Bhikkhu Vibhaṅga - Pārājika 2: Stealing
- Translated from the Pali by Bhikkhu Brahmali. (More copyright information)
Origin story
First sub-story
1At one time the Buddha was staying at Rājagaha on the Vulture Peak. At that time a number of monks who were friends had made grass huts on the slope of Mount Isigili and had entered the rainy-season residence there. Among them was Venerable Dhaniya the potter. When the three months were over and they had completed the rainy-season residence, the monks demolished their grass huts, put away the grass and sticks, and left to wander the country. But Venerable Dhaniya spent the winter and the summer right there.
Then, on one occasion, while Dhaniya was in the village to collect almsfood, some women gathering grass and firewood demolished his grass hut and took away the grass and sticks. A second time Dhaniya collected grass and sticks and made a grass hut, and again the hut was demolished in the same way. The same thing happened a third time.
2Dhaniya thought, “Three times this has happened. But I’m well-trained and experienced in my own craft of pottery. Why don’t I knead mud myself and make a hut entirely of clay?”
3And he did just that. He then collected grass, sticks, and cow-dung, and he baked his hut. It was a pretty and attractive little hut, red in color like a scarlet rain-mite. And when struck, it sounded just like a bell.
4Soon afterwards the Buddha was descending from the Vulture Peak with a number of monks when he saw that hut. He said to the monks:
“What’s this pretty and attractive thing that’s red in color like a scarlet rain-mite?”
The monks told the Buddha, who then rebuked Dhaniya:
“It’s not suitable for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could he make a hut entirely of clay? Doesn’t he have any consideration, compassion, and mercy for living beings? Go, monks, and demolish this hut, so that future generations don’t follow his example.
And, monks, you shouldn’t make a hut entirely of clay. If you do, you commit an offense of wrong conduct.”
Saying, “Yes, Sir,” they went to demolish it.
And Dhaniya said to them: “Why are you demolishing my hut?”
“The Buddha has asked us to.”
“Demolish it then, if the Lord of the Truth has said so.”
5Dhaniya thought, “Three times, while I was in the village to collect almsfood, women gathering grass and firewood demolished my hut and took away the grass and sticks. And now my hut made entirely of clay has been demolished at the Buddha’s request. Now, the caretaker of the woodyard is a friend of mine. Why don’t I ask him for timber and make a hut out of that?”
6Dhaniya then went to the caretaker of the woodyard and told him what had happened, adding, “Please give me some timber, I want to make a wooden hut.”
“There’s no timber, Sir, that I could give you. This timber is held by the King. It’s meant for repairs of the town and put aside in case of an emergency. You can only have it if the King gives it away.”
“Actually, it’s been given by the King.”
7The caretaker of the woodyard thought, “These Sakyan monastics have integrity. They are celibate and their conduct is good, and they are truthful, moral, and have a good character. Even the King has faith in them. These venerables wouldn’t say something is given if it wasn’t.” And he said to Dhaniya, “You may take it, Sir.” Dhaniya then had that timber cut into pieces, took it away on carts, and made a wooden hut.
8Soon afterwards the brahmin Vassakāra, the chief minister of Magadha, was inspecting the public works in Rājagaha when he went to the caretaker of the woodyard and said, “What’s going on? Where’s the timber held by the King that’s meant for repairs of the town and put aside in case of an emergency?”
“The King has given it to Venerable Dhaniya.”
9Vassakāra was upset and thought, “How could the King give away this timber to Dhaniya the potter?”
He then went to King Seniya Bimbisāra of Magadha and said, “Is it true, sir, that you have given away to Dhaniya the potter the timber that was held for repairs of the town and put aside in case of an emergency?”
“Who said that?”
“The caretaker of the woodyard.”
“Well then, brahmin, summon the caretaker of the woodyard.” And Vassakāra had the caretaker of the woodyard bound and taken by force.
10Dhaniya saw this and said to him, “Why is this happening to you?”
“Because of the timber, Sir.”
“Go then, and I’ll come too.”
“Please come before I’m done for.”
11Dhaniya then went to King Bimbisāra’s house and sat down on the prepared seat. The King approached Dhaniya, bowed, sat down, and said:
“Is it true, Venerable, that I have given to you the timber held for repairs of the town and put aside in case of an emergency”
“Yes, great king.”
“We kings are very busy—we may give and not remember. Please remind me.”
“Do you remember, great king, when you were first anointed, speaking these words: ‘I give the grass, sticks, and water for the monastics and brahmins to enjoy’?”
“I remember. There are monastics and brahmins who have a sense of conscience, who are afraid of wrongdoing and fond of the training. They are afraid of wrongdoing even in regard to small matters. When I spoke, I was referring to them, and it concerned what’s ownerless in the wilderness. Yet you imagine that you can take timber not given to you by means of this pretext? Even so, I cannot beat, imprison, or banish a monastic or brahmin living in my own kingdom. Go, you’re free because of your status, but don’t do such a thing again.”
12But people complained and criticized him: “These Sakyan monastics are shameless and immoral liars. They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good. But they don’t have the good character of a monastic or a brahmin. They’ve lost the plot! They even deceive the King, never mind other people.”
13The monks heard the complaints of those people. The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized Venerable Dhaniya, “How could he take the King’s timber without it being given to him?”
14After rebuking Dhaniya in many ways, they told the Buddha. The Buddha then had the Sangha of monks gathered and questioned Venerable Dhaniya:
“Is it true, Dhaniya, that you did this?”
“It’s true, Sir.”
The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you do this? This will affect people’s confidence and cause some to lose it.”
15Just then a former judge who had gone forth with the monks was sitting near the Buddha. The Buddha said to him, “For stealing how much does King Bimbisāra beat, imprison, or banish a thief?”
“For stealing a pāda coin, Sir, or the value of a pāda.” At that time in Rājagaha a pāda coin was worth five māsaka coins.
After rebuking Venerable Dhaniya in many ways, the Buddha spoke in dispraise of being difficult to support … “And, monks, this training rule should be recited like this:
16‘If a monk, intending to steal, takes what has not been given to him—the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—he too is expelled and excluded from the community.’”
17In this way the Buddha laid down this training rule for the monks.
18At one time the monks from the group of six went to the dyers, stole their stock of cloth, brought it back to the monastery, and shared it out. The other monks said to them, “You have great merit, seeing that you’ve gotten so much robe-cloth.”
“How is it that we have merit? Just now we went to the dyers and stole their cloth.”
“But hasn’t the Buddha laid down a training rule? Why then do you steal the dyers’ cloth?”
“It’s true that the Buddha has laid down a training rule, but it concerns inhabited areas, not the wilderness.”
“But that’s just the same. It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you steal the dyers’ cloth? This will affect people’s confidence, and cause some to lose it.”
After rebuking those monks in many ways, they told the Buddha.
19The Buddha had the Sangha of monks gathered and questioned those monks:
“Is it true, monks, that you did this?”
“It’s true, Sir.”
The Buddha rebuked them, “It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you do this? This will affect people’s confidence, and cause some to lose it.” Then, after rebuking the monks from the group of six in many ways, the Buddha spoke in dispraise of being difficult to support … but he spoke in praise of … being energetic. Having given a teaching on what is right and proper, he addressed the monks … “And so, monks, this training rule should be recited like this:
Final ruling
16‘If a monk, intending to steal, takes from an inhabited area or from the wilderness what has not been given to him—the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—he too is expelled and excluded from the community.’”
Definitions
21A: 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.
22An inhabited area: an inhabited area of one hut, an inhabited area of two huts, an inhabited area of three huts, an inhabited area of four huts, an inhabited area with people, an inhabited area without people, an enclosed inhabited area, an unenclosed inhabited area, a disorganized inhabited area, and even a caravan settled for more than four months is called “an inhabited area”.
23The access to an inhabited area: of an enclosed inhabited area: the stone-throw of a man of average height standing at the threshold of the gateway to the inhabited area; of an unenclosed inhabited area: the stone-throw of a man of average height standing at the access to a house.
24The wilderness: apart from inhabited areas and the access to inhabited areas, the remainder is called “the wilderness”.
25What has not been given: what has not been given, what has not been let go of, what has not been relinquished; what is guarded, what is protected, what is regarded as “mine”, what belongs to someone else. This is called “what has not been given”.
26Intending to steal: the thought of theft, the thought of stealing.
27Takes: takes, carries off, steals, interrupts the movement of, moves from its base, does not stick to an arrangement.
28The sort: a pāda coin, the value of a pāda, or more than a pāda.
29Kings: kings of the earth, kings of a region, rulers of islands, rulers of border areas, judges, government officials, or whoever metes out physical punishment—these are called “kings”.
30A thief: whoever, intending to steal, takes anything that has not been given, having a value of five māsaka coins or more—he is called “a thief”.
31Would beat: would beat with the hand, the foot, a whip, a cane, a cudgel, or by mutilation.
32Would imprison: would imprison by constricting with a rope, by constricting with shackles, by constricting with chains, by constricting to a house, by constricting to a city, by constricting to a village, by constricting to a town, or by guarding.
33Would banish: would banish from a village, from a town, from a city, from a country, or from a district.
34-36You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief: this is a rebuke.
37He too: this is said with reference to the preceding offense entailing expulsion.
38Is expelled: just as a fallen, withered leaf is incapable of becoming green again, so too is a monk who, intending to steal, takes an ungiven pāda coin, the value of a pāda, or more than a pāda not an ascetic, not a Sakyan monastic. Therefore it is said: “He is expelled.”
39Excluded from the community: Community: joint legal procedures, a joint recitation, the same training—this is called “community”. He does not take part in this—therefore it is called “excluded from the community”.
Permutations
Summary
40Being underground, being on the ground, being in the air, being above ground, being in water, being in a boat, being in a vehicle, carried as a load, being in a park, being in a monastic dwelling, being in a field, being on a site, being in an inhabited area, being in the wilderness, water, tooth cleaner, forest tree, that which is carried, that which is deposited, customs station, a living being, footless, two-footed, four-footed, many-footed, a spy, a keeper of entrusted property, mutually agreed stealing, acting by arrangement, making a sign.
Exposition
41Being underground: the goods have been placed underground, buried, concealed. If, intending to steal, he thinks, “I’ll steal the underground goods,” and he seeks for a companion, seeks for a spade or a basket, or goes there, he commits an offense of wrong conduct. If he breaks a twig or a creeper growing there, he commits an offense of wrong conduct. If he digs the soil or heaps it up or removes it, he commits an offense of wrong conduct. If he touches the container, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
If, intending to steal, he puts his own vessel into the container and touches something worth five māsaka coins or more, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he makes it enter his own vessel or takes it with his fist, there is an offense entailing expulsion.
If, intending to steal, he touches goods made of string—an ornamental hanging string, a necklace, an ornamental girdle, a wrap garment, or a turban—he commits an offense of wrong conduct.
If he makes it stir, he commits a serious offense. If he grasps it at the top and pulls it, he commits a serious offense. If he rubs it while lifting it, he commits a serious offense. If he removes the goods even as much as a hair’s breadth over the rim of the container, he commits an offense entailing expulsion.
If, intending to steal, he drinks—in a single action—ghee, oil, honey, or syrup having a value of five māsaka coins or more, he commits an offense entailing expulsion. If he destroys it, throws it away, burns it, or renders it useless, he commits an offense of wrong conduct.
42Being on the ground: the goods have been placed on the ground. If, intending to steal, he thinks, “I’ll steal the goods on the ground,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
43Being in the air: the goods are in the air—a peacock, a partridge, or a quail; or a wrap garment or a turban; or money or gold that falls after being cut loose. If, intending to steal, he thinks, “I’ll steal the goods in the air,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he cuts off their course of movement, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
44Being above ground: the goods are above ground—on a bed, on a bench, on a bamboo robe rack, on a clothesline, on a wall peg, in a tree, or even just on a bowl rest. If, intending to steal, he thinks, “I’ll steal the goods that are above ground,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
45Being in the water: the goods have been placed in water. If, intending to steal, he thinks, “I’ll steal the goods in the water,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he either dives into the water or floats on the surface, he commits an offense of wrong conduct. If he touches the goods, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If, intending to steal, he touches either a blue, red, or white lotus growing there, or a lotus root, or a fish, or a turtle having a value of five māsakas or more, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
46A boat: that by means of which one crosses. Being in a boat: the goods have been placed in a boat. If, intending to steal, he thinks, “I’ll steal the goods in the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If, intending to steal, he thinks, “I’ll steal the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches it, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he loosens the moorings, he commits an offense of wrong conduct. If, after loosening the moorings, he touches it, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he makes it move upstream or downstream or across the water, even as much as a hair’s breadth, he commits an offense entailing expulsion.
47A vehicle: a wagon, a carriage, a cart, a chariot. Being in a vehicle: the goods have been placed in a vehicle. If, intending to steal, he thinks, “I’ll steal the goods in the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If, intending to steal, he thinks, “I’ll steal the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches it, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
48A load: a load carried on the head, a load carried on the shoulder, a load carried on the hip, one hanging down. If, intending to steal, he touches the load on the head, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he lowers it to the shoulder, he commits an offense entailing expulsion. If, intending to steal, he touches the load on the shoulder, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he lowers it to the hip, he commits an offense entailing expulsion. If, intending to steal, he touches the load on the hip, he commits an offense of wrong conduct. If he causes it to stir, he commits a serious offense. If he takes it with the hand, there is an offense entailing expulsion. If, intending to steal a load in the hand, he places it on the ground, he commits an offense entailing expulsion. If, intending to steal, he picks it up from the ground, he commits an offense entailing expulsion.
