutosi, parisaṅkitosi, You’ve committed an offense entailing expulsion. pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

He has heard Sutassa hoti—that someone has committed an offense entailing expulsion … “pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… He suspects parisaṅkitassa hoti—that someone has committed an offense entailing expulsion, “pārājikaṁ dhammaṁ ajjhāpanno”ti. but he has him accused like this: Tañce codāpeti—“You’ve been seen …” … “diṭṭhosi …pe… but he has him accused like this: tañce codāpeti—“You’ve been heard …” … “sutosi …pe… but he has him accused like this: tañce codāpeti—“You’ve been seen and you’ve been heard. “diṭṭhosi, sutosi, You’ve committed an offense entailing expulsion. pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic …” assamaṇosi …pe… For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

He has seen that someone has committed an offense entailing expulsion, Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. but he is unsure of what he has seen, he does not believe what he has seen, he does not remember what he has seen, he is confused about what he has seen … Diṭṭhe vematiko diṭṭhaṁ no kappeti diṭṭhaṁ nassarati diṭṭhaṁ pamuṭṭho hoti …pe… he is unsure of what he has heard, he does not believe what he has heard, he does not remember what he has heard, he is confused about what he has heard … sute vematiko sutaṁ no kappeti sutaṁ nassarati sutaṁ pamuṭṭho hoti …pe… he is unsure of what he suspects, he does not believe what he suspects, he does not remember what he suspects, he is confused about what he suspects. parisaṅkite vematiko parisaṅkitaṁ no kappeti parisaṅkitaṁ nassarati parisaṅkitaṁ pamuṭṭho hoti. If he then has him accused like this: Tañce codāpeti—“You’re suspected and you’ve been seen …” “parisaṅkitosi, diṭṭhosi …pe… … he is confused about what he suspects. parisaṅkitaṁ pamuṭṭho hoti, If he then has him accused like this: tañce codāpeti—“You’re suspected and you’ve been heard …” “parisaṅkitosi sutosi …pe… … he is confused about what he suspects. parisaṅkitaṁ pamuṭṭho hoti, If he then has him accused like this: tañce codāpeti—“You’re suspected and you’ve been seen and you’ve been heard. “parisaṅkitosi, diṭṭhosi, sutosi, You’ve committed an offense entailing expulsion. pārājikaṁ dhammaṁ ajjhāpannosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, For each statement, he commits an offense entailing suspension. āpatti vācāya, vācāya saṅghādisesassa.

Permutations part 2

Summary

Someone is impure, but viewed as pure; Asuddhe suddhadiṭṭhi, someone is pure, but viewed as impure; suddhe asuddhadiṭṭhi, someone is impure and viewed as impure; asuddhe asuddhadiṭṭhi, someone is pure and viewed as pure. suddhe suddhadiṭṭhi.

Exposition

Impure but viewed as pure

An impure person has committed an offense entailing expulsion. Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. If one views him as pure, but then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa.

An impure person has committed an offense entailing expulsion. Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. If one views him as pure, but then, having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense entailing suspension. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa.

An impure person has committed an offense entailing expulsion. Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. If one views him as pure, but then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

An impure person has committed an offense entailing expulsion. Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. If one views him as pure, but then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Pure but viewed as impure

A pure person has not committed an offense entailing expulsion. Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. If one views him as impure, and then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense of wrong conduct. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.

A pure person has not committed an offense entailing expulsion. Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. If one views him as impure, and then, having gotten his permission, speaks with the aim of making him leave the monastic life, there is no offense. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, anāpatti.

A pure person has not committed an offense entailing expulsion. Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. If one views him as impure, and then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

A pure person has not committed an offense entailing expulsion. Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. If one views him as impure, then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Impure and viewed as impure

An impure person has committed an offense entailing expulsion. Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. If one views him as impure, and then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense of wrong conduct. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.

An impure person has committed an offense entailing expulsion. Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. If one views him as impure, and then, having gotten his permission, speaks with the aim of making him leave the monastic life, there is no offense. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, anāpatti.

An impure person has committed an offense entailing expulsion. Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. If one views him as impure, and then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

An impure person has committed an offense entailing expulsion. Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. If one views him as impure, and then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Pure and viewed as pure

A pure person has not committed an offense entailing expulsion. Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. If one views him as pure, but then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa.

A pure person has not committed an offense entailing expulsion. Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. If one views him as pure, but then, having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense entailing suspension. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa.

