Khandhaka 15 (Culavagga 5) - Minor Matters
- © Translated from the Pali by Bikkhu Brahmali for Sutta Central (More copyright information)
1At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against trees while bathing. People complained and criticized them: “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha had the Saṅgha gathered and questioned the monks:
“Is it true, monks, that the monks from the group of six are doing this?”
“It’s true, Sir.”
The Buddha rebuked them: “It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can they do this? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks:
“You shouldn’t rub your body against a tree while bathing. If you do, you commit an offense of wrong conduct.”
2At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against posts while bathing. People complained and criticized them: “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” The monks heard the complaints of those people and they told the Buddha. … “It’s true, Sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks:
“You shouldn’t rub your body against a post while bathing. If you do, you commit an offense of wrong conduct.”
3At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against walls while bathing. People complained and criticized them: “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” …
“You shouldn’t rub your body against a wall while bathing. If you do, you commit an offense of wrong conduct.”
4At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against a rubbing board while bathing. People complained and criticized them: “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t rub your body against a rubbing board while bathing. If you do, you commit an offense of wrong conduct.”
5At that time the monks from the group of six bathed with a wooden rubbing-hand. People complained and criticized them: “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those people and they told the Buddha.
“You shouldn’t bathe with a wooden rubbing-hand. If you do, you commit an offense of wrong conduct.”
6At that time the monks from the group of six bathed with a string of cinnabar beads. People complained and criticized them: “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t bathe with a string of cinnabar beads. If you do, you commit an offense of wrong conduct.”
7At that time the monks from the group of six massaged one another. People complained and criticized them: “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t massage one another. If you do, you commit an offense of wrong conduct.”
8At that time the monks from the group of six bathed with an ornamented scrubber. People complained and criticized them: “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” … They told the Buddha.
“You shouldn’t bathe with an ornamented scrubber. If you do, you commit an offense of wrong conduct.”
9Soon afterwards a certain monk had an itchy skin disease. He was not comfortable without a scrubber.
“I allow a plain scrubber for those who are sick.”
10At that time a monk who was weak from old age was unable to rub his own body while bathing.
“I allow gloves of cloth.”
11Being afraid of wrongdoing, the monks did not give back massages.
“I allow an ordinary massage by hand.”
Rules on personal beautification
12At that time the monks from the group of six wore earrings, ornamental hanging strings, necklaces, ornamental girdles, bangles, armlets, bracelets, and rings. People complained and criticized them … “… They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those people. They told the Buddha.
“Is it true, monks, that the monks from the group of six are wearing these things?” “It’s true, Sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks:
“You shouldn’t wear earrings, an ornamental hanging string, a necklace, an ornamental girdle, a bangle, an armlet, a bracelet, or a ring. If you do, you commit an offense of wrong conduct.”
13At that time the monks from the group of six grew their hair long. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t grow your hair long. If you do, you commit an offense of wrong conduct. I allow you to grow it to a length of 3.5 centimeters or for two months at the most.”
14At that time the monks from the group of six brushed their hair, and they combed it, combed it with their hands, smoothed it with beeswax, and smoothed it with water and oil. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t brush your hair, or comb it, comb it with your hands, smooth it with beeswax, or smooth it with water and oil. If you do, you commit an offense of wrong conduct.”
15At that time the monks from the group of six looked at their faces in mirrors and in bowls of water. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t look at your face in a mirror or in a bowl of water. If you do, you commit an offense of wrong conduct.”
16Soon afterwards a certain monk had a sore on his face. He asked the monks: “What kind of sore is it?” They replied: “It’s this kind of sore.” He did not trust them.
“I allow you to look at your face in a mirror or in a bowl of water if you have a disease.”
17At that time the monks from the group of six used facial ointments, applied facial creams, powdered their face, applied rouge to their face, wore cosmetics on the body, wore cosmetics on the face, and wore cosmetics on the body and face. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t use facial ointments, apply creams, powder your face, apply rouge to your face, wear cosmetics on the body, wear cosmetics on the face, or wear cosmetics on the body and face. If you do, you commit an offense of wrong conduct.”
18Soon afterwards a certain monk had an eye disease.
“I allow facial ointments for those who are sick.”
Rules on entertainment, etc.
19On one occasion in Rājagaha there was a hilltop fair, and the monks from the group of six went to see it. People complained and criticized them: “How can the Sakyan monastics go and see dancing, singing, and music? They’re just like householders who indulge in worldly pleasures!” They told the Buddha.
“You shouldn’t go and see dancing, singing, and music. If you do, you commit an offense of wrong conduct.”
20At that time the monks from the group of six were singing the Teaching with a drawn-out voice. People complained and criticized them: “These Sakyan monastics sing with a drawn-out voice just like we do.” The monks heard the complaints of those people, and the monks of few desires complained and criticized them: “How can the monks from the group of six sing like this?” They told the Buddha.
“Is it true, monks, that the monks from the group of six are singing like this?” “It’s true, Sir.” … the Buddha gave a teaching and addressed the monks:
“There are these five dangers in singing the Teaching with a drawn-out voice: one delights in the sound; others delight in the sound; householders criticize it; for one who takes pleasure in performing with the voice, the concentration is disrupted; later generations follow one’s example.
You shouldn’t sing the Teaching with a drawn-out voice. If you do, you commit an offense of wrong conduct.”
21Being afraid of wrongdoing, the monks did not chant. They told the Buddha.
“I allow chanting.”
22At that time the monks from the group of six wore fleecy woolen robes with fleece on the outside. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t wear a fleecy woolen robe with fleece on the outside. If you do, you commit an offense of wrong conduct.”
Rules on fruit
23On one occasion when the mango trees in King Bimbisāra’s park were bearing fruit, the King allowed the monks to eat as many mangoes as they wished. The monks from the group of six plucked and ate them all, even the unripe ones. Just then the King needed mangoes. He told his people: “Go to the park and bring back mangoes.” Saying: “Yes, Sir,” they went to the park and said to the park keeper: “The King needs mangoes. Please get some.”
“There aren’t any. The monks plucked and ate them all, including the unripe ones.”
They reported it to the King. He said: “It’s good that the venerables have eaten the mangoes. Still, the Buddha has praised moderation.”
People complained and criticized them: “How can the Sakyan monastics eat the King’s mangoes without moderation?” The monks heard the complaints of those people and then told the Buddha.
“You shouldn’t eat mangoes. If you do, you commit an offense of wrong conduct.”
24Soon afterwards a certain association was offering a meal to the Saṅgha. They had prepared mango curry. Being afraid of wrongdoing, the monks did not accept it.
“Accept, monks, and eat it. I allow pieces of mango.”
25Soon afterwards a certain association was offering a meal to the Saṅgha. They were unable to prepare mango pieces and so gave whole mangoes in the dining hall. Being afraid of wrongdoing, the monks did not accept them.
“Accept, monks, and eat it. I allow you to eat fruit that’s allowable for monastics for any of five reasons: it’s been damaged by fire, a knife, or a nail, or it’s seedless, or the seeds have been removed.”
Protection
26On one occasion a monk had been bitten by a snake and died. They told the Buddha.
“That monk hadn’t spread good will to the four royal snake clans. Had he done so, he wouldn’t have died. What are the four clans? The Virūpakkhas, the Erāpathas, the Chabyāputtas, and the Kaṇhāgotamas. To protect yourselves, monks, you should spread good will to these four royal snake clans. And it should be done like this:
27I have good will toward the Virūpakkhas,
Toward the Erāpathas I have good will;
I have good will toward the Chabyāputtas,
And toward the Kaṇhāgotamas.
28I have good will toward the legless,
Toward the two-legged I have good will;
I have good will toward the four-legged,
And toward the many-legged.
29May the legless not hurt me,
May the two-legged not hurt me.
May the four-legged not hurt me,
May the many-legged not hurt me.
30All beings, all creatures,
All living beings everywhere,
May they all have good fortune,
May none meet with anything bad.
31The Buddha is unlimited,
The Teaching is unlimited,
The Saṅgha is unlimited.
But creeping animals are limited:
32Snakes, scorpions, centipedes,
Spiders, lizards, and mice.
I’m now protected and guarded;
May the creatures turn back.
I pay homage to the Buddha,
To the seven fully awakened Buddhas.”
33On one occasion a monk who was plagued by lust cut off his own penis. They told the Buddha. He said: “This fool has cut off one thing, when he should’ve cut off something else.
You shouldn’t cut off your own penis. If you do, you commit a serious offense.”
Rules relating to bowls
34On one occasion a wealthy merchant of Rājagaha had obtained a valuable block of sandalwood. He thought: “Why don’t I have a bowl carved from this block of sandal? I’d use the chips myself, but give the bowl away as a gift.” He then had a bowl carved, put it in a carrying net, hung it at the end of a succession of vertical bamboo poles, and announced: “I’ll give this bowl to any perfected monastic or brahmin who brings it down by supernormal power.”
Pūraṇa Kassapa went to that merchant and said: “I’m perfected and have supernormal powers. Give me the bowl.”
“If you’re perfected and have supernormal powers, then bring it down and it’s yours.”
The same thing happened with Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, and Nigaṇṭha Nāṭaputta.
35Soon afterwards, after robing up in the morning, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja took their bowls and robes and entered Rājagaha for alms. Piṇḍola Bhāradvāja said to Mahāmoggallāna: “Venerable, you’re perfected and have supernormal powers. If you go and bring down that bowl, it’s yours.”
“Venerable, you too are perfected and have supernormal powers. If you bring it down, it’s yours.”
Piṇḍola Bhāradvāja then rose into the air, took hold of that bowl, and circled around Rājagaha three times.
36Just then that merchant, together with his wives and children, was standing in his own house, raising his joined palms in homage, thinking: “May Venerable Piṇḍola Bhāradvāja land right here at our house.” And Piṇḍola Bhāradvāja did just that. The merchant then took the bowl from his hands, filled it with expensive fresh foods, and gave it back to Piṇḍola Bhāradvāja, who then left for the monastery.
People heard that Piṇḍola Bhāradvāja had taken down the merchant’s bowl, and making a great uproar, they followed right behind him.
37Hearing all the noise, the Buddha asked Venerable Ānanda what it was, and Ānanda told him what had happened.
38Soon afterwards the Buddha had the Saṅgha of monks gathered and questioned Piṇḍola Bhāradvāja:
“Is it true, Bhāradvāja, that you brought down that merchant’s bowl?”
“It’s true, Sir.”
The Buddha rebuked him: “It’s not suitable, Bhāradvāja, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you show a superhuman ability, a wonder of supernormal power, to householders for the sake of a miserable wooden bowl? It’s just like a woman showing her private parts for a miserable māsaka coin. This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks:
“You shouldn’t show a superhuman ability, a wonder of supernormal power, to householders. If you do, you commit an offense of wrong conduct.
Now destroy that wooden bowl and make it into splinters. Give these to the monks to use as scent in ointments.
And you shouldn’t use a wooden bowl. If you do, you commit an offense of wrong conduct.”
39At that time the monks from the group of six used luxurious bowls made with gold and silver. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t use almsbowls made with gold, silver, gems, beryl, crystal, bronze, glass, tin, lead, or copper. If you do, you commit an offense of wrong conduct. I allow two kinds of almsbowls: iron bowls and ceramic bowls.”
40At that time the bottoms of the bowls became scratched.
“I allow a circular bowl-rest.”
41Soon afterwards the monks from the group of six used luxurious bowl-rests made with gold and silver. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t use luxurious bowl-rests. If you do, you commit an offense of wrong conduct. I allow two kinds of bowl-rests: bowl-rests made of tin and a bowl-rests made of lead.”
There were thick bowl-rests on which the bowls did not sit properly.
“I allow you to carve them out.”
There were marks left from the carving.
“I allow you to cut a shark-teeth pattern.”
42Soon the monks from the group of six used colorful bowl-rests, decorated like walls. As they were walking about, they showed them off in the streets. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t use colorful bowl-rests, decorated like a wall. If you do, you commit an offense of wrong conduct. I allow ordinary bowl-rests.”
43At this time there were monks who put away their bowls while still wet. The bowls were stained.
“You shouldn’t put away your bowl while still wet. If you do, you commit an offense of wrong conduct. You should sun your bowl and then put it away.”
44Soon afterwards there were monks who sunned their bowls while still wet. The bowls became smelly.
“You shouldn’t sun your bowl while still wet. If you do, you commit an offense of wrong conduct. You should dry the bowl and then sun it before you put it away.”
45Monks left their bowls in the heat of the sun. The bowls became discolored.
“You shouldn’t leave your bowl in the heat of the sun. If you do, you commit an offense of wrong conduct. You should sun it in the heat for a short time and then put it away.”
46On one occasion a number of almsbowls had been put down outside without support. A whirlwind rolled the bowls around and as a result they broke.
“I allow a bowl rack.”
47On one occasion there were monks who had put their bowls on the edge of a bench. They fell down and broke.
“You shouldn’t put your almsbowl on the edge of a bench. If you do, you commit an offense of wrong conduct.”
48On one occasion there were monks who had put their bowls on the edge of a ledge. They fell down and broke.
“You shouldn’t put your almsbowl on the edge of a ledge. If you do, you commit an offense of wrong conduct.”
49At that time the monks put their bowls upside down on the ground. The edge of the bowls were scratched.
“I allow a straw mat.”
The straw mat was eaten by termites.
“I allow a cloth.”
The cloth was eaten by termites.
“I allow a platform for bowls.”
The bowls fell off the platform and broke.
“I allow a storage container for almsbowls.”
The bowls were scratched in the storage containers.
“I allow a bowl bag.”
There were no shoulder straps.
“I allow a shoulder strap and a string for fastening.”
50At that time there were monks who hung their bowls from wall pegs. The bowls fell down and broke.
“You shouldn’t hang up your almsbowl. If you do, you commit an offense of wrong conduct.”
51At that time there were monks who placed their bowls on beds. Sitting down absentmindedly, they crushed the bowls, breaking them.
“You shouldn’t place your bowl on a bed. If you do, you commit an offense of wrong conduct.”
52At that time monks placed their bowls on benches. Sitting down absentmindedly, they crushed the bowls, breaking them.
“You shouldn’t place your bowl on a bench. If you do, you commit an offense of wrong conduct.”
53At that time there were monks who put their bowls in their laps. When they got up absentmindedly, the bowls fell down and broke.
“You shouldn’t put your bowl in your lap. If you do, you commit an offense of wrong conduct.”
54At one time there were monks who put their bowls on a sunshade. A whirlwind lifted the sunshade, and the bowls fell down and broke.
“You shouldn’t put your bowl on a sunshade. If you do, you commit an offense of wrong conduct.”
55At that time there were monks who opened doors with a bowl in their hand. The doors swung back and the bowls broke.
“You shouldn’t open a door with an almsbowl in your hand. If you do, you commit an offense of wrong conduct.”
56At that time there were monks who walked for alms with gourds as bowls. People complained and criticized them: “They’re just like the monastics of other religions.”
“You shouldn’t walk for alms with a gourd as bowl. If you do, you commit an offense of wrong conduct.”
57At that time there were monks who walked for alms with water pots as bowls. People complained and criticized them: “They’re just like the monastics of other religions.”
“You shouldn’t walk for alms with a water pot as bowl. If you do, you commit an offense of wrong conduct.”
58At that time a certain monk who only used discarded things used a skull as bowl. A woman who saw this was terrified, screaming: “Oh my God, a demon!” People complained and criticized him: “How can the Sakyan monastics use skulls as bowls? They’re just like goblins.”
“You shouldn’t use a skull as bowl. If you do, you commit an offense of wrong conduct. And you shouldn’t use only discarded things. If you do, you commit an offense of wrong conduct.”
59At that time there were monks who carried away chewed food remnants, bones, and dirty mouth-rinsing water in their bowls. People complained and criticized them: “These Sakyan monastics use the vessel they're eating from as a trash can.”
“You shouldn’t carry away chewed food remnants, bones, and dirty mouth-rinsing water in your almsbowl. If you do, you commit an offense of wrong conduct. I allow trash cans.”
Rules relating to robe making
60At that time the monks tore the cloth to pieces by hand and then sewed robes. The robes were ugly. They told the Buddha.
“I allow a knife and a felt sheath.”
61Soon afterwards the Saṅgha was offered a knife with a handle.
“I allow a knife with a handle.”
62At this time the monks from the group of six used luxurious knife handles made with gold and silver. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t use luxurious knife handles. If you do, you commit an offense of wrong conduct. I allow knife handles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
63At that time the monks used chicken feathers and pieces of bamboo to sew robes. The robes were badly sewn.
“I allow needles.”
The needles rusted.
“I allow a cylinder for the needles.”
The needles still rusted.
“I allow you to fill them with yeast.”
The needles still rusted.
“I allow you to fill them with flour.”
The needles still rusted.
“I allow stone powder.”
The needles still rusted.
“I allow you to mix it with beeswax.”
The stone powder broke apart.
“I allow a case.”
64At that time the monks erected posts here and there, bound them together, and sewed robes. The corners of the robes were deformed. They told the Buddha.
“I allow a frame and a string. You should tie down the cloth to the frame as required, before sewing the robe.”
They laid the frame on uneven ground. The frame broke.
“You shouldn’t lay the frame on uneven ground. If you do, you commit an offense of wrong conduct.”
65They laid the frame on the ground. The frame became dirty.
“I allow a straw mat.”
The edges of the frame deteriorated.
“I allow you to add an edge lengthwise and crosswise.”
The frame was not the right size.
“I allow an inner frame, folding the straw mat to fit the frame, spacers, strings for tying together, and strings for tying down. After tying it together, you should sew the robe.”
The seams were unevenly spaced.
“I allow a ruler.”
The seams were not straight.
“I allow you to make a guide line.”
66There were monks who stepped on the frame with dirty feet. The frame became dirty.
“You shouldn’t step on the frame with dirty feet. If you do, you commit an offense of wrong conduct.”
67There were monks who stepped on the frame with wet feet. The frame became dirty.
“You shouldn’t step on the frame with wet feet. If you do, you commit an offense of wrong conduct.”
68There were monks who stepped on the frame while wearing sandals. The frame became dirty.
“You shouldn’t step on the frame while wearing sandals. If you do, you commit an offense of wrong conduct.”
69When sewing robes, the monks received the needles with their fingers. They hurt their fingers.
“I allow thimbles.”
70Soon the monks from the group of six used luxurious thimbles made with gold and silver. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t use luxurious thimbles. If you do, you commit an offense of wrong conduct. I allow a thimble made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
71Needles, knives, and thimbles got lost.
“I allow a small bowl.”
The small bowls became crowded.
“I allow a bag for thimbles.”
There was no shoulder strap.