49A park: a garden, an orchard. Being in a park: the goods have been placed in a park in four locations: underground, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the park,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If, intending to steal, he touches something growing there—a root, a piece of bark, a leaf, a flower, or a fruit—having a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
If he claims the park, he commits an offense of wrong conduct. If he evokes doubt in the owner as to his ownership, he commits a serious offense. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
50Being in a monastic dwelling: the goods have been placed in a monastic dwelling in four locations: underground, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the monastic dwelling,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If he claims the monastic dwelling, he commits an offense of wrong conduct. If he evokes doubt in the owner as to his ownership, he commits a serious offense. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
51A field: where grain or vegetables grow. Being in a field: the goods have been placed in a field in four locations: underground, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the field,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If, intending to steal, he touches grain or vegetables that grow there, having a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If he claims the field, he commits an offense of wrong conduct. If he evokes doubt in the owner as to his ownership, he commits a serious offense. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct. When one action of the moving remains, he commits a serious offense. When the last action of the moving is completed, he commits an offense entailing expulsion.
52A site: the site of a park or a monastery, the site of a monastic dwelling. Being on a site: the goods have been placed on a site in four locations: underground, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods on the site,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If he claims the site, he commits an offense of wrong conduct. If he evokes doubt in the owner as to his ownership, he commits a serious offense. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct. When one action of the moving remains, he commits a serious offense. When the last action of the moving is completed, he commits an offense entailing expulsion.
53Being in an inhabited area: the goods have been placed in an inhabited area in four locations: underground, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the inhabited area,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
54The wilderness: any wilderness which is owned by people. Being in the wilderness: the goods have been placed in the wilderness in four locations: underground, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the wilderness,” and he either searches for a companion or goes there, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If, intending to steal, he touches something that belongs there—a twig, a creeper, or grass—having a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
55Water: in a vessel, in a pond, or in a reservoir. If, intending to steal, he touches it, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
If, intending to steal, he puts his own vessel into the container holding the water, and he touches water having a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he puts it into his own vessel, he commits an offense entailing expulsion.
If he breaks the embankment, he commits an offense of wrong conduct. If, after breaking the embankment, he allows water to escape that has a value of five māsaka coins or more, he commits an offense entailing expulsion. If he allows water to escape that has a value of more than one māsaka but less than five māsakas, he commits a serious offense. If he allows water to escape that has a value of one māsaka or less, he commits an offense of wrong conduct.
56Tooth cleaner: either ready for use or not. If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
57Forest tree: whatever useful tree is owned by people. If, intending to steal, he fells it, then for each blow he commits an offense of wrong conduct. When one blow remains before the tree is felled, he commits a serious offense. When the last blow is completed, he commits an offense entailing expulsion.
58Goods being carried: the goods of another are being carried. If, intending to steal, he touches them, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
If he thinks, “Together with the carrier I’ll carry off the goods,” and he makes the carrier move one foot, he commits a serious offense. If he makes him move the second foot, he commits an offense entailing expulsion.
If he thinks, “I’ll take the fallen goods,” and he makes them fall, he commits an offense of wrong conduct. If, intending to steal, he touches fallen goods having a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
59Deposit: goods deposited with a monk. If the monk is told, “Give me my goods,” and he says, “I won’t get them for you,” he commits an offense of wrong conduct. If he evokes doubt in the mind of the owner as to whether he will get them back, he commits a serious offense. If the owner thinks, “He won’t give them to me,” and he gives up the effort of getting them back, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
If he resorts to the law but is defeated, he commits a serious offense.
60Customs station: it is established by a king in a mountain-pass, at a ford in a river, or at the gateway of a village so that tax can be collected from any person passing through. If, intending to steal and having entered the customs station, he touches goods that have a tax value to the king of five māsaka coins or more, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he goes beyond the customs station with one foot, he commits a serious offense. If he goes beyond the customs station with the second foot, he commits an offense entailing expulsion.
If, standing within the customs station, he makes the goods fall outside the customs station, he commits an offense entailing expulsion.
If he avoids the customs station altogether, he commits an offense of wrong conduct.
61Creature: a human being is what is meant. If, intending to steal, he touches the person, he commits an offense of wrong conduct. If he makes the person stir, he commits a serious offense. If he moves the person from their base, he commits an offense entailing expulsion.
If he thinks, “I’ll take the person away on foot,” and he makes them move the first foot, he commits a serious offense. If he makes them move the second foot, he commits an offense entailing expulsion.
62Footless: snakes and fish. If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
63Two-footed: humans and birds. If, intending to steal, he touches it, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense. If he makes it move the second foot, he commits an offense entailing expulsion.
64Four-footed: elephants, horses, camels, cattle, donkeys, domesticated animals. If, intending to steal, he touches it, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense. If he makes it move the second foot, he commits a serious offense. If he makes it move the third foot, he commits a serious offense. If he makes it move the fourth foot, he commits an offense entailing expulsion.
65Many-footed: scorpions, centipedes, caterpillars. If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes it stir, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
If he thinks, “I’ll take it away on foot,” and he makes it move, he commits a serious offense for each leg that moves. When the last leg moves, he commits an offense entailing expulsion.
66A spy: having spied out goods. If he describes them, saying, “Steal such-and-such goods,” he commits an offense of wrong conduct. If he steals those goods, there is an offense entailing expulsion for both.
67A protector of goods: a monk who guards goods that have been brought to him. If, intending to steal, he touches what has a value of five māsaka coins or more, he commits an offense of wrong conduct. If he makes them stir, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
68Mutually agreed stealing: a number have agreed together. If only one steals the goods, there is an offense entailing expulsion for all of them.
69Acting by arrangement: one makes an arrangement for before the meal or for after the meal, for the night or for the day. If he says, “Steal those goods according to this arrangement,” he commits an offense of wrong conduct. If the other steals those goods according to that arrangement, there is an offense entailing expulsion for both. If he steals those goods before or after the time of the arrangement, there is no offense for the instigator, but an offense entailing expulsion for the thief.
70Making a sign: he makes a sign. If he says, “When I wink, at that sign steal the goods,” or, “When I raise an eyebrow, at that sign steal the goods,” or, “When I nod, at that sign steal the goods,” he commits an offense of wrong conduct. If, at that sign, the other steals the goods, there is an offense entailing expulsion for both. If he steals the goods before or after the sign, there is no offense for the instigator, but an offense entailing expulsion for the thief.
71If a monk tells a monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If the other monk steals them, thinking they are the ones he was told to steal, there is an offense entailing expulsion for both.
72If a monk tells a monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If the other monk steals other goods, thinking they are the ones he was told to steal, there is no offense for the instigator, but there is an offense entailing expulsion for the thief.
73If a monk tells a monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If the other monk steals them, thinking they are other than what he was told to steal, there is an offense entailing expulsion for both.
74If a monk tells a monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If the other monk steals other goods, thinking they are other than what he was told to steal, there is no offense for the instigator, but there is an offense entailing expulsion for the thief.
75If a monk tells a monk, “Tell so-and-so to tell so-and-so to steal such-and-such goods,” he commits an offense of wrong conduct. In telling the next person, there is an offense of wrong conduct. If the potential thief agrees, there is a serious offense for the instigator. If he steals those goods, there is an offense entailing expulsion for all of them.
76If a monk tells a monk, “Tell so-and-so to tell so-and-so to steal such-and-such goods,” he commits an offense of wrong conduct. If the other monk tells someone else than the one he was told to tell, he commits an offense of wrong conduct. If the potential thief agrees, there is an offense of wrong conduct. If he steals those goods, there is no offense for the instigator, but there is an offense entailing expulsion for the messenger and for the thief.
77If a monk tells a second monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. He goes, but returns, saying, “I’m not able to steal those goods.” If the first monk tells him again, “When you’re able, then steal those goods,” he commits an offense of wrong conduct. If the second monk steals the goods, there is an offense entailing expulsion for both.
78If a monk tells a second monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. He then he regrets it, but does not say, “Don’t steal them.” If the second monk then steals those goods, there is an offense entailing expulsion for both.
79If a monk tells a second monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. He then regrets it and says, “Don’t steal them.” If the second monk replies, “I’ve been told by you to do so,” and he then steals those goods, there is no offense for the instigator, but an offense entailing expulsion for the thief.
80If a monk tells a second monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. He then regrets it and says, “Don’t steal them.” If the second monk replies, “Fine,” and desists, there is no offense for either.
81For one who steals there is an offense entailing expulsion when five factors are fulfilled: it is the possession of another; he perceives it as such; it is a valuable possession worth five māsaka coins or more; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits a serious offense; if he moves it from its base, he commits an offense entailing expulsion.
82For one who steals there is a serious offense when five factors are fulfilled: it is the possession of another; he perceives it as such; it is an ordinary possession worth more than one māsaka coin, but less than five; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits an offense of wrong conduct; if he moves it from its base, he commits a serious offense.
8For one who steals there is an offense of wrong conduct when five factors are fulfilled: it is the possession of another; he perceives it as such; it is an ordinary possession worth one māsaka coin or less; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits an offense of wrong conduct; if he moves it from its base, he commits an offense of wrong conduct.
84For one who steals there is an offense entailing expulsion when six factors are fulfilled: he does not perceive it as his own; he does not take it on trust; he does not borrow it; it is a valuable possession worth five māsaka coins or more; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits a serious offense; if he moves it from its base, he commits an offense entailing expulsion.
85For one who steals there is a serious offense when six factors are fulfilled: he does not perceive it as his own; he does not take it on trust; he does not borrow it; it is an ordinary possession worth more than one māsaka coin, but less than five; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits an offense of wrong conduct; if he moves it from its base, he commits a serious offense.
86For one who steals there is an offense of wrong conduct when six factors are fulfilled: he does not perceive it as his own; he does not take it on trust; he does not borrow it; it is an ordinary possession worth one māsaka coin or less; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits an offense of wrong conduct; if he moves it from its base, he commits an offense of wrong conduct.
87For one who steals there is an offense of wrong conduct when five factors are fulfilled: it is not the possession of another; but he perceives it as the possession of another; it is a valuable possession worth five māsaka coins or more; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits an offense of wrong conduct; if he moves it from its base, he commits an offense of wrong conduct.
88For one who steals there is an offense of wrong conduct when five factors are fulfilled: it is not the possession of another; but he perceives it as the possession of another; it is an ordinary possession worth more than one māsaka coin, but less than five; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits an offense of wrong conduct; if he moves it from its base, he commits an offense of wrong conduct.
89For one who steals there is an offense of wrong conduct when five factors are fulfilled: it is not the possession of another; but he perceives it as the possession of another; it is an ordinary possession worth one māsaka coin or less; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct; if he makes it stir, he commits an offense of wrong conduct; if he moves it from its base, he commits an offense of wrong conduct.
Non-offenses
90There is no offense: if he perceives it as his own; if he takes it on trust; if he borrows it; if it is the possession of a ghost; if it is the possession of an animal; if he perceives it as discarded; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.
91The first section for recitation on stealing is finished.
Summary verses of case studies
92
“Five are told with dyers,
And four with bedspreads;
Five with darkness,
And five with a carrier.
93
Five are told with ways of speaking,
Another two with wind;
Fresh, drawing lots,
With the sauna it is ten.
94
Five are told with animal kills,
And five on without proper reason;
Boiled rice during a shortage of food, and meat,
Pastries, cookies, cakes.
95
Six on requisites, and bag,
Mattress, bamboo, on not coming out;
And taking fresh food on trust,
Another two on perceiving as one’s own.
96
Seven on ‘We didn’t steal,’
And seven where they did steal;
Seven where they stole from the Sangha,
Another two with flowers.
97
And three on taking messages,
Three on taking gems past;
And pigs, deer, fish,
And he set a vehicle in motion.
98
Two on a piece, two on wood,
Discarded, two on water;
Step by step, by arrangement,
Another did not amount to it.
99
Four handfuls at Sāvatthī,
Two on kills, two about grass;
Seven where they divided the belongings of the Sangha,
And seven on non-owners.
100
Wood, water, clay, two on grass,
Seven on stealing the Sangha’s bedding;
And one should not take away what has an owner,
One may borrow what has an owner.
101
Campā, and in Rājagaha,
And Ajjuka at Vesālī;
And Benares, Kosambī,
And Sāgalā with Dalhika.”
Case studies
102On one occasion the monks from the group of six went to the dyers and stole their collection of cloth. They became anxious, thinking, “The Buddha has laid down a training rule. Could it be that we’ve committed an offense entailing expulsion?” They told the Buddha. “Monks, you have committed an offense entailing expulsion.”
103On one occasion a monk went to the dyers, saw a valuable cloth, and had the intention to steal it. He became anxious … “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” He told the Buddha. “There’s no offense for the arising of a thought.”
104On one occasion a monk went to the dyers, saw a valuable cloth, and touched it, intending to steal it. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”
105On one occasion a monk went to the dyers, saw a valuable cloth, and made it stir, intending to steal it. He became anxious … “There’s no offense entailing expulsion, but there’s a serious offense.”
106On one occasion a monk went to the dyers, saw a valuable cloth, and moved it from its base, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
107On one occasion an alms-collecting monk saw a valuable bedspread and had the intention to steal it. … “There’s no offense for the arising of a thought.” … and touched it, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … and made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” … and moved it from its base, intending to steal it. … “You have committed an offense entailing expulsion.”
108On one occasion a monk saw some goods during the day. He took note of them with the thought, “I’ll steal them at night.” And he stole them, thinking they were the ones he had seen. … But he stole other goods, thinking they were the ones he had seen. … And he stole them, thinking they were other than the ones he had seen. … But he stole other goods, thinking they were other than the ones he had seen. He became anxious … “You have committed an offense entailing expulsion.”