A pure person has not committed an offense entailing expulsion. Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. If one views him as pure, but then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

A pure person has not committed an offense entailing expulsion. If one views him as pure, but then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech. Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Non-offenses

There is no offense: Anāpatti—if he views a pure person as impure; suddhe asuddhadiṭṭhissa, if he views an impure person as impure; asuddhe asuddhadiṭṭhissa, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on groundless, the eighth, is finished. Amūlakasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing suspension

8. The training rule on anger

Origin story

At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Venerable Dabba the Mallian realized perfection at the age of seven. He had achieved all there is to achieve by a disciple and had nothing further to do. Then, while reflecting in private, he thought, “How can I be of service to the Sangha?

Why don’t I assign the dwellings and designate the meals?”

In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down, and said, “Sir, while I was reflecting in private, it occurred to me that I’ve achieved all there is to achieve by a disciple, and I was wondering how I could be of service to the Sangha. I thought, ‘Why don’t I assign the dwellings and designate the meals?’”

“Good, good, Dabba, please do so.”

“Yes.”

Soon afterwards the Buddha gave a teaching and addressed the monks: “Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals. And he should be appointed like this. First Dabba should be asked. A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint Venerable Dabba the Mallian as assigner of dwellings and designator of meals. This is the motion.

Please, venerables, I ask the Sangha to listen. The Sangha appoints Venerable Dabba the Mallian as assigner of dwellings and designator of meals. Any monk who approves of appointing Venerable Dabba as assigner of dwellings and designator of meals should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has appointed Venerable Dabba the Mallian as assigner of dwellings and designator of meals. The Sangha approves and is therefore silent. I’ll remember it thus.’”

Dabba assigned dwellings to the monks according to their character. He assigned dwellings in the same place to those monks who were experts on the discourses, thinking, “They’ll recite the discourses to one another.” And he did likewise for the experts on the Monastic Law, thinking, “They’ll discuss the Monastic Law;” for the expounders of the Teaching, thinking, “They’ll discuss the Teaching;” for the meditators, thinking, “They won’t disturb each other;” and for the gossips and the body-builders, thinking, “In this way even these venerables will be happy.”

When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light. Monks even arrived late on purpose, hoping to see the marvel of Dabba’s supernormal powers.

They would approach Dabba and say, “Venerable Dabba, please assign us a dwelling.”

“Where would you like to stay?”

They would intentionally suggest somewhere far away: “On the Vulture Peak,” “At Robbers’ Cliff,” “On Black Rock on the slope of Mount Isigili,” “In the Sattapaṇṇi Cave on the slope of Mount Vebhāra,” “In Cool Grove on the hill at the Snake’s Pool,” “At Gotamaka Gorge,” “At Tinduka Gorge,” “At Tapoda Gorge,” “In Tapoda Park,” “In Jīvaka’s Mango Grove,” “In the deer park at Maddakucchi.”

Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks. They followed behind him with the help of that light. And he would assign them dwellings: “This is the bed, this the bench, this the mattress, this the pillow, this the place for defecating, this the place for urinating, this the water for drinking, this the water for washing, this the walking stick; these are the Sangha’s agreements concerning the right time to enter and the right time to leave.” Dabba then returned to the Bamboo Grove.

At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit, getting inferior dwellings and meals. The people of Rājagaha were keen to give specially prepared almsfood to the senior monks—ghee, oil, and special curries—but to the monks Mettiya and Bhūmajaka they gave ordinary food of porridge and broken rice.

When they had eaten their meal and returned from almsround, they asked the senior monks, “What did you get at the dining hall?”

Some said, “We got ghee, oil, and special curries.”

But the monks Mettiya and Bhūmajaka said, “We didn’t get anything except ordinary food of porridge and broken rice.”

At that time there was a householder who gave a regular meal of fine food to four monks. He made his offering in the dining hall together with his wives and children. Some of them offered rice, some bean curry, some oil, and some special curries.

On one occasion the meal to be given by this householder on the following day had been designated to the monks Mettiya and Bhūmajaka. Just then that householder went to the monastery on some business. He approached Dabba, bowed, and sat down. And Dabba instructed, inspired, and gladdened him with a teaching. After the talk, he asked Dabba, “Sir, who has been designated to receive tomorrow’s meal in our house?”

“Mettiya and Bhūmajaka.”