“I allow a shoulder strap and a string for fastening.”
72When sewing robes outside, the monks were wearied by the cold and heat. They told the Buddha.
“I allow a sewing-shed and a roof-cover.”
They built the sewing-shed on a low base. It was flooded.
“I allow you to raise the base.”
The mound collapsed.
“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
It was difficult to get up to the sewing-shed.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs.
“I allow rails.”
Grass and dust fell into the sewing-shed.
“I allow you to firm up the structure and then plaster it inside and outside, including: treating it with white color, black color, and red ocher; making a garland pattern, a creeper pattern, a shark-teeth pattern, and the fivefold pattern; putting up a bamboo robe rack and a clothesline.”
73At that time, when they had finished sewing a robe, there were monks who abandoned the frame right there and left. Rats and termites ate it.
“You should fold up the frame.”
The frame broke.
“You should fold it up with a rod for support.”
The frame unfolded.
“You should tie it up with a rope.”
74At that time there were monks who leaned the frame against a wall or a pillar and left. It fell down and broke.
“You should hang it from a wall peg.”
Rules on allowable requisites
75When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī. And so did the monks went, having put their needles, knives, and medicines in their almsbowls. They told the Buddha.
“I allow a medicine bag.”
There was no shoulder strap.
“I allow a shoulder strap and a string for fastening it.”
76On one occasion a certain monk bound his sandals to his belt and entered the village for alms. A lay follower who bowed to him hit his head against those sandals. The monk was embarrassed. When he had returned to the monastery, he told the monks what had happened, who in turn told the Buddha.
“I allow a bag for sandals.”
There was no shoulder strap.
“I allow a shoulder strap and a string for fastening it.”
77While they were traveling, there was only unallowable water, but no water filter.
“I allow a water filter.”
There was no suitable cloth.
“I allow a filter with a handle.”
There was still no suitable cloth.
“I allow a water strainer.”
78On one occasion, there were two monks traveling through the Kosalan country. One monk misbehaved, and the second monk said to him: “Don’t do that. It’s not allowable.” Because of that, the first monk became resentful.
Soon afterwards the second monk was very thirsty. He asked the resentful monk to borrow his water filter. He refused and the second monk died from thirst. When the resentful monk arrived at the monastery, he told the monks what had happened.
“So you refused to lend your water filter when asked?”
“Yes.”
The monks of few desires complained and criticized him: “How could a monk do such a thing?” They told the Buddha. Soon afterwards the Buddha had the monks gathered and questioned that monk:
“Is it true, monk, that you did this?”
“It’s true, Sir.”
The Buddha rebuked him: “It’s not suitable, 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 you refuse to lend your water filter when asked? This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks:
“If you’re traveling with a monk and he asks to borrow your water filter, you should lend it. If you don’t, you commit an offense of wrong conduct. On the other had, you shouldn’t travel without a water filter. If you do, you commit an offense of wrong conduct. If there’s no water filter or strainer, you should determine a corner of your robe: ‘I’ll drink after filtering with this.’”
The Buddha eventually arrived at Vesālī, where he stayed in the hall with the peaked roof in the Great Wood. At this time the monks were doing building work, but there were not enough water filters. They told the Buddha.
“I allow a water filter of cloth fitted to a wooden framework.”
There were still not enough filters.
“I allow you to filter by spreading cloth on water.”
79At this time the monks were troubled by mosquitoes.
“I allow a mosquito tent.”
Rules on buildings
Walking-paths
80At this time in Vesālī people had arranged a succession of fine meals. After eating the fine food, the monks were often sick, their bodies being full of impurities.
Just then Jīvaka Komārabhacca was in Vesālī on some business, and he saw those monks. He went to the Buddha, bowed, sat down, and said: “At present, Sir, there are monks who are often sick, their bodies being full of impurities. It would be good if you would allow walking-meditation paths and saunas. In this way the monks will rarely get sick.” The Buddha then instructed, inspired, and gladdened him with a teaching, after which Jīvaka got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow walking-meditation paths and saunas.”
81Monks did walking meditation on uneven walking paths. As a result their feet hurt.
“I allow you to even them out.”
They built walking-meditation paths on a low base. They were flooded.
“I allow you to raise the base.”
The mound collapsed.
“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
It was difficult to get up on the walking-meditation path.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs.
“I allow rails.”
82Monks fell off while doing walking meditation.
“I allow railings.”
83Doing walking meditation outside, monks were wearied by the cold and the heat. They told the Buddha.
“I allow indoor walking-meditation paths.”
Grass and dust fell into the indoor walking-meditation paths.
“I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making a garland pattern, a creeper pattern, a shark-teeth pattern, and the fivefold pattern; putting up a bamboo robe rack and a clothesline.”
Saunas
They built a sauna on a low base. It was flooded.
“I allow you to raise the base.”
The mound collapsed.
“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
It was difficult to get up to the sauna.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs.
“I allow rails.”
The sauna had no door.
“I allow a door, a door frame, a lower hinge, an upper hinge, a bolt-receiving post, a bolt socket, a bolt, an upper bolt, a keyhole, a door-pulling hole, a door-pulling rope.”
The base of the sauna wall deteriorated.
“I allow you to form an encircling trench.”
The sauna had no flue.
“I allow a flue.”
84At that time the monks built a fireplace in the middle of a small sauna. There was no access around the fireplace.
“In a small sauna, you should make the fireplace to one side, but in a large one in the middle.”
The fire in the sauna scorched their faces.
“I allow clay for the face.”
They moistened the clay in their hands.
“I allow a trough for the clay.”
The clay was smelly.
“I allow you to add scent.”
The fire in the sauna scorched their bodies.
“I allow you to bring water.”
They brought the water in basins and bowls.
“I allow a place for the water and a water scoop.”
Because the sauna had a grass roof, they did not sweat.
“I allow you to firm up the structure and then to plaster it inside and outside.”
The sauna was muddy.
“I allow three kinds of floors: floors of brick, stone, and wood.”
It was still muddy.
“You should wash it.”
The water remained.
“I allow a water drain.”
85The monks sat on the ground and their limbs became itchy.
“I allow a sauna bench.”
At that time the saunas were unenclosed.
“I allow three kinds of encircling walls: walls of brick, stone, and wood.”
There was no gatehouse.
“I allow a gatehouse.”
They built the gatehouse on a low base. It was flooded.
“I allow you to raise the base.”
The mound collapsed.
“I allow you to construct three kinds of raised foundations:
raised foundations of brick, stone, and wood.”
It was difficult to get up to the gatehouse.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs.
“I allow rails.”
The gatehouse had no door.
“I allow a door, a door frame, a lower hinge, an upper hinge, a bolt-receiving post, a bolt socket, a bolt, an upper bolt, a keyhole, a door-pulling hole, and a door-pulling rope.”
Grass and dust fell into the gatehouse.
“I allow you to firm up the structure and then plaster it inside and outside, including: treating with white color, black color, and red ocher; making a garland pattern, a creeper pattern, a shark-teeth pattern, and the fivefold pattern.”
The yard was muddy.
“I allow a you to cover it with gravel.”
They were unable to do it.
“I allow you to lay down paving stones.”
The water remained.
“I allow a water drain.”
86At that time naked monks bowed down to other naked monks, had other naked monks bow down to them, did services for other naked monks, had other naked monks do services for them, gave to other naked monks, received, ate fresh foods, ate cooked foods, ate other foods, and drank. They told the Buddha.
“One who is naked shouldn’t bow down to one who is naked, shouldn’t bow down to anyone, shouldn’t have a naked monk bow down to him, shouldn’t have anyone bow down to him, shouldn’t do services for a naked monk, shouldn’t have a naked monk do services for him, shouldn’t give to a naked monk, shouldn’t receive, shouldn’t eat fresh foods, shouldn’t eat cooked food, shouldn’t eat anything, and shouldn’t drink. If you do, you commit an offense of wrong conduct.”
87At that time the monks put their robes on the ground in the sauna. The robes became dirty. They told the Buddha.
“I allow a bamboo robe rack and a clothesline.”
It rained and the robes became wet.
“I allow a sauna shed.”
They built the sauna shed on a low base. It was flooded.
“I allow you to raise the base.” The mound collapsed.
“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
It was difficult to get up to the sauna shed.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs.
“I allow rails.”
Grass and dust fell into the sauna shed.
“I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making a garland pattern, a creeper pattern, a shark-teeth pattern, and the fivefold pattern; putting up a bamboo robe rack and a clothesline.”
88Being afraid of wrongdoing, the monks did not do services for one another either in the sauna or in the water.
“I allow you to regard three things as a ‘covering’: a sauna, water, and a cloth.”
Wells
89On one occasion there was no water in the sauna. They told the Buddha.
“I allow a well.”
The edge of the well collapsed.
“I allow you to construct three kinds of foundations: foundations of brick, stone, and wood.”
The well was situated at a low point. It was flooded.
“I allow you to raise the base.”
The mound collapsed.
“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
It was difficult to get up to the well.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs.
“I allow rails.”
90At that time the monks used creepers and belts to haul water.
“I allow a water-hauling rope.”
It hurt their hands.
“I allow a well-sweep, a pulley, and well-wheels.”
Many vessels broke.
“I allow three kinds of buckets: buckets made of iron, wood, and hide.”
91Hauling water outside, the monks were wearied by the cold and the heat. They told the Buddha.
“I allow a well house.”
Grass and dust fell into the well house.
“I allow you to firm up the structure and then plaster it inside and outside, including: treating with white color, black color, and red ocher; making a garland pattern, a creeper pattern, a shark-teeth pattern, and the fivefold pattern; putting up a bamboo robe rack and a clothesline.”
The well was not covered. Grass, dust, and dirt fell into it.
“I allow a cover.”
There was no vessel for the water.
“I allow a water-trough and a water-pot.”
Other structures
92At that time the monks bathed here and there in the monastery. The monastery became muddy. They told the Buddha.
“I allow a waste disposal area.”
The area was unenclosed. The monks were embarrassed to bathe there.
“I allow three kinds of encircling walls: walls of brick, stone, and wood.”
The area became muddy.
“I allow three kinds of deckings: deckings of brick, stone, and wood.”
The water remained.
“I allow a water drain.”
93The monks were cold.
“I allow a water wiper and a towel to dry yourselves.”
94On one occasion a lay follower wanted to build a lotus bathing tank for the benefit of the Saṅgha. They told the Buddha.
“I allow lotus bathing tanks.”
The edges of the tank collapsed.
“I allow you to construct three kinds of foundations: foundations of brick, stone, and wood.”
It was difficult to get up to the tank.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs.
“I allow rails.”
The water in the tanks became stagnant.
“I allow a channel and a drain.”
95On one occasion a lay follower wanted to build a sauna with a pointed roof for the benefit of the Saṅgha.
“I allow saunas with pointed roofs.”
Rules on proper conduct and allowable requisites
96At one time the monks from the group of six did not have sitting mats for a period of four months. They told the Buddha.
“You shouldn’t be without a sitting mat for a period of four months. If you are, you commit an offense of wrong conduct.”
97At that time the monks from the group of six slept in beds covered in flowers. When people walking about the dwellings saw this, they complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t sleep in a bed covered in flowers. If you do, you commit an offense of wrong conduct.”
98Soon, people brought scents and garlands to the monastery. Being afraid of wrongdoing, the monks did not accept.
“I allow you to accept scent to make the five-finger mark on your door and to accept flowers to place to one side in your dwelling.”
99On one occasion the Saṅgha was offered a piece of felt.
“I allow felt.”
The monks thought: “Should it be determined or assigned to another?”
“It should neither be determined nor assigned to another.”
100The monks from the group of six ate food on a stand with a heating device. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t eat food on a stand with a heating device. If you do, you commit an offense of wrong conduct.”
101On one occasion a certain sick monk was unable to hold his bowl with his hands while eating.
“I allow a stand.”
102At that time the monks from the group of six ate from the same vessel and drank from the same vessel, and they lay down on the same bed, on the same sheet, under the same cover, and both on the same sheet and under the same cover. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t eat from the same vessel, drink from the same vessel, lie down on the same bed, lie down on the same sheet, lie down under the same cover, or lie down both on the same sheet and under the same cover. If you do, you commit an offense of wrong conduct.”
The overturning of the bowl
103At one time Vaḍḍha the Licchavī was a friend of the monks Mettiya and Bhūmajaka. On one occasion he went to them and said: “Respectful greetings, Venerables.” They did not respond. A second time and a third time he said the same thing, but they still did not respond.
“Have I done something wrong? Why don’t you respond?”
“It’s because we’ve been treated badly by Dabba the Mallian, and you’re not taking an interest.”
“But what can I do?”
“If you like, you could make the Buddha expel Dabba.”
“And how can I do that?”
“Go to the Buddha and say, ‘Sir, this is not proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist. It’s windy where it should be calm. It’s as if water is burning. Venerable Dabba the Mallian has raped my wife.’”
104Saying: “Alright, Venerables,” he went to the Buddha, bowed, sat down, and repeated what he had been told to say.
105Soon afterwards the Buddha had the Saṅgha gathered and questioned Dabba: “Dabba, do you remember doing as Vaḍḍha says?”
“Venerable Sir, you know what I’m like.”
A second and a third time the Buddha asked the same question and got the same response. He then said: “Dabba, the Dabbas don’t give such evasive answers. If it was done by you, say so; if it wasn’t, then say that.”
“Since I was born, Sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”
The Buddha addressed the monks:
“Well then, monks, the Saṅgha should overturn the almsbowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Saṅgha.
106When a lay follower has eight qualities, you should overturn your bowl against him: he’s trying to stop monks from acquiring material gains; he’s trying to harm monks; he’s trying to get monks to lose their place of residence; he abuses and reviles monks; he causes division between monks; he disparages the Buddha; he disparages the Teaching; he disparages the Saṅgha.
And the overturning of the bowl is to be done like this. A competent and capable monk should inform the Saṅgha:
107‘Please, Venerables, I ask the Saṅgha to listen. Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality. If it seems appropriate to the Saṅgha, the Saṅgha should overturn the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Saṅgha. This is the motion.
108Please, Venerables, I ask the Saṅgha to listen. Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality. The Saṅgha overturns the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Saṅgha. Any monk who approves of overturning the bowl against Vaḍḍha the Licchavī should remain silent. Any monk who doesn’t approve should speak up.
109The Saṅgha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Saṅgha. The Saṅgha approves and is therefore silent. I will remember it thus.’”
Turning the bowl upright
110After robing up the following morning, Venerable Ānanda took his bowl and robe, went to the house of Vaḍḍha the Licchavī, and told him: “Vaḍḍha, the Saṅgha has overturned the bowl against you. You’re prohibited from interacting with the Saṅgha.” And Vaḍḍha fainted right there. But Vaḍḍha’s friends and relatives said to him:
“Don’t be sad, Vaḍḍha. We’ll reconcile you with the Buddha and the Saṅgha of monks.”
111Soon afterwards Vaḍḍha, together with his wives and children, together with his friends and relatives, with wet clothes and wet hair, went to the Buddha. He bowed down at the Buddha’s feet and said: “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful. Please forgive me so that I may restrain myself in the future.”
“You have certainly made a mistake. You’ve been foolish, confused, and unskillful. But since you acknowledge your mistake and make proper amends, I forgive you. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint in the future.”
The Buddha then addressed the monks:
“Well then, the Saṅgha should turn the almsbowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Saṅgha.
112When a lay follower has eight qualities, you should turn your bowl upright for him: he’s not trying to stop monks from acquiring material gains; he’s not trying to harm monks; he’s not trying to get monks to lose their place of residence; he doesn’t abuse or revile monks; he doesn’t cause division between monks; he doesn’t disparage the Buddha; he doesn’t disparage the Teaching; he doesn’t disparage the Saṅgha.
And the turning of the bowl upright is to be done like this. Vaḍḍha the Licchavī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, raise his joined palms, and say:
‘Venerables, the Saṅgha has overturned the bowl against me, prohibiting me from interacting with the Saṅgha. I’m now conducting myself properly and suitably so as to deserve to be released. I ask the Saṅgha to turn the bowl upright for me.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:
113‘Please, Venerables, I ask the Saṅgha to listen. The Saṅgha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Saṅgha. He’s now conducting himself properly and suitably so as to deserve to be released, and is asking the Saṅgha to turn the bowl upright for him. If it seems appropriate to the Saṅgha, the Saṅgha should turn the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Saṅgha. This is the motion.
114Please, Venerables, I ask the Saṅgha to listen. The Saṅgha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Saṅgha. He’s now conducting himself properly and suitably so as to deserve to be released, and is asking the Saṅgha to turn the bowl upright for him. The Saṅgha turns the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Saṅgha. Any monk who approves of turning the bowl upright for Vaḍḍha the Licchavī should remain silent. Any monk who doesn’t approve should speak up.
115The Saṅgha has turned the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Saṅgha. The Saṅgha approves and is therefore silent. I will remember it thus.’”
Rules about stepping on cloth
116When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward the country of Bhaggā. When he eventually arrived, he stayed at Susumāragira in the Bhesakaḷā Grove, the deer park.
At this time Prince Bodhi had recently built the Kokanada stilt house. It had not yet been inhabited by any monastic or brahmin, or anyone else.
The Prince said to the young brahmin Sañcikāputta: “My dear Sañcikāputta, please go to the Buddha, bow down in my name with your head at his feet, and ask if he’s healthy, strong, and living at ease. And then say, ‘Sir, please accept tomorrow’s meal, together with the Saṅgha of monks, from Prince Bodhi.’”
Saying: “Yes, Sir,” Sañcikāputta went to the Buddha and exchanged pleasantries with him. He then sat down and told the Buddha all he had been asked to say, concluding with the invitation for the meal on the following day. The Buddha consented by remaining silent. Knowing that the Buddha had consented, Sañcikāputta got up from his seat, returned to the Prince, and told him what had happened.
117The next morning Prince Bodhi had various kinds of fine food prepared, and had the entire Kokanada stilt house covered with white cloth, all the way to the bottom step of the staircase. He then said to Sañcikāputta: “Go to the Buddha and tell him the meal is ready.” And Sañcikāputta did as instructed.
118Soon afterwards, the Buddha robed up in the morning, took his bowl and robe, and went the Prince’s house. The Prince was standing outside the gatehouse, waiting for the Buddha. When he saw the Buddha coming, he went out to meet him, bowed down to him, and then returned to the Kokanada stilt house with the Buddha in front.
But the Buddha stopped at the bottom stair of that staircase. The Prince said: “Sir, please step on the cloth. It will be for my longterm benefit and happiness.” The Buddha remained silent. A second time the Prince repeated his request, but the Buddha still remained silent. When the Prince made his request for the third time, the Buddha looked at Venerable Ānanda. And Ānanda said to the Prince: “Please fold up the cloth. The Buddha doesn’t step on cloth coverings. He has compassion for later generations.”
