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Vinaya Piṭaka - Monastic Rules

Khandhaka 19 (Culavagga 9) - Setting Aside the Sabbath

1At one time the Awakened One, the Lord was staying at Sāvatthī in the Eastern Monastery in the long house of Migāra’s mother. Now at that time the Lord was sitting down surrounded by an Order of monks on an Observance day. Then, when the night was far spent, as the first watch was waning, the venerable Ānanda, rising from his seat, having arranged his upper robe over one shoulder, having saluted the Lord with joined palms, spoke thus to the Lord:

"Lord, the night is far spent, the first watch is waning; the Order of monks has been sitting down for a long time; Lord, let the Lord recite the Pātimokkha to the monks." When he had spoken thus the Lord became silent.

2And when the night was far spent, as the middle watch was waning, the venerable Ānanda a second time rising from his seat, having arranged … spoke thus to the Lord:

"Lord, the night is far spent, the middle watch is waning; … recite the Pātimokkha to the monks." And a second time the Lord became silent.

3And when the night was far spent, as the last watch was waning, when the sun had risen and the night had a face of gladness, a third time did the venerable Ānanda, rising from his seat, having arranged … speak thus to the Lord:

"Lord, the night is far spent, the last watch is waning; the sun has risen, the night has a face of gladness; the Order of monks has been sitting down for a long time; Lord, let the Lord recite the Pātimokkha to the monks."

"Ānanda, the assembly is not entirely pure."


4Then it occurred to the venerable Moggallāna the Great:

"Now, on account of which individual did the Lord speak thus: ‘Ānanda, the assembly is not entirely pure’?" Then the venerable Moggallāna the Great with his mind compassed the minds of the entire Order of monks. Then the venerable Moggallāna the Great saw that individual sitting in the midst of the Order of monks—of bad moral habit, depraved in character, of impure and suspicious behaviour, of concealed actions, not a (true) recluse (although) pretending to be a (true) recluse, not a farer of the Brahma-faring (although) pretending to be a farer of the Brahma-faring, rotten within, filled with desire, filthy by nature; seeing him, he approached that individual, having approached, he spoke thus to that individual:

"Get up, your reverence, the Lord has seen you; for you there is no communion together with the monks." When he had spoken thus that individual became silent. And a second time … And a third time the venerable Moggallāna the Great spoke thus to that individual: "Get up, your reverence … for you there is no communion together with the monks." And a third time that individual became silent. Then the venerable Moggallāna the Great, having taken that individual by the arm, having thrust him out through the porch of the gateway, having shot the bolt, approached the Lord; having approached, he spoke thus to the Lord:

"Lord I have thrust that individual out; the company is entirely pure; Lord, let the Lord recite the Pātimokkha to the monks."

5"How strange, Moggallāna, how wonderful, Moggallāna, that that foolish man should have waited even until he was taken hold of by the arm."

 

6Then the Lord addressed the monks, saying: "Monks, there are these eight strange and wonderful things about the great ocean, from constantly having seen which asuras delight in the great ocean. What are the eight?

7The great ocean, monks, deepens gradually, slopes gradually, shelves gradually, with no abruptness like a precipice. And monks, that the great ocean deepens gradually, slopes gradually, shelves gradually with no abruptness like a precipice—this, monks, is the first strange and wonderful thing about the great ocean from constantly having seen which asuras delight in the great ocean.


8"And again, monks, the great ocean is stable, it does not overflow its margins. And, monks, that the great ocean is stable, that it does not overflow its margins—this, monks, is the second strange and wonderful thing …

9"And again, monks, the great ocean does not associate with a dead body, a corpse. Whatever dead body, corpse there may be in the great ocean, that it just quickly forces ashore and pushes on to the dry land. That the great ocean, monks, does not associate with a dead body, a corpse … this, monks, is the third strange and wonderful thing …

10"And again, monks, all the great rivers, that is to say the Ganges, the Jumna, the Aciravatī, the Sarabhū, the Mahī—these, on reaching the great ocean lose their former names and identities and are reckoned simply as the great ocean. That all the great rivers … this, monks, is the fourth strange and wonderful thing …

11"And again, monks, those streams which in the world flow into the great ocean, and those showers from the sky which fall into it, yet is neither the emptiness nor the fullness of the great ocean affected by that. That those streams which in the world … this, monks, is the fifth strange and wonderful thing …

12"And again, monks, the great ocean has one taste, the taste of salt. That the great ocean, monks, has one taste … this, monks, is the sixth strange and wonderful thing …

13"And again, monks, the great ocean has many treasures, divers treasures; these treasures are there, that is to say: pearl, crystal, lapis lazuli, shell, quartz, coral, silver, gold, ruby, cat’s-eye. That the great ocean, monks, has many treasures … this, monks, is the seventh strange and wonderful thing …

14"And again, monks, the great ocean is the abode of great beings; these beings are there: the timis, the timingalas, the timitimingalas, asuras, nāgas, gandhabbas. There are in the great ocean individualities a hundred yojanas (long), individualities two hundred … three hundred … four hundred … five hundred yojanas (long). That the great ocean, monks, is the abode of great beings; that these beings are there: the timis … individualities five hundred yojanas (long)—this, monks, is the eighth strange and wonderful thing about the great ocean from constantly having seen which asuras delight in the great ocean. These, monks, are the eight strange and wonderful things about the great ocean from constantly having seen which asuras delight in the great ocean.

 

15"In exactly the same way, monks, in this dhamma and discipline there are eight strange and wonderful things from constantly having seen which monks delight in this dhamma and discipline. What are the eight?