He was disappointed, and thought, “Why should bad monks eat in our house?” After returning to his house, he told a female slave, “For those who are coming for tomorrow’s meal, prepare seats in the gatehouse and serve them broken rice and porridge.”

“Yes, sir.”

The monks Mettiya and Bhūmajaka said to each other, “Yesterday we were designated a meal from that householder who offers fine food. Tomorrow he’ll serve us together with his wives and children. Some of them will offer us rice, some bean curry, some oil, and some special curries.” And because they were excited, they did not sleep properly that night.

The following morning they robed up, took their bowls and robes, and went to the house of that householder. When the female slave saw them coming, she prepared seats in the gatehouse and said to them, “Please sit, venerables.”

They thought, “The meal can’t be ready, since we’re given seats in the gatehouse.”

She then brought them broken rice and porridge, and said, “Eat, sirs.”

“But, Sister, we’ve come for the regular meal.”

“I know. But yesterday I was told by the head of the household to serve you like this. Please eat.”

They said to each other, “Yesterday this householder came to the monastery and spoke with Dabba. Dabba must be responsible for this split between the householder and us.” And because they were dejected, they did not eat as much as they had intended. When they had eaten their meal and returned from almsround, they put their bowls and robes away and squatted on their heels outside the monastery gatehouse, using their upper robes as back-and-knee straps. They were silent and humiliated, their shoulders drooping and their heads down, glum and speechless.

Just then the nun Mettiyā came to them and said, “My respectful greetings to you, venerables.” But they did not respond. A second time and a third time she said the same thing, but they still did not respond.

“Have I done something wrong? Why don’t you respond?”

“It’s because we’ve been badly treated by Dabba the Mallian, and you’re not taking an interest.”

“But what can I do?”

“If you like, you could make the Buddha expel Dabba.”

“And how can I do that?”

“Go to the Buddha and say, ‘Sir, this isn’t proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist. From where one would expect security, there’s insecurity. It’s as if water is burning. Venerable Dabba the Mallian has raped me.’”

Saying, “Alright, venerables,” she went to the Buddha, bowed, and then repeated what she had been told to say.

Soon afterwards the Buddha had the Sangha gathered and questioned Dabba: “Dabba, do you remember doing as the nun Mettiyā says?”

“Sir, you know what I’m like.”

A second and a third time the Buddha asked the same question and got the same response. He then said, “Dabba, the Dabbas don’t give such evasive answers. If it was done by you, say so; if it wasn’t, then say that.”

“Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”

The Buddha addressed the monks: “Well then, monks, expel the nun Mettiyā, and call these monks to account.” The Buddha then got up from his seat and entered his dwelling.

When the monks had expelled the nun Mettiyā, the monks Mettiya and Bhūmajaka said to them, “Don’t expel the nun Mettiyā; she’s done nothing wrong. She was urged on by us. We were angry and displeased, and trying to get Dabba to leave the monastic life.”

“But did you groundlessly charge Venerable Dabba with an offense entailing expulsion?”

“Yes.”

The monks of few desires complained and criticized them, “How could the monks Mettiya and Bhūmajaka groundlessly charge Venerable Dabba with an offense entailing expulsion?”

They rebuked those monks in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: “Is it true, monks, that you did this?”

“It’s true, sir.”

The Buddha rebuked them … “Foolish men, how could you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘If a monk who is angry and displeased groundlessly charges a monk with an offense entailing expulsion, aiming to make him leave the monastic life, and then after some time, whether he is questioned or not, it is clear that the legal issue is groundless, and he admits to his ill will, he commits an offense entailing suspension.’”

Definitions

A:: whoever …
Monk:: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
A monk:: another monk.
Angry:: upset, dissatisfied, discontent, having hatred, hostile.
Displeased:: because of that upset, that ill will, that dissatisfaction, and that discontent, he is displeased.
Groundlessly:: not seen, not heard, not suspected.
With an offense entailing expulsion:: with one of the four.
Charges:: accuses him or has him accused.
To make him leave the monastic life:: to make him leave the monkhood, leave the state of a monastic, leave his morality, leave the virtue of monasticism.
And then after some time:: the moment, the instant, the second after he has laid the charge.
He is questioned:: he is questioned about the grounds of his charge.
Not:: he is not spoken to by anyone.
The legal issue:: there are four kinds of legal issues: legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, legal issues arising from business.
And he admits to his ill will:: “What I said was empty,” “What I said was false,” “What I said was unreal,” “I said it without knowing.”
He commits an offense entailing suspension:: … Therefore, too, it is called “an offense entailing suspension”.