119The Prince then had the cloth folded up and had a seat prepared up in the stilt house. The Buddha ascended the house and sat down on the prepared seat together with the Saṅgha of monks. The Prince personally served the various kinds of fine food to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the Prince sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.
Soon afterwards the Buddha gave a teaching and addressed the monks:
“You shouldn’t step on a cloth covering. If you do, you commit an offense of wrong conduct.”
120On one occasion a woman who was unable to conceive invited the monks, prepared a cloth, and said: “Venerables, please step on the cloth.” But being afraid of wrongdoing, they refused. “Please step on the cloth as a blessing.” They still refused. That woman complained and criticized them: “How can the venerables not step on a cloth as a blessing when asked?” The monks heard the complaints of that woman, and they told the Buddha what had happened.
“Householders want blessings. I allow you, when asked, to step on a cloth covering as a blessing for householders.”
121Being afraid of wrongdoing, the monks did not step on a towel after washing their feet.
“I allow you to step on a towel after washing your feet.”
122The second section for recitation is finished.
More rules on proper conduct and allowable requisites.
123When the Buddha had stayed in the country of Bhaggā for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Soon Visākhā Migāramātā went to the Buddha, taking a water pot, a ceramic foot scrubber, and a broom. She bowed to the Buddha, sat down, and said: “Venerable Sir, for my longterm benefit and happiness, please accept this water pot, foot scrubber, and broom.” The Buddha accepted the water pot and the broom, but not the ceramic foot scrubber. He then instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed down, circumambulated him with her right side toward him, and left.
124Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow water pots and brooms. But you shouldn’t use a ceramic foot scrubber. If you do, you commit an offense of wrong conduct. I allow three kinds of foot scrubbers: stones, pebbles, and pumice.”
125Visākhā again went to the Buddha, now taking an standard fan and a palm-leaf fan. She bowed, sat down, and said: “Venerable Sir, for my longterm benefit and happiness, please accept this standard fan and this palm-leaf fan.” The Buddha accepted both.
126He then instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed, circumambulated him with her right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow standard fans and a palm-leaf fans.”
127On one occasion the Saṅgha was offered a mosquito whisk.
“I allow mosquito whisks.”
The Saṅgha was offered a yak-tail whisk.
“You shouldn’t use a yak-tail whisk. If you do, you commit an offense of wrong conduct. I allow three kinds of fans: those made of bark, Vetiver grass, and peacocks’ tail feathers.”
128On one occasion the Saṅgha was offered a sunshade.
“I allow sunshades.”
129Soon afterwards the monks from the group of six walked about holding sunshades. Then, as a certain Buddhist lay follower and a number of Ājīvaka disciples were going to the park, the Ājīvakas saw those monks in the distance with their sunshades. They said to that lay follower: “These venerables of yours are coming. They’re holding sunshades, just like accountants and government officials.”
“These aren’t monks. They’re wanderers.” And they made a bet on whether they were monks or not.
When the monks came close, that lay follower recognized them. And he complained and criticized them: “How can the venerables walk about holding sunshades?” The monks heard the complaints of that lay follower and they told the Buddha.
“Is it true, monks, that the monks from the group of six are doing this?” “It’s true, Sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks:
“You shouldn’t use a sunshade. If you do, you commit an offense of wrong conduct.”
130Soon afterwards a certain sick monk was not comfortable without a sunshade.
“I allow sick monks to use sunshades.”
131When they heard that the Buddha had allowed sunshades for the sick, but not for the healthy, and being afraid of wrongdoing, the monks did not use sunshades in the monastery or in the vicinity of the monastery.
“I allow you to use a sunshade in a monastery and in the vicinity of a monastery, even if you’re healthy.”
132On one occasion a monk put his almsbowl in a carrying net, hung it from a staff, and passed through the gateway to a certain village at an unusual hour. People said: “This must be a gangster coming with his gleaming sword.” They pounced and seized him, but when they recognized him, they let him go.
He returned to the monastery and told the monks what had happened. They said: “So you used a carrying net and a staff?”
“Yes.”
The monks of few desires complained and criticized him: “How can a monk use a carrying net and a staff?” They told the Buddha … “It’s true, Sir.” … After rebuking him … the Buddha gave a teaching and addressed the monks:
“You shouldn’t use a carrying net and a staff. If you do, you commit an offense of wrong conduct.”
133On one occasion there was a sick monk who was unable to walk about without a staff.
“I allow you to give a sick monk permission to use a staff.
And it should be given like this. The sick monk should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
‘Venerables, I’m sick. I’m unable to walk about without a staff. I ask the Saṅgha for permission to use a staff.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:
134‘Please, Venerables, I ask the Saṅgha to listen. Monk so-and-so is sick. He’s unable to walk about without a staff. He’s asking the Saṅgha for permission to use a staff. If it seems appropriate to the Saṅgha, it should give monk so-and-so permission to use a staff. This is the motion.
135Please, Venerables, I ask the Saṅgha to listen. Monk so-and-so is sick. He’s unable to walk about without a staff. He’s asking the Saṅgha for permission to use a staff. The Saṅgha gives monk so-and-so permission to use a staff. Any monk who approves of this should remain silent. Any monk who doesn’t approve should speak up.
136The Saṅgha has given monk so-and-so permission to use a staff. The Saṅgha approves and is therefore silent. I will remember it thus.’”
137On one occasion there was a sick monk who was unable to carry his almsbowl without a carrying-net. They told the Buddha.
“I allow you to give a sick monk permission to use a a carrying-net.
And it should be given like this. The sick monk should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
‘Venerables, I’m sick. I’m unable to carry my bowl without a carrying-net. I ask the Saṅgha for permission to use a carrying-net.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:
138‘Please, Venerables, I ask the Saṅgha to listen. Monk so-and-so is sick. He’s unable to carry his bowl without a carrying-net. He’s asking the Saṅgha for permission to use a carrying-net. If it seems appropriate to the Saṅgha, it should give monk so-and-so permission to use a carrying-net. This is the motion.
139Please, Venerables, I ask the Saṅgha to listen. Monk so-and-so is sick. He’s unable to carry his bowl without a carrying-net. He’s asking the Saṅgha for permission to use a carrying-net. The Saṅgha gives monk so-and-so permission to use a carrying-net. Any monk who approves of this should remain silent. Any monk who doesn’t approve should speak up.
140The Saṅgha has given monk so-and-so permission to use a carrying-net. The Saṅgha approves and is therefore silent. I will remember it thus.’”
141On one occasion there was a sick monk who was unable to walk about without a staff or to carry his almsbowl without a carrying-net. They told the Buddha.
“I allow you to give a sick monk permission to use a staff and a carrying-net.
And it should be given like this. The sick monk should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
‘Venerables, I’m sick. I’m unable to walk about without a staff or to carry my bowl without a carrying-net. I ask the Saṅgha to give me permission to use a staff and a carrying-net.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:
142‘Please, Venerables, I ask the Saṅgha to listen. Monk so-and-so is sick. He’s unable to walk about without a staff or to carry his bowl without a carrying-net. He’s asking the Saṅgha for permission to use a staff and a carrying-net. If it seems appropriate to the Saṅgha, it should give monk so-and-so permission to use a staff and a carrying-net. This is the motion.
143Please, Venerables, I ask the Saṅgha to listen. Monk so-and-so is sick. He’s unable to walk about without a staff or to carry his bowl without a carrying-net. He’s asking the Saṅgha for permission to use a staff and a carrying-net. The Saṅgha gives monk so-and-so permission to use a staff and a carrying-net. Any monk who approves of this should remain silent. Any monk who doesn’t approve should speak up.
144The Saṅgha has given monk so-and-so permission to use a staff and a carrying-net. The Saṅgha approves and is therefore silent. I will remember it thus.’”
145At that time there was a monk who was a regurgitator. After regurgitating, he would swallow. The monks complained and criticized him: “This monk is eating at the wrong time.” They told the Buddha.
“This monk has only recently passed away as a cow. I allow a regurgitator to regurgitate. But you shouldn’t take it out of the mouth and then swallow it. If you do, you should be dealt with according to the rule.”
146Soon afterwards a certain association was offering a meal to the Saṅgha. Lots of rice fell on the floor in the dining hall. People complained and criticized them: “When they’re given rice, how can the Sakyan monastics not receive it with care? Each lump of rice is the result of hard work.” The monks heard the complaints of those people. They told the Buddha.
“I allow you to pick up and eat what falls down while being given. It has been relinquished by the donors.”
Personal grooming
147On one occasion a certain monk with long nails was walking for alms. A woman who saw him said to him: “Come, Venerable, and have sex.”
“It’s not allowable.”
“If you don’t, I’ll scratch my limbs with my nails and make a scene, saying that you abused me.”
“That’s your business, sister.”
Yet that woman did as she had threatened. People rushed up and took hold of that monk. But when they saw the skin and blood on that woman’s nails, they realized she had done it herself, and they released the monk. He then returned to the monastery and told the monks what had happened.
“So you grow your nails long?”
“Yes.”
The monks of few desires complained and criticized him: “How can a monk grow his nails long?” They told the Buddha.
“You shouldn’t grow your nails long. If you do, you commit an offense of wrong conduct.”
148Soon afterwards the monks were cutting their nails with their nails and teeth, or by grinding them on walls. Their fingers hurt.
“I allow nail clippers.”
They cut their nails so short that they bled. Their fingers hurt.
“You should cut your nails so that they’re even with the tip of the flesh.”
149At this time the monks from the group of six polished their finger and toe nails. People complained and criticized them, They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t polish your finger and toe nails. If you do, you commit an offense of wrong conduct. But I allow you to remove dirt.”
150At that time there were monks who had long hair. They told the Buddha.
“Are you able to shave each other’s heads?”
“We are.”
The Buddha then gave a teaching and addressed the monks:
“I allow a razor, a whetstone, a razor case, felt, and all barber equipment.”
151At this time the monks from the group of six trimmed their beards, grew their beards long, grew goatees, grew sideburns, removed their chest hair, sculpted their stomach hair, grew mustaches, and removed the hair from their private parts. People complained and criticized them, They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t trim your beards, grow your beard long, grow goatees, grow sideburns, remove your chest hair, sculpt your stomach hair, grow mustaches, or remove the hair from your private parts. If you do, you commit an offense of wrong conduct.”
152A certain monk had a sore on his private parts, and the medicine did not stick.
“I allow you to remove hair from the private parts if you have a disease.”
153At that time the monks from the group of six cut their hair with scissors. People complained and criticized them, They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t cut your hair with scissors. If you do, you commit an offense of wrong conduct.”
154A monk who had a sore on his head was unable to shave with a razor.
“I allow you to cut your hair with scissors if you have a disease.”
155At this time there were monks who grew their nasal hair long. People complained and criticized them: “They’re just like goblins!”
“You shouldn’t grow your nasal hair long. If you do, you commit an offense of wrong conduct.”
156The monks had their nasal hair removed with small stones and beeswax. Their noses hurt.
“I allow tweezers.”
157The monks from the group of six had their gray hairs removed. People complained and criticized them, They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t remove gray hairs. If you do, you commit an offense of wrong conduct.”
158On one occasion a monk’s ear was blocked by earwax.
“I allow earpicks.”
159Soon the monks from the group of six used luxurious earpicks made with gold and silver. People complained and criticized them, They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t use luxurious earpicks. If you do, you commit an offense of wrong conduct. I allow earpicks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”
More rules on proper conduct and allowable requisites
160At one time the monks from the group of six had amassed a large number of metal and bronze goods. When people walking about the dwellings saw this, they complained and criticized them: “How can the Sakyan monastics amass a large number of metal and bronze goods? They’re just like merchants.”
“You shouldn’t amass a large number of metal and bronze goods. If you do, you commit an offense of wrong conduct.”
161Being afraid of wrongdoing, the monks did not accept ointment boxes, ointment sticks, earpicks, or even metal used for binding.
“I allow ointment boxes, ointment sticks, earpicks, and metal used for binding.”
162On one occasion the monks from the group of six were sitting with their upper robes as a back-and-knee strap. The panels of the robes were torn apart.
“You shouldn’t sit with your upper robe as a back-and-knee strap. If you do, you commit an offense of wrong conduct.”
163There was a sick monk who was not comfortable without a back-and-knee strap.
“I allow back-and-knee straps.”
The monks thought: “How are the back-and-knee straps to be made?”
“I allow a warp, a reed, a weft, a shuttle, and all weaving equipment.”
164On one occasion a monk went to the village for alms without a belt. His sarong fell off on the street. People shouted out, and he felt humiliated. When he had returned to the monastery, he told the monks what had happened. They in turn told the Buddha, who said:
“You shouldn’t enter an inhabited area without a belt. If you do, you commit an offense of wrong conduct. I allow belts.”
165Soon the monks from the group of six wore luxurious belts: belts with multiple strings, belts like the head of a water snake, belts of twisted strings of various colors, belts like ornamental ropes. People complained and criticized them, They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t wear luxurious belts. If you do, you commit an offense of wrong conduct. I allow two kinds of belts: belts made from strips of cloth and from pigs’ intestines.”
The edges of the belts wore away.
“I allow belts of twisted strings of various colors and belts like ornamental ropes.”
The ends of the belts wore away.
“I allow making a loop and a knot.”
The loop at the end wore away.
“I allow buckles.”
166Soon the monks from the group of six wore luxurious buckles made with gold and silver. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t wear luxurious buckles. If you do, you commit an offense of wrong conduct. I allow buckles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, shell, and string.”
167On one occasion Venerable Ānanda robed up in light upper robes and went to the village for alms. A whirlwind lifted up his robes. When he had returned to the monastery, he told the monks what had happened. They in turn told the Buddha.
“I allow toggles and loops.”
168Soon the monks from the group of six wore luxurious toggles made with gold and silver. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t wear luxurious toggles. If you do, you commit an offense of wrong conduct. I allow toggles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, shell, and string.”
169When the monks fastened toggles and loops to their robes, they caused the robes to wear.
“I allow toggle-shields and loop-shields.”
They fastened the toggle-shields and the loop-shields on the edge of the robe. The border of the robe opened up.
“I allow you to fasten the toggle-shields at the edge and the loop-shields twelve or thirteen centimeters in from the edge.”
170At this time the monks from the group of six wore their sarongs like householders in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, and the hundred-fold style. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t wear your sarong like householders in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, or the hundred-fold style. If you do, you commit an offense of wrong conduct.”
171The monks from the group of six wore their upper robes like householders. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t wear your upper robe like householders. If you do, you commit an offense of wrong conduct.”
172The monks from the group of six wore their sarongs like loin cloths. People complained and criticized them: “They’re just like the king’s porters!”
“You shouldn’t wear your sarong like a loin cloth. If you do, you commit an offense of wrong conduct.”
173At that time the monks from the group of six used carrying poles with loads on both ends. People complained and criticized them: “They’re just like the king’s porters!”
“You shouldn’t use a carrying pole with loads on both ends. If you do, you commit an offense of wrong conduct. I allow a carrying pole with a load on one end, a two-person carrying pole with a load in the middle, loads for the head, loads for the shoulder, loads for the hip, and hanging loads.”
174At that time there were monks who did not clean their teeth. As a result, they had bad breath. They told the Buddha.
175“There are these five disadvantages of not cleaning your teeth: it’s bad for your eyes; you get bad breath; the taste buds aren’t cleansed; bile and phlegm cover the food; you don’t enjoy the food.
176There are these five benefits of cleaning your teeth: it’s good for your eyes; you don’t get bad breath; your taste buds are cleansed; bile and phlegm don’t cover the food; you enjoy the food.
I allow tooth cleaners.”
177The monks from the group of six used long tooth cleaners, which they even used to smack the novices.
“You shouldn’t use long tooth cleaners. If you do, you commit an offense of wrong conduct. I allow tooth cleaners that are a maximum of thirteen centimeters long. And you shouldn’t use them to smack the novice monks. If you do, you commit an offense of wrong conduct.”
178On one occasion a monk used a tooth cleaner that was too short and it got stuck in his throat.
“You shouldn’t use tooth cleaners that are too short. If you do, you commit an offense of wrong conduct. You shouldn’t use tooth cleaners shorter than seven centimeters.”
179On one occasion the monks from the group of six set fire to a forest. People complained and criticized them: “They’re just like land clearers.”
“You shouldn’t set fire to a forest. If you do, you commit an offense of wrong conduct.”
180On one occasion the dwellings were overgrown with grass. There was a forest fire and the dwellings burnt down. Being afraid of wrongdoing, the monks had not light a counter-fire for protection.
“When there is a forest fire, I allow you to light a counter-fire for protection.”
181At that time the monks from the group of six climbed trees and then jumped between them. People complained and criticized them: “They’re just like monkeys!”
“You shouldn’t climb trees. If you do, you commit an offense of wrong conduct.”
182On one occasion a certain monk was walking on a road through the Kosalan country on his way to Sāvatthī when he was blocked by an elephant. He quickly went up to a tree, but being afraid of wrongdoing, he did not climb it. Soon the elephant went away. When he arrived at Sāvatthī, he told the monks what had happened. They in turn told the Buddha.
“I allow you to climb a tree to the height of a man if there’s something to be done, or as far as you need if there’s an emergency.”
Rules relating to teaching
183At this time there were two monks called Yameḷa and Kekuṭa, brothers born into a brahmin family, who were well-spoken and had good voices. They went to the Buddha, bowed, sat down, and said: “Venerable Sir, the monks now have a variety of names, and come from a variety of families, castes, and households. They corrupt the word of the Buddha by using their own expressions. Now we could give metrical form to the word of the Buddha.”
The Buddha rebuked them: “Foolish men, how can you suggest such a thing? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks:
“You shouldn’t give metrical form to the word of the Buddha. If you do, you commit an offense of wrong conduct. You should learn the word of the Buddha using its own expressions.”
184At that time the monks from the group of six were learning cosmology. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those lay people and told the Buddha.
“Is there any growth and fulfillment on this spiritual path, monks, for one who sees cosmology as the essence?”
“No, Sir.”
“Would anyone who sees this spiritual path as the essence learn cosmology?”
“No.”
“You shouldn’t learn cosmology. If you do, you commit an offense of wrong conduct.”
185The monks from the group of six taught cosmology. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!” They told the Buddha.
“You shouldn’t teach cosmology. If you do, you commit an offense of wrong conduct.”
186The monks from the group of six studied pointless knowledge. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those lay people and told the Buddha.
