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Buddham Dhammam
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The chapter on the cancellation of the Monastic Code 19. Pātimokkhaṭṭhapanakkhandhaka

1. The request for the recitation of the Monastic Code 1. Pātimokkhuddesayācana

At one time on the observance day, when the Buddha was staying at Sāvatthī in the Eastern Monastery, in Migāramāta’s stilt house, Tena samayena buddho bhagavā sāvatthiyaṁ viharati pubbārāme migāramātu pāsāde. he was seated surrounded by the Sangha of monks. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Then, when the night was well advanced and the first part of the night was over, Venerable Ānanda got up from his seat, arranged his upper robe over one shoulder, raise his joined palms, and said to the Buddha, Atha kho āyasmā ānando abhikkantāya rattiyā nikkhante paṭhame yāme uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—“Sir, the night is well advanced and the first part of the night is over. The Sangha of monks has been seated for a long time. “abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Please recite the Monastic Code.” Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. The Buddha did not reply. Evaṁ vutte, bhagavā tuṇhī ahosi.

At the end of the middle part of the night, Venerable Ānanda asked a second time, Dutiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante majjhime yāme uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—“abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. and again received no reply. Dutiyampi kho bhagavā tuṇhī ahosi. At the end of the last part of the night, when the sky was flaring up at dawn, he asked a third time. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—“abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṁ aruṇaṁ nandimukhi ratti, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. And the Buddha replied, “Ānanda, the gathering is impure.” “Aparisuddhā, ānanda, parisā”ti.

Venerable Mahāmoggallāna thought, Atha kho āyasmato mahāmoggallānassa etadahosi—“Who is the Buddha talking about?” “kaṁ nu kho bhagavā puggalaṁ sandhāya evamāha—‘aparisuddhā, ānanda, parisā’”ti? Reading the minds of the the entire Sangha of monks, Atha kho āyasmā mahāmoggallāno sabbāvantaṁ bhikkhusaṅghaṁ cetasā ceto paricca manasākāsi. he saw that person—immoral, with bad qualities, impure and dubious in conduct, hiding his actions, not a monastic while claiming to be one, not abstaining from sexuality while claiming to do so, rotten inside, lustful, defiled—seated in the midst of the Sangha. Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asucisaṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ. He went up to him and said, Disvāna yena so puggalo tenupasaṅkami, upasaṅkamitvā taṁ puggalaṁ etadavoca—“Get up, the Buddha has seen you. “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; You don’t belong with the community of monks.” natthi te bhikkhūhi saddhiṁ saṁvāso”ti. But he did not reply. Evaṁ vutte, so puggalo tuṇhī ahosi.

Mahāmoggallāna said the same thing a second Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca—“uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso”ti. Dutiyampi kho so puggalo tuṇhī ahosi. and a third time, Tatiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca—“uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso”ti. still not getting a reply. Tatiyampi kho so puggalo tuṇhī ahosi. Mahāmoggallāna then grabbed him by the arms, took him outside the gatehouse, and fastened the bolt and the latch. He then went to the Buddha and said, Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“Sir, I’ve taken that person outside; “nikkhāmito so, bhante, puggalo mayā; the gathering is pure. suddhā parisā; Please recite the Monastic Code to the monks.” uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.

“It’s amazing, Moggallāna, how that fool waited until he was grabbed by the arms.” “Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna, yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti. And the Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—

2. The eight amazing qualities of the ocean 2. Mahāsamuddeaṭṭhacchariya

“Monks, the antigods delight in the ocean because they see eight amazing qualities in it: “Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha?

The ocean slopes and inclines gradually. It doesn’t drop off all at once. Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto—ayaṁ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

The ocean is steady. It doesn’t go beyond the shoreline. Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati—ayaṁ, bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

The ocean doesn’t tolerate dead bodies, but quickly carries them to the shore and dumps them on dry land. Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippaññeva tīraṁ vāheti, thalaṁ ussāreti. Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippaññeva tīraṁ vāheti, thalaṁ ussāreti—ayaṁ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

When the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, or the Mahī—reach the ocean, they lose their former names and become known simply as the ocean. Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti. Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti—ayaṁ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Whatever rivers in the world flow into the ocean and whatever rain falls into it, the ocean isn’t diminished or filled up because of that. Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati. Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati—ayaṁ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

The ocean has only one taste, the taste of salt. Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso—ayaṁ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

The ocean contains many precious things—pearls, gems, beryls, mother-of-pearls, quartz, corals, silver, gold, rubies, and cat’s eyes. Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ. Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ—ayaṁ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

There are great beings in the ocean—sea monsters, antigods, dragons, and fairies; creatures with bodies one thousand kilometers long, two thousand, three thousand, four thousand, and five thousand kilometers long. Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā; santi mahāsamudde, yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā—ayaṁ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiraman”ti.

3. The eight amazing qualities of this spiritual path 3. Imasmiṁdhammavinayeaṭṭhacchariya

“Just so, the monks delight in this spiritual path because they see eight amazing qualities in it: Evameva kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Katame aṭṭha?

Just as the ocean slopes and inclines gradually, and doesn’t drop off all at once, Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; so too, on this spiritual path, the training is gradual, the practice is gradual, and penetration to perfect insight doesn’t happen all at once. evameva kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho—ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Just as the ocean is steady and doesn’t go beyond the shoreline, Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; so too, on this spiritual path, my disciples don’t transgress the training rules I’ve laid down, even for the sake of life. evameva kho, bhikkhave, yaṁ mayā mama sāvakānaṁ sikkhāpadaṁ paññattaṁ, taṁ mama sāvakā jīvitahetupi nātikkamanti. Yampi, bhikkhave, mayā mama sāvakānaṁ sikkhāpadaṁ paññattaṁ, taṁ mama sāvakā jīvitahetupi nātikkamanti—ayaṁ, bhikkhave, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Just as the ocean doesn’t tolerate dead bodies, but quickly carries them to the shore and dumps them on dry land, Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; so too, the Sangha of monks doesn’t associate with anyone who is immoral—someone with bad qualities, impure and dubious in conduct, hiding his actions, not a monastic while claiming to be one, not abstaining from sexuality while claiming to do so, rotten inside, lustful, defiled. When the Sangha has gathered, they quickly eject him. Even if seated in the midst of the Sangha, he’s far from the Sangha and the Sangha is far from him. evameva kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati, khippameva naṁ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṅghassa nisinno. Atha kho so ārakāva saṅghamhā, saṅgho ca tena. Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati, khippameva naṁ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena—ayaṁ, bhikkhave, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Just as when the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, or the Mahī—reach the ocean, they lose their former names and become known simply as the ocean, Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti; so too, when anyone goes forth on this spiritual path proclaimed by the Buddha—whether an aristocrat, brahmin, merchant, or worker—they lose their former name and class and become known simply as a Sakyan monastic. evameva kho, bhikkhave, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, samaṇā sakyaputtiyātveva saṅkhaṁ gacchanti. Yampi, bhikkhave, cattārome vaṇṇā khattiyā brāhmaṇā vessā suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, samaṇā sakyaputtiyātveva saṅkhaṁ gacchanti—ayaṁ, bhikkhave, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Just as the ocean doesn’t decrease or fill up because of all the rivers in the world that flow into it or the rain that falls into it, Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; so too, even if many monks are extinguished without remainder, there’s no decrease or filling up of the element of extinguishment. evameva kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati—ayaṁ, bhikkhave, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Just as the ocean has only one taste, the taste of salt, Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso; so too, this spiritual path has only one taste, the taste of freedom. evameva kho, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso. Yampi, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso—ayaṁ, bhikkhave, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Just as the ocean contains many precious things—pearls, gems, beryls, mother-of-pearls, quartz, corals, silver, gold, rubies, and cat’s eyes—Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ; so too, this spiritual path contains many precious things—the four applications of mindfulness, the four right efforts, the four foundations for supernormal power, the five spiritual faculties, the five spiritual powers, the seven factors of awakening, and the noble eightfold path. evameva kho, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo—ayaṁ, bhikkhave, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Just as there are great beings in the ocean—sea monsters, antigods, dragons, and fairies; creatures with bodies one thousand kilometers long, two thousand, three thousand, four thousand, and five thousand kilometers long—Seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; so too, there are great beings on this spiritual path—stream-enterers, those practicing for the realization of the fruit of stream-entry; once-returners, those practicing for the realization of the fruit of once-returning; non-returners, those practicing for the realization of the fruit of non-returning; perfected ones, and those practicing for the realization of the fruit of perfection.” evameva kho, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno. Yampi, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno …pe… arahā, arahattaphalasacchikiriyāya paṭipanno—ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti.

Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

“It rains on what’s concealed, “Channamativassati, Not on what’s revealed. vivaṭaṁ nātivassati; Therefore, reveal the concealed, Tasmā channaṁ vivaretha, And it won’t be rained upon.” evaṁ taṁ nātivassatī”ti.

4. One deserving to hear the Monastic Code 4. Pātimokkhasavanāraha

The Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—“From now on, monks, I won’t be doing the observance-day ceremony or recite the Monastic Code. “nadānāhaṁ, bhikkhave, ito paraṁ uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi. You should do it instead. Tumhevadāni, bhikkhave, ito paraṁ uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha. It’s impossible for the Buddha to do the observance-day ceremony and recite the Monastic Code in an impure gathering. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya uposathaṁ kareyya, pātimokkhaṁ uddiseyya.

And, monks, you shouldn’t listen to the Monastic Code if you have an unconfessed offense. Na ca, bhikkhave, sāpattikena pātimokkhaṁ sotabbaṁ. If you do, you commit an offense of wrong conduct. Yo suṇeyya, āpatti dukkaṭassa.

If anyone who has an unconfessed offense listens to the Monastic Code, I allow you to cancel his hearing of the Monastic Code. Anujānāmi, bhikkhave, yo sāpattiko pātimokkhaṁ suṇāti, tassa pātimokkhaṁ ṭhapetuṁ.

And it should be done like this. Evañca pana, bhikkhave, ṭhapetabbaṁ. On the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce: Tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. The person so-and-so has an unconfessed offense. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Then his hearing of the Monastic Code is canceled.” Itthannāmo puggalo sāpattiko, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabban’ti ṭhapitaṁ hoti pātimokkhan”ti.

Soon afterwards, Tena kho pana samayena chabbaggiyā bhikkhū—thinking that nobody knew about them, the monks from the group of six listened to the Monastic Code while having unconfessed offenses. “nāmhe koci jānātī”ti sāpattikāva pātimokkhaṁ suṇanti. The senior monks who could read the minds of others Therā bhikkhū paracittaviduno bhikkhūnaṁ ārocenti—informed the monks about this. “itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū—‘nāmhe koci jānātī’ti sāpattikāva pātimokkhaṁ suṇantī”ti. When they heard about it, Assosuṁ kho chabbaggiyā bhikkhū—“therā kira bhikkhū paracittaviduno amhe bhikkhūnaṁ ārocenti—‘itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū—“nāmhe koci jānātī”ti sāpattikāva pātimokkhaṁ suṇantī’”ti. Te—“puramhākaṁ pesalā bhikkhū pātimokkhaṁ ṭhapentī”ti—the monks from the group of six tried to pre-empt the pure monks by, without reason, canceling their hearing of the Monastic Code. paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapenti.

The monks of few desires complained and criticized them, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could the monks from the group of six cancel the Monastic Code of pure monks without reason?” “kathañhi nāma chabbaggiyā bhikkhū suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapessantī”ti. They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…

“Is it true, monks, that the monks from the group of six did this?” “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapentī”ti? “It’s true, sir.” … “Saccaṁ, bhagavā”ti …pe… After rebuking them … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t, without reason, cancel the Monastic Code of pure monks who don’t have any offenses. “na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapetabbaṁ. If you do, you commit an offense of wrong conduct.” Yo ṭhapeyya, āpatti dukkaṭassa.

5. Legitimate and illegitimate canceling of the Monastic Code 5. Dhammikādhammikapātimokkhaṭṭhapana

“One kind of canceling of the Monastic Code is illegitimate, one is legitimate; Ekaṁ, bhikkhave, adhammikaṁ pātimokkhaṭṭhapanaṁ, ekaṁ dhammikaṁ pātimokkhaṭṭhapanaṁ; two kinds of cancelings of the Monastic Code are illegitimate, two are legitimate; dve adhammikāni pātimokkhaṭṭhapanāni, dve dhammikāni; three kinds of cancelings of the Monastic Code are illegitimate, three are legitimate; tīṇi adhammikāni pātimokkhaṭṭhapanāni, tīṇi dhammikāni; four kinds of cancelings of the Monastic Code are illegitimate, four are legitimate; cattāri adhammikāni pātimokkhaṭṭhapanāni, cattāri dhammikāni; five kinds of cancelings of the Monastic Code are illegitimate, five are legitimate; pañca adhammikāni pātimokkhaṭṭhapanāni, pañca dhammikāni; six kinds of cancelings of the Monastic Code are illegitimate, six are legitimate; cha adhammikāni pātimokkhaṭṭhapanāni, cha dhammikāni; seven kinds of cancelings of the Monastic Code are illegitimate, seven are legitimate; satta adhammikāni pātimokkhaṭṭhapanāni, satta dhammikāni; eight kinds of cancelings of the Monastic Code are illegitimate, eight are legitimate; aṭṭha adhammikāni pātimokkhaṭṭhapanāni, aṭṭha dhammikāni; nine kinds of cancelings of the Monastic Code are illegitimate, nine are legitimate; nava adhammikāni pātimokkhaṭṭhapanāni, nava dhammikāni; ten kinds of cancelings of the Monastic Code are illegitimate, ten are legitimate. dasa adhammikāni pātimokkhaṭṭhapanāni, dasa dhammikāni.