Permutations

Permutations part 1

Doing the accusing oneself

Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: “I’ve seen that you’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” For each statement, he commits an offense entailing suspension.

Although he has not heard it, he accuses someone of having committed an offense entailing expulsion: “I’ve heard that you’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” For each statement, he commits an offense entailing suspension.

Although he does not suspect it, he accuses someone of having committed an offense entailing expulsion: “I suspect that you’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” For each statement, he commits an offense entailing suspension.

Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: “I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: “I’ve seen and I suspect that you’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

Although he has not seen it, he accuses someone of having committed an offense entailing expulsion: “I’ve seen and I’ve heard and I suspect that you’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

Although he has not heard it, he accuses someone of having committed an offense entailing expulsion: “I’ve heard and I suspect …” … “I’ve heard and I’ve seen …” … “I’ve heard and I suspect and I’ve seen that you’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

Although he does not suspect it, he accuses someone of having committed an offense entailing expulsion: “I suspect and I’ve seen …” … “I suspect and I’ve heard …” … “I suspect and I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

He has seen that someone has committed an offense entailing expulsion, but he accuses him like this: “I’ve heard that you’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

He has seen that someone has committed an offense entailing expulsion, but he accuses him like this: “I suspect that you’ve committed an offense entailing expulsion …” … “I’ve heard and I suspect that you’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

He has heard that someone has committed an offense entailing expulsion, but he accuses him like this: “I suspect that you’ve committed an offense entailing expulsion …” … “I’ve seen that you’ve committed an offense entailing expulsion …” … “I suspect and I’ve seen that you’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

He suspects that someone has committing an offense entailing expulsion, but he accuses him like this: “I’ve seen that you’ve committed an offense entailing expulsion …” … “I’ve heard that you’ve committed an offense entailing expulsion …” … “I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” For each statement, he commits an offense entailing suspension.

He has seen someone committing an offense entailing expulsion, but he is unsure of what he has seen, he does not believe what he has seen, he does not remember what he has seen, he is confused about what he has seen … he is unsure of what he has heard, he does not believe what he has heard, he does not remember what he has heard, he is confused about what he has heard … he is unsure of what he suspects, he does not believe what he suspects, he does not remember what he suspects, he is confused about what he suspects. If he then accuses him like this: “I suspect and I’ve seen …” … “I suspect and I’ve heard …” … “I suspect and I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” For each statement, he commits an offense entailing suspension.

Getting someone else to do the accusing

Although he has not seen it, he has someone accused of having committed an offense entailing expulsion: “You’ve been seen. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” For each statement, he commits an offense entailing suspension.

Although he has not heard it … Although he does not suspect it, he has someone accused of having committed an offense entailing expulsion: “You’re suspected. You’ve committed an offense entailing expulsion. …” For each statement, he commits an offense entailing suspension.

Although he has not seen it, he has someone accused of having committed an offense entailing expulsion: “You’ve been seen and you’ve been heard …” … “You’ve been seen and you’re suspected …” … “You’ve been seen and you’ve been heard and you’re suspected. You’ve committed an offense entailing expulsion …” … Although he has not heard it … Although he does not suspect it, he has someone accused of having committed an offense entailing expulsion: “You’re suspected and you’ve been seen …” … “You’re suspected and you’ve been heard …” … “You’re suspected and you’ve been seen and you’ve been heard. You’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

He has seen that someone has committed an offense entailing expulsion, but he has him accused like this: “You’ve been heard …” … but he has him accused like this: “You’re suspected …” … but he has him accused like this: “You’ve been heard and you’re suspected. You’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

He has heard that someone has committed an offense entailing expulsion … He suspects that someone has committed an offense entailing expulsion, but he has him accused like this: “You’ve been seen …” … but he has him accused like this: “You’ve been heard …” … but he has him accused like this: “You’ve been seen and you’ve been heard. You’ve committed an offense entailing expulsion. You’re not an ascetic …” For each statement, he commits an offense entailing suspension.