“You shouldn’t study pointless knowledge. If you do, you commit an offense of wrong conduct.”
187The monks from the group of six taught pointless knowledge. People complained and criticized them: “They’re just like householders who indulge in worldly pleasures!”
“You shouldn’t teach pointless knowledge. If you do, you commit an offense of wrong conduct.”
188On one occasion the Buddha sneezed while teaching a large gathering. The monks made an uproar, saying: “Long live the Buddha!” Because of the noise, the teaching was interrupted. The Buddha said to the monks:
“If you say, ‘May you live long!’ to one who sneezes, will they live or die because of that?”
“No, Sir.”
“You shouldn’t say, ‘May you live long!’ to one who sneezes. If you do, you commit an offense of wrong conduct.”
189At that time when monks sneezed, people said: “May you live long, Venerable!” Being afraid of wrongdoing, the monks did not respond. People complained and criticized them: “How can the Sakyan monastics not respond when spoken to like this?” They told the Buddha.
“Monks, householders want blessings. When householders say, ‘May you live long!’ I allow you to respond with similar words.”
190On one occasion when the Buddha was seated teaching a large gathering, there was a monk who had eaten garlic. Not to annoy the other monks, he was sitting at a distance. The Buddha saw him and asked the monks why he was sitting there. The monks told him and the Buddha said,
“Monks, should one eat anything that would stop one from hearing a teaching such as this?”
“No, Sir.”
“You shouldn’t eat garlic. If you do, you commit an offense of wrong conduct.”
191On one occasion Venerable Sāriputta had a stomach ache. Venerable Mahāmoggallāna went to him and said: “When you had a stomach ache in the past, Sāriputta, what made you better?” “Garlic.” They told the Buddha.
“I allow you to eat garlic if you’re sick.”
Rules about restrooms
192At that time there were monks who urinated here and there in the monastery. The monastery became filthy.
“You should urinate in one location.”
The monastery became smelly.
“I allow urine-collection pots.”
It was painful to sit there while urinating.
“I allow foot-stands for urinating.”
The foot-stands were unenclosed. The monks were embarrassed to urinate there.
“I allow three kinds of encircling walls: walls of brick, stone, and wood.”
Not being covered, the urine-collection pot was smelly.
“I allow lids.”
193At that time there were monks who defecated here and there in the monastery. The monastery became filthy.
“You should defecate in one location.”
The monastery became smelly.
“I allow cesspits.”
The edge of the cesspit collapsed.
“I allow you to construct three kinds of foundations: foundations of brick, stone, and wood.”
The cesspit was situated at a low point. It was flooded.
“I allow you to raise the base.”
The mound collapsed.
“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
It was difficult to get up to the cesspit.
“I allow three kinds of stairs: stairs of brick, stone, and wood.”
People fell down while climbing the stairs.
“I allow rails.”
When seated on the edge to defecate, they fell down.
“I allow you to lay a floor with a gap in the middle for defecating.”
It was painful to sit there while defecating.
“I allow foot-stands for defecating.”
They urinated outside the cesspit.
“I allow urinals.”
There were no wiping sticks.
“I allow wiping sticks.”
There was no container for the wiping sticks.
“I allow containers for wiping sticks.”
Not being covered, the cesspit was smelly.
“I allow lids.”
Because they were defecating outdoors, the monks were wearied by the cold and the heat.
“I allow restrooms.”
The restroom had no door.
“I allow a door, a door frame, a lower hinge, an upper hinge, a bolt-receiving post, a bolt socket, a bolt, an upper bolt, a keyhole, a door-pulling hole, and a door-pulling rope.”
Grass and dust fell into the restroom.
“I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making a garland pattern, a creeper pattern, a shark-teeth pattern, and the fivefold pattern; putting up a bamboo robe rack and a clothesline.”
194On one occasion a monk who was weak from old age fell over as he was getting up after defecating.
“I allow suspended ropes to hold onto.”
The restroom was unenclosed.
“I allow three kinds of encircling walls: walls of brick, stone, and wood.”
There was no gatehouse.
“I allow gatehouses.”
The gatehouse had no door.
“I allow a door, a door frame, a lower hinge, an upper hinge, a bolt-receiving post, a bolt socket, a bolt, an upper bolt, a keyhole, a door-pulling hole, and a door-pulling rope.”
Grass and dust fell into the gatehouse.
“I allow you to firm up the structure and then plaster it inside and outside, including: treating with white color, black color, and red ocher; making a garland pattern, a creeper pattern, a shark-teeth pattern, and the fivefold pattern.”
The yard was muddy.
“I allow you to cover it with gravel.”
They were unable to do it.
“I allow you to lay down paving stones.”
The water remained.
“I allow a water drain.”
There was no pot for rinsing water.
“I allow pots for rinsing water.”
There was no scoop for the rinsing water.
“I allow scoops for rinsing water.”
It was painful to sit there while rinsing.
“I allow foot-stands for rinsing.”
The foot-stands were unenclosed. The monks were embarrassed to rinse there.
“I allow three kinds of encircling walls: walls of brick, stone, and wood.”
The rinsing-water pot was not covered. Grass, dust, and dirt fell into it.
“I allow lids.”
Even more rules on proper conduct and allowable requisites
195At one time the monks from the group of six were misbehaving in many ways.
They planted flowering trees, watered and plucked them, and then tied the flowers together. They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same. They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of respectable families.
They ate from the same plates as these women and drank from the same vessels. They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers. They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics. They danced, sang, played instruments, and performed. While the women were dancing, singing, playing instruments, and performing, so would they.
They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, dice, tip-cat, painting with the hand, ball games, leaf flutes, toy plows, somersaults, toy windmills, toy measures, toy carriages, toy bows, letter guessing, thought guessing, mimicking deformities.
They trained in elephant riding, in horsemanship, in carriage riding, in archery, in swordsmanship. And they ran in front of elephants, horses, and carriages, and they ran backward and forward. They whistled, clapped their hands, wrestled, and boxed. They spread their outer robes on a stage and said to the dancing girls: “Dance here, Sister,” and they made gestures of approval. And they misbehaved in a variety of ways.
They told the Buddha. Soon afterwards he gave a teaching and addressed the monks:
“You shouldn’t engage in various kinds of misbehavior If you do, you should be dealt with according to the rule.”
196At the time of Venerable Uruvelakassapa’s going forth, the Saṅgha was offered a large number of iron, wooden, and ceramic goods. The monks thought: “Which iron, wooden, and ceramic goods have been allowed by the Buddha, and which not?” They told the Buddha. The Buddha then gave a teaching and addressed the monks:
“I allow all iron goods except weapons; all wooden goods except high couches, luxurious couches, wooden almsbowls, and wooden shoes; and all ceramic goods except ceramic foot scrubbers and clay huts.”
197The chapter with short topics is finished.
198This is the summary:
199On a tree, and on a post, and against a wall,
On a rubbing board, rubbing hand, and with a string;
Massage, scrubber, itchy,
And old age, ordinary hand massage.
200And earrings, hanging strings,
Should not wear a necklace;
Hips, bangles, armlets,
Bracelets, rings.
201Long, brush, comb, hands,
Beeswax, water and oil;
Mirror, bowl of water,
Ointment, creams, powder.
202They applied, and body cosmetics,
Facial cosmetics, both;
Eye disease, and hilltop,
drawn-out voice, outside.
203Mangoes, pieces, with whole,
And snake, cut off, sandal;
Luxurious, bowl bottoms,
Gold, thick, marks.
204Colorful, stained, smelly,
In the heat, they broke, on a bench;
Ledge, straw, cloth,
Platform, and container.
205Bag, and shoulder strap,
So a string for fastening;
From a peg, and on a bed, and on a bench,
In the lap, on a sunshade, opening.
206Gourd, water pots, skull,
Chewed food remnants, trash can;
Tore, handle, gold,
Feather, and piece, cylinder.
207Yeast, flour, and stone powder,
Beeswax, case;
Deformed corners, tied down, uneven,
Ground, deteriorating, and not right.
208Ruler, and guide line,
Dirty, wet, sandals;
Finger, and thimble,
Small bowl, bag, strap.
209Outside, low base,
And also the mound, they had difficulty;
Fell down, grass and dust,
Plaster inside and outside.
210White, and black color,
And treating with red ocher;
Making a garland pattern, and a creeper pattern,
A shark-teeth pattern, decoration.
211Bamboo robe rack, and clothesline,
Did the Leader allow;
Abandoned and left,
The frame broke.
212Unfolded, and against a wall,
Taking their bowls they went;
Bag, and fastening string,
And bound the sandals.
213And sandal bag,
And shoulder strap, string;
Unallowable water while travelling,
Water filter, cloth.
214Water strainer, two monks,
The Sage went to Vesālī;
Wooden frame, spreading there,
He allowed a filter.
215With mosquitoes, with fine,
And often sick, Jīvaka;
Walking-meditation paths, sauna,
On uneven, low base.
216Three foundations, they had difficulty,
Stairs, rails, railings;
Outside, grass and dust,
Plastered inside and outside.
217White, and black color,
And treating with red ochre;
Making a garland pattern, and a creeper pattern,
A shark-teeth pattern, decoration.
218Bamboo, and clothesline,
And should raise the base;
Mound, and stairs, rails,
Door, door frame.
219Lower hinge, upper hinge,
Bolt-receiving post, bolt socket;
Bolt, upper bolt, key hole,
And door-pulling, rope.
220Encircling trench, and flue,
And in the middle, clay for the face;
Trough, smelly, scorched,
Water place, scoop.
221And did not sweat, muddy,
Wash, should make a drain;
And bench, gatehouse, making,
Gravel, stones, drain.
222Naked, on the ground, raining,
Three coverings there;
Well, collapsed, low,
With creepers, belt.
223Well-sweep, pulley, wheel,
Many vessels broke;
Iron, wood, hide,
House, grass, and cover.
224Trough, disposal area, wall,
Muddy, and with a drain;
Cold, lotus bathing tank,
And stagnant, pointed roof.
225Four months, and they slept,
And piece of felt, should not determine;
Heating, stand,
They ate from one, they lay down.
226Vaḍḍha, Bodhi, he did not step on,
Water pot, ceramic foot scrubber, broom;
Stone, and pebbles,
Pumice foot scrubbers.
227Standard fan, palm-leaf fan,
And mosquito, yak-tail;
Sunshade, and without, in a monastery,
Three with agreement on carrying net.
228Regurgitator, rice, long nails,
Cutting, the fingers hurt;
Bled, and measure,
Twenty, long hair.
229Razor, stone, case,
felt, barber equipment;
They trimmed beards, grew them long,
Goatee, sideburns.
230Chest hair, and stomach hair,
Mustache, would remove from private parts;
Disease, sore with scissors,
Long, and small stones.
231Gray, blocked, luxurious,
Metal goods, with ointment box;
And clasping the knees, back-and-knee strap,
Loom, shuttle, belt.
232Multiple string belt, water snake head belt,
belts of twisted strings of various colors, belts like ornamental ropes;
Strips of cloth, and pigs' intestines,
Edges, twisted strings of various colors, ornamental ropes;
End, loop, and knot,
Also the loop at the end wore away.
233Toggles, and luxurious,
Also should insert a shield at the edge;
Sarongs like householders, elephant trunk,
Fish style, four-corner style.
234Palm leaf, hundred fold,
Wearing upper robes like householders;
Loin cloths, carrying poles with loads on both ends,
Tooth cleaner, smacking.
235Stuck in the throat, and forest,
Counter-fire, tree, with elephant;
Yameḷa, cosmology,
They learnt, they taught.
236Pointless talk, knowledge,
Sneezed, blessing, and ate;
Stomach ache, and became filthy,
Smelly, painful, foot-stands.
237They were embarrassed, covered, smelly,
And they did it here and there;
Smelly, cesspit, collapsed,
Raised base, and with foundation.
238Stairs, rails,
On the edge, and painful, foot-stands;
Outside, urinal, and sticks,
And container, uncovered.
239restroom, and door,
And just the door frame;
lower hinge, upper hinge,
And bolt-receiving post, bolt socket.
240Bolt, upper bolt, key hole,
And just a door-pulling hole;
Rope, plastered inside and outside,
And white color, black.
241Making a garland pattern, a creeper pattern,
a shark-teeth pattern, the fivefold pattern;
Bamboo robe rack, and rope,
Weak from old age, wall.
242And so also just a gatehouse,
gravel, paving stones;
Remained, drain,
And also pot, scoop.
243Painful, embarrassed, lid,
And they misbehaved;
He allowed iron goods,
Except weapons.
244Except high couches and luxurious couches,
And wooden almsbowls, wooden shoes;
All wooden goods,
The Great Sage allowed.
245Ceramic foot scrubbers, and clay huts,
The Buddha having excepted;
Also all clay goods,
The Compassionate One allowed.
246The details of the topics,
If taken altogether with the previous,
Is also found in brief in the summary verses,
For the purpose of guiding those who have understood it.
247Thus there are one hundred and ten topics
In the Chapter on short topics in the Monastic Law.
Indeed, the true Teaching will be long lived,
And good people will be supported.
248A well-trained expert in the Monastic Law,
A good person intent on what’s beneficial,
A wise one, lighting a lamp—
This is a learned one worthy of homage.
The chapter with short topics is finished.
1 Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā bhikkhū paṭipucchi:
"Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpī"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā: "Ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma te, bhikkhave, moghapurisā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, nahāyamānena bhikkhunā rukkhe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā"ti.
2 Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā thambhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā nahāyamānā thambhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, nahāyamānena bhikkhunā thambhe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā"ti.
3 Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā kuṭṭe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā nahāyamānā kuṭṭe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā"ti … pe …
"Na, bhikkhave, nahāyamānena bhikkhunā kuṭṭe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā"ti.
4 Tena kho pana samayena chabbaggiyā bhikkhū aṭṭāne nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti … pe … seyyathāpi gihī kāmabhogino"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, aṭṭāne nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā"ti.
5 Tena kho pana samayena chabbaggiyā bhikkhū gandhabbahatthakena nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti … pe … seyyathāpi gihī kāmabhogino"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe …
"Na, bhikkhave, gandhabbahatthakena nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā"ti.
6 Tena kho pana samayena chabbaggiyā bhikkhū kuruvindakasuttiyā nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti … pe … seyyathāpi gihī kāmabhoginoti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, kuruvindakasuttiyā nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā"ti.
7 Tena kho pana samayena chabbaggiyā bhikkhū viggayha parikammaṁ kārāpenti. Manussā ujjhāyanti khiyyanti vipācenti … pe … seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, viggayha parikammaṁ kārāpetabbaṁ. Yo kārāpeyya, āpatti dukkaṭassā"ti.
8 Tena kho pana samayena chabbaggiyā bhikkhū mallakena nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti … pe … seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, mallakena nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā"ti.
9 Tena kho pana samayena aññatarassa bhikkhuno kacchurogābādho hoti. Na tassa vinā mallakena phāsu hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gilānassa akatamallakan"ti.
10 Tena kho pana samayena aññataro bhikkhu jarādubbalo nahāyamāno na sakkoti attano kāyaṁ ugghaṁsetuṁ. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ukkāsikan"ti.
11 Tena kho pana samayena bhikkhū piṭṭhiparikammaṁ kātuṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, puthupāṇikan"ti.
12 Tena kho pana samayena chabbaggiyā bhikkhū vallikaṁ dhārenti … pe … pāmaṅgaṁ dhārenti … pe … kaṇṭhasuttakaṁ dhārenti … pe … kaṭisuttakaṁ dhārenti … pe … ovaṭṭikaṁ dhārenti … pe … kāyuraṁ dhārenti … pe … hatthābharaṇaṁ dhārenti … pe … aṅgulimuddikaṁ dhārenti. Manussā ujjhāyanti khiyyanti vipācenti … pe … seyyathāpi gihī kāmabhogino"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vallikaṁ dhārenti … pe … pāmaṅgaṁ dhārenti, kaṇṭhasuttakaṁ dhārenti, kaṭisuttakaṁ dhārenti, ovaṭṭikaṁ dhārenti, kāyuraṁ dhārenti, hatthābharaṇaṁ dhārenti, aṅgulimuddikaṁ dhārentī"ti? "Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, vallikā dhāretabbā … pe … na pāmaṅgo dhāretabbo … na kaṇṭhasuttakaṁ dhāretabbaṁ … na kaṭisuttakaṁ dhāretabbaṁ … na ovaṭṭikaṁ dhāretabbaṁ … na kāyuraṁ dhāretabbaṁ … na hatthābharaṇaṁ dhāretabbaṁ … na aṅgulimuddikā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā"ti.
13 Tena kho pana samayena chabbaggiyā bhikkhū dīghe kese dhārenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, dīghā kesā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dumāsikaṁ vā duvaṅgulaṁ vā"ti.
14 Tena kho pana samayena chabbaggiyā bhikkhū kocchena kese osaṇṭhenti … pe … phaṇakena kese osaṇṭhenti, hatthaphaṇakena kese osaṇṭhenti, sitthatelakena kese osaṇṭhenti, udakatelakena kese osaṇṭhenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, kocchena kesā osaṇṭhetabbā … pe … na sitthatelakena kesā osaṇṭhetabbā … na udakatelakena kesā osaṇṭhetabbā. Yo osaṇṭheyya, āpatti dukkaṭassā"ti.
15 Tena kho pana samayena chabbaggiyā bhikkhū ādāsepi udakapattepi mukhanimittaṁ olokenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, ādāse vā udakapatte vā mukhanimittaṁ oloketabbaṁ. Yo olokeyya, āpatti dukkaṭassā"ti.
16 Tena kho pana samayena aññatarassa bhikkhuno mukhe vaṇo hoti. So bhikkhū pucchi— "kīdiso me, āvuso, vaṇo"ti? Bhikkhū evamāhaṁsu— "ediso te, āvuso vaṇo"ti. So na saddahati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ābādhappaccayā ādāse vā udakapatte vā mukhanimittaṁ oloketun"ti.
17 Tena kho pana samayena chabbaggiyā bhikkhū mukhaṁ ālimpanti … pe … mukhaṁ ummaddenti, mukhaṁ cuṇṇenti, manosilikāya mukhaṁ lañchenti, aṅgarāgaṁ karonti, mukharāgaṁ karonti, aṅgarāgamukharāgaṁ karonti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, mukhaṁ ālimpitabbaṁ … pe … na mukhaṁ ummadditabbaṁ, na mukhaṁ cuṇṇetabbaṁ, na manosilikāya mukhaṁ lañchetabbaṁ, na aṅgarāgo kātabbo, na mukharāgo kātabbo, na aṅgarāgamukharāgo kātabbo. Yo kareyya, āpatti dukkaṭassā"ti.