What’s the one kind of canceling of the Monastic Code that’s illegitimate? Katamaṁ ekaṁ adhammikaṁ pātimokkhaṭṭhapanaṁ? One cancels the Monastic Code, without grounds, for failure in morality. Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti—idaṁ ekaṁ adhammikaṁ pātimokkhaṭṭhapanaṁ.

“What’s the one kind of canceling of the Monastic Code that’s legitimate? Katamaṁ ekaṁ dhammikaṁ pātimokkhaṭṭhapanaṁ? One cancels the Monastic Code, having grounds, for failure in morality. Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti—idaṁ ekaṁ dhammikaṁ pātimokkhaṭṭhapanaṁ.

“What are the two kinds of cancelings of the Monastic Code that are illegitimate? Katamāni dve adhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, without grounds, for failure in morality or failure in conduct. Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti—imāni dve adhammikāni pātimokkhaṭṭhapanāni.

What are the two kinds of cancelings of the Monastic Code that are legitimate? Katamāni dve dhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, having grounds, for failure in morality or failure in conduct. Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti—imāni dve dhammikāni pātimokkhaṭṭhapanāni.

“What are the three kinds of cancelings of the Monastic Code that are illegitimate? Katamāni tīṇi adhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, without grounds, for failure in morality, failure in conduct, or failure in view. Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti—imāni tīṇi adhammikāni pātimokkhaṭṭhapanāni.

What are the three kinds of cancelings of the Monastic Code that are legitimate? Katamāni tīṇi dhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, having grounds, for failure in morality, failure in conduct, or failure in view. Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, samūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti—imāni tīṇi dhammikāni pātimokkhaṭṭhapanāni.

“What are the four kinds of cancelings of the Monastic Code that are illegitimate? Katamāni cattāri adhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, without grounds, for failure in morality, failure in conduct, failure in view, or failure in livelihood. Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ājīvavipattiyā pātimokkhaṁ ṭhapeti—imāni cattāri adhammikāni pātimokkhaṭṭhapanāni.

What are the four kinds of cancelings of the Monastic Code that are legitimate? Katamāni cattāri dhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, having grounds, for failure in morality, failure in conduct, failure in view, or failure in livelihood. Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, samūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ājīvavipattiyā pātimokkhaṁ ṭhapeti—imāni cattāri dhammikāni pātimokkhaṭṭhapanāni.

“What are the five kinds of cancelings of the Monastic Code that are illegitimate? Katamāni pañca adhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, without grounds, for an offense entailing expulsion, an offense entailing suspension, Amūlakena pārājikena pātimokkhaṁ ṭhapeti, amūlakena saṅghādisesena …pe… an offense entailing confession, amūlakena pācittiyena … an offense entailing acknowledgment, amūlakena pāṭidesanīyena … or an offense of wrong conduct. amūlakena dukkaṭena pātimokkhaṁ ṭhapeti—imāni pañca adhammikāni pātimokkhaṭṭhapanāni.

What are the five kinds of cancelings of the Monastic Code that are legitimate? Katamāni pañca dhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, having grounds, for an offense entailing expulsion, an offense entailing suspension, Samūlakena pārājikena pātimokkhaṁ ṭhapeti, samūlakena saṅghādisesena …pe… an offense entailing confession, pācittiyena … an offense entailing acknowledgment, pāṭidesanīyena … or an offense of wrong conduct. dukkaṭena pātimokkhaṁ ṭhapeti—imāni pañca dhammikāni pātimokkhaṭṭhapanāni.

“What are the six kinds of cancelings of the Monastic Code that are illegitimate? Katamāni cha adhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, without grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya; the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti katāya; the failure in view of one who hasn’t failed, or the failure in view of one who has failed. amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti katāya—imāni cha adhammikāni pātimokkhaṭṭhapanāni.

What are the six kinds of cancelings of the Monastic Code that are legitimate? Katamāni cha dhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, having grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya; the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, samūlikāya ācāravipattiyā …pe… the failure in view of one who hasn’t failed, or the failure in view of one who has failed. diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya …pe… katāya—imāni cha dhammikāni pātimokkhaṭṭhapanāni.

“What are the seven kinds of cancelings of the Monastic Code that are illegitimate? Katamāni satta adhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, without grounds, for an offense entailing expulsion, an offense entailing suspension, Amūlakena pārājikena pātimokkhaṁ ṭhapeti, amūlakena saṅghādisesena …pe… a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech. thullaccayena pācittiyena pāṭidesanīyena dukkaṭena dubbhāsitena pātimokkhaṁ ṭhapeti—imāni satta adhammikāni pātimokkhaṭṭhapanāni.

What are the seven kinds of cancelings of the Monastic Code that are legitimate? Katamāni satta dhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, having grounds, for an offense entailing expulsion, an offense entailing suspension, Samūlakena pārājikena pātimokkhaṁ ṭhapeti, samūlakena saṅghādisesena …pe… a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech. thullaccayena pācittiyena pāṭidesanīyena dukkaṭena dubbhāsitena pātimokkhaṁ ṭhapeti—imāni satta dhammikāni pātimokkhaṭṭhapanāni.

“What are the eight kinds of cancelings of the Monastic Code that are illegitimate? Katamāni aṭṭha adhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, without grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya; for the failure in conduct of one who hasn’t failed, for the failure in conduct of one who has failed, amūlikāya ācāravipattiyā …pe… the failure in view of one who hasn’t failed, the failure in view of one who has failed, diṭṭhivipattiyā …pe… the failure in livelihood of one who hasn’t failed, or the failure in livelihood of one who has failed. ājīvavipattiyā pātimokkhaṁ ṭhapeti akatāya …pe… katāya—imāni aṭṭha adhammikāni pātimokkhaṭṭhapanāni.

What are the eight kinds of cancelings of the Monastic Code that are legitimate? Katamāni aṭṭha dhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, having grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya; the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, samūlikāya ācāravipattiyā …pe… the failure in view of one who hasn’t failed, the failure in view of one who has failed, diṭṭhivipattiyā …pe… the failure in livelihood of one who hasn’t failed, or the failure in livelihood of one who has failed. ājīvavipattiyā pātimokkhaṁ ṭhapeti akatāya …pe… katāya—imāni aṭṭha dhammikāni pātimokkhaṭṭhapanāni.

“What are the nine kinds of cancelings of the Monastic Code that are illegitimate? Katamāni nava adhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, without grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, the failure in morality of one who both has and hasn’t failed, Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katākatāya; the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, the failure in conduct of one who both has and hasn’t failed, amūlikāya ācāravipattiyā …pe… the failure in view of one who hasn’t failed, the failure in view of one who has failed, or the failure in view of one who both has and hasn’t failed. diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya …pe… katāya …pe… katākatāya—imāni nava adhammikāni pātimokkhaṭṭhapanāni.