109On one occasion a monk saw some goods during the day. He took note of them with the thought, “I’ll steal them at night.” But he stole his own goods, thinking they were the ones he had seen. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”
110On one occasion a monk who was carrying the goods of another on his head touched the load, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” … lowered it onto his shoulder, intending to steal it. … “You have committed an offense entailing expulsion.” … touched the load on the shoulder, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” … lowered it onto his hip, intending to steal it. … “You have committed an offense entailing expulsion.” … placed the load in his hand on the ground, intending to steal it. … “You have committed an offense entailing expulsion.” … picked it up from the ground, intending to steal it. … “You have committed an offense entailing expulsion.”
111On one occasion a monk spread out his robe outside and entered his dwelling. A second monk, thinking, “Let me look after it,” put it away. The first monk came out of his dwelling and asked the monks, “Who’s stolen my robe?” The second monk said, “I’ve ‘stolen’ it.” The first monk took hold of him and said, “You’re not a monastic anymore!” The second monk became anxious … He told the Buddha.
“What were you thinking?”
“Sir, it was just a way of speaking.”
“If it was just a way of speaking, there’s no offense.”
112On one occasion a monk placed his robe on a bench … placed his sitting mat on a bench … put his almsbowl under a bench and entered his dwelling. A second monk, thinking, “Let me look after it,” put it away. The first monk came out and asked the monks, “Who’s stolen my bowl?” The second monk said, “I’ve ‘stolen’ it.” The first monk took hold of him and said, “You’re not a monastic anymore!” The second monk became anxious … “If it was just a way of speaking, there’s no offense.”
113On one occasion a nun spread out her robe on a fence and entered her dwelling. A second nun, thinking, “Let me look after it,” put it away. The first nun came out and asked the nuns, “Venerables, who’s stolen my robe?” The second nun said, “I’ve ‘stolen’ it.” The first nun took hold of her and said, “You’re not a monastic anymore!” The second nun became anxious … She told the nuns, who in turn told the monks, who in turn told the Buddha. … “If it was just a way of speaking, there’s no offense.”
114On one occasion a monk saw a wrap garment blown up by a whirlwind. He took hold of it, thinking, “I’ll give it to the owners.” But the owners accused him, saying, “You’re not a monastic anymore!” He became anxious …
“What were you thinking, monk?”
“I didn’t intend to steal it, Sir.”
“There’s no offense for one who doesn’t intend to steal.”
115On one occasion a monk took hold of a turban that had been blown up by a whirlwind, intending to steal it before the owners found out. The owners accused him, saying, “You’re not a monastic anymore!” He became anxious … “You have committed an offense entailing expulsion.”
116On one occasion a monk went to a charnel ground and took the rags from a fresh corpse. The ghost was still dwelling in that body, and it said to the monk, “Sir, don’t take my wrap.” The monk took no notice and left. Then the corpse got up and followed behind that monk. The monk entered his dwelling and closed the door, and the corpse collapsed right there. He became anxious … “There’s no offense entailing expulsion.
But a monk shouldn’t take rags from a fresh corpse. If he does, he commits an offense of wrong conduct.”
117On one occasion robe-cloth belonging to the Sangha was being distributed. A monk disregarded the draw and took the robe-cloth, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
118On one occasion when Venerable Ānanda was in a sauna, he thought the sarong of another monk was his own and put it on. The other monk said, “Ānanda, why did you put on my sarong?”
“I thought it was my own.”
They told the Buddha. “There’s no offense for one who perceives it as his own.”
119On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a lion’s kill. They had it cooked and ate it. They became anxious … “There’s no offense when it’s the remains of a lion’s kill.”
120On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a tiger’s kill … saw the remains of a panther’s kill … saw the remains of a hyena’s kill … saw the remains of a wolf’s kill. They had it cooked and ate it. They became anxious … “There’s no offense when it’s the possession of an animal.”
121On one occasion, when rice belonging to the Sangha was being distributed, a monk said without grounds, “Please give me a portion for one more,” and he took it away. He became anxious … “There’s no offense entailing expulsion, but there’s an offense entailing confession for lying in full awareness.”
122On one occasion, when fresh food belonging to the Sangha was being distributed … when pastries belonging to the Sangha were being distributed … when sugarcane belonging to the Sangha was being distributed … when gaub fruits belonging to the Sangha were being distributed, a monk said without grounds, “Please give me a portion for one more,” and he took it away. He became anxious … “There’s no offense entailing expulsion, but there’s an offense entailing confession for lying in full awareness.”
123On one occasion during a shortage of food, a monk entered a rice kitchen and took a bowlful of boiled rice, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
124On one occasion during a shortage of food, a monk entered a slaughterhouse and took a bowlful of meat, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
125On one occasion during a shortage of food, a monk entered a bakery and took a bowlful of pastries, intending to steal it. … took a bowlful of cookies, intending to steal it. … took a bowlful of cakes, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
126On one occasion a certain monk saw a requisite during the day. He took note of it with the thought, “I’ll steal it at night.” He then stole it, thinking it was what he had seen … He then stole something else, thinking it was what he had seen … He then stole it, thinking it was something other than what he had seen … He then stole something else, thinking it was something other than what he had seen. He became anxious … “You have committed an offense entailing expulsion.”
127On one occasion a certain monk saw a requisite during the day. He took note of it with the thought, “I’ll steal it at night.” But he stole his own requisite, thinking it was what he had seen. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”
128On one occasion a monk saw a bag on a bench. He thought, “If I take it from there I shall be expelled,” and so he took it by moving the bench. He became anxious … “You have committed an offense entailing expulsion.”
129On one occasion a monk took a mattress from the Sangha, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
130On one occasion a monk took a robe from a bamboo robe rack, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
131On one occasion a monk stole a robe in a dwelling. He thought, “If I come out from here, I shall be expelled,” and he remained in that dwelling. They told the Buddha. “Whether that fool comes out or not, he has committed an offense entailing expulsion.”
132At one time there were two monks who were friends. One of them went into the village for almsfood. When fresh food belonging to the Sangha was being distributed, the second monk took his friend’s portion. Taking it on trust, he ate it. When he found out about this, the first monk accused him, saying, “You’re not a monastic anymore!” He became anxious …
“What were you thinking, monk?”
“I took it on trust, Sir.”
“There’s no offense for one who takes on trust.”
133On one occasion a number of monks were making robes. When fresh food belonging to the Sangha was being distributed, they took their shares and put them aside. A certain monk ate another monk’s portion, thinking it was his own. When the other monk found out about this, he accused him, saying, “You’re not a monastic anymore!” He became anxious …
“What were you thinking, monk?”
“I thought it was my own, Sir.”
“There’s no offense for one who perceives it as his own.”
134On one occasion a number of monks were making robes. When fresh food belonging to the Sangha was being distributed, they brought a certain monk’s share in another monk’s almsbowl and put it aside. The monk who was the owner of the bowl ate the food, thinking it was his own. When he found out about this, the owner of the food accused him … “There’s no offense for one who perceives it as his own.”
135On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left. The owners pursued them. When they saw the owners, the thieves dropped the bundle and ran away. Some monks perceived those mangoes as discarded, had them offered, and ate them. But the owners accused them, saying, “You’re not monastics anymore!” They became anxious … They told the Buddha.
“What were you thinking, monks?”
“Sir, we perceived them as discarded.”
“There’s no offense for one who perceives something as discarded.”
136On one occasion black plum thieves … bread-fruit thieves … jack-fruit thieves … palm-fruit thieves … sugarcane thieves … gaub fruit thieves picked some fruit, collected them in a bundle, and left. The owners pursued them. When they saw the owners, the thieves dropped the bundle and ran away. Some monks perceived those gaub fruit as discarded, had them offered, and ate them. But the owners accused them, saying, “You’re not monastics anymore!” They became anxious … “There’s no offense for one who perceives something as discarded.”
137On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left. The owners pursued them. When they saw the owners, the thieves dropped the bundle and ran away. Some monks ate them, intending to steal them before the owners found them. The owners accused those monks, saying, “You’re not monastics anymore!” They became anxious … “You have committed an offense entailing expulsion.”
138On one occasion black plum thieves … bread-fruit thieves … jack-fruit thieves … palm-fruit thieves … sugarcane thieves … gaub fruit thieves picked some fruit, collected them in a bundle, and left. The owners pursued them. When they saw the owners, the thieves dropped the bundle and ran away. Some monks ate them, intending to steal them before the owners found them. The owners accused those monks, saying, “You’re not monastics anymore!” They became anxious … “You have committed an offense entailing expulsion.”
139On one occasion a monk took a mango from the Sangha, intending to steal it. … a black plum … a bread-fruit … a jack-fruit … a palm-fruit … a sugarcane … a gaub fruit from the Sangha, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
140On one occasion a monk went to a garden and took a cut flower worth five māsaka coins, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
141On one occasion a monk went to a garden, picked a flower worth five māsaka coins, and took it away, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
142On one occasion a certain monk who was going to the village said to another monk, “I can take a message to the family that supports you.” He went there and brought back a wrap garment that he used himself. When the other monk found out about this, he accused him, saying, “You’re not a monastic anymore!” He became anxious … “There’s no offense entailing expulsion.
But you shouldn’t say, ‘I can take a message.’ If you do, you commit an offense of wrong conduct.”
143On one occasion a certain monk was going to the village. Another monk said to him, “Please take a message to the family that supports me.” He went there and brought back a pair of wrap garments. He used one himself and gave the other to the other monk. When the other monk found out about this, he accused him, saying, “You’re not a monastic anymore!” He became anxious … “There’s no offense entailing expulsion.
But you shouldn’t say, ‘Please take a message.’ If you do, you commit an offense of wrong conduct.”
144On one occasion a monk who was going to the village said to another monk, “I can take a message to the family that supports you.” He replied, “Please do.” He went there and brought back an āḷhaka measure of ghee, a tulā measure of sugar, and a doṇa measure of husked rice, which he ate himself. When the other monk found out about this, he accused him, saying, “You’re not a monastic anymore!” He became anxious … “There’s no offense entailing expulsion.
But you shouldn’t say, ‘I can take a message;’ nor should you say, ‘Please do.’ If you do, you commit an offense of wrong conduct.”
145At one time a man who was traveling with a monk was carrying a valuable gem. When the man saw a customs station, he put the gem into the monk’s bag without his knowing. When they had gone past the customs station, he retrieved it. The monk was anxious …
“What were you thinking, monk?”
“I didn’t know, Sir.”
“There’s no offense for one who doesn’t know.”
146At one time a man who was traveling with a monk was carrying a valuable gem. When the man saw a customs station, he pretended to be sick, and gave his own bag to the monk. When they had passed the customs station, he said to the monk, “Please give me my bag, Sir, I’m not sick.”
“Then why did you say so?”
The man told the monk. He became anxious … “What were you thinking, monk?” “I didn’t know, Sir.” “There’s no offense for one who doesn’t know.”
147At one time a monk was traveling with a group. A man bribed that monk by giving him food. Seeing a customs station, he gave the monk a valuable gem, saying, “Sir, please take this gem past the customs,” which the monk did. He became anxious … “You have committed an offense entailing expulsion.”
148On one occasion a monk, feeling compassion, released a pig trapped in a snare. He became anxious …
“What were you thinking, monk?”
“I was motivated by compassion, Sir.”
“There’s no offense for one who is motivated by compassion.”
149On one occasion a monk released a pig trapped in a snare, intending to steal it before the owners found it. He became anxious … “You have committed an offense entailing expulsion.”
150On one occasion a monk, feeling compassion, released a deer trapped in a snare. … “There’s no offense for one who is motivated by compassion.” … released a deer trapped in a snare, intending to steal it before the owners found it. … “You have committed an offense entailing expulsion.” … feeling compassion, released fish trapped in a fish-net … “There’s no offense for one who is motivated by compassion.” … released fish trapped in a fish-net, intending to steal them before the owners found them. He became anxious … “You have committed an offense entailing expulsion.”
151On one occasion a monk saw some goods in a vehicle. He thought, “If I take them from there, I’ll be expelled.” So he took them by setting the vehicle in motion. He became anxious … “You have committed an offense entailing expulsion.”
152On one occasion a monk seized a piece of meat picked up by a hawk, intending to give it to the owners. But the owners accused him, saying, “You’re not a monastic anymore!” He became anxious … “There’s no offense for one who doesn’t intend to steal.”
153On one occasion a monk seized a piece of meat picked up by a hawk, intending to steal it before the owners found out. The owners accused him, saying, “You’re not a monastic anymore!” He became anxious … “You have committed an offense entailing expulsion.”
154At one time some men made a raft that they put on the river Aciravatī. Because the binding ropes snapped, the sticks were scattered about. Some monks removed them from the water, perceiving them as discarded. The owners accused those monks, saying, “You’re not monastics anymore!” They became anxious … “There’s no offense for one who perceives something as discarded.”
155At one time some men made a raft, which they put on the river Aciravatī. Because the binding ropes snapped, the sticks were scattered about. Some monks removed them from the water, intending to steal them before the owners found them. The owners accused those monks, saying, “You’re not monastics anymore!” They became anxious … “You have committed an offense entailing expulsion.”
156On one occasion a cowherd hung his wrap garment on a tree and went to relieve himself. A monk thought it had been discarded and took it. The cowherd accused him, saying, “You’re not a monastic anymore!” He became anxious … “There’s no offense for one who perceives something as discarded.”
157On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river. The monk took hold of it, thinking, “I’ll give it to its owners.” But the owners accused him, saying, “You’re not a monastic anymore!” He became anxious … “There’s no offense for one who doesn’t intend to steal.”