18 Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ābādhappaccayā mukhaṁ ālimpitun"ti.
19 Tena kho pana samayena rājagahe giraggasamajjo hoti. Chabbaggiyā bhikkhū giraggasamajjaṁ dassanāya agamaṁsu. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā naccampi gītampi vāditampi dassanāya gacchissanti, seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, naccaṁ vā gītaṁ vā vāditaṁ vā dassanāya gantabbaṁ. Yo gaccheyya, āpatti dukkaṭassā"ti.
20 Tena kho pana samayena chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyanti. Manussā ujjhāyanti khiyyanti vipācenti: "yatheva mayaṁ gāyāma, evamevime samaṇā sakyaputtiyā āyatakena gītassarena dhammaṁ gāyantī"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyissantī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Saccaṁ kira, bhikkhave … pe … "Saccaṁ, bhagavā"ti … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṁ gāyantassa. Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati— ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṁ gāyantassa.
Na, bhikkhave, āyatakena gītassarena dhammo gāyitabbo. Yo gāyeyya, āpatti dukkaṭassā"ti.
21 Tena kho pana samayena bhikkhū sarabhaññe kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. "Anujānāmi, bhikkhave, sarabhaññan"ti.
22 Tena kho pana samayena chabbaggiyā bhikkhū bāhiralomiṁ uṇṇiṁ dhārenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, bāhiyalomi uṇṇi dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā"ti.
23 Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ārāme ambā phalino honti. Raññā māgadhena seniyena bimbisārena anuññātaṁ hoti— "yathāsukhaṁ ayyā ambaṁ paribhuñjantū"ti. Chabbaggiyā bhikkhū taruṇaññeva ambaṁ pātāpetvā paribhuñjiṁsu. Rañño ca māgadhassa seniyassa bimbisārassa ambena attho hoti. Atha kho rājā māgadho seniyo bimbisāro manusse āṇāpesi— "gacchatha, bhaṇe, ārāmaṁ gantvā ambaṁ āharathā"ti. "Evaṁ, devā"ti kho te manussā rañño māgadhassa seniyassa bimbisārassa paṭissutvā ārāmaṁ gantvā ārāmapālaṁ etadavocuṁ: "devassa, bhaṇe, ambena attho, ambaṁ dethā"ti.
"Natthāyyā, ambaṁ. Taruṇaññeva ambaṁ pātāpetvā bhikkhū paribhuñjiṁsū"ti.
Atha kho te manussā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ. "Suparibhuttaṁ, bhaṇe, ayyehi ambaṁ, api ca bhagavatā mattā vaṇṇitā"ti.
Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā rañño ambaṁ paribhuñjissantī"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, ambaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā"ti.
24 Tena kho pana samayena aññatarassa pūgassa saṇghabhattaṁ hoti. Sūpe ambapesikāyo pakkhittā honti. Bhikkhū kukkuccāyantā nappaṭiggaṇhanti … pe … "paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, ambapesikan"ti.
25 Tena kho pana samayena aññatarassa pūgassa saṇghabhattaṁ hoti. Te na pariyāpuṇiṁsu ambapesikaṁ kātuṁ, bhattagge sakaleheva ambehi denti. Bhikkhū kukkuccāyantā nappaṭiggaṇhanti. "Paṭiggaṇhatha, bhikkhave, paribhuñjatha.
Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṁ paribhuñjituṁ— aggiparicitaṁ, satthaparicitaṁ, nakhaparicitaṁ, abījaṁ, nibbattabījaññeva pañcamaṁ. Anujānāmi, bhikkhave, imehi pañcahi samaṇakappehi phalaṁ paribhuñjitun"ti.
26 Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya. Katamāni cattāri ahirājakulāni? Virūpakkhaṁ ahirājakulaṁ, erāpathaṁ ahirājakulaṁ, chabyāputtaṁ ahirājakulaṁ, kaṇhāgotamaṁ ahirājakulaṁ. Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya.
Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṁ, attaguttiyā attarakkhāya attaparittaṁ kātuṁ. Evañca pana, bhikkhave, kātabbaṁ—
27 ‘Virūpakkhehi me mettaṁ,
Mettaṁ erāpathehi me;
Chabyāputtehi me mettaṁ,
Mettaṁ kaṇhāgotamakehi ca.
32 Ahi vicchikā satapadī,
Uṇṇanābhi sarabū mūsikā;
Katā me rakkhā kataṁ me parittaṁ,
Paṭikkamantu bhūtāni;
Sohaṁ namo bhagavato,
Namo sattannaṁ sammāsambuddhānan’"ti.
33 Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito attano aṅgajātaṁ chindi. Bhagavato etamatthaṁ ārocesuṁ. "Aññamhi so, bhikkhave, moghapuriso chetabbamhi, aññaṁ chindi.
Na, bhikkhave, attano aṅgajātaṁ chetabbaṁ. Yo chindeyya, āpatti thullaccayassā"ti.
34 Tena kho pana samayena rājagahakassa seṭṭhissa mahagghassa candanassa candanagaṇṭhi uppannā hoti. Atha kho rājagahakassa seṭṭhissa etadahosi: "yannūnāhaṁ imāya candanagaṇṭhiyā pattaṁ lekhāpeyyaṁ. Lekhañca me paribhogaṁ bhavissati, pattañca dānaṁ dassāmī"ti. Atha kho rājagahako seṭṭhi tāya candanagaṇṭhiyā pattaṁ lekhāpetvā sikkāya uḍḍitvā veḷagge ālaggetvā veḷuparamparāya bandhitvā evamāha— "yo samaṇo vā brāhmaṇo vā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū"ti.
Atha kho pūraṇo kassapo yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca: "ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan"ti.
"Sace, bhante, āyasmā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū"ti.
Atha kho makkhali gosālo … ajito kesakambalo … pakudho kaccāyano … sañcayo belaṭṭhaputto … nigaṇṭho nāṭaputto yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca: "ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan"ti. "Sace, bhante, āyasmā arahā ceva iddhimā ca, dinnaṁyeva pattaṁ oharatū"ti.
35 Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca piṇḍolabhāradvājo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu. Atha kho āyasmā piṇḍolabhāradvājo āyasmantaṁ mahāmoggallānaṁ etadavoca: "āyasmā kho mahāmoggallāno arahā ceva iddhimā ca. Gacchāvuso, moggallāna, etaṁ pattaṁ ohara. Tuyheso patto"ti.
"Āyasmā kho bhāradvājo arahā ceva iddhimā ca. Gacchāvuso, bhāradvāja, etaṁ pattaṁ ohara. Tuyheso patto"ti.
Atha kho āyasmā piṇḍolabhāradvājo vehāsaṁ abbhuggantvā taṁ pattaṁ gahetvā tikkhattuṁ rājagahaṁ anupariyāyi.
36 Tena kho pana samayena rājagahako seṭṭhi saputtadāro sake nivesane ṭhito hoti pañjaliko namassamāno— idheva, bhante, ayyo bhāradvājo amhākaṁ nivesane patiṭṭhātūti. Atha kho āyasmā piṇḍolabhāradvājo rājagahakassa seṭṭhissa nivesane patiṭṭhāsi. Atha kho rājagahako seṭṭhi āyasmato piṇḍolabhāradvājassa hatthato pattaṁ gahetvā mahagghassa khādanīyassa pūretvā āyasmato piṇḍolabhāradvājassa adāsi. Atha kho āyasmā piṇḍolabhāradvājo taṁ pattaṁ gahetvā ārāmaṁ agamāsi.
Assosuṁ kho manussā— ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti. Te ca manussā uccāsaddā mahāsaddā āyasmantaṁ piṇḍolabhāradvājaṁ piṭṭhito piṭṭhito anubandhiṁsu.
37 Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ; sutvāna āyasmantaṁ ānandaṁ āmantesi: "Kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo"ti? "Āyasmatā, bhante, piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohārito. Assosuṁ kho, bhante, manussā— ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti. Te ca, bhante, manussā uccāsaddā mahāsaddā āyasmantaṁ piṇḍolabhāradvājaṁ piṭṭhito piṭṭhito anubandhā. So eso, bhante, bhagavā uccāsaddo mahāsaddo"ti.
38 Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā āyasmantaṁ piṇḍolabhāradvājaṁ paṭipucchi:
"Saccaṁ kira tayā, bhāradvāja, rājagahakassa seṭṭhissa patto ohārito"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā: "Ananucchavikaṁ, bhāradvāja, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassessasi. Seyyathāpi, bhāradvāja, mātugāmo chavassa māsakarūpassa kāraṇā kopinaṁ dasseti; evameva kho tayā, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitaṁ. Netaṁ, bhāradvāja, appasannānaṁ vā pasādāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, gihīnaṁ uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassetabbaṁ. Yo dasseyya, āpatti dukkaṭassa.
Bhindathetaṁ, bhikkhave, dārupattaṁ sakalikaṁ sakalikaṁ katvā, bhikkhūnaṁ añjanupapisanaṁ detha.
Na ca, bhikkhave, dārupatto dhāretabbo. Yo dhāreyya, āpatti dukkaṭassā"ti.
39 Tena kho pana samayena chabbaggiyā bhikkhū uccāvace patte dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, sovaṇṇamayo patto dhāretabbo … pe … na rūpiyamayo patto dhāretabbo … na maṇimayo patto dhāretabbo … na veḷuriyamayo patto dhāretabbo … na phalikamayo patto dhāretabbo … na kaṁsamayo patto dhāretabbo … na kācamayo patto dhāretabbo … na tipumayo patto dhāretabbo … na sīsamayo patto dhāretabbo … na tambalohamayo patto dhāretabbo. Yo dhāreyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, dve patte— ayopattaṁ, mattikāpattan"ti.
40 Tena kho pana samayena pattamūlaṁ ghaṁsiyati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, pattamaṇḍalan"ti.
41 Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni pattamaṇḍalāni dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacāni pattamaṇḍalāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dve pattamaṇḍalāni— tipumayaṁ, sīsamayan"ti.
Bahalāni maṇḍalāni na acchupiyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, likhitun"ti.
Valī honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, makaradantakaṁ chinditun"ti.
42 Tena kho pana samayena chabbaggiyā bhikkhū citrāni pattamaṇḍalāni dhārenti rūpakākiṇṇāni bhittikammakatāni. Tāni rathikāyapi dassentā āhiṇḍanti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatāni. Yo dhāreyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, pakatimaṇḍalan"ti.
43 Tena kho pana samayena bhikkhū sodakaṁ pattaṁ paṭisāmenti. Patto dussati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, sodako patto paṭisāmetabbo. Yo paṭisāmeyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, otāpetvā pattaṁ paṭisāmetun"ti.
44 Tena kho pana samayena bhikkhū sodakaṁ pattaṁ otāpenti. Patto duggandho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, sodako patto otāpetabbo. Yo otāpeyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, vodakaṁ katvā otāpetvā pattaṁ paṭisāmetun"ti.
45 Tena kho pana samayena bhikkhū uṇhe pattaṁ nidahanti. Pattassa vaṇṇo dussati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uṇhe patto nidahitabbo. Yo nidaheyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, muhuttaṁ uṇhe otāpetvā pattaṁ paṭisāmetun"ti.
46 Tena kho pana samayena sambahulā pattā ajjhokāse anādhārā nikkhittā honti. Vātamaṇḍalikāya āvaṭṭetvā pattā bhijjiṁsu. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, pattādhārakan"ti.
47 Tena kho pana samayena bhikkhū miḍḍhante pattaṁ nikkhipanti. Paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, miḍḍhante patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā"ti.
48 Tena kho pana samayena bhikkhū paribhaṇḍante pattaṁ nikkhipanti. Paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, paribhaṇḍante patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā"ti.
49 Tena kho pana samayena bhikkhū chamāya pattaṁ nikkujjanti. Oṭṭho ghaṁsiyati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, tiṇasanthārakan"ti.
Tiṇasanthārako upacikāhi khajjati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, coḷakan"ti.
Coḷakaṁ upacikāhi khajjati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, pattamāḷakan"ti.
Pattamāḷako paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, pattakuṇḍolikan"ti.
Pattakuṇḍolikāya patto ghaṁsiyati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, pattatthavikan"ti.
Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan"ti.
50 Tena kho pana samayena bhikkhū bhittikhilepi nāgadantakepi pattaṁ laggenti. Paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, patto laggetabbo. Yo laggeyya, āpatti dukkaṭassā"ti.
51 Tena kho pana samayena bhikkhū mañce pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, mañce patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā"ti.
52 Tena kho pana samayena bhikkhū pīṭhe pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, pīṭhe patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā"ti.
53 Tena kho pana samayena bhikkhū aṅke pattaṁ nikkhipanti, satisammosā uṭṭhahanti. Paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, aṅke patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā"ti.
54 Tena kho pana samayena bhikkhū chatte pattaṁ nikkhipanti. Vātamaṇḍalikāya chattaṁ ukkhipiyati paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, chatte patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā"ti.
55 Tena kho pana samayena bhikkhū pattahatthā kavāṭaṁ paṇāmenti. Kavāṭo āvaṭṭitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, pattahatthena kavāṭaṁ paṇāmetabbaṁ. Yo paṇāmeyya, āpatti dukkaṭassā"ti.
56 Tena kho pana samayena bhikkhū tumbakaṭāhe piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi titthiyā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, tumbakaṭāhe piṇḍāya caritabbaṁ. Yo careyya, āpatti dukkaṭassā"ti.
57 Tena kho pana samayena bhikkhū ghaṭikaṭāhe piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi titthiyā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, ghaṭikaṭāhe piṇḍāya caritabbaṁ. Yo careyya, āpatti dukkaṭassā"ti.
58 Tena kho pana samayena aññataro bhikkhu sabbapaṁsukūliko hoti. So chavasīsassa pattaṁ dhāreti. Aññatarā itthī passitvā bhītā vissaramakāsi— "abhuṁ me pisāco vatāyan"ti. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā chavasīsassa pattaṁ dhāressanti, seyyathāpi pisācillikā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, chavasīsassa patto dhāretabbo. Yo dhāreyya, āpatti dukkaṭassa. Na ca, bhikkhave, sabbapaṁsukūlikena bhavitabbaṁ. Yo bhaveyya, āpatti dukkaṭassā"ti.
59 Tena kho pana samayena bhikkhū calakānipi aṭṭhikānipi ucchiṭṭhodakampi pattena nīharanti. Manussā ujjhāyanti khiyyanti vipācenti: "yasmiṁ yevime samaṇā sakyaputtiyā bhuñjanti sova nesaṁ paṭiggaho"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na bhikkhave, calakāni vā aṭṭhikāni vā ucchiṭṭhodakaṁ vā pattena nīharitabbaṁ. Yo nīhareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, paṭiggahan"ti.
60 Tena kho pana samayena bhikkhū hatthena vipphāḷetvā cīvaraṁ sibbenti. Cīvaraṁ vilomikaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, satthakaṁ namatakan"ti.
61 Tena kho pana samayena saṇghassa daṇḍasatthakaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, daṇḍasatthakan"ti.
62 Tena kho pana samayena chabbaggiyā bhikkhū uccāvace satthakadaṇḍe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacā satthakadaṇḍā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayan"ti.
63 Tena kho pana samayena bhikkhū kukkuṭapattenapi veḷupesikāyapi cīvaraṁ sibbenti. Cīvaraṁ dussibbitaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sūcin"ti.
Sūciyo kaṇṇakitāyo honti … pe …
"Anujānāmi, bhikkhave, sūcināḷikan"ti.
Sūcināḷikāyapi kaṇṇakitāyo honti … pe …
"Anujānāmi, bhikkhave, kiṇṇena pūretun"ti.
Kiṇṇepi kaṇṇakitāyo honti … pe …
"Anujānāmi, bhikkhave, sattuyā pūretun"ti.
Sattuyāpi kaṇṇakitāyo honti … pe …
"Anujānāmi, bhikkhave, saritakan"ti.
Saritakepi kaṇṇakitāyo honti … pe …
"Anujānāmi, bhikkhave, madhusitthakena sāretun"ti.
Saritakaṁ paribhijjati … pe …
"Anujānāmi, bhikkhave, saritakasipāṭikan"ti.
64 Tena kho pana samayena bhikkhū tattha tattha khilaṁ nikkhaṇitvā sambandhitvā cīvaraṁ sibbenti. Cīvaraṁ vikaṇṇaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, kathinaṁ kathinarajjuṁ tattha tattha obandhitvā cīvaraṁ sibbetun"ti.
Visame kathinaṁ pattharanti. Kaṭhinaṁ paribhijjati … pe …
"Na, bhikkhave, visame kathinaṁ pattharitabbaṁ. Yo patthareyya, āpatti dukkaṭassā"ti.
65 Chamāya kathinaṁ pattharanti. Kaṭhinaṁ paṁsukitaṁ hoti … pe …
"Anujānāmi, bhikkhave, tiṇasanthārakan"ti.
Kaṭhinassa anto jīrati … pe …
"Anujānāmi, bhikkhave, anuvātaṁ paribhaṇḍaṁ āropetun"ti.
Kaṭhinaṁ nappahoti … pe …
"Anujānāmi, bhikkhave, daṇḍakathinaṁ bidalakaṁ salākaṁ vinandhanarajjuṁ vinandhanasuttaṁ vinandhitvā cīvaraṁ sibbetun"ti.
Suttantarikāyo visamā honti … pe …
"Anujānāmi, bhikkhave, kaḷimbhakan"ti.
Suttā vaṅkā honti … pe …
"Anujānāmi, bhikkhave, moghasuttakan"ti.
66 Tena kho pana samayena bhikkhū adhotehi pādehi kathinaṁ akkamanti. Kaṭhinaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, adhotehi pādehi kathinaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā"ti.
67 Tena kho pana samayena bhikkhū allehi pādehi kathinaṁ akkamanti. Kaṭhinaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, allehi pādehi kathinaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā"ti.
68 Tena kho pana samayena bhikkhū saupāhanā kathinaṁ akkamanti. Kaṭhinaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, saupāhanena kathinaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā"ti.
69 Tena kho pana samayena bhikkhū cīvaraṁ sibbantā aṅguliyā paṭiggaṇhanti. Aṅguliyo dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, paṭiggahan"ti.
70 Tena kho pana samayena chabbaggiyā bhikkhū uccāvace paṭiggahe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacā paṭiggahā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ … pe … saṅkhanābhimayan"ti.
71 Tena kho pana samayena sūciyopi satthakāpi paṭiggahāpi nassanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, āvesanavitthakan"ti.
Āvesanavitthake samākulā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, paṭiggahathavikan"ti.
Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan"ti.