16"Even, monks, as the great ocean deepens gradually, slopes gradually, shelves gradually with no abruptness like a precipice, even so, monks, in this dhamma and discipline there is a gradual training, a gradual doing, a gradual course, with no abruptness such as penetration of profound knowledge. And, monks, that in this dhamma and discipline there is a … gradual course with no abruptness such as penetration of profound knowledge, this, monks, is the first strange and wonderful thing from constantly having seen which monks delight in this dhamma and discipline.

17"And even, monks, as the great ocean is stable and does not overflow its margins, even so, monks, whatever rule of training has been laid down by me for disciples, my disciples will not transgress it even for life’s sake. And that, monks, my disciples will not transgress even for life’s sake a rule of training laid down by me for disciples, this, monks, is the second strange and wonderful thing …

18"And even, monks, as the great ocean does not associate with a dead body, a corpse, but whatever dead body, corpse there may be in the great ocean, that it just quickly forces ashore and pushes on to the dry land, even so, monks, whatever individual is of bad moral habit, of depraved character, of impure and suspicious behaviour, of concealed actions, not a (true) recluse (although) pretending to be a (true) recluse, not a farer of the Brahma-faring (although) pretending to be a farer of the Brahma-faring, rotten within, filled with desire, filthy by nature—the Order does not live in communion with him, but having assembled quickly, suspends him; and although he is sitting in the midst of an Order of monks, yet he is far from the Order and the Order is far from him … this, monks, is the third strange and wonderful thing …

19"And even, monks, as those great rivers, that is to say the Ganges, the Jumna, the Aciravatī, the Sarabhū, the Mahī which, on reaching the great ocean, lose their former names and identities and are reckoned simply as the great ocean, even so, monks, (members of) these four castes: noble, brahman, merchant and low, having gone forth from home into homelessness in this dhamma and discipline proclaimed by the Truth-finder, lose their former names and clans and are reckoned simply as recluses, sons of the Sakyans … this, monks, is the fourth strange and wonderful thing …

20"And even, monks, as those streams which in the world flow into the great ocean and those showers which fall into it from the sky, yet not by that is either the emptiness or the fullness of the great ocean affected—even so, monks, even if many monks attain nibbāna in the nibbāna-condition in which no more groups are remaining, not by that is either the emptiness or the fullness of the nibbāna-condition affected … this, monks, is the fifth strange and wonderful thing …

21"And even, monks, as the great ocean has one taste, the taste of salt, even so, monks, does this dhamma and discipline have one taste, the taste of freedom … this, monks, is the sixth strange and wonderful thing …

22"And even, monks, as the great ocean has many treasures, divers treasures—these treasures are there, that is to say: pearl, crystal, lapis lazuli, shell, quartz, coral, silver, gold, ruby, cat’s-eye—even so, monks, does this dhamma and discipline have many treasures, divers treasures—these treasures are there, that is to say: the four arousings of mindfulness, the four right efforts, the four bases of pyschic power, the five faculties, the seven links in awakening, the noble eightfold Way … this, monks, is the seventh strange and wonderful thing …

23"And even, monks, as the great ocean is the abode of great beings—these beings are there: timis, timingalas, timitimingalas, asuras, nāgas, gandhabbas, individualities a hundred yojanas (long) … two hundred … three hundred … four hundred … five hundred yojanas (long)—even so, monks, this dhamma and discipline is the abode of great beings—these beings are there: the stream-attainer, the one going along to the realisation of the fruit of stream-attainment, the once-returner, the one going along to the realisation of the fruit of once-returning, the non-returner, the one going along to the realisation of the fruit of non-returning, the perfected one, the one going along to perfection. And that, monks, this dhamma and discipline is the abode of great beings—these beings are there: the stream-attainer … the one going along to perfection, this, monks, is the eighth strange and wonderful thing in this dhamma and discipline from constantly having seen which monks delight in this dhamma and discipline. These, monks, are the eight strange and wonderful things in this dhamma and discipline from constantly having seen which monks delight in this dhamma and discipline."

24Then the Lord, having known this matter, at that time uttered this utterance:

25"It rains hard on a covered thing,
It rains not hard on an open thing;
So open up the covered thing,
Thus will it not rain hard on that."

 

26Then the Lord addressed the monks, saying: "Now, I, monks, henceforth will not carry out the Observance, I will not recite the Pātimokkha; now you yourselves, monks, must henceforth carry out the Observance, must recite the Pātimokkha. It is not possible, monks, it cannot come to pass that the Truth-finder should carry out the Observance, should recite the Pātimokkha with an assembly that is not entirely pure. Nor, monks, should the Pātimokkha be heard by one who has an offence. Whoever (such) should hear it, there is an offence of wrong-doing. I allow you, monks, to suspend the Pātimokkha for him who, having an offence, hears the Pātimokkha. And thus, monks, should it be suspended: On an Observance day, whether it be the fourteenth or the fifteenth, when that individual is present this should be uttered in the midst of the Order:

27Honoured sirs, let the Order listen to me. The individual So-and-so has an offence; I am suspending the Pātimokkha for him, the Pātimokkha should not be recited when he is present’—(thus) does the Pātimokkha become suspended."

28Now at that time the group of six monks, thinking: "No one knows about us," listened to the Pātimokkha although they had offences. Monks who were elders, knowing the minds of others, told the monks: "So-and-so and So-and-so, your reverences, (belonging to) the group of six monks, thinking, ‘No one knows about us,’ listened to the Pātimokkha although they had offences." The group of six monks heard it said that the monks who were elders, knowing the minds of others, had told the monks: "So-and-so and So-and-so … listened to the Pātimokkha although they had offences."