What are the nine kinds of cancelings of the Monastic Code that are legitimate? Katamāni nava dhammikāni pātimokkhaṭṭhapanāni? One cancels the Monastic Code, having grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, the failure in morality of one who both has and hasn’t failed, Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katākatāya; the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, the failure in conduct of one who both has and hasn’t failed, samūlikāya ācāravipattiyā …pe… the failure in view of one who hasn’t failed, the failure in view of one who has failed, or the failure in view of one who both has and hasn’t failed. diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya …pe… katāya …pe… katākatāya—imāni nava dhammikāni pātimokkhaṭṭhapanāni.

“What are the ten kinds of cancelings of the Monastic Code that are illegitimate? Katamāni dasa adhammikāni pātimokkhaṭṭhapanāni? There’s no-one seated in that gathering who has committed an offense entailing expulsion; there’s no unfinished discussion about anyone committing an offense entailing expulsion; Na pārājiko tassaṁ parisāyaṁ nisinno hoti, na pārājikakathā vippakatā hoti; there’s no-one seated in that gathering who has renounced the training; there’s no unfinished discussion about anyone renouncing the training; na sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti, na sikkhaṁ paccakkhātakathā vippakatā hoti; the person has gone to a legitimate legal procedure of a complete assembly; the person doesn’t reopen a legitimate legal procedure of a complete assembly; there’s no unfinished discussion about the reopening of the legitimate legal procedure of a complete assembly; dhammikaṁ sāmaggiṁ upeti, na dhammikaṁ sāmaggiṁ paccādiyati, na dhammikāya sāmaggiyā paccādānakathā vippakatā hoti; there’s no-one seen, heard, or suspected of failure in morality; there’s no-one seen, heard, or suspected of failure in conduct; there’s no-one seen, heard, or suspected of failure in view. na sīlavipattiyā diṭṭhasutaparisaṅkito hoti, na ācāravipattiyā diṭṭhasutaparisaṅkito hoti, na diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti—imāni dasa adhammikāni pātimokkhaṭṭhapanāni.

What are the ten kinds of cancelings of the Monastic Code that are legitimate? Katamāni dasa dhammikāni pātimokkhaṭṭhapanāni? There’s someone seated in that gathering who has committed an offense entailing expulsion; there’s an unfinished discussion about someone committing an offense entailing expulsion; Pārājiko tassaṁ parisāyaṁ nisinno hoti, pārājikakathā vippakatā hoti; there’s someone seated in that gathering who has renounced the training; there’s an unfinished discussion about someone renouncing the training; sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti, sikkhaṁ paccakkhātakathā vippakatā hoti; the person hasn’t gone to a legitimate legal procedure of a complete assembly; the person reopens a legitimate legal procedure of a complete assembly; there’s an unfinished discussion about the reopening of the legitimate legal procedure of a complete assembly; dhammikaṁ sāmaggiṁ na upeti, dhammikaṁ sāmaggiṁ paccādiyati, dhammikāya sāmaggiyā paccādānakathā vippakatā hoti; there’s someone seen, heard, or suspected of failure in morality; there’s someone seen, heard, or suspected of failure in conduct; there’s someone seen, heard, or suspected of failure in view.” sīlavipattiyā diṭṭhasutaparisaṅkito hoti, ācāravipattiyā diṭṭhasutaparisaṅkito hoti, diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti—imāni dasa dhammikāni pātimokkhaṭṭhapanāni.

6. Legitimate canceling of the Monastic Code 6. Dhammikapātimokkhaṭṭhapana

One who has committed an offense entailing expulsion

“And how is one who has committed an offense entailing expulsion seated in that gathering? Kathaṁ pārājiko tassaṁ parisāyaṁ nisinno hoti? A monk sees in a monk the characteristics and signs of someone committing an offense entailing expulsion. Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi pārājikassa dhammassa ajjhāpatti hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ. Or a monk doesn’t see a monk committing an offense entailing expulsion, but another monk informs him that Na heva kho bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ, api ca añño bhikkhu bhikkhussa āroceti—monk so-and-so has committed an offense entailing expulsion. ‘itthannāmo, āvuso, bhikkhu pārājikaṁ dhammaṁ ajjhāpanno’ti. Or a monk doesn’t see a monk committing an offense entailing expulsion, nor does another monk inform him, Na heva kho bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ, nāpi añño bhikkhu bhikkhussa āroceti—but the monk himself informs him that ‘itthannāmo, āvuso, bhikkhu pārājikaṁ dhammaṁ ajjhāpanno’ti, api ca sova bhikkhu bhikkhussa āroceti—he has committed an offense entailing expulsion. ‘ahaṁ, āvuso, pārājikaṁ dhammaṁ ajjhāpanno’ti. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. So-and-so has committed an offense entailing expulsion. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Itthannāmo puggalo pārājikaṁ dhammaṁ ajjhāpanno, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate. dhammikaṁ pātimokkhaṭṭhapanaṁ’.

When the Monastic Code has been canceled for a monk, it may be that the gathering breaks up because of any one of ten threats: Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṁ antarāyānaṁ aññatarena—a threat from kings, criminals, fire, flooding, people, spirits, predatory animals, snakes, or a threat to life, or threat to the monastic life. rājantarāyena vā, corantarāyena vā, agyantarāyena vā, udakantarāyena vā, manussantarāyena vā, amanussantarāyena vā, vāḷantarāyena vā, sarīsapantarāyena vā, jīvitantarāyena vā, brahmacariyantarāyena vā. Then, if a monk wishes, he may, in that monastery or in another monastery, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tasmiṁ vā āvāse, aññasmiṁ vā āvāse, tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. There’s an unfinished discussion about so-and-so committing an offense entailing expulsion. The case hasn’t been decided. Itthannāmassa puggalassa pārājikakathā vippakatā, taṁ vatthu avinicchitaṁ. If the Sangha is ready, it should decide it.’ Yadi saṅghassa pattakallaṁ, saṅgho taṁ vatthuṁ vinicchineyyā’ti.

If this works out, all is well. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, then on the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, a monk should announce: No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. There’s an unfinished discussion about so-and-so committing an offense entailing expulsion. The case hasn’t been decided. Itthannāmassa puggalassa pārājikakathā vippakatā, taṁ vatthu avinicchitaṁ. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate.” dhammikaṁ pātimokkhaṭṭhapanaṁ’.

One who has renounced the training

“And how is one who has renounced the training seated in that gathering? Kathaṁ sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti? A monk sees in a monk the characteristics and signs of someone renouncing the training. Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ. Or a monk doesn’t see a monk renouncing the training, but another monk informs him that Na heva kho bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ, api ca añño bhikkhu bhikkhussa āroceti—monk so-and-so has renounced the training. ‘itthannāmena, āvuso, bhikkhunā sikkhā paccakkhātā’ti. Or a monk doesn’t see a monk renouncing the training, nor does another monk inform him, Na heva kho bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ, nāpi añño bhikkhu bhikkhussa āroceti—but the monk himself informs him that ‘itthannāmena, āvuso, bhikkhunā sikkhā paccakkhātā’ti, api ca sova bhikkhu bhikkhussa āroceti—he has renounced the training. ‘mayā, āvuso, sikkhā paccakkhātā’ti. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. So-and-so has renounced the training. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Itthannāmena puggalena sikkhā paccakkhātā, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate. dhammikaṁ pātimokkhaṭṭhapanaṁ’.