He has seen that someone has committed an offense entailing expulsion, but he is unsure of what he has seen, he does not believe what he has seen, he does not remember what he has seen, he is confused about what he has seen … he is unsure of what he has heard, he does not believe what he has heard, he does not remember what he has heard, he is confused about what he has heard … he is unsure of what he suspects, he does not believe what he suspects, he does not remember what he suspects, he is confused about what he suspects. If he then has him accused like this: “You’re suspected and you’ve been seen …” … he is confused about what he suspects. If he then has him accused like this: “You’re suspected and you’ve been heard …” … he is confused about what he suspects. If he then has him accused like this: “You’re suspected and you’ve been seen and you’ve been heard. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.” For each statement, he commits an offense entailing suspension.

Permutations part 2

Summary

Someone is impure, but viewed as pure; someone is pure, but viewed as impure; someone is impure and viewed as impure; someone is pure and viewed as pure.

Exposition

Impure but viewed as pure

An impure person has committed an offense entailing expulsion. If one views him as pure, but then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct.

An impure person has committed an offense entailing expulsion. If one views him as pure, but then, having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense entailing suspension.

An impure person has committed an offense entailing expulsion. If one views him as pure, but then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.

An impure person has committed an offense entailing expulsion. If one views him as pure, but then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.

Pure but viewed as impure

A pure person has not committed an offense entailing expulsion. If one views him as impure, and then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense of wrong conduct.

A pure person has not committed an offense entailing expulsion. If one views him as impure, and then, having gotten his permission, speaks with the aim of making him leave the monastic life, there is no offense.

A pure person has not committed an offense entailing expulsion. If one views him as impure, and then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.

A pure person has not committed an offense entailing expulsion. If one views him as impure, then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.

Impure and viewed as impure

An impure person has committed an offense entailing expulsion. If one views him as impure, and then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense of wrong conduct.

An impure person has committed an offense entailing expulsion. If one views him as impure, and then, having gotten his permission, speaks with the aim of making him leave the monastic life, there is no offense.

An impure person has committed an offense entailing expulsion. If one views him as impure, and then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.

An impure person has committed an offense entailing expulsion. If one views him as impure, and then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.

Pure and viewed as pure

A pure person has not committed an offense entailing expulsion. If one views him as pure, but then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct.

A pure person has not committed an offense entailing expulsion. If one views him as pure, but then, having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense entailing suspension.

A pure person has not committed an offense entailing expulsion. If one views him as pure, but then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.

Non-offenses

There is no offense: if he views a pure person as impure; if he views an impure person as impure; if he is insane; if he is the first offender.

The training rule on groundless, the eighth, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Saṅghādisesakaṇḍa

8. Duṭṭhadosasikkhāpada

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṁ sacchikataṁ hoti. Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ tena anuppattaṁ hoti. Natthi cassa kiñci uttari karaṇīyaṁ, katassa vā paticayo. Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ. Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ mayā anuppattaṁ. Natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo. Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan”ti?

Atha kho āyasmato dabbassa mallaputtassa etadahosi—“yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan”ti.

Atha kho āyasmā dabbo mallaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca—“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ, yaṁ kiñci sāvakena pattabbaṁ, sabbaṁ mayā anupattaṁ, natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo, kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyanti. Tassa mayhaṁ, bhante, etadahosi—‘yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan’ti. Icchāmahaṁ, bhante, saṅghassa senāsanañca paññapetuṁ bhattāni ca uddisitun”ti.

“Sādhu sādhu, dabba. Tena hi tvaṁ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisā”ti.

“Evaṁ, bhante”ti kho āyasmā dabbo mallaputto bhagavato paccassosi.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannatu. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ dabbo mallaputto yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammanneyya. Esā ñatti.

Suṇātu me, bhante, saṅgho. Saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannati. Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Sammato ca panāyasmā dabbo mallaputto sabhāgānaṁ bhikkhūnaṁ ekajjhaṁ senāsanaṁ paññapeti. Ye te bhikkhū suttantikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—“te aññamaññaṁ suttantaṁ saṅgāyissantī”ti. Ye te bhikkhū vinayadharā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—“te aññamaññaṁ vinayaṁ vinicchinissantī”ti. Ye te bhikkhū dhammakathikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—“te aññamaññaṁ dhammaṁ sākacchissantī”ti. Ye te bhikkhū jhāyino tesaṁ ekajjhaṁ senāsanaṁ paññapeti—“te aññamaññaṁ na byābādhissantī”ti. Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti—“imāyapime āyasmanto ratiyā acchissantī”ti.

Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti. Apisu bhikkhū sañcicca vikāle āgacchanti—“mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā”ti.

Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti—“amhākaṁ, āvuso dabba, senāsanaṁ paññapehī”ti.

Te āyasmā dabbo mallaputto evaṁ vadeti—“katthāyasmantā icchanti, kattha paññapemī”ti?

Te sañcicca dūre apadisanti—“amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi. Amhākaṁ, āvuso, corapapāte senāsanaṁ paññapehi. Amhākaṁ, āvuso, isigilipasse kāḷasilāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, vebhārapasse sattapaṇṇiguhāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṁ paññapehi. Amhākaṁ, āvuso, gotamakakandarāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, tindukakandarāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, tapodakandarāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, tapodārāme senāsanaṁ paññapehi. Amhākaṁ, āvuso, jīvakambavane senāsanaṁ paññapehi. Amhākaṁ, āvuso, maddakucchismiṁ migadāye senāsanaṁ paññapehī”ti.

Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati. Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti—“ayaṁ mañco, idaṁ pīṭhaṁ, ayaṁ bhisi, idaṁ bibbohanaṁ, idaṁ vaccaṭṭhānaṁ, idaṁ passāvaṭṭhānaṁ, idaṁ pānīyaṁ, idaṁ paribhojanīyaṁ, ayaṁ kattaradaṇḍo, idaṁ saṅghassa katikasaṇṭhānaṁ, imaṁ kālaṁ pavisitabbaṁ, imaṁ kālaṁ nikkhamitabban”ti. Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati.

Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni. Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ sappimpi telampi uttaribhaṅgampi. Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ.

Te pacchābhattaṁ piṇḍapātapaṭikkantā there bhikkhū pucchanti—“tumhākaṁ, āvuso, bhattagge kiṁ ahosi? Tumhākaṁ, āvuso, bhattagge kiṁ ahosī”ti?

Ekacce therā evaṁ vadanti—“amhākaṁ, āvuso, sappi ahosi telaṁ ahosi uttaribhaṅgaṁ ahosī”ti.

Mettiyabhūmajakā pana bhikkhū evaṁ vadanti—“amhākaṁ, āvuso, na kiñci ahosi, pākatikaṁ yathārandhaṁ kaṇājakaṁ bilaṅgadutiyan”ti.

Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṁ deti niccabhattaṁ. So bhattagge saputtadāro upatiṭṭhitvā parivisati. Aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti.

Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṁ svātanāya mettiyabhūmajakānaṁ bhikkhūnaṁ uddiṭṭhaṁ hoti. Atha kho kalyāṇabhattiko gahapati ārāmaṁ agamāsi kenacideva karaṇīyena. So yenāyasmā dabbo mallaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dabbaṁ mallaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kalyāṇabhattikaṁ gahapatiṁ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—“kassa, bhante, amhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti?

“Mettiyabhūmajakānaṁ kho, gahapati, bhikkhūnaṁ tumhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti.

Atha kho kalyāṇabhattiko gahapati anattamano ahosi—“kathañhi nāma pāpabhikkhū amhākaṁ ghare bhuñjissantī”ti. Gharaṁ gantvā dāsiṁ āṇāpesi—“ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā”ti.

“Evaṁ, ayyā”ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.

Atha kho mettiyabhūmajakā bhikkhū—“hiyyo kho, āvuso, amhākaṁ kalyāṇabhattikassa gahapatino bhattaṁ uddiṭṭhaṁ, sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī”ti. Te teneva somanassena na cittarūpaṁ rattiyā supiṁsu.

Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu. Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante. Disvāna koṭṭhake āsanaṁ paññapetvā mettiyabhūmajake bhikkhū etadavoca—“nisīdatha, bhante”ti.

Atha kho mettiyabhūmajakānaṁ bhikkhūnaṁ etadahosi—“nissaṁsayaṁ kho na tāva bhattaṁ siddhaṁ bhavissati. Yathā mayaṁ koṭṭhake nisīdeyyāmā”ti.

Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagacchi—“bhuñjatha, bhante”ti.

“Mayaṁ kho, bhagini, niccabhattikā”ti.

“Jānāmi, ayyā, niccabhattikāti. Api cāhaṁ hiyyova gahapatinā āṇattā— ‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti. Bhuñjatha, bhante”ti.