29These, thinking: "In case the well behaved monks suspend the Pātimokkha for us," suspended first, without ground, without reason, the Pātimokkha for the pure monks who had no offences. These who were modest monks … spread it about, saying: "How can this group of six monks suspend, without ground, without reason, the Pātimokkha for pure monks who have no offences?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, that the group of six monks suspended, without ground, without reason, the Pātimokkha for pure monks who have no offences?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

"Monks, you should not, without ground, without reason, suspend the Pātimokkha for pure monks who have no offences. Whoever should (so) suspend it, there is an offence of wrong-doing.

 

30"Monks, one suspension of the Pātimokkha is not legally valid, one is legally valid; two suspensions of the Pātimokkha are not legally valid, two are legally valid; three … four … five … six … seven … eight … nine … ten suspensions of the Pātimokkha are not legally valid, ten are legally valid.


31"What is the one suspension of the Pātimokkha that is not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) falling away from moral habit, this one suspension of the Pātimokkha is not legally valid.

"What is the one suspension of the Pātimokkha that is legally valid? If one suspends the Pātimokkha on a founded (charge of) falling away from moral habit, this one suspension of the Pātimokkha is legally valid.

32"What are the two suspensions of the Pātimokkha that are not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) falling away from moral habit, if one suspends the Pātimokkha on an unfounded (charge of) falling away from good habits, these two suspensions of the Pātimokkha are not legally valid.

"What are the two suspensions of the Pātimokkha that are legally valid? If one suspends the Pātimokkha on a founded (charge of) falling away from moral habit, if one suspends the Pātimokkha on a founded (charge of) falling away from good habits, these two suspensions of the Pātimokkha are legally valid.

33"What are the three suspensions of the Pātimokkha that are not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) falling away from moral habit, if one suspends the Pātimokkha on an unfounded (charge of) falling away from good habits, if one suspends the Pātimokkha on an unfounded (charge of) falling away from right views, these three suspensions … are not legally valid.

"What are the three suspensions of the Pātimokkha that are legally valid? If one suspends the Pātimokkha on a founded (charge of) falling away from moral habit … from good habits … from right views, these three suspensions … are legally valid.

34"What are the four suspensions of the Pātimokkha that are not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) falling away from moral habit … from good habits … from right views, if one suspends the Pātimokkha on an unfounded (charge of) falling away from a right mode of livelihood, these four suspensions of the Pātimokkha are not legally valid.

"What are the four suspensions of the Pātimokkha that are legally valid? If one suspends the Pātimokkha on a founded (charge of) falling away from moral habit, … from good habits … from right views, if one suspends the Pātimokkha on a founded (charge of) falling away from a right mode of livelihood, these four suspensions … are legally valid.

35"What are the five suspensions of the Pātimokkha that are not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) an offence involving defeat … on an unfounded (charge of) an offence entailing a formal meeting of the Order … on an unfounded (charge of) an offence of expiation … on an unfounded (charge of) an offence which ought to be confessed … on an unfounded (charge of) an offence of wrong-doing, these five suspensions … are not legally valid.

"What are the five suspensions of the Pātimokkha that are legally valid? If one suspends the Pātimokkha on a founded (charge of) an offence involving defeat … on a founded (charge of) an offence of wrong-doing, these five suspensions … are legally valid.

36"What are the six suspensions of the Pātimokkha that are not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) falling away from moral habit which has not been done, if one suspends the Pātimokkha on an unfounded (charge of) falling away from moral habit which has been done … on an unfounded (charge of) falling away from good habits which has not been done … which has been done, if one suspends the Pātimokkha on an unfounded (charge of) falling away from right views which has not been done … which has been done, these six suspensions … are not legally valid.

"What are the six suspensions of the Pātimokkha that are legally valid? If one suspends the Pātimokkha on a founded (charge of) falling away from moral habit which has not been done … which has been done … on a founded (charge of) falling away from good habits which has not been done … which has been done, if one suspends the Pātimokkha on a founded (charge of) falling away from right views which has not been done … which has been done, these six suspensions … are legally valid.

37"What are the seven suspensions of the Pātimokkha that are not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) an offence involving defeat … of an offence entailing a formal meeting of the Order … of a grave offence … of an offence of expiation … of an offence which ought to be confessed … of an offence of wrong-doing, if one suspends the Pātimokkha on an unfounded (charge of) an offence of wrong speech, these seven suspensions … are not legally valid.

"What are the seven suspensions of the Pātimokkha that are legally valid? If one suspends the Pātimokkha on a founded (charge of) an offence involving defeat … on a founded (charge of) an offence of wrong speech, these seven suspensions … are legally valid.

38"What are the eight suspensions of the Pātimokkha that are not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) falling away from moral habit which has not been done … which has been done … of falling away from good habits which has not been done … which has been done … of falling away from right views which has not been done … which has been done, if one suspends the Pātimokkha on an unfounded (charge of) falling away from a right mode of livelihood which has not been done … which has been done, these eight suspensions … are not legally valid.

"What are the eight suspensions of the Pātimokkha that are legally valid? If one suspends the Pātimokkha on a founded (charge of) falling away from moral habit which has not been done … which has been done … of falling away from a right mode of livelihood which has not been done … which has been done, these eight suspensions … are legally valid.

39"What are the nine suspensions of the Pātimokkha that are not legally valid? If one suspends the Pātimokkha on an unfounded (charge of) falling away from moral habit which has not been done … which has been done … which has been done and not done … on an unfounded (charge of) falling away from good habits which has not been done … which has been done … which has been done and not done … on an unfounded (charge of) falling away from right views which has not been done … which has been done … which has been done and not done, these nine suspensions … not legally valid.