158On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river. The monk took hold of it, intending to steal it before the owners found it. The owners accused him, saying, “You’re not a monastic anymore!” He became anxious … “You have committed an offense entailing expulsion.”
159On one occasion a monk saw a pot of ghee and ate it little by little. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”
160At one time a number of monks made an arrangement and then left, thinking, “We’ll steal these goods.” One of them stole the goods. The others said, “We’re not expelled. He who stole them is expelled.” They told the Buddha. “You’ve all committed an offense entailing expulsion.”
161At one time a number of monks made an arrangement, stole some goods, and shared them out. Each one of them received a share worth less than five māsaka coins. They said, “We’re not expelled.” They told the Buddha. “You have committed an offense entailing expulsion.”
162On one occasion when Sāvatthī was short of food, a monk took a handful of rice from a shopkeeper, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
163On one occasion when Sāvatthī was short of food, a monk stole a handful of mung beans from a shopkeeper, intending to steal it. … a handful of black gram … a handful of sesame from a shopkeeper, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
164At one time in the Dark Wood near Sāvatthī, thieves killed a cow, ate some of the flesh, put the remainder aside, and went away. Some monks had it offered and ate it, perceiving it as discarded. The thieves accused those monks, saying, “You’re not monastics anymore!” They became anxious … “There’s no offense for one who perceives something as discarded.”
165At one time in the Dark Wood near Sāvatthī, thieves killed a pig, ate some of the flesh, put the remainder aside, and went away. Some monks had it offered and ate it, perceiving it as discarded. The thieves accused those monks, saying, “You’re not monastics anymore!” They became anxious … “There’s no offense for one who perceives something as discarded.”
166On one occasion a monk went to a meadow and took cut grass worth five māsaka coins, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
167On one occasion a monk went to a meadow, cut grass worth five māsaka coins, and took it away, intending to steal it. He became anxious … “You have committed an offense entailing expulsion.”
168On one occasion some newly arrived monks shared out the mangoes belonging to the Sangha and ate them. The resident monks accused those monks, saying, “You’re not monastics anymore!” They became anxious … They told the Buddha.
“What were you thinking, monks?”
“We thought they were meant for eating, Sir.”
“There’s no offense for one who thinks it is meant for eating.”
169On one occasion some newly arrived monks shared out the black plums belonging to the Sangha … the bread-fruit belonging to the Sangha … the jack-fruit belonging to the Sangha … the palm fruits belonging to the Sangha … the sugarcane belonging to the Sangha … the gaub fruit belonging to the Sangha and ate them. The resident monks accused those monks, saying, “You’re not monastics anymore!” They became anxious … “There’s no offense for one who thinks it is meant for eating.”
170On one occasion the keepers of a mango-grove gave a mango to some monks. The monks, thinking, “They have the authority to guard, but not to give away,” were afraid of wrongdoing and did not accept it. They told the Buddha. “There’s no offense if it’s a gift from a guardian.”
171On one occasion the keepers of a black plum grove … the keepers of a bread-fruit grove … the keepers of a jack-fruit grove … the keepers of a palm grove … the keepers of a sugarcane field … the keepers of a gaub fruit grove gave a gaub fruit to some monks. The monks, thinking, “They have the authority to guard, but not to give away,” were afraid of wrongdoing and did not accept it. They told the Buddha. “There’s no offense if it’s a gift from a guardian.”
172On one occasion a monk borrowed a piece of wood belonging to the Sangha and used it to support the wall of his own dwelling. The monks accused him, saying, “You’re not a monastic anymore!” He became anxious and told the Buddha. “What were you thinking, monk?”
“I was borrowing it, Sir.”
“There’s no offense for one who is borrowing.”
173On one occasion a monk took water from the Sangha, intending to steal it. … took clay from the Sangha, intending to steal it. … took a pile of grass from the Sangha, intending to steal it. … He became anxious … “You have committed an offense entailing expulsion.”
174On one occasion a monk set fire to a pile of grass belonging to the Sangha, intending to steal. He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”
175On one occasion a monk took a bed from the Sangha, intending to steal it. … He became anxious … “You have committed an offense entailing expulsion.”
176On one occasion a monk took a bench from the Sangha, intending to steal it … a mattress from the Sangha … a pillow from the Sangha … a door from the Sangha … a window from the Sangha … took a rafter from the Sangha, intending to steal it. … He became anxious … “You have committed an offense entailing expulsion.”
177At one time the monks used elsewhere the furniture belonging to a certain lay follower. That lay follower complained and criticized them, “How can the Venerables use furniture where it doesn’t belong?” They told the Buddha.
“You shouldn’t use furniture where it doesn’t belong. If you do, you commit an offense of wrong conduct.”
178Soon afterwards, being afraid of wrongdoing, the monks did not take any furniture to the observance-day hall or to meetings, and they sat down on the bare ground. They became dirty, as did their robes. They told the Buddha.
“I allow you to borrow.”
179On one occasion at Campā, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said, “The Venerable wants to drink the triple pungent congee.” When it was ready, she took it away and ate it herself. When Thullanandā found out about this, she accused her, saying, “You’re not a monastic anymore!” She became anxious … She then told the nuns, who in turn told the monks, who then told the Buddha. “There’s no offense entailing expulsion, but there’s an offense entailing confession for lying in full awareness.”
180On one occasion in Rājagaha, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said, “The Venerable wants a honey-ball.” When it was ready, she took it away and ate it herself. When Thullanandā found out about this, she accused her, saying, “You’re not a monastic anymore!” She became anxious … “There’s no offense entailing expulsion, but there’s an offense entailing confession for lying in full awareness.”
181At that time there was a householder in Vesāli who was a supporter of Venerable Ajjuka and who had two children living with him, a son and a nephew. He said to Ajjuka, “Sir, please assign my property to the one of these two boys who has faith and confidence.”
It turned out that the householder’s nephew had faith and confidence, and so Ajjuka assigned the property to him. He then established a household with that wealth and made a gift.
The householder’s son then said to Venerable Ānanda:
“Who is the father’s heir, Venerable Ānanda, the son or the nephew?”
“The son is the father’s heir.”
“Sir, Venerable Ajjuka has assigned our wealth to our housemate.”
“Venerable Ajjuka is not a monastic anymore.”
Ajjuka then said to Ānanda, “Ānanda, please do a proper investigation.”
On that occasion Venerable Upāli was siding with Ajjuka, and he said to Ānanda, “Ānanda, when one is asked by the owner to assign a property to so-and-so and one does as asked, what has one committed?”
“One hasn’t committed anything, Sir, not even an act of wrong conduct.”
“Venerable Ajjuka was asked by the owner to assign his property to so-and-so, which he did. There’s no offense for Venerable Ajjuka.”
182At that time a family in Benares that supported Venerable Pilindavaccha was harassed by criminals. Two of their children were kidnapped. Soon afterwards Pilindavaccha brought those children back by his supernormal powers and put them in a stilt house.
When people saw those children, they said, “This is the greatness of Venerable Pilindavaccha’s supernormal powers,” and they gained confidence in him.
But the monks complained and criticized him, “How could Venerable Pilindavaccha bring back children who had been kidnapped by criminals?” They told the Buddha.
“There’s no offense for someone who uses their supernormal powers.”
183At that time the two monks Paṇḍaka and Kapila were friends. One was staying in a village and one at Kosambī. Then, while one of them was traveling from that village to Kosambī, he had to cross a river. As he did so, a lump of fat that had escaped from the hands of a pork-butcher stuck to his foot. He grabbed it, thinking, “I’ll give it to the owners.” But the owners accused him, saying, “You’re not a monastic anymore!”
Just then a woman cowherd who had seen him crossing said, “Come, Sir, have sexual intercourse.” Thinking he was no longer a monastic, he had sexual intercourse with her. When he arrived at Kosambī, he told the monks, who in turn told the Buddha. “There’s no offense entailing expulsion for stealing, but there’s an offense entailing expulsion for having sexual intercourse.”
184At that time a monk at Sāgalā who was a student of Venerable Daḷhika was plagued by lust. He stole a turban from a shopkeeper and said to Daḷhika, “Sir, I’m not a monastic anymore. I’ll disrobe.”
“But what have you done?” He told him. Venerable Daḷhika had the turban brought and valued. It was worth less than five māsaka coins. Saying, “There’s no offense entailing expulsion,” he gave a teaching. And that monk was delighted.
375The second offense entailing expulsion is finished.
1p_1V_191, msdiv84Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṁ upagacchiṁsu. Āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṁ karitvā vassaṁ upagacchi. Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṁ pakkamiṁsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṁ vasi, tattha hemantaṁ, tattha gimhaṁ.
Atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. Dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi. Dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. Tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi. Tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
2p_1V_192Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi: "yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. Ahaṁ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo. Yannūnāhaṁ sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ kareyyan"ti.
3p_1V_193Atha kho āyasmā dhaniyo kumbhakāraputto sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ karitvā tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṁ kuṭikaṁ paci. Sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā, seyyathāpi indagopako. Seyyathāpi nāma kiṅkaṇikasaddo; evamevaṁ tassā kuṭikāya saddo ahosi.
4p_1V_194, msdiv85Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ gijjhakūṭā pabbatā orohanto addasa taṁ kuṭikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ. Disvāna bhikkhū āmantesi:
"Kiṁ etaṁ, bhikkhave, abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ, seyyathāpi indagopako"ti?
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Vigarahi buddho bhagavā:
"Ananucchavikaṁ, bhikkhave, tassa moghapurisassa ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṁ kuṭikaṁ karissati. Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati. Gacchathetaṁ, bhikkhave, kuṭikaṁ bhindatha. Mā pacchimā janatā pāṇesu pātabyataṁ āpajji.
Na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā. Yo kareyya, āpatti dukkaṭassā"ti.
"Evaṁ, bhante"ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā taṁ kuṭikaṁ bhindiṁsu.
Atha kho āyasmā dhaniyo kumbhakāraputto te bhikkhū etadavoca: "Kissa me tumhe, āvuso, kuṭikaṁ bhindathā"ti?
"Bhagavā, āvuso, bhedāpetī"ti.
"Bhindathāvuso, sace dhammassāmī bhedāpetī"ti.
5p_1V_195, msdiv86Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi: "yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Atthi ca me dārugahe gaṇako sandiṭṭho. Yannūnāhaṁ dārugahe gaṇakaṁ dārūni yācitvā dārukuṭikaṁ kareyyan"ti.
6p_1V_196Atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca: "yāvatatiyakaṁ kho me, āvuso, gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Dehi me, āvuso, dārūni. Icchāmi dārukuṭikaṁ kātun"ti.
"Natthi, bhante, tādisāni dārūni yānāhaṁ ayyassa dadeyyaṁ. Atthi, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni. Sace tāni dārūni rājā dāpeti harāpetha, bhante"ti.
"Dinnāni, āvuso, raññā"ti.
7p_1V_197Atha kho dārugahe gaṇakassa etadahosi: "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Rājāpimesaṁ abhippasanno. Nārahati adinnaṁ dinnanti vattun"ti. Atha kho dārugahe gaṇako āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca: "harāpetha, bhante"ti. Atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṁ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṁ akāsi.
8p_1V_198, msdiv87Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca: "Yāni tāni, bhaṇe, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni kahaṁ tāni dārūnī"ti?
Tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī"ti.
9p_1V_199Atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi— "Kathañhi nāma devo devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī"ti.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca: "Saccaṁ kira devena devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī"ti?
"Ko evamāhā"ti?
"Dārugahe gaṇako, devā"ti.
"Tena hi, brāhmaṇa, dārugahe gaṇakaṁ āṇāpehī"ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṁ bandhaṁ āṇāpesi.
10p_1V_200Addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṁ bandhaṁ niyyamānaṁ. Disvāna dārugahe gaṇakaṁ etadavoca: "Kissa tvaṁ, āvuso, bandho niyyāsī"ti?
"Tesaṁ, bhante, dārūnaṁ kiccā"ti.
"Gacchāvuso, ahampi āgacchāmī"ti.
"Eyyāsi, bhante, purāhaṁ haññāmī"ti.
11p_1V_201, msdiv88Atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca:
"Saccaṁ kira mayā, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni ayyassa dinnānī"ti?
"Evaṁ, mahārājā"ti.
"Mayaṁ kho, bhante, rājāno nāma bahukiccā bahukaraṇīyā, datvāpi na sareyyāma; iṅgha, bhante, sarāpehī"ti.
"Sarasi tvaṁ, mahārāja, paṭhamābhisitto evarūpiṁ vācaṁ bhāsitā— ‘dinnaññeva samaṇabrāhmaṇānaṁ tiṇakaṭṭhodakaṁ paribhuñjantū’"ti.
"Sarāmahaṁ, bhante. Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā. Tesaṁ appamattakepi kukkuccaṁ uppajjati. Tesaṁ mayā sandhāya bhāsitaṁ, tañca kho araññe apariggahitaṁ. So tvaṁ, bhante, tena lesena dārūni adinnaṁ harituṁ maññasi. Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ haneyya vā bandheyya vā pabbājeyya vā. Gaccha, bhante, lomena tvaṁ muttosi. Māssu punapi evarūpaṁ akāsī"ti.
12p_1V_202Manussā ujjhāyanti khiyyanti vipācenti: "alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ. Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ. Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ. Apagatā ime sāmaññā, apagatā ime brahmaññā. Rājānampi ime vañcenti, kiṁ panaññe manusse"ti.
13p_1V_203Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma āyasmā dhaniyo kumbhakāraputto rañño dārūni adinnaṁ ādiyissatī"ti.
14p_1V_204Atha kho te bhikkhū āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ paṭipucchi:
"Saccaṁ kira tvaṁ, dhaniya, rañño dārūni adinnaṁ ādiyī"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā: "Ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, rañño dārūni adinnaṁ ādiyissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya; atha khvetaṁ, moghapurisa, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā"ti.