72 Tena kho pana samayena bhikkhū abbhokāse cīvaraṁ sibbantā sītenapi uṇhenapi kilamanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, kathinasālaṁ kathinamaṇḍapan"ti.
Kaṭhinasālā nīcavatthukā hoti, udakena otthariyyati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, uccavatthukaṁ kātun"ti.
Cayo paripatati … pe …
"Anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan"ti.
Ārohantā vihaññanti … pe …
"Anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan"ti.
Ārohantā paripatanti … pe …
"Anujānāmi, bhikkhave, ālambanabāhan"ti.
Kaṭhinasālāya tiṇacuṇṇaṁ paripatati … pe …
"Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjukan"ti.
73 Tena kho pana samayena bhikkhū cīvaraṁ sibbetvā tattheva kathinaṁ ujjhitvā pakkamanti, undūrehipi upacikāhipi khajjati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, kathinaṁ saṅgharitun"ti.
Kaṭhinaṁ paribhijjati … pe …
"Anujānāmi, bhikkhave, goghaṁsikāya kathinaṁ saṅgharitun"ti.
Kaṭhinaṁ viniveṭhiyati … pe …
"Anujānāmi, bhikkhave, bandhanarajjun"ti.
74 Tena kho pana samayena bhikkhū kuṭṭepi thambhepi kathinaṁ ussāpetvā pakkamanti. Paripatitvā kathinaṁ bhijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, bhittikhile vā nāgadante vā laggetun"ti.
75 Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Tena kho pana samayena bhikkhū sūcikampi satthakampi bhesajjampi pattena ādāya gacchanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, bhesajjatthavikan"ti.
Aṁsabaddhako na hoti … pe …
"Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan"ti.
76 Tena kho pana samayena aññataro bhikkhu upāhanāyo kāyabandhanena bandhitvā gāmaṁ piṇḍāya pāvisi. Aññataro upāsako taṁ bhikkhuṁ abhivādento upāhanāyo sīsena ghaṭṭeti. So bhikkhu maṅku ahosi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, upāhanatthavikan"ti.
Aṁsabaddhako na hoti … pe …
"Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan"ti.
77 Tena kho pana samayena antarāmagge udakaṁ akappiyaṁ hoti. Parissāvanaṁ na hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, parissāvanan"ti.
Coḷakaṁ nappahoti … pe …
"Anujānāmi, bhikkhave, kaṭacchuparissāvanan"ti.
Coḷakaṁ nappahoti … pe …
"Anujānāmi, bhikkhave, dhammakaraṇan"ti.
78 Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Eko bhikkhu anācāraṁ ācarati. Dutiyo bhikkhu taṁ bhikkhuṁ etadavoca: "mā, āvuso, evarūpaṁ akāsi. Netaṁ kappatī"ti. So tasmiṁ upanandhi.
Atha kho so bhikkhu pipāsāya pīḷito upanaddhaṁ bhikkhuṁ etadavoca: "dehi me, āvuso, parissāvanaṁ, pānīyaṁ pivissāmī"ti. Upanaddho bhikkhu na adāsi. So bhikkhu pipāsāya pīḷito kālamakāsi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
"Kiṁ pana tvaṁ, āvuso, parissāvanaṁ yāciyamāno na adāsī"ti?
"Evamāvuso"ti.
Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhikkhu parissāvanaṁ yāciyamāno na dassatī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi:
"Saccaṁ kira tvaṁ, bhikkhu, parissāvanaṁ yāciyamāno na adāsī"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā: "Ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, parissāvanaṁ yāciyamāno na dassasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, addhānamaggappaṭipannena bhikkhunā parissāvanaṁ yāciyamānena na dātabbaṁ. Yo na dadeyya, āpatti dukkaṭassa. Na ca, bhikkhave, aparissāvanakena addhāno paṭipajjitabbo. Yo paṭipajjeyya, āpatti dukkaṭassa. Sace na hoti parissāvanaṁ vā dhammakaraṇo vā, saṅghāṭikaṇṇopi adhiṭṭhātabbo— iminā parissāvetvā pivissāmī"ti.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena bhikkhū navakammaṁ karonti. Parissāvanaṁ na sammati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, daṇḍaparissāvanan"ti.
Daṇḍaparissāvanaṁ na sammati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ottharakan"ti.
79 Tena kho pana samayena bhikkhū makasehi ubbāḷhā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, makasakuṭikan"ti.
80 Tena kho pana samayena vesāliyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti. Bhikkhū paṇītāni bhojanāni bhuñjitvā abhisannakāyā honti bahvābādhā.
Atha kho jīvako komārabhacco vesāliṁ agamāsi kenacideva karaṇīyena. Addasā kho jīvako komārabhacco bhikkhū abhisannakāye bahvābādhe. Disvāna yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: "Etarahi, bhante, bhikkhū abhisannakāyā bahvābādhā. Sādhu, bhante, bhagavā bhikkhūnaṁ caṅkamañca jantāgharañca anujānātu. Evaṁ bhikkhū appābādhā bhavissantī"ti. Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, caṅkamañca jantāgharañcā"ti.
81 Tena kho pana samayena bhikkhū visame caṅkame caṅkamanti. Pādā dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, samaṁ kātun"ti. Caṅkamo nīcavatthuko hoti.
Udakena otthariyyati … pe …
"Anujānāmi, bhikkhave, uccavatthukaṁ kātun"ti.
Cayo paripatati … pe …
"Anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan"ti.
Ārohantā vihaññanti … pe …
"Anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan"ti.
Ārohantā paripatanti … pe …
"Anujānāmi, bhikkhave, ālambanabāhan"ti.
82 Tena kho pana samayena bhikkhū caṅkame caṅkamantā paripatanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, caṅkamanavedikan"ti.
83 Tena kho pana samayena bhikkhū ajjhokāse caṅkamantā sītenapi uṇhenapi kilamanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, caṅkamanasālan"ti.
Caṅkamanasālāyaṁ tiṇacuṇṇaṁ paripatati … pe …
"Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun"ti.
Jantāgharaṁ nīcavatthukaṁ hoti, udakena otthariyyati … pe …
"Anujānāmi, bhikkhave, uccavatthukaṁ kātun"ti.
Cayo paripatati … pe …
"Anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan"ti.
Ārohantā vihaññanti … pe …
"Anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan"ti.
Ārohantā paripatanti … pe …
"Anujānāmi, bhikkhave, ālambanabāhan"ti.
Jantāgharassa kavāṭaṁ na hoti … pe …
"Anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun"ti.
Jantāgharassa kuṭṭapādo jīrati … pe …
"Anujānāmi, bhikkhave, maṇḍalikaṁ kātun"ti. Jantāgharassa dhūmanettaṁ na hoti … pe …
"Anujānāmi, bhikkhave, dhūmanettan"ti.
84 Tena kho pana samayena bhikkhū khuddake jantāghare majjhe aggiṭṭhānaṁ karonti. Upacāro na hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, khuddake jantāghare ekamantaṁ aggiṭṭhānaṁ kātuṁ, mahallake majjhe"ti.
Jantāghare aggi mukhaṁ ḍahati … pe …
"Anujānāmi, bhikkhave, mukhamattikan"ti.
Hatthe mattikaṁ tementi … pe …
"Anujānāmi, bhikkhave, mattikādoṇikan"ti.
Mattikā duggandhā hoti … pe …
"Anujānāmi, bhikkhave, vāsetun"ti.
Jantāghare aggi kāyaṁ ḍahati … pe …
"Anujānāmi, bhikkhave, udakaṁ atiharitun"ti.
Pātiyāpi pattenapi udakaṁ atiharanti … pe …
"Anujānāmi, bhikkhave, udakaṭṭhānaṁ, udakasarāvakan"ti.
Jantāgharaṁ tiṇacchadanaṁ na sedeti … pe …
"Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātun"ti.
Jantāgharaṁ cikkhallaṁ hoti … pe …
"Anujānāmi, bhikkhave, santharituṁ tayo santhare— iṭṭhakāsantharaṁ, silāsantharaṁ, dārusantharan"ti.
Cikkhallaṁyeva hoti … pe …
"Anujānāmi, bhikkhave, dhovitun"ti.
Udakaṁ santiṭṭhati … pe …
"Anujānāmi, bhikkhave, udakaniddhamanan"ti.
85 Tena kho pana samayena bhikkhū jantāghare chamāya nisīdanti, gattāni kaṇḍūvanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, jantāgharapīṭhan"ti.
Tena kho pana samayena jantāgharaṁ aparikkhittaṁ hoti … pe …
"Anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran"ti.
Koṭṭhako na hoti … pe …
"Anujānāmi, bhikkhave, koṭṭhakan"ti.
Koṭṭhako nīcavatthuko hoti, udakena otthariyyati … pe …
"Anujānāmi, bhikkhave, uccavatthukaṁ kātun"ti. Cayo paripatati … pe …
"Anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan"ti.
Ārohantā vihaññanti … pe …
"Anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan"ti.
Ārohantā paripatanti … pe …
"Anujānāmi, bhikkhave, ālambanabāhan"ti.
Koṭṭhakassa kavāṭaṁ na hoti … pe …
"Anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun"ti.
Koṭṭhake tiṇacuṇṇaṁ paripatati … pe …
"Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan"ti. Pariveṇaṁ cikkhallaṁ hoti … pe …
"Anujānāmi, bhikkhave, marumbaṁ upakiritun"ti.
Na pariyāpuṇanti … pe …
"Anujānāmi, bhikkhave, padarasilaṁ nikkhipitun"ti.
Udakaṁ santiṭṭhati … pe …
"Anujānāmi, bhikkhave, udakaniddhamanan"ti.
86 Tena kho pana samayena bhikkhū naggā naggaṁ abhivādenti … pe … naggā naggaṁ abhivādāpenti, naggā naggassa parikammaṁ karonti, naggā naggassa parikammaṁ kārāpenti, naggā naggassa denti, naggā paṭiggaṇhanti, naggā khādanti, naggā bhuñjanti, naggā sāyanti, naggā pivanti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, naggena naggo abhivādetabbo … pe … na naggena abhivādetabbaṁ … na naggena naggo abhivādāpetabbo … na naggena abhivādāpetabbaṁ … na naggena naggassa parikammaṁ kātabbaṁ … na naggena naggassa parikammaṁ kārāpetabbaṁ … na naggena naggassa dātabbaṁ … na naggena paṭiggahetabbaṁ … na naggena khāditabbaṁ … na naggena bhuñjitabbaṁ … na naggena sāyitabbaṁ … na naggena pātabbaṁ. Yo piveyya, āpatti dukkaṭassā"ti.
87 Tena kho pana samayena bhikkhū jantāghare chamāya cīvaraṁ nikkhipanti. Cīvaraṁ paṁsukitaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, cīvaravaṁsaṁ cīvararajjun"ti.
Deve vassante cīvaraṁ ovassati … pe …
"Anujānāmi, bhikkhave, jantāgharasālan"ti.
Jantāgharasālā nīcavatthukā hoti, udakena otthariyyati … pe …
"Anujānāmi, bhikkhave, uccavatthukaṁ kātun"ti. Cayo paripatati … pe …
"Anujānāmi, bhikkhave, cinituṁ … pe … ārohantā vihaññanti … pe … ārohantā paripatanti … pe …
"Anujānāmi, bhikkhave, ālambanabāhan"ti.
Jantāgharasālāya tiṇacuṇṇaṁ paripatati … pe …
"Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ … pe … cīvaravaṁsaṁ cīvararajjun"ti.
88 Tena kho pana samayena bhikkhū jantāgharepi udakepi parikammaṁ kātuṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, tisso paṭicchādiyo— jantāgharapaṭicchādiṁ, udakapaṭicchādiṁ, vatthapaṭicchādin"ti.
89 Tena kho pana samayena jantāghare udakaṁ na hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, udapānan"ti.
Udapānassa kūlaṁ lujjati … pe …
"Anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan"ti.
Udapāno nīcavatthuko hoti, udakena otthariyyati … pe …
"Anujānāmi, bhikkhave, uccavatthukaṁ kātun"ti.
Cayo paripatati … pe … ārohantā vihaññanti … pe … ārohantā paripatanti … pe …
"Anujānāmi, bhikkhave, ālambanabāhan"ti.
90 Tena kho pana samayena bhikkhū vallikāyapi kāyabandhanenapi udakaṁ vāhenti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, udakavāhanarajjun"ti.
Hatthā dukkhā honti … pe …
"Anujānāmi, bhikkhave, tulaṁ karakaṭakaṁ cakkavaṭṭakan"ti.
Bhājanā bahū bhijjanti … pe …
"Anujānāmi, bhikkhave, tayo vārake— lohavārakaṁ, dāruvārakaṁ, cammakkhaṇḍan"ti.
91 Tena kho pana samayena bhikkhū ajjhokāse udakaṁ vāhentā sītenapi uṇhenapi kilamanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, udapānasālan"ti.
Udapānasālāya tiṇacuṇṇaṁ paripatati … pe …
"Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun"ti.
Udapāno apāruto hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati … pe …
"Anujānāmi, bhikkhave, apidhānan"ti.
Udakabhājanaṁ na saṁvijjati … pe …
"Anujānāmi, bhikkhave, udakadoṇiṁ udakakaṭāhan"ti.
92 Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ nahāyanti. Ārāmo cikkhallo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, candanikan"ti.
Candanikā pākaṭā hoti. Bhikkhū hiriyanti nahāyituṁ … pe …
"Anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran"ti.
Candanikā cikkhallā hoti … pe …
"Anujānāmi, bhikkhave, santharituṁ tayo santhare— iṭṭhakāsantharaṁ, silāsantharaṁ, dārusantharan"ti.
Udakaṁ santiṭṭhati … pe …
"Anujānāmi, bhikkhave, udakaniddhamanan"ti.
93 Tena kho pana samayena bhikkhūnaṁ gattāni sītigatāni honti. Bhagavato etamatthaṁ ārocesuṁ … pe …
"Anujānāmi, bhikkhave, udakapuñchaniṁ coḷakenapi paccuddharitun"ti.
94 Tena kho pana samayena aññataro upāsako saṇghassa atthāya pokkharaṇiṁ kāretukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ … pe …
"Anujānāmi, bhikkhave, pokkharaṇin"ti.
Pokkharaṇiyā kūlaṁ lujjati … pe …
"Anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan"ti.
Ārohantā vihaññanti … pe …
"Anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan"ti.
Ārohantā paripatanti … pe …
"Anujānāmi, bhikkhave, ālambanabāhan"ti.
Pokkharaṇiyā udakaṁ purāṇaṁ hoti … pe …
"Anujānāmi, bhikkhave, udakamātikaṁ udakaniddhamanan"ti.
95 Tena kho pana samayena aññataro bhikkhu saṇghassa atthāya nillekhaṁ jantāgharaṁ kattukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ … pe …
"Anujānāmi, bhikkhave, nillekhaṁ jantāgharan"ti.
96 Tena kho pana samayena chabbaggiyā bhikkhū cātumāsaṁ nisīdanena vippavasanti. Bhagavato etamatthaṁ ārocesuṁ … pe …
"Na, bhikkhave, cātumāsaṁ nisīdanena vippavasitabbaṁ. Yo vippavaseyya, āpatti dukkaṭassā"ti.
97 Tena kho pana samayena chabbaggiyā bhikkhū pupphābhikiṇṇesu sayanesu sayanti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, pupphābhikiṇṇesu sayanesu sayitabbaṁ. Yo sayeyya, āpatti dukkaṭassā"ti.
98 Tena kho pana samayena manussā gandhampi mālampi ādāya ārāmaṁ āgacchanti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gandhaṁ gahetvā kavāṭe pañcaṅgulikaṁ dātuṁ, pupphaṁ gahetvā vihāre ekamantaṁ nikkhipitun"ti.
99 Tena kho pana samayena saṇghassa namatakaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, namatakan"ti. Atha kho bhikkhūnaṁ etadahosi: "namatakaṁ adhiṭṭhātabbaṁ nu kho udāhu vikappetabban"ti … pe …
"Na, bhikkhave, namatakaṁ adhiṭṭhātabbaṁ, na vikappetabban"ti.
100 Tena kho pana samayena chabbaggiyā bhikkhū āsittakūpadhāne bhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ … pe …
"Na, bhikkhave, āsittakūpadhāne bhuñjitabbaṁ. Yo bhuñjeyya, āpatti dukkaṭassā"ti.
101 Tena kho pana samayena aññataro bhikkhu gilāno hoti. So bhuñjamāno na sakkoti hatthena pattaṁ sandhāretuṁ. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, maḷorikan"ti.
102 Tena kho pana samayena chabbaggiyā bhikkhū ekabhājanepi bhuñjanti … pe … ekathālakepi pivanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, ekabhājane bhuñjitabbaṁ … pe … na ekathālake pātabbaṁ … na ekamañce tuvaṭṭitabbaṁ … na ekattharaṇā tuvaṭṭitabbaṁ … na ekapāvuraṇā tuvaṭṭitabbaṁ … na ekattharaṇapāvuraṇā tuvaṭṭitabbaṁ. Yo tuvaṭṭeyya, āpatti dukkaṭassā"ti.
103 Tena kho pana samayena vaḍḍho licchavī mettiyabhūmajakānaṁ bhikkhūnaṁ sahāyo hoti. Atha kho vaḍḍho licchavī yena mettiyabhūmajakā bhikkhū tenupasaṅkami, upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca: "vandāmi, ayyā"ti. Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu. Dutiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca: "vandāmi, ayyā"ti. Dutiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu. Tatiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca: "vandāmi, ayyā"ti. Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.
"Kyāhaṁ ayyānaṁ aparajjhāmi, kissa maṁ ayyā nālapantī"ti?
"Tathā hi pana tvaṁ, āvuso vaḍḍha, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī"ti.
"Kyāhaṁ, ayyā, karomī"ti?
"Sace kho tvaṁ, āvuso vaḍḍha, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā"ti.
"Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun"ti?
"Ehi tvaṁ, āvuso vaḍḍha, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi— ‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; yato nivātaṁ tato savātaṁ; udakaṁ maññe ādittaṁ; ayyena me dabbena mallaputtena pajāpati dūsitā’"ti.
104 "Evaṁ, ayyā"ti kho vaḍḍho licchavī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vaḍḍho licchavī bhagavantaṁ etadavoca: "Idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; yato nivātaṁ tato savātaṁ; udakaṁ maññe ādittaṁ; ayyena me dabbena mallaputtena pajāpati dūsitā"ti.
105 Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi: "sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ vaḍḍho āhā"ti?
"Yathā maṁ, bhante, bhagavā jānātī"ti.