"What are the nine suspensions of the Pātimokkha that are legally valid? If one suspends the Pātimokkha on a founded (charge of) falling away from moral habit which has not been done … which has been done … which has been done and not done … on a founded (charge of) falling from good habits … on a founded (charge of) falling away from right views which has not been done … which has been done … which has been done and not done, these nine suspensions … are legally valid.

40"What are the ten suspensions of the Pātimokkha that are not legally valid? If one who is defeated is not sitting in that assembly, if talk on an offence involving defeat is still going forward, if one who has disavowed the training is not sitting in that assembly, if talk on disavowing the training is still going forward, if he submits himself to a legally valid complete assembly, if he does not withdraw his acceptance (of a formal act settled) in a legally valid complete assembly, if talk on withdrawing acceptance (of a formal act settled) in a legally valid complete assembly is still going forward, if he is not seen, heard or suspected of falling away from moral habit, if he is not seen, heard or suspected of falling away from good habits, if he is not seen, heard or suspected of falling away from right views, these ten suspensions of the Pātimokkha are not legally valid.

"What are the ten suspensions of the Pātimokkha that are legally valid? If one who is defeated is sitting in that assembly, if talk on an offence involving defeat is not still going forward, if one who has disavowed the training is sitting in that assembly, if talk on disavowing the training is not still going forward, if he does not submit himself to a legally valid complete assembly, if he withdraws his acceptance (of a formal act settled) in a legally valid complete assembly, if talk on withdrawing acceptance (of a formal act settled) in a legally valid complete assembly is not still going forward, if he is seen, heard or suspected of falling away from moral habit, if he is seen, heard or suspected of falling away from good habits, if he is seen, heard or suspected of falling away from right views, these ten suspensions of the Pātimokkha are legally valid.

 

41"How (can it be said that) one who is defeated is sitting in that assembly? This is a case, monks, where by reason of those properties, by reason of those features, by reason of those signs by which there comes to be commission of an offence involving defeat a monk sees (another) monk committing an offence involving defeat; or it may be that that monk does not himself see a monk committing an offence involving defeat, but that another monk tells that monk: ‘The monk So-and-so, your reverence, is committing an offence involving defeat’; or it may be that that monk does not himself see a monk committing an offence involving defeat and that no other monk tells that monk: ‘The monk So-and-so, your reverence, is committing an offence involving defeat,’ but that he himself tells the monk: ‘I, your reverence, have committed an offence involving defeat.’ Monks, that monk if he so desires, on account of what he has seen, or has heard, or has suspected may, on an Observance day, whether it is the fourteenth or the fifteenth, utter in the midst of the Order when that individual is present:

42‘Honoured sirs, let the Order listen to me. This individual So-and-so is committing an offence involving defeat. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.

43When the Pātimokkha has been suspended for that monk, if the assembly removes itself on account of any one of the ten dangers—the danger from kings or … thieves or … fire or … water or … human beings or … non-human beings or … beasts of prey or … creeping things or because of danger to life or because of danger to the Brahma-faring—monks, that monk, if he so desires, may either in that residence or in another residence, utter in the midst of the Order in the presence of that individual:

44‘Honoured sirs, let the Order listen to me. The talk on the individual So-and-so’s offence involving defeat was still going forward; that matter is not decided. If it seems right to the Order, the Order may decide this matter.’

45If he succeeds thus, that is good. If he does not succeed, he should, on an Observance day, whether the fourteenth or the fifteenth, utter in the midst of the Order and in the presence of that individual:

46‘Honoured sirs, let the Order listen to me. The talk on the individual So-and-so’s offence involving defeat was still going forward; that matter is not decided. I am suspending the Pātimokkha for him, the Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.

47"How (can it be said that) one who has disavowed the training is sitting in that assembly? This is a case, monks, where by reason of those properties, by reason of those features, by reason of those signs by which there comes to be a disavowal of the training a monk sees (another) monk disavowal the training; or it may be that that monk does not himself see a monk disavowal the training, but that another monk tells that monk: ‘The monk So-and-so, your reverence, has disavowed the training’; or it may be that that monk does not himself see a monk disavowing the training and that no other monk tells that monk: ‘The monk So-and-so, your reverence, has disavowed the training,’ but that he himself tells the monk: ‘I, your reverence, have disavowed the training.’ Monks, that monk if he so desires, on account of what he has seen, or has heard, or has suspected may, on an Observance day, whether it is the fourteenth or the fifteenth, utter in the midst of the Order when that individual is present:

48‘Honoured sirs, let the Order listen to me. This individual So-and-so has disavowed the training. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.


49When the Pātimokkha has been suspended for that monk, if the assembly removes itself on account of any one of the ten dangers—the danger from kings or … thieves or … fire or … water or … human beings or … non-human beings or … beasts of prey or … creeping things or because of danger to life or because of danger to the Brahma-faring—monks, that monk, if he so desires, may either in that residence or in another residence, utter in the midst of the Order in the presence of that individual:

50‘Honoured sirs, let the Order listen to me. The talk on the individual So-and-so’s offence involving disavowing the training was still going forward; that matter is not decided. If it seems right to the Order, the Order may decide this matter.’

51If he succeeds thus, that is good. If he does not succeed, he should, on an Observance day, whether the fourteenth or the fifteenth, utter in the midst of the Order and in the presence of that individual:

52‘Honoured sirs, let the Order listen to me. The talk on the individual So-and-so’s offence involving disavowing the training was still going forward; that matter is not decided. I am suspending the Pātimokkha for him, the Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.