When the Monastic Code has been canceled for a monk, it may be that the gathering breaks up because of any one of ten threats: Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṁ antarāyānaṁ aññatarena—a threat from kings, criminals, fire, flooding, people, spirits, predatory animals, snakes, or a threat to life, rājantarāyena vā …pe… or a threat to the monastic life. Then, if a monk wishes, he may, in that monastery or in another monastery, announce in the midst of the Sangha and in the presence of that person: brahmacariyantarāyena vā, ākaṅkhamāno, bhikkhave, bhikkhu tasmiṁ vā āvāse, aññasmiṁ vā āvāse, tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. There’s an unfinished discussion about so-and-so renouncing the training. The case hasn’t been decided. Itthannāmassa puggalassa sikkhaṁ paccakkhātakathā vippakatā, taṁ vatthu avinicchitaṁ. If the Sangha is ready, it should decide it.’ Yadi saṅghassa pattakallaṁ, saṅgho taṁ vatthuṁ vinicchineyyā’ti.

If this works out, all is well. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, then on the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, a monk should announce: No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. There’s an unfinished discussion about so-and-so renouncing the training. The case hasn’t been decided. Itthannāmassa puggalassa sikkhaṁ paccakkhātakathā vippakatā, taṁ vatthu avinicchitaṁ. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate.” dhammikaṁ pātimokkhaṭṭhapanaṁ’.

One who reopens a legitimate legal procedure

“And how does he not go to a legitimate legal procedure of a complete assembly? Kathaṁ dhammikaṁ sāmaggiṁ na upeti? A monk sees in a monk the characteristics and signs of someone who doesn’t go to a legitimate legal procedure of a complete assembly. Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi dhammikāya sāmaggiyānupagamanaṁ hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ. Or a monk doesn’t see a monk not going to a legitimate legal procedure of a complete assembly, but another monk informs him that Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ, api ca añño bhikkhu bhikkhussa āroceti—monk so-and-so didn’t go to a legitimate legal procedure of a complete assembly. ‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ na upetī’ti. Or a monk doesn’t see a monk not going to a legitimate legal procedure of a complete assembly, nor does another monk inform him, Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ, nāpi añño bhikkhu bhikkhussa āroceti—but the monk himself informs him that ‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ na upetī’ti, api ca sova bhikkhu bhikkhussa āroceti—he didn’t go to a legitimate legal procedure of a complete assembly. ‘ahaṁ, āvuso, dhammikaṁ sāmaggiṁ na upemī’ti. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. So-and-so didn’t go to a legitimate legal procedure of a complete assembly. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Itthannāmo puggalo dhammikaṁ sāmaggiṁ na upeti, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate.” dhammikaṁ pātimokkhaṭṭhapanaṁ’.

“And how does he reopen a legitimate legal procedure of a complete assembly? Kathaṁ dhammikaṁ sāmaggiṁ paccādiyati? A monk sees in a monk the characteristics and signs of someone who reopens a legitimate legal procedure of a complete assembly. Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi dhammikāya sāmaggiyā paccādānaṁ hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ. Or a monk doesn’t see a monk reopening a legitimate legal procedure of a complete assembly, but another monk informs him that monk so-and-so has reopened a legitimate legal procedure of a complete assembly. Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ, api ca añño bhikkhu bhikkhussa āroceti—‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ paccādiyatī’ti. Or a monk doesn’t see a monk reopening a legitimate legal procedure of a complete assembly, nor does another monk inform him, but the monk himself informs him that he has reopened a legitimate legal procedure of a complete assembly. Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ, nāpi añño bhikkhu bhikkhussa āroceti—‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ paccādiyatī’ti, api ca sova bhikkhu bhikkhussa āroceti—‘ahaṁ, āvuso, dhammikaṁ sāmaggiṁ paccādiyāmī’ti. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. So-and-so has reopened a legitimate legal procedure of a complete assembly. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Itthannāmo puggalo dhammikaṁ sāmaggiṁ paccādiyati, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate. dhammikaṁ pātimokkhaṭṭhapanaṁ’.

When the Monastic Code has been canceled for a monk, it may be that the gathering breaks up because of any one of ten threats: Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṁ antarāyānaṁ aññatarena—a threat from kings, criminals, fire, flooding, people, spirits, predatory animals, snakes, or a threat to life, rājantarāyena vā …pe… or a threat to the monastic life. brahmacariyantarāyena vā. Then, if a monk wishes, he may, in that monastery or in another monastery, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tasmiṁ vā āvāse, aññasmiṁ vā āvāse, tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. There’s an unfinished discussion about so-and-so reopening a legitimate legal procedure of a complete assembly. The case hasn’t been decided. Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṁ vatthu avinicchitaṁ. If the Sangha is ready, it should decide it.’ Yadi saṅghassa pattakallaṁ, saṅgho taṁ vatthuṁ vinicchineyyā’ti.

If this works out, all is well. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. If not, then on the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, a monk should announce: No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. There’s an unfinished discussion about so-and-so reopening a legitimate legal procedure of a complete assembly. The case hasn’t been decided. Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṁ vatthu avinicchitaṁ. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate.” dhammikaṁ pātimokkhaṭṭhapanaṁ’.

Failure in morality, conduct, or view

“And how is failure in morality seen, heard, or suspected? Kathaṁ sīlavipattiyā diṭṭhasutaparisaṅkito hoti? A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in morality. Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi sīlavipattiyā diṭṭhasutaparisaṅkito hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in morality, but another monk informs him that Na heva kho bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti—monk so-and-so has been seen, heard, or suspected of failure in morality. ‘itthannāmo, āvuso, bhikkhu sīlavipattiyā diṭṭhasutaparisaṅkito’ti. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in morality, nor does another monk inform him, Na heva kho bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti—but the monk himself informs him that ‘itthannāmo, āvuso, bhikkhu sīlavipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti—he has been seen, heard, or suspected of failure in morality. ‘ahaṁ, āvuso, sīlavipattiyā diṭṭhasutaparisaṅkitomhī’ti. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. So-and-so has been seen, heard, or suspected of failure in morality. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Itthannāmo puggalo sīlavipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate. dhammikaṁ pātimokkhaṭṭhapanaṁ’.

And how is failure in conduct seen, heard, or suspected? Kathaṁ ācāravipattiyā diṭṭhasutaparisaṅkito hoti? A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in conduct. Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi ācāravipattiyā diṭṭhasutaparisaṅkito hoti tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in conduct, but another monk informs him that Na heva kho bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti—monk so-and-so has been seen, heard, or suspected of failure in conduct. ‘itthannāmo, āvuso, bhikkhu ācāravipattiyā diṭṭhasutaparisaṅkito’ti. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in conduct, nor does another monk inform him, Na heva kho bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti—but the monk himself informs him that ‘itthannāmo, āvuso, bhikkhu ācāravipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti—he has been seen, heard, or suspected of failure in conduct. ‘ahaṁ, āvuso, ācāravipattiyā diṭṭhasutaparisaṅkitomhī’ti. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. So-and-so has been seen, heard, or suspected of failure in conduct. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Itthannāmo puggalo ācāravipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate. dhammikaṁ pātimokkhaṭṭhapanaṁ’.