Atha kho mettiyabhūmajakā bhikkhū—“hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṁ agamāsi dabbassa mallaputtassa santike. Nissaṁsayaṁ kho mayaṁ dabbena mallaputtena gahapatino antare paribhinnā”ti. Te teneva domanassena na cittarūpaṁ bhuñjiṁsu. Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.

Atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami; upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—“vandāmi, ayyā”ti. Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu. Dutiyampi kho …pe… tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca—“vandāmi, ayyā”ti. Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.

“Kyāhaṁ ayyānaṁ aparajjhāmi? Kissa maṁ ayyā nālapantī”ti?

“Tathā hi pana tvaṁ, bhagini, amhe dabbena mallaputtena viheṭhīyamāne ajjhupekkhasī”ti?

“Kyāhaṁ, ayyā, karomī”ti?

“Sace kho tvaṁ, bhagini, iccheyyāsi ajjeva bhagavā dabbaṁ mallaputtaṁ nāsāpeyyā”ti.

“Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun”ti?

“Ehi tvaṁ, bhagini, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavantaṁ evaṁ vadehi—‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā. Yato nivātaṁ tato savātaṁ. Udakaṁ maññe ādittaṁ. Ayyenamhi dabbena mallaputtena dūsitā’”ti.

“Evaṁ, ayyā”ti kho mettiyā bhikkhunī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā mettiyā bhikkhunī bhagavantaṁ etadavoca—“idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā. Yato nivātaṁ tato savātaṁ. Udakaṁ maññe ādittaṁ. Ayyenamhi dabbena mallaputtena dūsitā”ti.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?

“Yathā maṁ, bhante, bhagavā jānātī”ti.

Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti? “Yathā maṁ, bhante, bhagavā jānātī”ti. “Na kho, dabba, dabbā evaṁ nibbeṭhenti. Sace tayā kataṁ katanti vadehi, sace tayā akataṁ akatanti vadehī”ti.

“Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro”ti.

Atha kho bhagavā bhikkhū āmantesi—“tena hi, bhikkhave, mettiyaṁ bhikkhuniṁ nāsetha. Ime ca bhikkhū anuyuñjathā”ti. Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.

Atha kho te bhikkhū mettiyaṁ bhikkhuniṁ nāsesuṁ. Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṁ—“māvuso, mettiyaṁ bhikkhuniṁ nāsetha. Na sā kiñci aparajjhati. Amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī”ti.

“Kiṁ pana tumhe, āvuso, āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsethā”ti?

“Evamāvuso”ti.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsessantī”ti.

Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tumhe, bhikkhave, dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsethā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… “kathañhi nāma tumhe, moghapurisā, dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsessatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṁseyya—‘appeva nāma naṁ imamhā brahmacariyā cāveyyan’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṁ adhikaraṇaṁ hoti bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso”ti.

Yo panāti: yo yādiso …pe…
bhikkhūti: …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
Bhikkhunti: aññaṁ bhikkhuṁ.
Duṭṭho dosoti: kupito anattamano anabhiraddho āhatacitto khilajāto.
Appatītoti: tena ca kopena tena ca dosena tāya ca anattamanatāya tāya ca anabhiraddhiyā appatīto hoti.
Amūlakaṁ nāma: adiṭṭhaṁ asutaṁ aparisaṅkitaṁ.
Pārājikena dhammenāti: catunnaṁ aññatarena.
Anuddhaṁseyyāti: codeti vā codāpeti vā.
Appeva nāma naṁ imamhā brahmacariyā cāveyyanti: bhikkhubhāvā cāveyyaṁ, samaṇadhammā cāveyyaṁ, sīlakkhandhā cāveyyaṁ, tapoguṇā cāveyyaṁ.
Tato aparena samayenāti: yasmiṁ khaṇe anuddhaṁsito hoti taṁ khaṇaṁ taṁ layaṁ taṁ muhuttaṁ vītivatte.
Samanuggāhīyamānoti: yena vatthunā anuddhaṁsito hoti tasmiṁ vatthusmiṁ samanuggāhīyamāno.
Asamanuggāhīyamānoti: na kenaci vuccamāno.
Adhikaraṇaṁ nāma: cattāri adhikaraṇāni— vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ.
Bhikkhu ca dosaṁ patiṭṭhātīti: tucchakaṁ mayā bhaṇitaṁ, musā mayā bhaṇitaṁ, abhūtaṁ mayā bhaṇitaṁ, ajānantena mayā bhaṇitaṁ.
Saṅghādisesoti: …pe… tenapi vuccati saṅghādisesoti.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codeti—“diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, āpatti vācāya, vācāya saṅghādisesassa.

Asutassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codeti—“suto mayā, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, āpatti vācāya, vācāya saṅghādisesassa.

Aparisaṅkitassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codeti—“parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, āpatti vācāya, vācāya saṅghādisesassa.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codeti—“diṭṭho mayā suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codeti—“diṭṭho mayā parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codeti—“diṭṭho mayā suto ca parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Asutassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codeti—“suto mayā parisaṅkito ca …pe… suto mayā diṭṭho ca …pe… suto mayā parisaṅkito ca diṭṭho ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Aparisaṅkitassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codeti—“parisaṅkito mayā diṭṭho ca …pe… parisaṅkito mayā suto ca …pe… parisaṅkito mayā diṭṭho ca suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codeti—“suto mayā pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codeti—“parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… suto mayā parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Sutassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codeti—“parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… parisaṅkito mayā diṭṭho ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Parisaṅkitassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codeti—“diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… suto mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe… diṭṭho mayā suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Diṭṭhe vematiko diṭṭhaṁ no kappeti diṭṭhaṁ nassarati diṭṭhaṁ pamuṭṭho hoti …pe… sute vematiko sutaṁ no kappeti sutaṁ nassarati sutaṁ pamuṭṭho hoti …pe… parisaṅkite vematiko parisaṅkitaṁ no kappeti parisaṅkitaṁ nassarati parisaṅkitaṁ pamuṭṭho hoti. Tañce codeti—“parisaṅkito mayā diṭṭho ca …pe… parisaṅkito mayā suto ca …pe… parisaṅkito mayā diṭṭho ca suto ca, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, āpatti vācāya, vācāya saṅghādisesassa.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codāpeti—“diṭṭhosi, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, āpatti vācāya, vācāya saṅghādisesassa.

Asutassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… aparisaṅkitassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codāpeti—“parisaṅkitosi, pārājikaṁ dhammaṁ ajjhāpannosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codāpeti—“diṭṭhosi sutosi …pe… diṭṭhosi parisaṅkitosi …pe… diṭṭhosi sutosi parisaṅkitosi, pārājikaṁ dhammaṁ ajjhāpannosi …pe… asutassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… aparisaṅkitassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codāpeti—“parisaṅkitosi, diṭṭhosi …pe… parisaṅkitosi, sutosi …pe… parisaṅkitosi, diṭṭhosi, sutosi, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Tañce codāpeti—“sutosi …pe… tañce codāpeti—“parisaṅkitosi …pe… tañce codāpeti—“sutosi, parisaṅkitosi, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Sutassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti …pe… parisaṅkitassa hoti—“pārājikaṁ dhammaṁ ajjhāpanno”ti. Tañce codāpeti—“diṭṭhosi …pe… tañce codāpeti—“sutosi …pe… tañce codāpeti—“diṭṭhosi, sutosi, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi …pe… āpatti vācāya, vācāya saṅghādisesassa.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Diṭṭhe vematiko diṭṭhaṁ no kappeti diṭṭhaṁ nassarati diṭṭhaṁ pamuṭṭho hoti …pe… sute vematiko sutaṁ no kappeti sutaṁ nassarati sutaṁ pamuṭṭho hoti …pe… parisaṅkite vematiko parisaṅkitaṁ no kappeti parisaṅkitaṁ nassarati parisaṅkitaṁ pamuṭṭho hoti. Tañce codāpeti—“parisaṅkitosi, diṭṭhosi …pe… parisaṅkitaṁ pamuṭṭho hoti, tañce codāpeti—“parisaṅkitosi sutosi …pe… parisaṅkitaṁ pamuṭṭho hoti, tañce codāpeti—“parisaṅkitosi, diṭṭhosi, sutosi, pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, āpatti vācāya, vācāya saṅghādisesassa.

Asuddhe suddhadiṭṭhi, suddhe asuddhadiṭṭhi, asuddhe asuddhadiṭṭhi, suddhe suddhadiṭṭhi.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, anāpatti.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, anāpatti.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno. Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno. Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.

Anāpatti—suddhe asuddhadiṭṭhissa, asuddhe asuddhadiṭṭhissa, ummattakassa, ādikammikassāti.

Amūlakasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing suspension Saṅghādisesakaṇḍa