53"How (can it be said that) he does not submit himself to a legally valid complete assembly? This is a case, monks, where by reason of those properties, by reason of those features, by reason of those signs by which there comes to be one who does not submit himself to a legally valid complete assembly, a monk sees (another) monk who does not submit himself to a legally valid complete assembly; or it may be that that monk does not himself see a monk who does not submit himself to a legally valid complete assembly, but that another monk tells that monk: ‘The monk So-and-so, your reverence, does not submit himself to a legally valid complete assembly’; or it may be that that monk does not himself see a monk who does not submit himself to a legally valid complete assembly and that no other monk tells that monk: ‘The monk So-and-so, your reverence, does not submit himself to a legally valid complete assembly’ but that he himself tells the monk: ‘I, your reverence, do not submit myself to a legally valid complete assembly.’ Monks, that monk if he so desires, on account of what he has seen, or has heard, or has suspected may, on an Observance day, whether it is the fourteenth or the fifteenth, utter in the midst of the Order when that individual is present:

54‘Honoured sirs, let the Order listen to me. This individual So-and-so does not submit himself to a legally valid complete assembly. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.


55"How (can it be said that) he withdraws his acceptance (of a formal act settled) in a legally valid complete assembly? This is a case, monks, where by reason of those properties, by reason of those features, by reason of those signs by which there comes to be one who has withdrawn his acceptance (of a formal act settled) in a legally valid complete assembly, a monk sees (another) monk who has withdrawn his acceptance (of a formal act settled) in a legally valid complete assembly; or it may be that that monk does not himself see a monk who has withdrawn his acceptance (of a formal act settled) in a legally valid complete assembly, but that another monk tells that monk: ‘The monk So-and-so, your reverence, has withdrawn his acceptance (of a formal act settled) in a legally valid complete assembly’; or it may be that that monk does not himself see a monk who has withdrawn his acceptance (of a formal act settled) in a legally valid complete assembly and that no other monk tells that monk: ‘The monk So-and-so, your reverence, has withdrawn his acceptance (of a formal act settled) in a legally valid complete assembly’ but that he himself tells the monk: ‘I, your reverence, have withdrawn my acceptance (of a formal act settled) in a legally valid complete assembly.’ Monks, that monk if he so desires, on account of what he has seen, or has heard, or has suspected may, on an Observance day, whether it is the fourteenth or the fifteenth, utter in the midst of the Order when that individual is present:

56‘Honoured sirs, let the Order listen to me. This individual So-and-so has withdrawn his acceptance (of a formal act settled) in a legally valid complete assembly. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.


57When the Pātimokkha has been suspended for that monk, if the assembly removes itself on account of any one of the ten dangers—the danger from kings or … thieves or … fire or … water or … human beings or … non-human beings or … beasts of prey or … creeping things or because of danger to life or because of danger to the Brahma-faring—monks, that monk, if he so desires, may either in that residence or in another residence, utter in the midst of the Order in the presence of that individual:

58‘Honoured sirs, let the Order listen to me. This individual So-and-so has fallen away from moral habit. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.

59If he succeeds thus, that is good. If he does not succeed, he should, on an Observance day, whether the fourteenth or the fifteenth, utter in the midst of the Order and in the presence of that individual:


60‘Honoured sirs, let the Order listen to me. This individual So-and-so has fallen away from good habits. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.


61"How (can it be said that) be is seen, heard or suspected of falling away from right views? This is a case, monks, where by reason of those properties, by reason of those features, by reason of those signs by which there comes to be one who is seen, heard or suspected of falling away from right views, a monk sees (another) monk who is seen, heard or suspected of falling away from right views; or it may be that that monk does not himself see a monk who is seen, heard or suspected of falling away from right views, but that another monk tells that monk: ‘The monk So-and-so, your reverence, has fallen away from right views’; or it may be that that monk does not himself see a monk who has fallen away from right views and that no other monk tells that monk: ‘The monk So-and-so, your reverence, is seen, heard or suspected of falling away from right views’ but that he himself tells the monk: ‘I, your reverence, have fallen away from right views.’

Monks, that monk if he so desires, on account of what he has seen, or has heard, or has suspected may, on an Observance day, whether it is the fourteenth or the fifteenth, utter in the midst of the Order when that individual is present:

62‘Honoured sirs, let the Order listen to me. This individual So-and-so has fallen away from right views. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.


63"How (can it be said that) be is seen, heard or suspected of falling away from right views? This is a case, monks, where by reason of those properties, by reason of those features, by reason of those signs by which there comes to be one who is seen, heard or suspected of falling away from right views, a monk sees (another) monk who is seen, heard or suspected of falling away from right views; or it may be that that monk does not himself see a monk who is seen, heard or suspected of falling away from right views, but that another monk tells that monk: ‘The monk So-and-so, your reverence, has fallen away from right views’; or it may be that that monk does not himself see a monk who has fallen away from right views and that no other monk tells that monk: ‘The monk So-and-so, your reverence, is seen, heard or suspected of falling away from right views’ but that he himself tells the monk: ‘I, your reverence, have fallen away from right views.’

Monks, that monk if he so desires, on account of what he has seen, or has heard, or has suspected may, on an Observance day, whether it is the fourteenth or the fifteenth, utter in the midst of the Order when that individual is present:

64‘Honoured sirs, let the Order listen to me. This individual So-and-so has fallen away from right views. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.