And how is failure in view seen, heard, or suspected? Kathaṁ diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti? A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in view. Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in view, but another monk informs him that Na heva kho bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti—monk so-and-so has been seen, heard, or suspected of failure in view. ‘itthannāmo, āvuso, bhikkhu diṭṭhivipattiyā diṭṭhasutaparisaṅkito’ti. Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in view, nor does another monk inform him, Na heva kho bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti—but the monk himself informs him that ‘itthannāmo, āvuso, bhikkhu diṭṭhivipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti—he has been seen, heard, or suspected of failure in view. ‘ahaṁ, āvuso, diṭṭhivipattiyā diṭṭhasutaparisaṅkitomhī’ti. Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person: Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. So-and-so has been seen, heard, or suspected of failure in view. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Itthannāmo puggalo diṭṭhivipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—This cancellation of the Monastic Code is legitimate. dhammikaṁ pātimokkhaṭṭhapanaṁ’.

These are the ten legitimate cancellations of the Monastic Code.” Imāni dasa dhammikāni pātimokkhaṭṭhapanānī”ti.

The first section for recitation is finished. Paṭhamabhāṇavāro niṭṭhito.

7. The qualities needed to raise an issue 7. Attādānaaṅga

Venerable Upāli went to the Buddha, bowed, sat down, Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—“Sir, if a monk wishes to raise an issue, what factors should be fulfilled?” “attādānaṁ ādātukāmena, bhante, bhikkhunā katamaṅgasamannāgataṁ attādānaṁ ādātabban”ti?

“Five factors should be fulfilled: “Attādānaṁ ādātukāmena, upāli, bhikkhunā pañcaṅgasamannāgataṁ attādānaṁ ādātabbaṁ.

  1. He should reflect Attādānaṁ ādātukāmena, upāli, bhikkhunā evaṁ paccavekkhitabbaṁ—whether it’s the right time to raise it. ‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, kālo nu kho imaṁ attādānaṁ ādātuṁ udāhu no’ti? If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—it’s the wrong time, he shouldn’t raise it. ‘akālo imaṁ attādānaṁ ādātuṁ, no kālo’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
  2. But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—it’s the right time, he should reflect further ‘kālo imaṁ attādānaṁ ādātuṁ, no akālo’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—whether it’s a real issue. ‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, bhūtaṁ nu kho idaṁ attādānaṁ udāhu no’ti? If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—it’s not, he shouldn’t raise it. ‘abhūtaṁ idaṁ attādānaṁ, no bhūtan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
  3. But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—it is, he should reflect further ‘bhūtaṁ idaṁ attādānaṁ, no abhūtan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—whether raising it will be beneficial. ‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, atthasañhitaṁ nu kho idaṁ attādānaṁ udāhu no’ti? If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—it won’t, he shouldn’t raise it. ‘anatthasañhitaṁ idaṁ attādānaṁ, no atthasañhitan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
  4. But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—it will, he should reflect further ‘atthasañhitaṁ idaṁ attādānaṁ, no anatthasañhitan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—whether the monks who are on the side of the Teaching and the Monastic Law will support him. ‘imaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe udāhu no’ti? If he knows Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—that they won’t, he shouldn’t raise it. ‘imaṁ kho ahaṁ attādānaṁ ādiyamāno na labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
  5. But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—that they will, he should reflect further ‘imaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—whether raising the issue will lead to arguments and disputes, to fracture and schism in the Sangha. ‘imaṁ kho me attādānaṁ ādiyato bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ udāhu no’ti? If he knows Sace upāli, bhikkhu paccavekkhamāno evaṁ jānāti—it will, he shouldn’t raise it. ‘imaṁ kho me attādānaṁ ādiyato bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

But if he knows Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—it won’t, he may raise it. ‘imaṁ kho me attādānaṁ ādiyato na bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, ādātabbaṁ taṁ, upāli, attādānaṁ. In this way, when five factors are fulfilled, he won’t regret raising that issue.” Evaṁ pañcaṅgasamannāgataṁ kho, upāli, attādānaṁ ādinnaṁ, pacchāpi avippaṭisārakaraṁ bhavissatī”ti.

8. The qualities to be reflected on by one who accuses another 8. Codakenapaccavekkhitabbadhamma

“Sir, how many qualities should a monk see in himself before accusing another?” “Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ paccavekkhitvā paro codetabbo”ti?

“He should see five qualities in himself. “Codakena, upāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo.

He should reflect, Codakena, upāli, bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Is my bodily conduct pure and flawless? Is this quality found in me or not?’ ‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato—acchiddena appaṭimaṁsena? Saṁvijjati nu kho me eso dhammo udāhu no’ti? If it’s not, there will be those who say, No ce, upāli, bhikkhu parisuddhakāyasamācāro hoti, parisuddhena kāyasamācārena samannāgato—acchiddena appaṭimaṁsena, tassa bhavanti vattāro—‘Please train your own bodily conduct first.’ ‘iṅgha tāva āyasmā kāyikaṁ sikkhassū’ti. Itissa bhavanti vattāro.

He should reflect, Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Is my verbal conduct pure and flawless? Is this quality found in me or not?’ ‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato—acchiddena appaṭimaṁsena? Saṁvijjati nu kho me eso dhammo udāhu no’ti? If it’s not, No ce, upāli, bhikkhu parisuddhavacīsamācāro hoti, parisuddhena vacīsamācārena samannāgato—there will be those who say, acchiddena appaṭimaṁsena, tassa bhavanti vattāro—‘Please train your own verbal conduct first.’ ‘iṅgha tāva āyasmā vācasikaṁ sikkhassū’ti. Itissa bhavanti vattāro.

He should reflect, Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Do I have a mind of good will toward my fellow monastics, a mind free from anger? Is this quality found in me or not?’ ‘mettaṁ nu kho me cittaṁ paccupaṭṭhitaṁ sabrahmacārīsu anāghātaṁ, saṁvijjati nu kho me eso dhammo udāhu no’ti? If it’s not, there will be those who say, No ce, upāli, bhikkhuno mettacittaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu anāghātaṁ, tassa bhavanti vattāro—‘Please set up a mind of good will toward your fellow monastics first.’ ‘iṅgha tāva āyasmā sabrahmacārīsu mettacittaṁ upaṭṭhāpehī’ti. Itissa bhavanti vattāro.