15p_1V_205Tena kho pana samayena aññataro purāṇavohāriko mahāmatto bhikkhūsu pabbajito bhagavato avidūre nisinno hoti. Atha kho bhagavā taṁ bhikkhuṁ etadavoca: "kittakena kho, bhikkhu, rājā māgadho seniyo bimbisāro coraṁ gahetvā hanati vā bandhati vā pabbājeti vā"ti?
"Pādena vā, bhagavā, pādārahena vā"ti. Tena kho pana samayena rājagahe pañcamāsako pādo hoti.
Atha kho bhagavā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ anekapariyāyena vigarahitvā dubbharatāya … pe … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
16p_1V_206, msdiv89"Yo pana bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyeyya, yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā— ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno ayampi pārājiko hoti asaṁvāso" ti.
17p_1V_207Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
18p_1V_208, msdiv90Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharitvā ārāmaṁ haritvā bhājesuṁ. Bhikkhū evamāhaṁsu— "mahāpuññattha tumhe, āvuso. Bahuṁ tumhākaṁ cīvaraṁ uppannan"ti.
"Kuto, āvuso, amhākaṁ puññaṁ, idāni mayaṁ rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharimhā"ti.
"Nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ. Kissa tumhe, āvuso, rajakabhaṇḍikaṁ avaharitthā"ti?
"Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ. Tañca kho gāme, no araññe"ti.
"Nanu, āvuso, tathevetaṁ hoti. Ananucchavikaṁ, āvuso, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tumhe, āvuso, rajakabhaṇḍikaṁ avaharissatha. Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya; atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā"ti.
Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
19p_1V_209Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi:
"Saccaṁ kira tumhe, bhikkhave, rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharitthā"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā: "Ananucchavikaṁ, moghapurisā, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tumhe, moghapurisā, rajakabhaṇḍikaṁ avaharissatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya; atha khvetaṁ, moghapurisā, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā"ti. Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya … pe … vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi … pe … evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
20p_1V_210, msdiv91"Yo pana bhikkhu gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyeyya, yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā— ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno ayampi pārājiko hoti asaṁvāso" ti.
21p_1V_211, msdiv92Yo panā'ti yo yādiso … pe …
bhikkhū'ti … pe … ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
22p_1V_212Gāmo nāma ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.
23p_1V_213Gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto.
24p_1V_214Araññaṁ nāma ṭhapetvā gāmañca gāmūpacārañca avasesaṁ araññaṁ nāma.
25p_1V_215Adinnaṁ nāma yaṁ adinnaṁ anissaṭṭhaṁ apariccattaṁ rakkhitaṁ gopitaṁ mamāyitaṁ parapariggahitaṁ. Etaṁ adinnaṁ nāma.
26p_1V_216Theyyasaṅkhātan'ti theyyacitto avāhāraṇacitto.
27p_1V_217Ādiyeyyā'ti ādiyeyya hareyya avahareyya iriyāpathaṁ vikopeyya ṭhānā cāveyya saṅketaṁ vītināmeyya.
28p_1V_218Yathārūpaṁ nāma pādaṁ vā pādārahaṁ vā atirekapādaṁ vā.
29p_1V_219Rājāno nāma pathabyārājā padesarājā maṇḍalikā antarabhogikā akkhadassā mahāmattā, ye vā pana chejjabhejjaṁ karontā anusāsanti. Ete rājāno nāma.
30p_1V_220Coro nāma yo pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ adinnaṁ theyyasaṅkhātaṁ ādiyati. Eso coro nāma.
31p_1V_221Haneyyuṁ vā'ti hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyuṁ.
32p_1V_222Bandheyyuṁ vā'ti rajjubandhanena vā andubandhanena vā saṅkhalikabandhanena vā gharabandhanena vā nagarabandhanena vā gāmabandhanena vā nigamabandhanena vā bandheyyuṁ, purisaguttiṁ vā kareyyuṁ.
33p_1V_223Pabbājeyyuṁ vā'ti gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṁ.
34p_1V_224Corosi bālosi mūḷhosi thenosī'ti paribhāso eso.
35p_1V_225Tathārūpaṁ nāma pādaṁ vā pādārahaṁ vā atirekapādaṁ vā.
36p_1V_226Ādiyamāno'ti ādiyamāno haramāno avāhāramāno iriyāpathaṁ vikopayamāno ṭhānā cāvayamāno saṅketaṁ vītināmayamāno.
37p_1V_227Ayampī'ti purimaṁ upādāya vuccati.
38p_1V_228Pārājiko hotī'ti seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya; evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— "pārājiko hotī"ti.
39p_1V_229Asaṁvāso'ti saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā. Eso saṁvāso nāma. So tena saddhiṁ natthi. Tena vuccati— "asaṁvāso"ti.
40p_1V_230, msdiv93Bhūmaṭṭhaṁ thalaṭṭhaṁ ākāsaṭṭhaṁ vehāsaṭṭhaṁ udakaṭṭhaṁ nāvaṭṭhaṁ yānaṭṭhaṁ bhāraṭṭhaṁ ārāmaṭṭhaṁ vihāraṭṭhaṁ khettaṭṭhaṁ vatthuṭṭhaṁ gāmaṭṭhaṁ araññaṭṭhaṁ udakaṁ dantapoṇaṁ vanappati haraṇakaṁ upanidhi suṅkaghātaṁ pāṇo apadaṁ dvipadaṁ catuppadaṁ bahuppadaṁ ocarako oṇirakkho saṁvidāvahāro saṅketakammaṁ nimittakammanti.
41p_1V_231, msdiv94Bhūmaṭṭhaṁ nāma bhaṇḍaṁ bhūmiyaṁ nikkhittaṁ hoti nikhātaṁ paṭicchannaṁ. Bhūmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati kudālaṁ vā piṭakaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Tattha jātakaṁ kaṭṭhaṁ vā lataṁ vā chindati, āpatti dukkaṭassa. Tattha paṁsuṁ khaṇati vā byūhati vā uddharati vā, āpatti dukkaṭassa. Kumbhiṁ āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Attano bhājanaṁ pavesetvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Attano bhājanagataṁ vā karoti muṭṭhiṁ vā chindati, āpatti pārājikassa.
Suttāruḷhaṁ bhaṇḍaṁ pāmaṅgaṁ vā kaṇṭhasuttakaṁ vā kaṭisuttakaṁ vā sāṭakaṁ vā veṭhanaṁ vā theyyacitto āmasati, āpatti dukkaṭassa.
Phandāpeti, āpatti thullaccayassa. Koṭiyaṁ gahetvā uccāreti, āpatti thullaccayassa. Ghaṁsanto nīharati, āpatti thullaccayassa. Antamaso kesaggamattampi kumbhimukhā moceti, āpatti pārājikassa.
Sappiṁ vā telaṁ vā madhuṁ vā phāṇitaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto ekena payogena pivati, āpatti pārājikassa. Tattheva bhindati vā chaḍḍeti vā jhāpeti vā aparibhogaṁ vā karoti, āpatti dukkaṭassa.
42p_1V_232, msdiv95Thalaṭṭhaṁ nāma bhaṇḍaṁ thale nikkhittaṁ hoti. Thalaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
43p_1V_233, msdiv96Ākāsaṭṭhaṁ nāma bhaṇḍaṁ ākāsagataṁ hoti. Moro vā kapiñjaro vā tittiro vā vaṭṭako vā, sāṭakaṁ vā veṭhanaṁ vā hiraññaṁ vā suvaṇṇaṁ vā chijjamānaṁ patati. Ākāsaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Gamanaṁ upacchindati, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
44p_1V_234, msdiv97Vehāsaṭṭhaṁ nāma bhaṇḍaṁ vehāsagataṁ hoti. Mañce vā pīṭhe vā cīvaravaṁse vā cīvararajjuyā vā bhittikhile vā nāgadante vā rukkhe vā laggitaṁ hoti, antamaso pattādhārakepi. Vehāsaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
45p_1V_235, msdiv98Udakaṭṭhaṁ nāma bhaṇḍaṁ udake nikkhittaṁ hoti. Udakaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Nimujjati vā ummujjati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Tattha jātakaṁ uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bhisaṁ vā macchaṁ vā kacchapaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
46p_1V_236, msdiv99Nāvā nāma yāya tarati. Nāvaṭṭhaṁ nāma bhaṇḍaṁ nāvāya nikkhittaṁ hoti. "Nāvaṭṭhaṁ bhaṇḍaṁ avaharissāmī"ti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Nāvaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Bandhanaṁ moceti, āpatti dukkaṭassa. Bandhanaṁ mocetvā āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Uddhaṁ vā adho vā tiriyaṁ vā antamaso kesaggamattampi saṅkāmeti, āpatti pārājikassa.
47p_1V_237, msdiv100Yānaṁ nāma vayhaṁ ratho sakaṭaṁ sandamānikā. Yānaṭṭhaṁ nāma bhaṇḍaṁ yāne nikkhittaṁ hoti. Yānaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Yānaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
48p_1V_238, msdiv101Bhāro nāma sīsabhāro khandhabhāro kaṭibhāro olambako. Sīse bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṁ oropeti, āpatti pārājikassa. Khandhe bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Kaṭiṁ oropeti, āpatti pārājikassa. Kaṭiyā bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Hatthena gaṇhāti, āpatti pārājikassa. Hatthe bhāraṁ theyyacitto bhūmiyaṁ nikkhipati, āpatti pārājikassa. Theyyacitto bhūmito gaṇhāti, āpatti pārājikassa.
49p_1V_239, msdiv102Ārāmo nāma pupphārāmo phalārāmo. Ārāmaṭṭhaṁ nāma bhaṇḍaṁ ārāme catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ. Ārāmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Ārāmaṁ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa. Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa. Dhammaṁ caranto parajjati, āpatti thullaccayassa.
50p_1V_240, msdiv103Vihāraṭṭhaṁ nāma bhaṇḍaṁ vihāre catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ. Vihāraṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Vihāraṁ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa. Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa. Dhammaṁ caranto parajjati, āpatti thullaccayassa.
51p_1V_241, msdiv104Khettaṁ nāma yattha pubbaṇṇaṁ vā aparaṇṇaṁ vā jāyati. Khettaṭṭhaṁ nāma bhaṇḍaṁ khette catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ. Khettaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti, dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Tattha jātakaṁ pubbaṇṇaṁ vā aparaṇṇaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Khettaṁ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa. Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa. Dhammaṁ caranto parajjati, āpatti thullaccayassa.
Khīlaṁ vā rajjuṁ vā vatiṁ vā mariyādaṁ vā saṅkāmeti, āpatti dukkaṭassa. Ekaṁ payogaṁ anāgate, āpatti thullaccayassa. Tasmiṁ payoge āgate, āpatti pārājikassa.
52p_1V_242, msdiv105Vatthu nāma ārāmavatthu vihāravatthu. Vatthuṭṭhaṁ nāma bhaṇḍaṁ vatthusmiṁ catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ. Vatthuṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Vatthuṁ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa. Dhammaṁ caranto parajjati, āpatti thullaccayassa.
Khīlaṁ vā rajjuṁ vā vatiṁ vā pākāraṁ vā saṅkāmeti, āpatti dukkaṭassa. Ekaṁ payogaṁ anāgate āpatti thullaccayassa. Tasmiṁ payoge āgate āpatti pārājikassa.
53p_1V_243, msdiv106Gāmaṭṭhaṁ nāma bhaṇḍaṁ gāme catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ. Gāmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
54p_1V_244, msdiv107Araññaṁ nāma yaṁ manussānaṁ pariggahitaṁ hoti, taṁ araññaṁ. Araññaṭṭhaṁ nāma bhaṇḍaṁ araññe catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ. Araññaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Tattha jātakaṁ kaṭṭhaṁ vā lataṁ vā tiṇaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
55p_1V_245, msdiv108Udakaṁ nāma bhājanagataṁ vā hoti pokkharaṇiyā vā taḷāke vā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Attano bhājanaṁ pavesetvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ udakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Attano bhājanagataṁ karoti, āpatti pārājikassa. Mariyādaṁ bhindati, āpatti dukkaṭassa.
Mariyādaṁ bhinditvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti pārājikassa. Atirekamāsakaṁ vā ūnapañcamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti thullaccayassa. Māsakaṁ vā ūnamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti dukkaṭassa.
56p_1V_246, msdiv109Dantapoṇaṁ nāma chinnaṁ vā acchinnaṁ vā. Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
57p_1V_247, msdiv110Vanappati nāma yo manussānaṁ pariggahito hoti rukkho paribhogo. Theyyacitto chindati, pahāre pahāre āpatti dukkaṭassa. Ekaṁ pahāraṁ anāgate, āpatti thullaccayassa. Tasmiṁ pahāre āgate, āpatti pārājikassa.
58p_1V_248, msdiv111Haraṇakaṁ nāma aññassa haraṇakaṁ bhaṇḍaṁ. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Sahabhaṇḍahārakaṁ padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
Patitaṁ bhaṇḍaṁ gahessāmīti pātāpeti, āpatti dukkaṭassa. Patitaṁ bhaṇḍaṁ pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
59p_1V_249, msdiv112Upanidhi nāma upanikkhittaṁ bhaṇḍaṁ. Dehi me bhaṇḍanti vuccamāno nāhaṁ gaṇhāmīti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṁ dassatīti dhuraṁ nikkhipati, āpatti pārājikassa. Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
60p_1V_250, msdiv113Suṅkaghātaṁ nāma raññā ṭhapitaṁ hoti pabbatakhaṇḍe vā nadītitthe vā gāmadvāre vā— "atra paviṭṭhassa suṅkaṁ gaṇhantū"ti. Tatra pavisitvā rājaggaṁ bhaṇḍaṁ pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Paṭhamaṁ pādaṁ suṅkaghātaṁ atikkāmeti, āpatti thullaccayassa. Dutiyaṁ pādaṁ atikkāmeti, āpatti pārājikassa.