65"How (can it be said that) he is seen, heard or suspected of falling away from right views? This is a case, monks, where by reason of those properties, by reason of those features, by reason of those signs by which there comes to be one who is seen, heard or suspected of falling away from right views, a monk sees (another) monk who is seen, heard or suspected of falling away from right views; or it may be that that monk does not himself see a monk who is seen, heard or suspected of falling away from right views, but that another monk tells that monk: ‘The monk So-and-so, your reverence, has fallen away from right views’; or it may be that that monk does not himself see a monk who has fallen away from right views and that no other monk tells that monk: ‘The monk So-and-so, your reverence, is seen, heard or suspected of falling away from right views’ but that he himself tells the monk: ‘I, your reverence, have falling away from right views.’ Monks, that monk if he so desires, on account of what he has seen, or has heard, or has suspected may, on an Observance day, whether it is the fourteenth or the fifteenth, utter in the midst of the Order when that individual is present:

66‘Honoured sirs, let the Order listen to me. This individual So-and-so has fallen away from right views. I am suspending the Pātimokkha for him. The Pātimokkha should not be recited in his presence.’ This suspension of the Pātimokkha is legally valid.

67These ten suspensions of the Pātimokkha are legally valid."

68The First Portion for Recital.

 

69Then the venerable Upāli approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Upāli spoke thus to the Lord:

"Lord, if a monk wishes to undertake an undertaking on his own behalf, endowed with how many qualities is the undertaking that he may undertake on his own behalf?"

70"Upāli, if a monk wishes to undertake an undertaking on his own behalf, the undertaking that he may undertake on his own behalf is endowed with five qualities. Upāli, if a monk wishes to undertake an undertaking on his own behalf, he should consider this: ‘That undertaking which I wish to undertake on my own behalf, is it the right time to undertake this undertaking on my own behalf, or not?’

71If, Upāli, while that monk is considering, he knows thus: ‘It is a wrong time to undertake this undertaking on my own behalf, not a right time,’ Upāli, that undertaking on his own behalf should not be undertaken. But if, Upāli, while that monk is considering, he knows thus: ‘It is a right time to undertake this undertaking on my own behalf, not a wrong time,’

72Upāli, it should be further considered by that monk: ‘That undertaking which I wish to undertake on my own behalf, is this undertaking on my own behalf about a true thing, or not?’ If, Upāli, while that monk is considering, he knows thus: ‘That under-taking on my own behalf is about an untrue thing, not a true thing,’ Upāli, that undertaking on his own behalf should not be undertaken.


73But if, Upāli, while that monk is considering he knows thus: ‘That undertaking on my own behalf is about a true thing, not an untrue thing,’ Upāli, it should be further considered by that monk: ‘That undertaking which I wish to undertake on my own behalf, is that undertaking connected with the goal, or not?’ If, Upāli, while that monk is considering, he knows thus: ‘This undertaking on my own behalf is unconnected with the goal, not connected with it,’ Upāli, that undertaking on his own behalf should not be undertaken.

74But if, Upāli, while that monk is considering, he knows thus: ‘This undertaking on my own behalf is connected with the goal, not unconnected with it.’ Upāli, it should be further considered by that monk: ‘Will I, undertaking this undertaking on my own behalf, attract monks who are comrades and associates to my side in accordance with dhamma, in accordance with discipline, or not?’ If, Upāli, while that monk is considering, he knows thus: ‘I, undertaking this undertaking on my own behalf, will not attract monks who are comrades and associates to my side in accordance with dhamma, in accordance with discipline,’ Upāli, that undertaking on his own behalf should not be undertaken. But, if, Upāli, while that monk is considering, he knows thus: ‘I, undertaking this undertaking on my own behalf, will attract monks who are comrades and associates to my side in accordance with dhamma, in accordance with discipline,’ Upāli, it should be further considered by that monk: ‘From my having undertaken this undertaking on my own behalf, will there be for the Order from that source strife, quarrel, dispute, contention, schism in the Order, dissension in the Order, altercation in the Order, differences in the Order, or not?’ If, Upāli, while this monk is considering, he knows thus: ‘From my having undertaken this undertaking on my own behalf, there will be for the Order from that source strife … differences in the Order,’ Upāli, that undertaking should not be undertaken on his own behalf.

75But if, Upāli, while that monk is considering, he knows thus: ‘From my having undertaken this undertaking on my own behalf, there will not be for the Order from that source strife … differences in the Order,’ Upāli, that undertaking on his own behalf may be undertaken. Thus, Upāli, if an undertaking on one’s own behalf is undertaken when it is endowed with these five qualities, later it will be no cause for remorse."

 

76"Lord, if a monk is reproving, willing to reprove another, when he has considered how many states within himself may he reprove the other?"

"Upāli, if a monk is reproving, willing to reprove another, when he has considered five states within himself may he reprove the other.

77Upāli, when a monk is reproving, willing to reprove another, he should consider thus: ‘Now, am I quite pure in bodily conduct, am I possessed of pure bodily conduct, flawless, faultless? Is this state found in me, or not? ‘If, Upāli, this monk is not quite pure in bodily conduct, is not possessed of bodily conduct that is quite pure, flawless, faultless, there will be those who will say to him: ‘Please do you, venerable one, train yourself as to body’—thus will those say to him.

78"And again, Upāli, if a monk is reproving, willing to reprove another, he should consider thus: ‘Now, am I quite pure in the conduct of speech, am I possessed of conduct in speech that is quite pure, flawless, faultless? Is this state found in me, or not?’ If, Upāli, that monk is not quite pure in the conduct of speech … ‘Please do you, venerable one, train yourself as to speech’—thus will those say to him.

79"And again, Upāli, if a monk is reproving, willing to reprove another, he should consider thus: ‘Now is a mind of loving-kindness, without malice towards my fellow Brahma-farers, established in me? Is this state found in me, or not?’ If, Upāli, a mind of loving-kindness, without malice towards his fellow Brahma-farers, is not established in the monk, there will be those who will say to him: ‘Please do you, venerable one, establish a mind of loving-kindness towards your fellow Brahma-farers’—thus those will say to him.