Dutiyampi kho bhagavā … pe … tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca: "sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ vaḍḍho āhā"ti? "Yathā maṁ, bhante, bhagavā jānātī"ti. "Na kho, dabba, dabbā evaṁ nibbeṭhenti. Sace tayā kataṁ, katanti vadehi; sace akataṁ, akatanti vadehī"ti.
"Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro"ti.
Atha kho bhagavā bhikkhū āmantesi:
"Tena hi, bhikkhave, saṇgho vaḍḍhassa licchavissa pattaṁ nikkujjatu, asambhogaṁ saṇghena karotu.
106 Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto nikkujjitabbo— bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṇghassa avaṇṇaṁ bhāsati. Anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgatassa upāsakassa pattaṁ nikkujjituṁ.
Evañca pana, bhikkhave, nikkujjitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:
107 ‘Suṇātu me, bhante, saṇgho. Vaḍḍho licchavī āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁseti. Yadi saṇghassa pattakallaṁ, saṇgho vaḍḍhassa licchavissa pattaṁ nikkujjeyya, asambhogaṁ saṇghena kareyya. Esā ñatti.
108 Suṇātu me, bhante, saṇgho. Vaḍḍho licchavī āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁseti. Saṇgho vaḍḍhassa licchavissa pattaṁ nikkujjati, asambhogaṁ saṇghena karoti. Yassāyasmato khamati vaḍḍhassa licchavissa pattassa nikkujjanā, asambhogaṁ saṇghena karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
109 Nikkujjito saṇghena vaḍḍhassa licchavissa patto, asambhogo saṇghena. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.
110 Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena vaḍḍhassa licchavissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā vaḍḍhaṁ licchaviṁ etadavoca: "saṇghena te, āvuso vaḍḍha, patto nikkujjito. Asambhogosi saṇghenā"ti. Atha kho vaḍḍho licchavī— saṇghena kira me patto nikkujjito, asambhogomhi kira saṇghenāti— tattheva mucchito papato. Atha kho vaḍḍhassa licchavissa mittāmaccā ñātisālohitā vaḍḍhaṁ licchaviṁ etadavocuṁ:
"Alaṁ, āvuso vaḍḍha, mā soci, mā paridevi. Mayaṁ bhagavantaṁ pasādessāma bhikkhusaṇghañcā"ti.
111 Atha kho vaḍḍho licchavī saputtadāro samittāmacco sañātisālohito allavattho allakeso yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: "Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ ayyaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsesiṁ. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā"ti.
"Taggha tvaṁ, āvuso vaḍḍha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsesi. Yato ca kho tvaṁ, āvuso vaḍḍha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuḍḍhihesā, āvuso vaḍḍha, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī"ti.
Atha kho bhagavā bhikkhū āmantesi:
"Tena hi, bhikkhave, saṇgho vaḍḍhassa licchavissa pattaṁ ukkujjatu, sambhogaṁ saṇghena karotu.
112 Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto ukkujjitabbo— na bhikkhūnaṁ alābhāya parisakkati, na bhikkhūnaṁ anatthāya parisakkati, na bhikkhūnaṁ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, na buddhassa avaṇṇaṁ bhāsati, na dhammassa avaṇṇaṁ bhāsati, na saṇghassa avaṇṇaṁ bhāsati.
Anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgatassa upāsakassa pattaṁ ukkujjituṁ. Evañca pana, bhikkhave, ukkujjitabbo. Tena, bhikkhave, vaḍḍhena licchavinā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:
‘Saṇghena me, bhante, patto nikkujjito, asambhogomhi saṇghena. Sohaṁ, bhante, sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, saṇghaṁ pattukkujjanaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:
113 ‘Suṇātu me, bhante, saṇgho. Saṇghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṇghena. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṇghaṁ pattukkujjanaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho vaḍḍhassa licchavissa pattaṁ ukkujjeyya, sambhogaṁ saṇghena kareyya. Esā ñatti.
114 Suṇātu me, bhante, saṇgho. Saṇghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṇghena. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṇghaṁ pattukkujjanaṁ yācati. Saṇgho vaḍḍhassa licchavissa pattaṁ ukkujjati, sambhogaṁ saṇghena karoti. Yassāyasmato khamati vaḍḍhassa licchavissa pattassa ukkujjanā, sambhogaṁ saṇghena karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
115 Ukkujjito saṇghena vaḍḍhassa licchavissa patto, sambhogo saṇghena. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.
116 Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaggā tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bhaggā tadavasari. Tatra sudaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti, anajjhāvuttho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
Atha kho bodhi rājakumāro sañcikāputtaṁ māṇavaṁ āmantesi: "ehi tvaṁ, samma sañcikāputta, yena bhagavā tenupasaṅkama, upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha— ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi— ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā’"ti.
"Evaṁ, bho"ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sañcikāputto māṇavo bhagavantaṁ etadavoca: "bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Evañca vadeti: ‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā’"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sañcikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami, upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca: "avocumha kho mayaṁ bhoto vacanena taṁ bhavantaṁ gotamaṁ— ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Evañca vadeti: adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā’ti. Adhivutthañca pana samaṇena gotamenā"ti.
117 Atha kho bodhi rājakumāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañcikāputtaṁ māṇavaṁ āmantesi: "ehi tvaṁ, samma sañcikāputta, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavato kālaṁ ārocehi— ‘kālo, bhante, niṭṭhitaṁ bhattan’"ti. "Evaṁ, bho"ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi— "kālo, bho gotama, niṭṭhitaṁ bhattan"ti.
118 Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti, bhagavantaṁ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ. Disvāna tato paccuggantvā bhagavantaṁ abhivādetvā purekkhatvā yena kokanado pāsādo tenupasaṅkami.
Atha kho bhagavā pacchimasopānakaḷevaraṁ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṁ etadavoca: "akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṁ mama assa dīgharattaṁ hitāya sukhāyā"ti. Evaṁ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho … pe … tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca: "akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṁ mama assa dīgharattaṁ hitāya sukhāyā"ti. Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi. Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca: "saṁharantu, rājakumāra, dussāni. Na bhagavā celapaṭikaṁ akkamissati pacchimaṁ janataṁ tathāgato anukampatī"ti.
119 Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanade pāsāde āsanaṁ paññapesi. Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṇghena. Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bodhiṁ rājakumāraṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, celapaṭikā akkamitabbā. Yo akkameyya, āpatti dukkaṭassā"ti.
120 Tena kho pana samayena aññatarā itthī apagatagabbhā bhikkhū nimantetvā dussaṁ paññapetvā etadavoca: "akkamatha, bhante, dussan"ti. Bhikkhū kukkuccāyantā na akkamanti. "Akkamatha, bhante, dussaṁ maṅgalatthāyā"ti. Bhikkhū kukkuccāyantā na akkamiṁsu. Atha kho sā itthī ujjhāyati khiyyati vipāceti— "Kathañhi nāma ayyā maṅgalatthāya yāciyamānā celapaṭikaṁ na akkamissantī"ti. Assosuṁ kho bhikkhū tassā itthiyā ujjhāyantiyā khiyyantiyā vipācentiyā. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Gihī, bhikkhave, maṅgalikā. Anujānāmi, bhikkhave, gihīnaṁ maṅgalatthāya yāciyamānena celapaṭikaṁ akkamitun"ti.
121 Tena kho pana samayena bhikkhū dhotapādakaṁ akkamituṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, dhotapādakaṁ akkamitun"ti.
123 Atha kho bhagavā bhaggesu yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho visākhā migāramātā ghaṭakañca katakañca sammajjaniñca ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca: "paṭiggaṇhātu me, bhante, bhagavā ghaṭakañca katakañca sammajjaniñca, yaṁ mama assa dīgharattaṁ hitāya sukhāyā"ti. Paṭiggahesi bhagavā ghaṭakañca sammajjaniñca. Na bhagavā katakaṁ paṭiggahesi. Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
124 Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, ghaṭakañca sammajjaniñca. Na, bhikkhave, katakaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tisso pādaghaṁsaniyo— sakkharaṁ, kathalaṁ, samuddapheṇakan"ti.
125 Atha kho visākhā migāramātā vidhūpanañca tālavaṇṭañca ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca: "paṭiggaṇhātu me, bhante, bhagavā vidhūpanañca tālavaṇṭañca, yaṁ mama assa dīgharattaṁ hitāya sukhāyā"ti. Paṭiggahesi bhagavā vidhūpanañca tālavaṇṭañca.
126 Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi … pe … padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, vidhūpanañca tālavaṇṭañcā"ti.
127 Tena kho pana samayena saṇghassa makasabījanī uppannā hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, makasabījanin"ti.
Cāmaribījanī uppannā hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, cāmaribījanī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tisso bījaniyo— vākamayaṁ, usīramayaṁ, morapiñchamayan"ti.
128 Tena kho pana samayena saṇghassa chattaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, chattan"ti.
129 Tena kho pana samayena chabbaggiyā bhikkhū chattappaggahitā āhiṇḍanti. Tena kho pana samayena aññataro upāsako sambahulehi ājīvakasāvakehi saddhiṁ uyyānaṁ agamāsi. Addasāsuṁ kho te ājīvakasāvakā chabbaggiye bhikkhū dūratova chattappaggahite āgacchante. Disvāna taṁ upāsakaṁ etadavocuṁ: "ete kho ayyā tumhākaṁ bhadantā chattappaggahitā āgacchanti, seyyathāpi gaṇakamahāmattā"ti.
"Nāyyā ete bhikkhū, paribbājakā"ti. "Bhikkhū na bhikkhū"ti abbhutaṁ akaṁsu.
Atha kho so upāsako upagate sañjānitvā ujjhāyati khiyyati vipāceti— "Kathañhi nāma bhadantā chattappaggahitā āhiṇḍissantī"ti. Assosuṁ kho bhikkhū tassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Saccaṁ kira, bhikkhave … pe … "Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, chattaṁ dhāretabbaṁ. Yo dhāreyya, āpatti dukkaṭassā"ti.
130 Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhuno vinā chattaṁ na phāsu hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gilānassa chattaṁ dhāretun"ti.
131 Tena kho pana samayena bhikkhū— gilānasseva bhagavatā chattaṁ anuññātaṁ no agilānassāti— ārāme ārāmūpacāre chattaṁ dhāretuṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṁ dhāretun"ti.
132 Tena kho pana samayena aññataro bhikkhu sikkāya pattaṁ uṭṭitvā daṇḍe ālaggetvā vikāle aññatarena gāmadvārena atikkamati. Manussā— "esayyo coro gacchati, asissa vijjotalatī"ti anupatitvā gahetvā sañjānitvā muñciṁsu.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. "Kiṁ pana tvaṁ, āvuso, daṇḍasikkaṁ dhāresī"ti?
"Evamāvuso"ti.
Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhikkhu daṇḍasikkaṁ dhāressasī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, daṇḍasikkā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā"ti.
133 Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasammutiṁ dātuṁ.
Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:
‘Ahaṁ, bhante, gilāno; na sakkomi vinā daṇḍena āhiṇḍituṁ. Sohaṁ, bhante, saṇghaṁ daṇḍasammutiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:
134 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ. So saṇghaṁ daṇḍasammutiṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno daṇḍasammutiṁ dadeyya. Esā ñatti.
135 Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ. So saṇghaṁ daṇḍasammutiṁ yācati. Saṇgho itthannāmassa bhikkhuno daṇḍasammutiṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
136 Dinnā saṇghena itthannāmassa bhikkhuno daṇḍasammuti. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.
137 Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gilānassa bhikkhuno sikkāsammutiṁ dātuṁ.
Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:
‘Ahaṁ, bhante, gilāno; na sakkomi vinā sikkāya pattaṁ pariharituṁ. Sohaṁ, bhante, saṇghaṁ sikkāsammutiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:
138 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ. So saṇghaṁ sikkāsammutiṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno sikkāsammutiṁ dadeyya. Esā ñatti.
139 Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ. So saṇghaṁ sikkāsammutiṁ yācati. Saṇgho itthannāmassa bhikkhuno sikkāsammutiṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno sikkāsammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
140 Dinnā saṇghena itthannāmassa bhikkhuno sikkāsammuti. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.
141 Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasikkāsammutiṁ dātuṁ.
Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:
‘Ahaṁ, bhante, gilāno; na sakkomi vinā daṇḍena āhiṇḍituṁ; na sakkomi vinā sikkāya pattaṁ pariharituṁ. Sohaṁ, bhante, saṇghaṁ daṇḍasikkāsammutiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:
142 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. So saṇghaṁ daṇḍasikkāsammutiṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṁ dadeyya. Esā ñatti.
143 Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu gilāno na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. So saṇghaṁ daṇḍasikkāsammutiṁ yācati. Saṇgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasikkāsammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
144 Dinnā saṇghena itthannāmassa bhikkhuno daṇḍasikkāsammuti. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.
145 Tena kho pana samayena aññataro bhikkhu romanthako hoti. So romanthitvā romanthitvā ajjhoharati. Bhikkhū ujjhāyanti khiyyanti vipācenti: "vikālāyaṁ bhikkhu bhojanaṁ bhuñjatī"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Eso, bhikkhave, bhikkhu aciraṁgoyoniyā cuto. Anujānāmi, bhikkhave, romanthakassa romanthanaṁ. Na ca, bhikkhave, bahimukhadvāraṁ nīharitvā ajjhoharitabbaṁ. Yo ajjhohareyya, yathādhammo kāretabbo"ti.
146 Tena kho pana samayena aññatarassa pūgassa saṇghabhattaṁ hoti. Bhattagge bahusitthāni pakiriyiṁsu. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā odane diyyamāne na sakkaccaṁ paṭiggahessanti, ekamekaṁ sitthaṁ kammasatena niṭṭhāyatī"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, yaṁ diyyamānaṁ patati, taṁ sāmaṁ gahetvā paribhuñjituṁ. Pariccattaṁ taṁ, bhikkhave, dāyakehī"ti.
147 Tena kho pana samayena aññataro bhikkhu dīghehi nakhehi piṇḍāya carati. Aññatarā itthī passitvā taṁ bhikkhuṁ etadavoca: "ehi, bhante, methunaṁ dhammaṁ paṭisevā"ti.
"Alaṁ, bhagini, netaṁ kappatī"ti.
"Sace kho tvaṁ, bhante, nappaṭisevissasi, idānāhaṁ attano nakhehi gattāni vilikhitvā kuppaṁ karissāmi— ayaṁ maṁ bhikkhu vippakarotī"ti.
"Pajānāhi tvaṁ, bhaginī"ti.
Atha kho sā itthī attano nakhehi gattāni vilikhitvā kuppaṁ akāsi— "Ayaṁ maṁ bhikkhu vippakarotī"ti. Manussā upadhāvitvā taṁ bhikkhuṁ aggahesuṁ. Addasāsuṁ kho te manussā tassā itthiyā nakhe chavimpi lohitampi. Disvāna— "imissāyeva itthiyā idaṁ kammaṁ, akārako bhikkhū"ti— taṁ bhikkhuṁ muñciṁsu. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
"Kiṁ pana tvaṁ, āvuso, dīghe nakhe dhāresī"ti?
"Evamāvuso"ti.
Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhikkhu dīghe nakhe dhāressasī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, dīghā nakhā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā"ti.
148 Tena kho pana samayena bhikkhū nakhenapi nakhaṁ chindanti, mukhenapi nakhaṁ chindanti, kuṭṭepi ghaṁsanti. Aṅguliyo dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, nakhacchedanan"ti.
Salohitaṁ nakhaṁ chindanti. Aṅguliyo dukkhā honti … pe …
"Anujānāmi, bhikkhave, maṁsappamāṇena nakhaṁ chinditun"ti.
149 Tena kho pana samayena chabbaggiyā bhikkhū vīsatimaṭṭhaṁ kārāpenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, vīsatimaṭṭhaṁ kārāpetabbaṁ. Yo kārāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, malamattaṁ apakaḍḍhitun"ti.
150 Tena kho pana samayena bhikkhūnaṁ kesā dīghā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Ussahanti pana, bhikkhave, bhikkhū aññamaññaṁ kese oropetun"ti?
"Ussahanti, bhagavā"ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā … pe … bhikkhū āmantesi:
"Anujānāmi, bhikkhave, khuraṁ khurasilaṁ khurasipāṭikaṁ namatakaṁ sabbaṁ khurabhaṇḍan"ti.
151 Tena kho pana samayena chabbaggiyā bhikkhū massuṁ kappāpenti … pe … massuṁ vaḍḍhāpenti … golomikaṁ kārāpenti … caturassakaṁ kārāpenti … parimukhaṁ kārāpenti … aḍḍhadukaṁ kārāpenti … dāṭhikaṁ ṭhapenti … sambādhe lomaṁ saṁharāpenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, massu kappāpetabbaṁ … pe … na massu vaḍḍhāpetabbaṁ … na golomikaṁ kārāpetabbaṁ … na caturassakaṁ kārāpetabbaṁ … na parimukhaṁ kārāpetabbaṁ … na aḍḍhadukaṁ kārāpetabbaṁ … na dāṭhikā ṭhapetabbā … na sambādhe lomaṁ saṁharāpetabbaṁ. Yo saṁharāpeyya, āpatti dukkaṭassā"ti.
152 Tena kho pana samayena aññatarassa bhikkhuno sambādhe vaṇo hoti. Bhesajjaṁ na santiṭṭhati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ābādhappaccayā sambādhe lomaṁ saṁharāpetun"ti.
153 Tena kho pana samayena chabbaggiyā bhikkhū kattarikāya kese chedāpenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, kattarikāya kesā chedāpetabbā. Yo chedāpeyya, āpatti dukkaṭassā"ti.
154 Tena kho pana samayena aññatarassa bhikkhuno sīse vaṇo hoti, na sakkoti khurena kese oropetuṁ. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ābādhappaccayā kattarikāya kese chedāpetun"ti.
155 Tena kho pana samayena bhikkhū dīghāni nāsikālomāni dhārenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi pisācillikā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, dīghaṁ nāsikālomaṁ dhāretabbaṁ. Yo dhāreyya, āpatti dukkaṭassā"ti.
156 Tena kho pana samayena bhikkhū sakkharikāyapi madhusitthakenapi nāsikālomaṁ gāhāpenti. Nāsikā dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, saṇḍāsan"ti.
157 Tena kho pana samayena chabbaggiyā bhikkhū palitaṁ gāhāpenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, palitaṁ gāhāpetabbaṁ. Yo gāhāpeyya, āpatti dukkaṭassā"ti.
158 Tena kho pana samayena aññatarassa bhikkhuno kaṇṇagūthakehi kaṇṇā thakitā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, kaṇṇamalāhāraṇin"ti.