Antosuṅkaghāte ṭhito bahisuṅkaghātaṁ pāteti, āpatti pārājikassa.
Suṅkaṁ pariharati, āpatti dukkaṭassa.
61p_1V_251, msdiv114Pāṇo nāma manussapāṇo vuccati. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
62p_1V_252Apadaṁ nāma ahi macchā. Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
63p_1V_253, msdiv115Dvipadaṁ nāma manussā, pakkhajātā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa.
Ṭhānā cāveti, āpatti pārājikassa. Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
64p_1V_254, msdiv116Catuppadaṁ nāma— hatthī assā oṭṭhā goṇā gadrabhā pasukā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. Dutiyaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. Tatiyaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa. Catutthaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
65p_1V_255, msdiv117Bahuppadaṁ nāma— vicchikā satapadī uccāliṅgapāṇakā. Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
Padasā nessāmīti saṅkāmeti, pade pade āpatti thullaccayassa. Pacchimaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
66p_1V_256, msdiv118Ocarako nāma bhaṇḍaṁ ocaritvā ācikkhati— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So taṁ bhaṇḍaṁ avāhārati, āpatti ubhinnaṁ pārājikassa.
67p_1V_257Oṇirakkho nāma āhaṭaṁ bhaṇḍaṁ gopento pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
68p_1V_258Saṁvidāvahāro nāma sambahulā saṁvidahitvā eko bhaṇḍaṁ avāhārati, āpatti sabbesaṁ pārājikassa.
69p_1V_259, msdiv119Saṅketakammaṁ nāma saṅketaṁ karoti— "purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā tena saṅketena taṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. Tena saṅketena taṁ bhaṇḍaṁ avāhārati, āpatti ubhinnaṁ pārājikassa. Taṁ saṅketaṁ pure vā pacchā vā taṁ bhaṇḍaṁ avāhārati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.
70p_1V_260, msdiv120Nimittakammaṁ nāma nimittaṁ karoti. Akkhiṁ vā nikhaṇissāmi bhamukaṁ vā ukkhipissāmi sīsaṁ vā ukkhipissāmi, tena nimittena taṁ bhaṇḍaṁ avaharāti, āpatti dukkaṭassa. Tena nimittena taṁ bhaṇḍaṁ avāhārati, āpatti ubhinnaṁ pārājikassa. Taṁ nimittaṁ pure vā pacchā vā taṁ bhaṇḍaṁ avāhārati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.
71p_1V_261, msdiv121Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So taṁ maññamāno taṁ avāhārati, āpatti ubhinnaṁ pārājikassa.
72p_1V_262Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So taṁ maññamāno aññaṁ avāhārati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.
73p_1V_263Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So aññaṁ maññamāno taṁ avāhārati, āpatti ubhinnaṁ pārājikassa.
74p_1V_264Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So aññaṁ maññamāno aññaṁ avāhārati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.
75p_1V_265Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmassa pāvada— ‘itthannāmo itthannāmassa pāvadatu— itthannāmo itthannāmaṁ bhaṇḍaṁ avāhāratū’"ti, āpatti dukkaṭassa. So itarassa āroceti, āpatti dukkaṭassa. Avahārako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. So taṁ bhaṇḍaṁ avāhārati, āpatti sabbesaṁ pārājikassa.
76p_1V_266Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmassa pāvada— ‘itthannāmo itthannāmassa pāvadatu— itthannāmo itthannāmaṁ bhaṇḍaṁ avāhāratū’"ti, āpatti dukkaṭassa. So aññaṁ āṇāpeti, āpatti dukkaṭassa. Avahārako paṭiggaṇhāti, āpatti dukkaṭassa. So taṁ bhaṇḍaṁ avāhārati, mūlaṭṭhassa anāpatti. Āṇāpakassa ca avahārakassa ca āpatti pārājikassa.
77p_1V_267Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So gantvā puna paccāgacchati— "nāhaṁ sakkomi taṁ bhaṇḍaṁ avaharitun"ti. So puna āṇāpeti— "yadā sakkosi tadā taṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So taṁ bhaṇḍaṁ avāhārati, āpatti ubhinnaṁ pārājikassa.
78p_1V_268Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī na sāveti— "mā avaharī"ti. So taṁ bhaṇḍaṁ avāhārati, āpatti ubhinnaṁ pārājikassa.
79p_1V_269Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti— "mā avaharī"ti. So "āṇatto ahaṁ tayā"ti, taṁ bhaṇḍaṁ avāhārati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.
80p_1V_270Bhikkhu bhikkhuṁ āṇāpeti— "itthannāmaṁ bhaṇḍaṁ avaharā"ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti— "mā avaharī"ti. So "sādhū"ti? Oramati, ubhinnaṁ anāpatti.
81p_1V_271, msdiv122Pañcahi ākārehi adinnaṁ ādiyantassa āpatti pārājikassa— parapariggahitañca hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
82p_1V_272, msdiv123Pañcahi ākārehi adinnaṁ ādiyantassa āpatti thullaccayassa— parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti thullaccayassa.
83p_1V_273, msdiv124Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. Parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.
84p_1V_274, msdiv125Chahi ākārehi adinnaṁ ādiyantassa āpatti pārājikassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṁ, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.
85p_1V_275, msdiv126Chahi ākārehi adinnaṁ ādiyantassa āpatti thullaccayassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṁ, lahuko ca hoti parikkhāro atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti thullaccayassa.
86p_1V_276, msdiv127Chahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṁ, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.
87p_1V_277, msdiv128Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṁ hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.
88p_1V_278, msdiv129Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṁ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.
89p_1V_279, msdiv130Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṁ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṁ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.
90p_1V_280, msdiv131Anāpatti— sasaññissa, vissāsaggāhe, tāvakālike, petapariggahe, tiracchānagatapariggahe, paṁsukūlasaññissa, ummattakassa, khittacittassa vedanāṭṭassa ādikammikassāti.
91p_1V_281Adinnādānamhi paṭhamabhāṇavāro niṭṭhito.
2.1 Vinītavatthuuddānagāthā
92p_1V_282Rajakehi pañca akkhātā,
caturo attharaṇehi ca;
Andhakārena ve pañca,
pañca hāraṇakena ca.
93p_1V_283Niruttiyā pañca akkhātā,
vātehi apare duve;
Asambhinne kusāpāto,
jantaggena sahā dasa.
94p_1V_284Vighāsehi pañca akkhātā,
pañca ceva amūlakā;
Dubbhikkhe kuramaṁsañca,
pūvasakkhalimodakā.
95p_1V_285Chaparikkhārathavikā,
bhisivaṁsā na nikkhame;
Khādanīyañca vissāsaṁ,
sasaññāyapare duve.
96p_1V_286Satta nāvaharāmāti,
satta ceva avāharuṁ;
saṅghassa avaharuṁ satta,
pupphehi apare duve.
97p_1V_287Tayo ca vuttavādino,
maṇi tīṇi atikkame;
Sūkarā ca migā macchā,
yānañcāpi pavattayi.
98p_1V_288Duve pesī duve dārū,
paṁsukūlaṁ duve dakā;
Anupubbavidhānena,
tadañño na paripūrayi.
99p_1V_289Sāvatthiyā caturo muṭṭhī,
dve vighāsā duve tiṇā;
saṅghassa bhājayuṁ satta,
satta ceva assāmikā.
100p_1V_290Dārudakā mattikā dve tiṇāni,
saṅghassa satta avahāsi seyyaṁ;
Sassāmikaṁ na cāpi nīhareyya,
Hareyya sassāmikaṁ tāvakālikaṁ.
101p_1V_291Campā rājagahe ceva,
vesāliyā ca ajjuko;
Bārāṇasī ca kosambī,
sāgalā daḷhikena cāti.
2.2 Vinītavatthu
102p_1V_292, msdiv132Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avahariṁsu. Tesaṁ kukkuccaṁ ahosi— "bhagavatā sikkhāpadaṁ paññattaṁ. Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā"ti. Bhagavato etamatthaṁ ārocesuṁ. "Āpattiṁ tumhe, bhikkhave, āpannā pārājikan"ti. (1)
103p_1V_293Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacittaṁ uppādesi. Tassa kukkuccaṁ ahosi— "bhagavatā sikkhāpadaṁ paññattaṁ, kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno"ti? Bhagavato etamatthaṁ ārocesi. "Anāpatti, bhikkhu, cittuppāde"ti. (2)
104p_1V_294Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto āmasi. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā"ti. (3)
105p_1V_295Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto phandāpesi. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. Āpatti thullaccayassā"ti. (4)
106p_1V_296Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto ṭhānā cāvesi. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (5)
107p_1V_297, msdiv133Tena kho pana samayena aññataro piṇḍacāriko bhikkhu mahagghaṁ uttarattharaṇaṁ passitvā theyyacittaṁ uppādesi … pe … theyyacitto āmasi … pe … theyyacitto phandāpesi … pe … theyyacitto ṭhānā cāvesi. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (6 –9)
108p_1V_298, msdiv134Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṁ passitvā nimittaṁ akāsi— "rattiṁ avaharissāmī"ti. So taṁ maññamāno taṁ avahari … pe … taṁ maññamāno aññaṁ avahari … pe … aññaṁ maññamāno taṁ avahari … pe … aññaṁ maññamāno aññaṁ avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (10 –13)
109p_1V_299Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṁ passitvā nimittaṁ akāsi— "rattiṁ avaharissāmī"ti. So taṁ maññamāno attano bhaṇḍaṁ avahari. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā"ti. (14)
110p_1V_300Tena kho pana samayena aññataro bhikkhu aññassa bhaṇḍaṁ haranto sīse bhāraṁ theyyacitto āmasi … pe … theyyacitto phandāpesi … pe … theyyacitto khandhaṁ oropesi … pe … khandhe bhāraṁ theyyacitto āmasi … pe … theyyacitto phandāpesi … pe … theyyacitto kaṭiṁ oropesi … pe … kaṭiyā bhāraṁ theyyacitto āmasi … pe … theyyacitto phandāpesi … pe … theyyacitto hatthena aggahesi … pe … hatthe bhāraṁ theyyacitto bhūmiyaṁ nikkhipi … pe … theyyacitto bhūmito aggahesi. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (15 –25)
111p_1V_301, msdiv135Tena kho pana samayena aññataro bhikkhu ajjhokāse cīvaraṁ pattharitvā vihāraṁ pāvisi. Aññataro bhikkhu— "māyidaṁ cīvaraṁ nassī"ti, paṭisāmesi. So nikkhamitvā taṁ bhikkhuṁ pucchi— "āvuso, mayhaṁ cīvaraṁ kena avahaṭan"ti? So evamāha— "Mayā avahaṭan"ti. "So taṁ ādiyi, assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … . Bhagavato etamatthaṁ ārocesi.
"Kiṁcitto tvaṁ, bhikkhū"ti?
"Niruttipatho ahaṁ, bhagavā"ti.
"Anāpatti, bhikkhu, niruttipathe"ti. (26)
112p_1V_302Tena kho pana samayena aññataro bhikkhu pīṭhe cīvaraṁ nikkhipitvā. Pīṭhe nisīdanaṁ nikkhipitvā … heṭṭhāpīṭhe pattaṁ nikkhipitvā vihāraṁ pāvisi. Aññataro bhikkhu— "māyaṁ patto nassī"ti paṭisāmesi. So nikkhamitvā taṁ bhikkhuṁ pucchi— "āvuso, mayhaṁ patto kena avahaṭo"ti? So evamāha— "Mayā avahaṭo"ti. So taṁ ādiyi, "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, niruttipathe"ti. (27 –29)
113p_1V_303Tena kho pana samayena aññatarā bhikkhunī vatiyā cīvaraṁ pattharitvā vihāraṁ pāvisi. Aññatarā bhikkhunī— "māyidaṁ cīvaraṁ nassī"ti paṭisāmesi. Sā nikkhamitvā taṁ bhikkhuniṁ pucchi— "ayye, mayhaṁ cīvaraṁ kena avahaṭan"ti? Sā evamāha— "Mayā avahaṭan"ti. "Sā taṁ ādiyi, assamaṇīsi tvan"ti. Tassā kukkuccaṁ ahosi … pe … . Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. Bhikkhunīyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "anāpatti, bhikkhave, niruttipathe"ti. (30)
114p_1V_304, msdiv136Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṁ sāṭakaṁ passitvā sāmikānaṁ dassāmīti, aggahesi. Sāmikā taṁ bhikkhuṁ codesuṁ— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe …
"kiṁcitto tvaṁ, bhikkhū"ti?
"Atheyyacitto ahaṁ, bhagavā"ti.