80"And again, Upāli, if a monk is reproving, willing to reprove another, he should consider thus: ‘Now, am I one who has heard much, an expert in the heard, a storehouse of the heard? Those things which are lovely at the beginning, lovely in the middle, lovely at the ending, and which, with the spirit, with the letter, declare the Brahma-faring utterly fulfilled, wholly purified—are such things much heard by me, learnt by heart, repeated out loud, pondered upon, carefully attended to, well penetrated by vision? Now, is this state found in me, or not?’ If, Upāli, the monk has not heard much … if such things have not been … well penetrated by vision, there will be those who will say to him: ‘Please do you, venerable one, master the tradition’—there will be those who speak thus to him.

81"And again, Upāli, if a monk is reproving, willing to reprove another, he should consider thus: ‘Now, are both the Pātimokkhas properly handed down to me in detail, properly sectioned, properly regulated, properly investigated clause by clause, as to the linguistic form? Is this state found in me, or not?’ If, Upāli, the two Pātimokkhas are not properly handed down to the monk in detail … as to the linguistic form, and if they say: ‘Now where, your reverence, was this spoken by the Lord?’ and if questioned thus he is not able to explain, there will be those who will say to him: ‘Please do you, venerable one, master discipline’—there will be those who speak thus to him. Upāli, if a monk is reproving, willing to reprove another, when he has considered these five states within himself, he may reprove the other.

 

82"Lord, if a monk is reproving, willing to reprove another, having caused how many states to be set up within himself, may he reprove the other?"

"Upāli, if a monk is reproving, willing to reprove another, having caused five states to be set up within himself, may he reprove the other. If he thinks, ‘I will speak at a right time, not at a wrong time; I will speak about fact not about what is not fact; I will speak with gentleness, not with harshness; I will speak about what is connected with the goal, not about what is unconnected with the goal I will speak with a mind of loving-kindness, not with inner hatred.’ Upāli, if a monk is reproving, willing to reprove another, having made these five states to be set up within himself, he may reprove the other."

 

83"Lord, in how many ways may remorse be caused in a monk who reproves according to what is not the rule?"

"Upāli, in five ways may remorse be caused in a monk who reproves according to what is not the rule. One says: ‘The venerable one reproved at a wrong time, not at a right time—you have need for remorse. The venerable one reproved about what is not fact, not about what is fact—you have need for remorse. The venerable one reproved with harshness, not with gentleness … with what is unconnected with the goal, not with what is connected with the goal … with inner hatred, not with a mind of loving-kindness—you have need for remorse.’ Upāli, in these five ways may remorse be caused in a monk who reproves according to what is not the rule. What is the reason for this? To the end that no other monk might think that one might be reproved about what is not fact."


84"But, Lord, in how many ways may no remorse be caused in a monk who has been reproved according to what is not the rule?"

"Upāli, in five ways may no remorse be caused in a monk who has been reproved according to what is not the rule. One says: ‘The venerable one reproved at a wrong time, not at a right time—you have no need for remorse. The venerable one reproved … with inner hatred, not with a mind of loving-kindness—you have no need for remorse.’ Upāli, in these five ways may no remorse be caused in a monk who has been reproved according to what is not the rule."

85"Lord, in how many ways may no remorse be caused in a monk who reproves according to rule?"

"In five ways, Upāli, may no remorse be caused in a monk who reproves according to rule. One says: ‘The venerable one reproved at a right time, not at a wrong time—you have no need for remorse. The venerable one reproved … not with inner hatred, but with a mind of loving-kindness—you have no need for remorse’. In these five ways, Upāli, may no remorse be caused in a monk who reproves according to rule. What is the reason? To the end that another monk should think that one should be reproved about what is fact."


86"But, Lord, in how many ways may remorse be caused in a monk who has been reproved according to rule?"

"In five ways, Upāli, may remorse be caused in a monk who has been reproved according to rule. One says: ‘The venerable one reproved at a right time, not at a wrong time—you have need for remorse. The venerable one reproved … not with inner hatred, but with a mind of loving-kindness—you have need for remorse’. Upāli, in these five ways may remorse be caused in a monk who has been reproved according to the rule."


87"Lord, if a monk is reproving, willing to reprove another, having attended to how many states within himself may he reprove the other?"

"Upāli, if a monk is reproving, willing to reprove another, having attended to five states within himself, he may reprove the other: compassion, seeking welfare, sympathy, removal of offences, aiming at discipline. Upāli, if a monk is reproving, willing to reprove another, having attended to these five states within himself, he may reprove the other."

88"But, Lord, in how many mental objects should there be support for a monk who has been reproved?"

"Upāli, there should be support in two mental objects for a monk who has been reproved: in truth and in being imperturbable."


89Told is the Ninth Section:
that on suspending the Pātimokkha.

In this section there are thirty items.

90This is its key:


91On an Observance so long as a depraved monk does not depart,
Urged off by Moggallāna, a wonder, in the conqueror’s instruction,

92Deepens and gradual training, fixed (and) do not transgress,
(with) a corpse (and) the Order suspends, streams (and) they lose,

93Streams (and) they attain nibbāna, and the one taste is freedom,
many (and) dhamma and discipline too, (great) beings and the eight ariyan men:

94Having made it like the ocean, he tells of excellence in the teaching.
Pātimokkha on an Observance day, "no one knows about us,"

95"In case," they looked down upon.
One, two, three, four, five, six, seven, eight, and nine and ten.