159 Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā kaṇṇamalāhāraṇiyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacā kaṇṇamalāhāraṇiyo dhāretabbā. Yo dhāreyya, āpatti dukkaṭassāti. Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayan"ti.
160 Tena kho pana samayena chabbaggiyā bhikkhū bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayaṁ karonti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayaṁ karissanti, seyyathāpi kaṁsapattharikā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayo kātabbo. Yo kareyya, āpatti dukkaṭassā"ti.
161 Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi kaṇṇamalāhāraṇimpi bandhanamattampi kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, añjaniṁ añjanisalākaṁ kaṇṇamalāhāraṇiṁ bandhanamattan"ti.
162 Tena kho pana samayena chabbaggiyā bhikkhū saṅghāṭipallatthikāya nisīdanti. Saṅghāṭiyā pattā lujjanti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, saṅghāṭipallatthikāya nisīditabbaṁ. Yo nisīdeyya, āpatti dukkaṭassā"ti.
163 Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa vinā āyogena na phāsu hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, āyogan"ti.
Atha kho bhikkhūnaṁ etadahosi: "Kathaṁ nu kho āyogo kātabbo"ti?
Bhagavato etamatthaṁ ārocesuṁ. "Anujānāmi, bhikkhave, tantakaṁ vemaṁ kavaṭaṁ salākaṁ sabbaṁ tantabhaṇḍakan"ti.
164 Tena kho pana samayena aññataro bhikkhu akāyabandhano gāmaṁ piṇḍāya pāvisi. Tassa rathikāya antaravāsako pabhassittha. Manussā ukkuṭṭhimakaṁsu. So bhikkhu maṅku ahosi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, akāyabandhanena gāmo pavisitabbo. Yo paviseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, kāyabandhanan"ti.
165 Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni kāyabandhanāni dhārenti— kalābukaṁ, deḍḍubhakaṁ, murajaṁ, maddavīṇaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacāni kāyabandhanāni dhāretabbāni— kalābukaṁ, deḍḍubhakaṁ, murajaṁ, maddavīṇaṁ. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dve kāyabandhanāni— paṭṭikaṁ, sūkarantakan"ti.
Kāyabandhanassa dasā jīranti … pe …
"Anujānāmi, bhikkhave, murajaṁ maddavīṇan"ti.
Kāyabandhanassa anto jīrati … pe …
"Anujānāmi, bhikkhave, sobhaṇaṁ guṇakan"ti.
Kāyabandhanassa pavananto jīrati … pe …
"Anujānāmi, bhikkhave, vidhan"ti.
166 Tena kho pana samayena chabbaggiyā bhikkhū uccāvace vidhe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacā vidhā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ … pe … saṅkhanābhimayaṁ suttamayan"ti.
167 Tena kho pana samayena āyasmā ānando lahukā saṅghāṭiyo pārupitvā gāmaṁ piṇḍāya pāvisi. Vātamaṇḍalikāya saṅghāṭiyo ukkhipiyiṁsu. Atha kho āyasmā ānando ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gaṇṭhikaṁ pāsakan"ti.
168 Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā gaṇṭhikāyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacā gaṇṭhikā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayaṁ suttamayan"ti.
169 Tena kho pana samayena bhikkhū gaṇṭhikampi pāsakampi cīvare appenti. Cīvaraṁ jīrati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gaṇṭhikaphalakaṁ pāsakaphalakan"ti.
Gaṇṭhikaphalakampi pāsakaphalakampi ante appenti. Koṭṭo vivariyati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gaṇṭhikaphalakaṁ ante appetuṁ; pāsakaphalakaṁ sattaṅgulaṁ vā aṭṭhaṅgulaṁ vā ogāhetvā appetun"ti.
170 Tena kho pana samayena chabbaggiyā bhikkhū gihinivatthaṁ nivāsenti— hatthisoṇḍakaṁ, macchavāḷakaṁ, catukaṇṇakaṁ, tālavaṇṭakaṁ, satavalikaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, gihinivatthaṁ nivāsetabbaṁ— hatthisoṇḍakaṁ, macchavāḷakaṁ, catukaṇṇakaṁ, tālavaṇṭakaṁ, satavalikaṁ. Yo nivāseyya, āpatti dukkaṭassā"ti.
171 Tena kho pana samayena chabbaggiyā bhikkhū gihipārutaṁ pārupanti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, gihipārutaṁ pārupitabbaṁ. Yo pārupeyya, āpatti dukkaṭassā"ti.
172 Tena kho pana samayena chabbaggiyā bhikkhū saṁvelliyaṁ nivāsenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi rañño muṇḍavaṭṭī"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, saṁvelliyaṁ nivāsetabbaṁ. Yo nivāseyya, āpatti dukkaṭassā"ti.
173 Tena kho pana samayena chabbaggiyā bhikkhū ubhatokājaṁ haranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi rañño muṇḍavaṭṭī"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, ubhatokājaṁ haritabbaṁ. Yo hareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ekatokājaṁ antarākājaṁ sīsabhāraṁ khandhabhāraṁ kaṭibhāraṁ olambakan"ti.
174 Tena kho pana samayena bhikkhū dantakaṭṭhaṁ na khādanti. Mukhaṁ duggandhaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
175 "Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane. Acakkhussaṁ, mukhaṁ duggandhaṁ hoti, rasāhāraṇiyo na visujjhanti, pittaṁ semhaṁ bhattaṁ pariyonandhati, bhattamassa nacchādeti— ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane.
176 Pañcime, bhikkhave, ānisaṁsā dantakaṭṭhassa khādane. Cakkhussaṁ, mukhaṁ na duggandhaṁ hoti, rasāhāraṇiyo visujjhanti, pittaṁ semhaṁ bhattaṁ na pariyonandhati, bhattamassa chādeti— ime kho, bhikkhave, pañca ānisaṁsā dantakaṭṭhassa khādane.
Anujānāmi, bhikkhave, dantakaṭṭhan"ti.
177 Tena kho pana samayena chabbaggiyā bhikkhū dīghāni dantakaṭṭhāni khādanti, teheva sāmaṇeraṁ ākoṭenti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, dīghaṁ dantakaṭṭhaṁ khāditabbaṁ. Yo khādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhaṅgulaparamaṁ dantakaṭṭhaṁ, na ca tena sāmaṇero ākoṭetabbo. Yo ākoṭeyya, āpatti dukkaṭassā"ti.
178 Tena kho pana samayena aññatarassa bhikkhuno atimaṭāhakaṁ dantakaṭṭhaṁ khādantassa kaṇṭhe vilaggaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, atimaṭāhakaṁ dantakaṭṭhaṁ khāditabbaṁ. Yo khādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, caturaṅgulapacchimaṁ dantakaṭṭhan"ti.
179 Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi davaḍāhakā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, dāyo ālimpitabbo. Yo ālimpeyya, āpatti dukkaṭassā"ti.
180 Tena kho pana samayena vihārā tiṇagahanā honti, davaḍāhe ḍayhamāne vihārā ḍayhanti. Bhikkhū kukkuccāyanti paṭaggiṁ dātuṁ, parittaṁ kātuṁ. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṁ dātuṁ, parittaṁ kātun"ti.
181 Tena kho pana samayena chabbaggiyā bhikkhū rukkhaṁ abhiruhanti, rukkhā rukkhaṁ saṅkamanti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi makkaṭā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, rukkho abhiruhitabbo. Yo abhiruheyya, āpatti dukkaṭassā"ti.
182 Tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṁ gacchantassa antarāmagge hatthī pariyuṭṭhāti. Atha kho so bhikkhu rukkhamūlaṁ upadhāvitvā kukkuccāyanto rukkhaṁ na abhiruhi. So hatthī aññena agamāsi. Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sati karaṇīye porisaṁ rukkhaṁ abhiruhituṁ āpadāsu yāvadatthan"ti.
183 Tena kho pana samayena yameḷakekuṭā nāma bhikkhū dve bhātikā honti brāhmaṇajātikā kalyāṇavācā kalyāṇavākkaraṇā. Te yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "Etarahi, bhante, bhikkhū nānānāmā nānāgottā nānājaccā nānākulā pabbajitā. Te sakāya niruttiyā buddhavacanaṁ dūsenti. Handa mayaṁ, bhante, buddhavacanaṁ chandaso āropemā"ti.
Vigarahi buddho bhagavā … pe … kathañhi nāma tumhe, moghapurisā, evaṁ vakkhatha— "handa mayaṁ, bhante, buddhavacanaṁ chandaso āropemā"ti. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, buddhavacanaṁ chandaso āropetabbaṁ. Yo āropeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṁ pariyāpuṇitun"ti.
184 Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ pariyāpuṇanti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Api nu kho, bhikkhave, lokāyate sāradassāvī imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyā"ti?
"No hetaṁ, bhante".
"Imasmiṁ vā pana dhammavinaye sāradassāvī lokāyataṁ pariyāpuṇeyyā"ti?
"No hetaṁ, bhante".
"Na, bhikkhave, lokāyataṁ pariyāpuṇitabbaṁ. Yo pariyāpuṇeyya, āpatti dukkaṭassā"ti.
185 Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ vācenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ. "Na, bhikkhave, lokāyataṁ vācetabbaṁ. Yo vāceyya, āpatti dukkaṭassā"ti.
186 Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ pariyāpuṇanti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, tiracchānavijjā pariyāpuṇitabbā. Yo pariyāpuṇeyya, āpatti dukkaṭassā"ti.
187 Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ vācenti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, tiracchānavijjā vācetabbā. Yo vāceyya, āpatti dukkaṭassā"ti.
188 Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento khipi. Bhikkhū— "jīvatu, bhante, bhagavā; jīvatu sugato"ti— uccāsaddaṁ mahāsaddaṁ akaṁsu. Tena saddena dhammakathā antarā ahosi. Atha kho bhagavā bhikkhū āmantesi:
"Api nu kho, bhikkhave, khipite ‘jīvā’ti vutto tappaccayā jīveyya vā mareyya vā"ti?
"No hetaṁ, bhante".
"Na, bhikkhave, khipite ‘jīvā’ti vattabbo. Yo vadeyya, āpatti dukkaṭassā"ti.
189 Tena kho pana samayena manussā bhikkhūnaṁ khipite "jīvatha, bhante"ti vadanti. Bhikkhū kukkuccāyantā nālapanti. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā ‘jīvatha, bhante’ti vuccamānā nālapissantī"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Gihī, bhikkhave, maṅgalikā. Anujānāmi, bhikkhave, gihīnaṁ ‘jīvatha, bhante’ti vuccamānena ‘ciraṁ jīvā’ti vattun"ti.
190 Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. Aññatarena bhikkhunā lasuṇaṁ khāyitaṁ hoti. So— mā bhikkhū byābādhiṁsūti— ekamantaṁ nisīdi. Addasā kho bhagavā taṁ bhikkhuṁ ekamantaṁ nisinnaṁ. Disvāna bhikkhū āmantesi: "Kiṁ nu kho so, bhikkhave, bhikkhu ekamantaṁ nisinno"ti? "Etena, bhante, bhikkhunā lasuṇaṁ khāyitaṁ. So— mā bhikkhū byābādhiṁsūti— ekamantaṁ nisinno"ti.
"Api nu kho, bhikkhave, taṁ khāditabbaṁ, yaṁ khāditvā evarūpāya dhammakathāya paribāhiyo assā"ti?
"No hetaṁ, bhante".
"Na, bhikkhave, lasuṇaṁ khāditabbaṁ. Yo khādeyya, āpatti dukkaṭassā"ti.
191 Tena kho pana samayena āyasmato sāriputtassa udaravātābādho hoti. Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: "Pubbe te, āvuso sāriputta, udaravātābādho kena phāsu hotī"ti? "Lasuṇena me, āvuso"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ābādhappaccayā lasuṇaṁ khāditun"ti.
192 Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ passāvaṁ karonti. Ārāmo dussati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ekamantaṁ passāvaṁ kātun"ti.
Ārāmo duggandho hoti … pe …
"Anujānāmi, bhikkhave, passāvakumbhin"ti.
Dukkhaṁ nisinnā passāvaṁ karonti … pe …
"Anujānāmi, bhikkhave, passāvapādukan"ti.
Passāvapādukā pākaṭā honti. Bhikkhū hiriyanti passāvaṁ kātuṁ … pe …
"Anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran"ti.
Passāvakumbhī apārutā duggandhā hoti … pe …
"Anujānāmi, bhikkhave, apidhānan"ti.
193 Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ vaccaṁ karonti. Ārāmo dussati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, ekamantaṁ vaccaṁ kātun"ti.
Ārāmo duggandho hoti … pe …
"Anujānāmi, bhikkhave, vaccakūpan"ti.
Vaccakūpassa kūlaṁ lujjati … pe …
"Anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan"ti.
Vaccakūpo nīcavatthuko hoti, udakena otthariyyati … pe …
"Anujānāmi, bhikkhave, uccavatthukaṁ kātun"ti.
Cayo paripatati … pe …
"Anujānāmi, bhikkhave, cinituṁ tayo caye— iṭṭhakācayaṁ, silācayaṁ, dārucayan"ti.
Ārohantā vihaññanti … pe …
"Anujānāmi, bhikkhave, tayo sopāne— iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan"ti.
Ārohantā paripatanti … pe …
"Anujānāmi, bhikkhave, ālambanabāhan"ti.
Ante nisinnā vaccaṁ karontā paripatanti … pe …
"Anujānāmi, bhikkhave, santharitvā majjhe chiddaṁ katvā vaccaṁ kātun"ti.
Dukkhaṁ nisinnā vaccaṁ karonti … pe …
"Anujānāmi, bhikkhave, vaccapādukan"ti.
Bahiddhā passāvaṁ karonti … pe …
"Anujānāmi, bhikkhave, passāvadoṇikan"ti.
Avalekhanakaṭṭhaṁ na hoti … pe …
"Anujānāmi, bhikkhave, avalekhanakaṭṭhan"ti.
Avalekhanapiṭharo na hoti … pe …
"Anujānāmi, bhikkhave, avalekhanapiṭharan"ti.
Vaccakūpo apāruto duggandho hoti … pe …
"Anujānāmi, bhikkhave, apidhānan"ti.
Ajjhokāse vaccaṁ karontā sītenapi uṇhenapi kilamanti … pe …
"Anujānāmi, bhikkhave, vaccakuṭin"ti.
Vaccakuṭiyā kavāṭaṁ na hoti … pe …
"Anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun"ti.
Vaccakuṭiyā tiṇacuṇṇaṁ paripatati … pe …
"Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun"ti.
194 Tena kho pana samayena aññataro bhikkhu jarādubbalo vaccaṁ katvā vuṭṭhahanto paripatati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, olambakan"ti.
Vaccakuṭi aparikkhittā hoti … pe …
"Anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran"ti.
Koṭṭhako na hoti … pe …
"Anujānāmi, bhikkhave, koṭṭhakan"ti.
Koṭṭhakassa kavāṭaṁ na hoti … pe …
"Anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun"ti.
Koṭṭhake tiṇacuṇṇaṁ paripatati … pe …
"Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ— setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan"ti.
Pariveṇaṁ cikkhallaṁ hoti … pe …
"Anujānāmi, bhikkhave, marumbaṁ pakiritun"ti.
Na pariyāpuṇanti … pe …
"Anujānāmi, bhikkhave, padarasilaṁ nikkhipitun"ti.
Udakaṁ santiṭṭhati … pe …
"Anujānāmi, bhikkhave, udakaniddhamanan"ti.
Ācamanakumbhī na hoti … pe …
"Anujānāmi, bhikkhave, ācamanakumbhin"ti.
Ācamanasarāvako na hoti … pe …
"Anujānāmi, bhikkhave, ācamanasarāvakan"ti.
Dukkhaṁ nisinnā ācamenti … pe …
"Anujānāmi, bhikkhave, ācamanapādukan"ti.
Ācamanapādukā pākaṭā honti, bhikkhū hiriyanti ācametuṁ … pe …
"Anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre— iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran"ti.
Ācamanakumbhī apārutā hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati … pe …
"Anujānāmi, bhikkhave, apidhānan"ti.
195 Tena kho pana samayena chabbaggiyā bhikkhū evarūpaṁ anācāraṁ ācaranti—
Mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi. Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi; naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti … pe … lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti; aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti; hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti; tharusmimpi sikkhanti; hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi; usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti; raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti— "idha, bhagini, naccassū"ti; nalāṭikampi denti; vividhampi anācāraṁ ācaranti.
Bhagavato etamatthaṁ ārocesuṁ … pe …
"Na, bhikkhave, vividhaṁ anācāraṁ ācaritabbaṁ. Yo ācareyya, yathādhammo kāretabbo"ti.
196 Tena kho pana samayena āyasmante uruvelakassape pabbajite saṇghassa bahuṁ lohabhaṇḍaṁ dārubhaṇḍaṁ mattikābhaṇḍaṁ uppannaṁ hoti. Atha kho bhikkhūnaṁ etadahosi: "Kiṁ nu kho bhagavatā lohabhaṇḍaṁ anuññātaṁ, kiṁ ananuññātaṁ; kiṁ dārubhaṇḍaṁ anuññātaṁ, kiṁ ananuññātaṁ; kiṁ mattikābhaṇḍaṁ anuññātaṁ, kiṁ ananuññātan"ti? Bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi: "Anujānāmi, bhikkhave, ṭhapetvā pāhāraṇiṁ sabbaṁ lohabhaṇḍaṁ, ṭhapetvā āsandiṁ pallaṅkaṁ dārupattaṁ dārupādukaṁ sabbaṁ dārubhaṇḍaṁ, ṭhapetvā katakañca kumbhakārikañca sabbaṁ mattikābhaṇḍan"ti.
197Khuddakavatthukkhandhako pañcamo.
204
Citrā dussati duggandho,
uṇhe bhijjiṁsu miḍḍhiyā;
Paribhaṇḍaṁ tiṇaṁ coḷaṁ,
mālaṁ kuṇḍolikāya ca.
221
Na sedeti ca cikkhallaṁ,
dhovi niddhamanaṁ kare;
Pīṭhañca koṭṭhake kammaṁ,
marumbā silā niddhamanaṁ.
229
Khuraṁ silaṁ sipāṭikaṁ,
namatakaṁ khurabhaṇḍakaṁ;
Massuṁ kappenti vaḍḍhenti,
golomicaturassakaṁ.
232
Kalābukaṁ deḍḍubhakaṁ,
murajaṁ maddavīṇakaṁ;
Paṭṭikā sūkarantañca,
dasā murajaveṇikā;
Anto sobhaṁ guṇakañca,
pavanantopi jīrati.
237
Hiriyanti pāruduggandho,
tahaṁ tahaṁ karonti ca;
Duggandho kūpaṁ lujjanti,
uccavatthu cayena ca.