"Anāpatti, bhikkhu, atheyyacittassā"ti. (31)
115p_1V_305Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṁ veṭhanaṁ passitvā— "pure sāmikā passantī"ti theyyacitto aggahesi. Sāmikā taṁ bhikkhuṁ codesuṁ— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (32)
116p_1V_306, msdiv137Tena kho pana samayena aññataro bhikkhu susānaṁ gantvā abhinne sarīre paṁsukūlaṁ aggahesi. Tasmiñca sarīre peto adhivattho hoti. Atha kho so peto taṁ bhikkhuṁ etadavoca: "mā, bhante, mayhaṁ sāṭakaṁ aggahesī"ti. So bhikkhu anādiyanto agamāsi. Atha kho taṁ sarīraṁ uṭṭhahitvā tassa bhikkhuno piṭṭhito piṭṭhito anubandhi. Atha kho so bhikkhu vihāraṁ pavisitvā dvāraṁ thakesi. Atha kho taṁ sarīraṁ tattheva paripati. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, abhinne sarīre paṁsukūlaṁ gahetabbaṁ. Yo gaṇheyya, āpatti dukkaṭassā"ti. (33)
117p_1V_307, msdiv138Tena kho pana samayena aññataro bhikkhu saṅghassa cīvare bhājīyamāne theyyacitto kusaṁ saṅkāmetvā cīvaraṁ aggahesi. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (34)
118p_1V_308, msdiv139Tena kho pana samayena āyasmā ānando jantāghare aññatarassa bhikkhuno antaravāsakaṁ attano maññamāno nivāsesi. Atha kho so bhikkhu āyasmantaṁ ānandaṁ etadavoca: "Kissa me tvaṁ, āvuso ānanda, antaravāsakaṁ nivāsesī"ti?
"Sakasaññī ahaṁ, āvuso"ti.
Bhagavato etamatthaṁ ārocesuṁ. "Anāpatti, bhikkhave, sakasaññissā"ti. (35)
119p_1V_309, msdiv140Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā sīhavighāsaṁ passitvā pacāpetvā paribhuñjiṁsu. Tesaṁ kukkuccaṁ ahosi … pe … "anāpatti, bhikkhave, sīhavighāse"ti. (36)
120p_1V_310Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā byagghavighāsaṁ passitvā … dīpivighāsaṁ passitvā … taracchavighāsaṁ passitvā … kokavighāsaṁ passitvā pacāpetvā paribhuñjiṁsu. Tesaṁ kukkuccaṁ ahosi … pe … "anāpatti, bhikkhave, tiracchānagatapariggahe"ti. (37 –40)
121p_1V_311, msdiv141Tena kho pana samayena aññataro bhikkhu saṅghassa odane bhājīyamāne— "aparassa bhāgaṁ dehī"ti amūlakaṁ aggahesi. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. Āpatti sampajānamusāvāde pācittiyassā"ti. (41)
122p_1V_312Tena kho pana samayena aññataro bhikkhu saṅghassa khādanīye bhājīyamāne … saṅghassa pūve bhājīyamāne … saṅghassa ucchumhi bhājīyamāne … saṅghassa timbarūsake bhājīyamāne— "aparassa bhāgaṁ dehī"ti amūlakaṁ aggahesi. Tassa kukkuccaṁ ahosi … pe … . "Anāpatti, bhikkhu, pārājikassa. Āpatti sampajānamusāvāde pācittiyassā"ti. (42 –45)
123p_1V_313, msdiv142Tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṁ pavisitvā pattapūraṁ odanaṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (46)
124p_1V_314Tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṁ pavisitvā pattapūraṁ maṁsaṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (47)
125p_1V_315Tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṁ pavisitvā pattapūraṁ pūvaṁ theyyacitto avahari … pe … pattapūrā sakkhaliyo theyyacitto avahari … pe … pattapūre modake theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (48 –50)
126p_1V_316, msdiv143Tena kho pana samayena aññataro bhikkhu divā parikkhāraṁ passitvā nimittaṁ akāsi— "rattiṁ avaharissāmī"ti. So taṁ maññamāno taṁ avahari … pe … taṁ maññamāno aññaṁ avahari … pe … aññaṁ maññamāno taṁ avahari … pe … aññaṁ maññamāno aññaṁ avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (51 –54)
127p_1V_317Tena kho pana samayena aññataro bhikkhu divā parikkhāraṁ passitvā nimittaṁ akāsi— "rattiṁ avaharissāmī"ti. So taṁ maññamāno attano parikkhāraṁ avahari. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā"ti. (55)
128p_1V_318, msdiv144Tena kho pana samayena aññataro bhikkhu pīṭhe thavikaṁ passitvā— "ito gaṇhanto pārājiko bhavissāmī"ti saha pīṭhakena saṅkāmetvā aggahesi. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (56)
129p_1V_319Tena kho pana samayena aññataro bhikkhu saṅghassa bhisiṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (57)
130p_1V_320, msdiv145Tena kho pana samayena aññataro bhikkhu cīvaravaṁse cīvaraṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (58)
131p_1V_321Tena kho pana samayena aññataro bhikkhu vihāre cīvaraṁ avaharitvā— "ito nikkhamanto pārājiko bhavissāmī"ti vihārā na nikkhami … pe … bhagavato etamatthaṁ ārocesuṁ. "Nikkhami vā so, bhikkhave, moghapuriso na vā nikkhami, āpatti pārājikassā"ti. (59)
132p_1V_322, msdiv146Tena kho pana samayena dve bhikkhū sahāyakā honti. Eko bhikkhu gāmaṁ piṇḍāya pāvisi. Dutiyo bhikkhu saṅghassa khādanīye bhājīyamāne sahāyakassa bhāgaṁ gahetvā tassa vissasanto paribhuñji. So jānitvā taṁ codesi— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe …
"kiṁcitto tvaṁ, bhikkhū"ti?
"Vissāsaggāho ahaṁ, bhagavā"ti.
"Anāpatti, bhikkhu, vissāsaggāhe"ti. (60)
133p_1V_323, msdiv147Tena kho pana samayena sambahulā bhikkhū cīvarakammaṁ karonti. saṅghassa khādanīye bhājīyamāne sabbesaṁ paṭivisā āharitvā upanikkhittā honti. Aññataro bhikkhu aññatarassa bhikkhuno paṭivisaṁ attano maññamāno paribhuñji. So jānitvā taṁ codesi— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe …
"kiṁcitto tvaṁ, bhikkhū"ti?
"Sakasaññī ahaṁ, bhagavā"ti.
"Anāpatti, bhikkhu, sakasaññissā"ti. (61)
134p_1V_324Tena kho pana samayena sambahulā bhikkhū cīvarakammaṁ karonti. saṅghassa khādanīye bhājīyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno paṭiviso āharitvā upanikkhitto hoti. Pattasāmiko bhikkhu attano maññamāno paribhuñji. So jānitvā taṁ codesi— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, sakasaññissā"ti. (62)
135p_1V_325, msdiv148Tena kho pana samayena ambacorakā ambaṁ pātetvā bhaṇḍikaṁ ādāya agamaṁsu. Sāmikā te corake anubandhiṁsu. Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu. Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu. Sāmikā te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … bhagavato etamatthaṁ ārocesuṁ.
"Kiṁcittā tumhe, bhikkhave"ti?
"Paṁsukūlasaññino mayaṁ, bhagavā"ti.
"Anāpatti, bhikkhave, paṁsukūlasaññissā"ti. (63)
136p_1V_326Tena kho pana samayena jambucorakā … labujacorakā … panasacorakā … tālapakkacorakā … ucchucorakā … timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṁ ādāya agamaṁsu. Sāmikā te corake anubandhiṁsu. Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu. Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu. Sāmikā te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … "anāpatti, bhikkhave, paṁsukūlasaññissā"ti. (64 –69)
137p_1V_327Tena kho pana samayena ambacorakā ambaṁ pātetvā bhaṇḍikaṁ ādāya agamaṁsu. Sāmikā te corake anubandhiṁsu. Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu. Bhikkhū— "pure sāmikā passantī"ti, theyyacittā paribhuñjiṁsu. Sāmikā te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … "āpattiṁ tumhe, bhikkhave, āpannā pārājikan"ti. (70)
138p_1V_328Tena kho pana samayena jambucorakā … labujacorakā … panasacorakā … tālapakkacorakā … ucchucorakā … timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṁ ādāya agamaṁsu. Sāmikā te corake anubandhiṁsu. Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu. Bhikkhū— "pure sāmikā passantī"ti, theyyacittā paribhuñjiṁsu. Sāmikā te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … "āpattiṁ tumhe, bhikkhave, āpannā pārājikan"ti. (71 –76)
139p_1V_329Tena kho pana samayena aññataro bhikkhu saṅghassa ambaṁ theyyacitto avahari … saṅghassa jambuṁ … saṅghassa labujaṁ … saṅghassa panasaṁ … saṅghassa tālapakkaṁ … saṅghassa ucchuṁ … saṅghassa timbarūsakaṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (77 –83)
140p_1V_330, msdiv149Tena kho pana samayena aññataro bhikkhu pupphārāmaṁ gantvā ocitaṁ pupphaṁ pañcamāsagghanakaṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (84)
141p_1V_331Tena kho pana samayena aññataro bhikkhu pupphārāmaṁ gantvā pupphaṁ ocinitvā pañcamāsagghanakaṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (85)
142p_1V_332, msdiv150Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchanto aññataraṁ bhikkhuṁ etadavoca: "āvuso, tuyhaṁ upaṭṭhākakulaṁ vutto vajjemī"ti. So gantvā ekaṁ sāṭakaṁ āharāpetvā attanā paribhuñji. So jānitvā taṁ codesi— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa.
Na ca, bhikkhave, vutto vajjemīti vattabbo. Yo vadeyya, āpatti dukkaṭassā"ti. (86)
143p_1V_333Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchati. Aññataro bhikkhu taṁ bhikkhuṁ etadavoca: "āvuso, mayhaṁ upaṭṭhākakulaṁ vutto vajjehī"ti. So gantvā yugasāṭakaṁ āharāpetvā ekaṁ attanā paribhuñji, ekaṁ tassa bhikkhuno adāsi. So jānitvā taṁ codesi— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa.
Na ca, bhikkhave, vutto vajjehīti vattabbo. Yo vadeyya, āpatti dukkaṭassā"ti. (87)
144p_1V_334Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchanto aññataraṁ bhikkhuṁ etadavoca: "āvuso, tuyhaṁ upaṭṭhākakulaṁ vutto vajjemī"ti. Sopi evamāha— "vutto vajjehī"ti. So gantvā āḷhakaṁ sappiṁ tulaṁ guḷaṁ doṇaṁ taṇḍulaṁ āharāpetvā attanā paribhuñji. So jānitvā taṁ codesi— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa.
Na ca, bhikkhave, vutto vajjemīti vattabbo, na ca vutto vajjehīti vattabbo. Yo vadeyya, āpatti dukkaṭassā"ti. (88)
145p_1V_335, msdiv151Tena kho pana samayena aññataro puriso mahagghaṁ maṇiṁ ādāya aññatarena bhikkhunā saddhiṁ addhānamaggappaṭipanno hoti. Atha kho so puriso suṅkaṭṭhānaṁ passitvā tassa bhikkhuno ajānantassa thavikāya maṇiṁ pakkhipitvā suṅkaṭṭhānaṁ atikkamitvā aggahesi. Tassa kukkuccaṁ ahosi … pe …
"kiṁcitto tvaṁ, bhikkhū"ti?
"Nāhaṁ, bhagavā, jānāmī"ti.
"Anāpatti, bhikkhu, ajānantassā"ti. (89)
146p_1V_336Tena kho pana samayena aññataro puriso mahagghaṁ maṇiṁ ādāya aññatarena bhikkhunā saddhiṁ addhānamaggappaṭipanno hoti. Atha kho so puriso suṅkaṭṭhānaṁ passitvā gilānālayaṁ karitvā attano bhaṇḍikaṁ tassa bhikkhuno adāsi. Atha kho so puriso suṅkaṭṭhānaṁ atikkamitvā taṁ bhikkhuṁ etadavoca: "āhara me, bhante, bhaṇḍikaṁ; nāhaṁ akallako"ti.
"Kissa pana tvaṁ, āvuso, evarūpaṁ akāsī"ti?
Atha kho so puriso tassa bhikkhuno etamatthaṁ ārocesi. Tassa kukkuccaṁ ahosi … pe … "kiṁcitto tvaṁ, bhikkhū"ti? "Nāhaṁ, bhagavā, jānāmī"ti. "Anāpatti, bhikkhu, ajānantassā"ti. (90)
147p_1V_337, msdiv152Tena kho pana samayena aññataro bhikkhu satthena saddhiṁ addhānamaggappaṭipanno hoti. Aññataro puriso taṁ bhikkhuṁ āmisena upalāpetvā suṅkaṭṭhānaṁ passitvā mahagghaṁ maṇiṁ tassa bhikkhuno adāsi— "imaṁ, bhante, maṇiṁ suṅkaṭṭhānaṁ atikkāmehī"ti. Atha kho so bhikkhu taṁ maṇiṁ suṅkaṭṭhānaṁ atikkāmesi. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (91)
148p_1V_338, msdiv153Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ sūkaraṁ kāruññena muñci. Tassa kukkuccaṁ ahosi … pe …
"kiṁcitto tvaṁ, bhikkhū"ti?
"Kāruññādhippāyo ahaṁ, bhagavā"ti.