He should reflect, Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Have I learned much and do I retain and accumulate what I’ve learned? Those teachings that are good in the beginning, good in the middle, and good in the end, that have a true goal and are well articulated, and that set out the perfectly complete and pure spiritual life—have I learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view? Is this quality found in me or not?’ ‘bahussuto nu khomhi, sutadharo, sutasannicayo? Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā? Saṁvijjati nu kho me eso dhammo udāhu no’ti? If it’s not, there will be those who say, No ce, upāli, bhikkhu bahussuto hoti, sutadharo, sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpassa dhammā na bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro—‘Please learn the tradition first.’ ‘iṅgha tāva āyasmā āgamaṁ pariyāpuṇassū’ti. Itissa bhavanti vattāro.

He should reflect, Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—‘Have I properly learned both Monastic Codes in detail; have I analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition? Is this quality found in me or not?’ ‘ubhayāni kho me pātimokkhāni vitthārena svāgatāni honti, suvibhattāni, suppavattīni, suvinicchitāni, suttaso, anubyañjanaso? Saṁvijjati nu kho me eso dhammo udāhu no’ti? If it’s not, then when he’s asked, ‘Where was this said by the Buddha?’ he won’t be able to reply. And there will be those who say, No ce, upāli, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti, suvibhattāni, suppavattīni, suvinicchitāni, suttaso, anubyañjanaso, ‘idaṁ panāvuso, kattha vuttaṁ bhagavatā’ti, iti puṭṭho na sampāyati, tassa bhavanti vattāro—‘Please learn the Monastic Law first.’ ‘iṅgha tāva āyasmā vinayaṁ pariyāpuṇassū’ti. Itissa bhavanti vattāro.

A monk should see these five qualities in himself before accusing another.” Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo”ti.

9. The qualities to be set up by one who accuses another 9. Codakenaupaṭṭhāpetabbadhamma

“Sir, how many qualities should a monk set up in himself before accusing another?” “Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti?

“He should set up five qualities in himself: “Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo—‘I’ll speak at an appropriate time, not at an inappropriate one; kālena vakkhāmi, no akālena; I’ll speak the truth, not falsehood; bhūtena vakkhāmi, no abhūtena; I’ll speak gently, not harshly; saṇhena vakkhāmi, no pharusena; I’ll speak what’s beneficial, not what’s unbeneficial; atthasaṁhitena vakkhāmi, no anatthasaṁhitena; I’ll speak with a mind of good will, not with ill will.’” mettacitto vakkhāmi, no dosantaroti. Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti.

10. Discussion on the one who accuses and the one who is accused 10. Codakacuditakapaṭisaṁyuttakathā

“Sir, if a monk accuses another illegitimately, in how many ways should regret be aroused in him?” “Adhammacodakassa, bhante, bhikkhuno katihākārehi vippaṭisāro upadahātabbo”ti?

“Regret should be aroused in him in five ways: “Adhammacodakassa, upāli, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo—‘Venerable, you’re accusing at the wrong time, not at the right time, and so it’s appropriate for you to have regret. akālenāyasmā codesi, no kālena, alaṁ te vippaṭisārāya; You’re accusing falsely, not truthfully, and so it’s appropriate for you to have regret. abhūtenāyasmā codesi, no bhūtena, alaṁ te vippaṭisārāya; You’re accusing harshly, not gently, and so it’s appropriate for you to have regret. pharusenāyasmā codesi, no saṇhena, alaṁ te vippaṭisārāya; You’re accusing unbeneficially, not beneficially, and so it’s appropriate for you to have regret. anatthasaṁhitenāyasmā codesi, no atthasaṁhitena, alaṁ te vippaṭisārāya; You’re accusing with a mind of ill will, not with a mind of good will, and so it’s appropriate for you to have regret.’ dosantaro āyasmā codesi, no mettacitto, alaṁ te vippaṭisārāyāti.

These are the five ways regret should be aroused in a monk who accuses another illegitimately. Adhammacodakassa, upāli, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. For what reason? Taṁ kissa hetu? So that other monks won’t think of making false accusations.” Yathā na aññopi bhikkhu abhūtena codetabbaṁ maññeyyā”ti.

“And if a monk has been accused illegitimately, in how many ways should non-regret be aroused in him?” “Adhammacuditassa pana, bhante, bhikkhuno katihākārehi avippaṭisāro upadahātabbo”ti?

“Non-regret should be aroused in him in five ways: “Adhammacuditassa, upāli, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo—‘Venerable, you’ve been accused at the wrong time, not at the right time, and so there’s no need for you to have regret. akālenāyasmā cudito, no kālena, alaṁ te avippaṭisārāya; You’ve been accused falsely, not truthfully, and so there’s no need for you to have regret. abhūtenāyasmā cudito, no bhūtena, alaṁ te avippaṭisārāya; You’ve been accused harshly, not gently, and so there’s no need for you to have regret. pharusenāyasmā cudito, no saṇhena, alaṁ te avippaṭisārāya; You’ve been accused unbeneficially, not beneficially, and so there’s no need for you to have regret. anatthasaṁhitenāyasmā cudito, no atthasaṁhitena, alaṁ te avippaṭisārāya; You’ve been accused with a mind of ill will, not with a mind of good will, and so there’s no need for you to have regret.’” dosantarenāyasmā cudito, no mettacittena, alaṁ te avippaṭisārāyāti. Adhammacuditassa, upāli, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo”ti.

“And if a monk accuses another legitimately, in how many ways should non-regret be aroused in him?” “Dhammacodakassa, bhante, bhikkhuno katihākārehi avippaṭisāro upadahātabbo”ti?

“Non-regret should be aroused in him in five ways: “Dhammacodakassa, upāli, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo—‘Venerable, you’re accusing at the right time, not at the wrong time, and so there’s no need for you to have regret. kālenāyasmā codesi, no akālena, alaṁ te avippaṭisārāya; You’re accusing truthfully, not falsely, and so there’s no need for you to have regret. bhūtenāyasmā codesi, no abhūtena, alaṁ te avippaṭisārāya; You’re accusing gently, not harshly, and so there’s no need for you to have regret. saṇhenāyasmā codesi, no pharusena, alaṁ te avippaṭisārāya; You’re accusing beneficially, not unbeneficially, and so there’s no need for you to have regret. atthasaṁhitenāyasmā codesi, no anatthasaṁhitena, alaṁ te avippaṭisārāya; You’re accusing with a mind of good will, not with a mind of ill will, and so there’s no need for you to have regret.’ mettacitto āyasmā codesi, no dosantaro, alaṁ te avippaṭisārāyāti.

These are the five ways non-regret should be aroused in a monk who accuses another legitimately. Dhammacodakassa, upāli, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. For what reason? Taṁ kissa hetu? So that other monks will think of making truthful accusations.” Yathā aññopi bhikkhu bhūtena codetabbaṁ maññeyyā”ti.

“And if a monk has been accused legitimately, in how many ways should regret be aroused in him?” “Dhammacuditassa pana, bhante, bhikkhuno katihākārehi vippaṭisāro upadahātabbo”ti?