"Anāpatti, bhikkhu, kāruññādhippāyassā"ti. (92)
149p_1V_339Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ sūkaraṁ— "pure sāmikā passantī"ti, theyyacitto muñci. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (93)
150p_1V_340Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ migaṁ kāruññena muñci … pāse bandhaṁ migaṁ— "pure sāmikā passantī"ti, theyyacitto muñci … kumine bandhe macche kāruññena muñci … kumine bandhe macche— "pure sāmikā passantī"ti theyyacitto muñci. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (94 –97)
151p_1V_341Tena kho pana samayena aññataro bhikkhu yāne bhaṇḍaṁ passitvā— "ito gaṇhanto pārājiko bhavissāmī"ti, atikkamitvā pavaṭṭetvā aggahesi. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (98)
152p_1V_342Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṁ maṁsapesiṁ— "sāmikānaṁ dassāmī"ti aggahesi. Sāmikā taṁ bhikkhuṁ codesuṁ— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, atheyyacittassā"ti. (99)
153p_1V_343Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṁ maṁsapesiṁ— "pure sāmikā passantī"ti, theyyacitto aggahesi. Sāmikā taṁ bhikkhuṁ codesuṁ— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (100)
154p_1V_344, msdiv154Tena kho pana samayena manussā uḷumpaṁ bandhitvā aciravatiyā nadiyā osārenti. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṁsu. Bhikkhū paṁsukūlasaññino uttāresuṁ. Sāmikā te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … "anāpatti, bhikkhave, paṁsukūlasaññissā"ti. (101)
155p_1V_345Tena kho pana samayena manussā uḷumpaṁ bandhitvā aciravatiyā nadiyā osārenti. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṁsu. Bhikkhū— "pure sāmikā passantī"ti, theyyacittā uttāresuṁ. Sāmikā te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … "āpattiṁ tumhe, bhikkhave, āpannā pārājikan"ti. (102)
156p_1V_346Tena kho pana samayena aññataro gopālako rukkhe sāṭakaṁ ālaggetvā uccāraṁ agamāsi. Aññataro bhikkhu paṁsukūlasaññī aggahesi. Atha kho so gopālako taṁ bhikkhuṁ codesi— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, paṁsukūlasaññissā"ti. (103)
157p_1V_347Tena kho pana samayena aññatarassa bhikkhuno nadiṁ tarantassa rajakānaṁ hatthato muttaṁ sāṭakaṁ pāde laggaṁ hoti. So bhikkhu— "sāmikānaṁ dassāmī"ti aggahesi. Sāmikā taṁ bhikkhuṁ codesuṁ— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, atheyyacittassā"ti. (104)
158p_1V_348Tena kho pana samayena aññatarassa bhikkhuno nadiṁ tarantassa rajakānaṁ hatthato muttaṁ sāṭakaṁ pāde laggaṁ hoti. So bhikkhu— "pure sāmikā passantī"ti, theyyacitto aggahesi. Sāmikā taṁ bhikkhuṁ codesuṁ— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (105)
159p_1V_349, msdiv155Tena kho pana samayena aññataro bhikkhu sappikumbhiṁ passitvā thokaṁ thokaṁ paribhuñji. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā"ti. (106)
160p_1V_350Tena kho pana samayena sambahulā bhikkhū saṁvidahitvā agamaṁsu— "bhaṇḍaṁ avaharissāmā"ti. Eko bhaṇḍaṁ avahari. Te evamāhaṁsu: "Na mayaṁ parajika. Yo avahaṭo so pārājiko"ti. Bhagavato etamatthaṁ ārocesuṁ … "āpattiṁ tumhe, bhikkhave, āpannā pārājikan"ti. (107)
161p_1V_351Tena kho pana samayena sambahulā bhikkhū saṁvidahitvā bhaṇḍaṁ avaharitvā bhājesuṁ. Tehi bhājīyamāne ekamekassa paṭiviso na pañcamāsako pūri. Te evamāhaṁsu: "Na mayaṁ parajika"ti. Bhagavato etamatthaṁ ārocesuṁ. "Āpattiṁ tumhe, bhikkhave, āpannā pārājikan"ti. (108)
162p_1V_352Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ dubbhikkhe āpaṇikassa taṇḍulamuṭṭhiṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (109)
163p_1V_353Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ dubbhikkhe āpaṇikassa muggamuṭṭhiṁ … māsamuṭṭhiṁ … tilamuṭṭhiṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (110 –112)
164p_1V_354Tena kho pana samayena sāvatthiyaṁ andhavane corakā gāviṁ hantvā maṁsaṁ khāditvā sesakaṁ paṭisāmetvā agamaṁsu. Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu. Corakā te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … "anāpatti, bhikkhave, paṁsukūlasaññissā"ti. (113)
165p_1V_355Tena kho pana samayena sāvatthiyaṁ andhavane corakā sūkaraṁ hantvā maṁsaṁ khāditvā sesakaṁ paṭisāmetvā agamaṁsu. Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu. Corakā te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … "anāpatti, bhikkhave, paṁsukūlasaññissā"ti. (114)
166p_1V_356Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṁ gantvā lūtaṁ tiṇaṁ pañcamāsagghanakaṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (115)
167p_1V_357Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṁ gantvā tiṇaṁ lāyitvā pañcamāsagghanakaṁ theyyacitto avahari. Tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (116)
168p_1V_358, msdiv156Tena kho pana samayena āgantukā bhikkhū saṅghassa ambaṁ bhājāpetvā paribhuñjiṁsu. Āvāsikā bhikkhū te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … bhagavato etamatthaṁ ārocesuṁ.
"Kiṁcittā tumhe, bhikkhave"ti?
"Paribhogatthāya mayaṁ, bhagavā"ti.
"Anāpatti, bhikkhave, paribhogatthāyā"ti. (117)
169p_1V_359Tena kho pana samayena āgantukā bhikkhū saṅghassa jambuṁ … saṅghassa labujaṁ … saṅghassa panasaṁ … saṅghassa tālapakkaṁ … saṅghassa ucchuṁ … saṅghassa timbarūsakaṁ bhājāpetvā paribhuñjiṁsu. Āvāsikā bhikkhū te bhikkhū codesuṁ— "assamaṇāttha tumhe"ti. Tesaṁ kukkuccaṁ ahosi … pe … "anāpatti, bhikkhave, paribhogatthāyā"ti. (118 –123)
170p_1V_360Tena kho pana samayena ambapālakā bhikkhūnaṁ ambaphalaṁ denti. Bhikkhū— "gopetuṁ ime issarā, nayime dātun"ti, kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṁ ārocesuṁ. "Anāpatti, bhikkhave, gopakassa dāne"ti. (124)
171p_1V_361Tena kho pana samayena jambupālakā … labujapālakā … panasapālakā … tālapakkapālakā … ucchupālakā … timbarūsakapālakā bhikkhūnaṁ timbarūsakaṁ denti. Bhikkhū— "gopetuṁ ime issarā, nayime dātun"ti, kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṁ ārocesuṁ. "Anāpatti, bhikkhave, gopakassa dāne"ti. (125 –130)
172p_1V_362Tena kho pana samayena aññataro bhikkhu saṅghassa dāruṁ tāvakālikaṁ haritvā attano vihārassa kuṭṭaṁ upatthambhesi. Bhikkhū taṁ bhikkhuṁ codesuṁ— "assamaṇosi tvan"ti. Tassa kukkuccaṁ ahosi. Bhagavato etamatthaṁ ārocesi. "Kiṁcitto tvaṁ, bhikkhū"ti?
"Tāvakāliko ahaṁ, bhagavā"ti.
"Anāpatti, bhikkhu, tāvakālike"ti. (131)
173p_1V_363Tena kho pana samayena aññataro bhikkhu saṅghassa udakaṁ theyyacitto avahari … saṅghassa mattikaṁ theyyacitto avahari … saṅghassa puñjakitaṁ tiṇaṁ theyyacitto avahari … tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (132 –134)
174p_1V_364Tena kho pana samayena aññataro bhikkhu saṅghassa puñjakitaṁ tiṇaṁ theyyacitto jhāpesi. Tassa kukkuccaṁ ahosi … pe … "anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā"ti. (135)
175p_1V_365Tena kho pana samayena aññataro bhikkhu saṅghassa mañcaṁ theyyacitto avahari … tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (136)
176p_1V_366Tena kho pana samayena aññataro bhikkhu saṅghassa pīṭhaṁ … saṅghassa bhisiṁ … saṅghassa bibbohanaṁ … saṅghassa kavāṭaṁ … saṅghassa ālokasandhiṁ … saṅghassa gopānasiṁ theyyacitto avahari … tassa kukkuccaṁ ahosi … pe … "āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan"ti. (137 –142)
177p_1V_367, msdiv157Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṁ senāsanaṁ aññatra paribhuñjanti. Atha kho so upāsako ujjhāyati khiyyati vipāceti— "Kathañhi nāma bhadantā aññatra paribhogaṁ aññatra paribhuñjissantī"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo. Yo paribhuñjeyya, āpatti dukkaṭassā"ti. (143)
178p_1V_368Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṁ kukkuccāyantā chamāyaṁ nisīdanti. Gattānipi cīvarānipi paṁsukitāni honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, tāvakālikaṁ haritun"ti. (144)
179p_1V_369Tena kho pana samayena campāyaṁ thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṁ gantvā— "ayyā icchati tekaṭulayāguṁ pātun"ti, pacāpetvā haritvā attanā paribhuñji. Sā jānitvā taṁ codesi— "assamaṇīsi tvan"ti. Tassā kukkuccaṁ ahosi … pe … . Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. Bhikkhunīyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. "Anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā"ti. (145)
180p_1V_370Tena kho pana samayena rājagahe thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṁ gantvā— "ayyā icchati madhugoḷakaṁ khāditun"ti, pacāpetvā haritvā attanā paribhuñji. Sā jānitvā taṁ codesi— "assamaṇīsi tvan"ti. Tassā kukkuccaṁ ahosi … pe … "anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā"ti. (146)
181p_1V_371, msdiv158Tena kho pana samayena vesāliyaṁ āyasmato ajjukassa upaṭṭhākassa gahapatino dve dārakā honti— putto ca bhāgineyyo ca. Atha kho so gahapati āyasmantaṁ ajjukaṁ etadavoca: "imaṁ, bhante, okāsaṁ yo imesaṁ dvinnaṁ dārakānaṁ saddho hoti pasanno tassa ācikkheyyāsī"ti.
Tena kho pana samayena tassa gahapatino bhāgineyyo saddho hoti pasanno. Atha kho āyasmā ajjuko taṁ okāsaṁ tassa dārakassa ācikkhi. So tena sāpateyyena kuṭumbañca saṇṭhapesi dānañca paṭṭhapesi.
Atha kho tassa gahapatino putto āyasmantaṁ ānandaṁ etadavoca:
"ko nu kho, bhante ānanda, pituno dāyajjo— putto vā bhāgineyyo vā"ti?
"Putto kho, āvuso, pituno dāyajjo"ti.
"Ayaṁ, bhante, ayyo ajjuko amhākaṁ sāpateyyaṁ amhākaṁ methunakassa ācikkhī"ti.
"Assamaṇo, āvuso, āyasmā ajjuko"ti.
Atha kho āyasmā ajjuko āyasmantaṁ ānandaṁ etadavoca: "Dehi me, āvuso ānanda, vinicchayan"ti.
Tena kho pana samayena āyasmā upāli āyasmato ajjukassa pakkho hoti. Atha kho āyasmā upāli āyasmantaṁ ānandaṁ etadavoca: "Yo nu kho, āvuso ānanda, sāmikena ‘imaṁ okāsaṁ itthannāmassa ācikkheyyāsī’ti vutto tassa ācikkhati, kiṁ so āpajjatī"ti?
"Na, bhante, kiñci āpajjati, antamaso dukkaṭamattampī"ti.
"Ayaṁ, āvuso, āyasmā ajjuko sāmikena— ‘imaṁ okāsaṁ itthannāmassa ācikkhā’ti vutto tassa ācikkhati; anāpatti, āvuso, āyasmato ajjukassā"ti. (147)
182p_1V_372, msdiv159Tena kho pana samayena bārāṇasiyaṁ āyasmato pilindavacchassa upaṭṭhākakulaṁ corehi upaddutaṁ hoti. Dve ca dārakā nītā honti. Atha kho āyasmā pilindavaccho te dārake iddhiyā ānetvā pāsāde ṭhapesi. Manussā te dārake passitvā—
"Ayyassāyaṁ pilindavacchassa iddhānubhāvo"ti, āyasmante pilindavacche abhippasīdiṁsu.
Bhikkhū ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma āyasmā pilindavaccho corehi nīte dārake ānessatī"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Anāpatti, bhikkhave, iddhimassa iddhivisaye"ti. (148)
183p_1V_373, msdiv160Tena kho pana samayena dve bhikkhū sahāyakā honti— paṇḍuko ca kapilo ca. Eko gāmake viharati, eko kosambiyaṁ. Atha kho tassa bhikkhuno gāmakā kosambiṁ gacchantassa antarāmagge nadiṁ tarantassa sūkarikānaṁ hatthato muttā medavaṭṭi pāde laggā hoti. So bhikkhu— "sāmikānaṁ dassāmī"ti aggahesi. Sāmikā taṁ bhikkhuṁ codesuṁ— "assamaṇosi tvan"ti.
Taṁ uttiṇṇaṁ gopālikā passitvā etadavoca: "ehi, bhante, methunaṁ dhammaṁ paṭisevā"ti. So— "pakatiyāpāhaṁ assamaṇo"ti tassā methunaṁ dhammaṁ paṭisevitvā kosambiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. "Anāpatti, bhikkhave, adinnādāne pārājikassa; āpatti methunadhammasamāyoge pārājikassā"ti. (149)
184p_1V_374, msdiv161Tena kho pana samayena sāgalāyaṁ āyasmato daḷhikassa saddhivihāriko bhikkhu anabhiratiyā pīḷito āpaṇikassa veṭhanaṁ avaharitvā āyasmantaṁ daḷhikaṁ etadavoca: "assamaṇo ahaṁ, bhante, vibbhamissāmī"ti.
"Kiṁ tayā, āvuso, katan"ti? So tamatthaṁ ārocesi. Āharāpetvā agghāpesi. Taṁ agghāpentaṁ na pañcamāsake agghati. "Anāpatti, āvuso, pārājikassā"ti. Dhammakathaṁ akāsi. So bhikkhu abhiramatīti. (150)
185p_1V_375Dutiyapārājikaṁ samattaṁ.