“Regret should be aroused in him in five ways: “Dhammacuditassa, upāli, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo—‘Venerable, you’ve been accused at the right time, not at the wrong time, and so it’s appropriate for you to have regret. kālenāyasmā cudito, no akālena, alaṁ te vippaṭisārāya; You’ve been accused truthfully, not falsely, and so it’s appropriate for you to have regret. bhūtenāyasmā cudito, no abhūtena, alaṁ te vippaṭisārāya; You’ve been accused gently, not harshly, and so it’s appropriate for you to have regret. saṇhenāyasmā cudito, no pharusena, alaṁ te vippaṭisārāya; You’ve been accused beneficially, not unbeneficially, and so it’s appropriate for you to have regret. atthasaṁhitenāyasmā cudito, no anatthasaṁhitena, alaṁ te vippaṭisārāya; You’ve been accused with a mind of good will, not with a mind of ill will, and so it’s appropriate for you to have regret.’” mettacittenāyasmā cudito, no dosantarena, alaṁ te vippaṭisārāyāti. Dhammacuditassa, upāli, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo”ti.

“And, sir, how many qualities should a monk attend to in himself before accusing another?” “Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ manasi karitvā paro codetabbo”ti?

“He should attend to five qualities in himself: “Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo—compassion, being of benefit, sympathy, the idea of clearing offenses, and the idea of prioritizing the training.” kāruññatā, hitesitā, anukampitā, āpattivuṭṭhānatā, vinayapurekkhāratāti. Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo”ti.

“And how many qualities should a monk who is accused set up?” “Cuditena pana, bhante, bhikkhunā katisu dhammesu patiṭṭhātabban”ti?

“A monk who is accused should set up two qualities: “Cuditenupāli, bhikkhunā dvīsu dhammesu patiṭṭhātabbaṁ—truth and composure.” sacce ca akuppe cā”ti.

The second section for recitation is finished. Dutiyabhāṇavāro niṭṭhito.

The ninth chapter on the cancellation of the Monastic Code is finished. Pātimokkhaṭṭhapanakkhandhako navamo.

In this chapter there are thirty topics. Imamhi khandhake vatthū tiṁsa.

This is the summary: Tassuddānaṁ

“On the observance day, as far as, Uposathe yāvatikaṁ, The bad monk did not leave; pāpabhikkhu na nikkhami; Thrown out by Moggallāna, Moggallānena nicchuddho, Amazing, in the instruction of the Victor. accherā jinasāsane.

Slopes, and gradual training, Ninnonupubbasikkhā ca, Steady, without transgressing; ṭhitadhammo nātikkamma; Corpse, the Sangha ejects, Kuṇapukkhipati saṅgho, Rivers, and they lose. savantiyo jahanti ca.

They flow, they are extinguished, Savanti parinibbanti, One taste, and freedom; ekarasa vimutti ca; Many, and the spiritual path, Bahu dhammavinayopi, Being, the eight noble persons. bhūtaṭṭhāriyapuggalā.

Having made the ocean simile, Samuddaṁ upamaṁ katvā, He taught the qualities of Buddhism; vācesi sāsane guṇaṁ; On the observance day, the Monastic Code, Uposathe pātimokkhaṁ, No-one knows about us. na amhe koci jānāti.

Preempt, they complained, Paṭikacceva ujjhanti, One, two, three, four; eko dve tīṇi cattāri; Five, six, seven, eight, Pañca cha satta aṭṭhāni, And nine, and tenth. navā ca dasamāni ca.

Morality, conduct, and view, Sīlaācāradiṭṭhi ca, Livelihood, in four parts; ājīvaṁ catubhāgike; And offense entailing expulsion, offense entailing suspension, Pārājikañca saṅghādi, Offense entailing confession, offense entailing acknowledgment. pācitti pāṭidesani.

Offense of wrong conduct, in five parts, Dukkaṭaṁ pañcabhāgesu, And failure in morality and conduct; sīlācāravipatti ca; Has not failed, and has failed, Akatāya katāya ca, In six parts according to the same method. chabhāgesu yathāvidhi.

And offense entailing expulsion, offense entailing suspension, Pārājikañca saṅghādi, Serious offense, and with offense entailing confession; thullaṁ pācittiyena ca; And indeed offense entailing acknowledgment, Pāṭidesaniyañceva, Offense of wrong conduct, offense of wrong speech. dukkaṭañca dubbhāsitaṁ.

And failure in morality and conduct; Sīlācāravipatti ca, Failure in view and livelihood; Diṭṭhiājīvavipatti; And the eight with failed and not failed, Yā ca aṭṭhā katākate, These with the morality, conduct, and view. Tenetā sīlācāradiṭṭhiyā.

With not failed, also with failed, Akatāya katāyāpi, And with both failed and not failed; katākatāyameva ca; Thus a ninefold is spoken of, Evaṁ navavidhā vuttā, According to the real method. yathābhūtena ñāyato.

Offense entailing expulsion, unfinished, Pārājiko vippakatā, And just so renounced; paccakkhāto tatheva ca; He goes to, he reopens, Upeti paccādiyati, And discussion on reopening. paccādānakathā ca yā.

And failure in morality and conduct, Sīlācāravipatti ca, So with failure in view; tathā diṭṭhivipattiyā; Seen, heard, suspected, Diṭṭhasutaparisaṅkitaṁ, You should know it as tenfold. dasadhā taṁ vijānātha.

A monk sees a monk, Bhikkhu vipassati bhikkhuṁ, And another informs him; añño cārocayāti taṁ; He just tells him, Soyeva tassa akkhāti, He cancels the Monastic Code. pātimokkhaṁ ṭhapeti so.

It breaks up because of a threat, Vuṭṭhāti antarāyena, Kings, criminals, fire, and flooding; Rājacoraggudakā ca; People, and spirits, Manussaamanussā ca, Predatory animals, snakes, life, monastic life. Vāḷasarīsapā jīvibrahmaṁ.

By a certain one of the ten, Dasannamaññatarena, Or some in that; tasmiṁ aññataresu vā; And just legitimate, illegitimate, Dhammikādhammikā ceva, You should know it according to the same procedure. yathā maggena jānātha.

Right time, real, beneficial, Kālabhūtatthasaṁhitaṁ, I will gain, there will be; labhissāmi bhavissati; Bodily and verbal, good will, Kāyavācasikā mettā, Learned, both. bāhusaccaṁ ubhayāni.

Appropriate time, with truth, with gentleness, Kālabhūtena saṇhena, The eighth training rule is finished. atthamettena codaye; Regret, legitimately, Vippaṭisāradhammena, Thus speech should be abolished. tathā vācā vinodaye.

For the legitimate accuser and the accused, Dhammacodacuditassa, Regret should be abolished; vinodeti vippaṭisāro; Compassion, benefit, sympathy, Karuṇā hitānukampi, Clearing, prioritizing. vuṭṭhānapurekkhārato.

The practice of the accuser, Codakassa paṭipatti, Was explained by the fully Awakened One; sambuddhena pakāsitā; Just truth and composure, Sacce ceva akuppe ca, Are proper for the accused.” cuditasseva dhammatāti.

The chapter on the cancellation of the Monastic Code is finished. Pātimokkhaṭṭhapanakkhandhako niṭṭhito.