96(One of) moral habit, good habits, right views and mode of livelihood—the four disciples,
defeat and entailing a Formal Meeting, of expiation, that ought to be confessed,

97Wrong-doing among the fivefold divisions as they are,
and falling away from moral habit and good habits,
and with what has not been done and has been done in the six divisions as they are,

98And about defeat and entailing a Formal Meeting, a grave offence and one of expiation
and likewise one that ought to be confessed and one of wrong-doing and one of wrong speech,
Falling away from moral habit and good habits

99and falling away from right views and mode of livelihood,
and those eight dones and not dones with one as to moral habit, good habits, right views,

100Also not dones and dones and likewise the done and not done
are likewise spoken of as ninefold by the system in accordance with fact,


101Defeated, still going forward and likewise one who has disavowed,
he submits, he withdraws acceptance, talk on withdrawing acceptance and whoever

102falls away from moral habit and good habits, and likewise as to falling away from right views,
seen, heard, suspected, the tenfold, this he should know.

103A monk sees a monk, and another tells what he has seen,
a pure one tells him of it himself: he suspends the Pātimokkha.

104If it removes itself on account of a danger—kings, thieves, fire, water and
human beings and non-human beings and beasts of prey and creeping things,
to life, to the Brahma (faring)—

105Because of a certain one of the ten, or as to one among the others,
and he should know just what is legally valid, what is not legally valid as it accords with the way.


106The right time (and) according to fact (and) connected with the goal, "I will attract," "There will be,"
Conduct of body and speech, loving-kindness, great learning, both.

107He should reprove at the right time, about fact, with gentleness, about the goal, with loving-kindness.
As a speech should dispel remorse caused by what is not the rule

108It dispels the remorse of one who reproves or who is reproved according to rule.
Compassion, seeking welfare, sympathy, removal, aiming at—

109The conduct for one reproving is explained by the Self-awakened One.
And the proper course for the reproved one is in the truth as well as in being imperturbable.

110

1p_4V_1854,msdiv383Tena samayena buddho bhagavā sāvatthiyaṁ viharati pubbārāme migāramātu pāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṇghaparivuto nisinno hoti. Atha kho āyasmā ānando abhikkantāya rattiyā nikkhante paṭhame yāme uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

"Abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṇgho. Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan"ti. Evaṁ vutte, bhagavā tuṇhī ahosi.

2p_4V_1855Dutiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante majjhime yāme uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

"Abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṇgho. Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan"ti. Dutiyampi kho bhagavā tuṇhī ahosi.

3p_4V_1856Tatiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

"Abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṁ aruṇaṁ nandimukhi ratti, ciranisinno bhikkhusaṇgho. Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan"ti.

"Aparisuddhā, ānanda, parisā"ti.


4p_4V_1857Atha kho āyasmato mahāmoggallānassa etadahosi—

"Kaṁ nu kho bhagavā puggalaṁ sandhāya evamāha— ‘Aparisuddhā, ānanda, parisā’"ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṁ bhikkhusaṇghaṁ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asucisaṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṇghassa nisinnaṁ. Disvāna yena so puggalo tenupasaṅkami, upasaṅkamitvā taṁ puggalaṁ etadavoca:"uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso"ti. Evaṁ vutte, so puggalo tuṇhī ahosi. Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca: "uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso"ti. Dutiyampi kho so puggalo tuṇhī ahosi. Tatiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca: "uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṁ saṁvāso"ti. Tatiyampi kho so puggalo tuṇhī ahosi. Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca:

"Nikkhāmito so, bhante, puggalo mayā; suddhā parisā; uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan"ti.

5p_4V_1858"Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna, yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī"ti. Atha kho bhagavā bhikkhū āmantesi:

2 Mahāsamuddeaṭṭhacchariya

6p_4V_1859,msdiv384"Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha?

7p_4V_1860Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto— ayaṁ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.


8p_4V_1861Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati— ayaṁ, bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

9p_4V_1862Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippaññeva tīraṁ vāheti, thalaṁ ussāreti. Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippaññeva tīraṁ vāheti, thalaṁ ussāreti— ayaṁ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

10p_4V_1863Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ— gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti. Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ— gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti— ayaṁ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

11p_4V_1864Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati. Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati— ayaṁ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

12p_4V_1865Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso— ayaṁ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

13p_4V_1866Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ— muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ. Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ— muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ— ayaṁ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

14p_4V_1867Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā— timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā— timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā; santi mahāsamudde, yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā— ayaṁ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiraman"ti.

3 Imasmiṁdhammavinayeaṭṭhacchariya

15p_4V_1868,msdiv385Evameva kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Katame aṭṭha?

16p_4V_1869Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; evameva kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho— ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

17p_4V_1870Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati; evameva kho, bhikkhave, yaṁ mayā mama sāvakānaṁ sikkhāpadaṁ paññattaṁ, taṁ mama sāvakā jīvitahetupi nātikkamanti. Yampi, bhikkhave, mayā mama sāvakānaṁ sikkhāpadaṁ paññattaṁ, taṁ mama sāvakā jīvitahetupi nātikkamanti— ayaṁ, bhikkhave, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

18p_4V_1871Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; evameva kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṇgho saṁvasati, khippameva naṁ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṇghassa nisinno. Atha kho so ārakāva saṇghamhā, saṇgho ca tena. Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṇgho saṁvasati, khippameva naṁ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṇghassa nisinno, atha kho so ārakāva saṇghamhā, saṇgho ca tena— ayaṁ, bhikkhave, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

19p_4V_1872Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ— gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti; evameva kho, bhikkhave, cattārome vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, samaṇā sakyaputtiyātveva saṅkhaṁ gacchanti. Yampi, bhikkhave, cattārome vaṇṇā khattiyā brāhmaṇā vessā suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, samaṇā sakyaputtiyātveva saṅkhaṁ gacchanti— ayaṁ, bhikkhave, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

20p_4V_1873Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; evameva kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati— ayaṁ, bhikkhave, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

21p_4V_1874Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso; evameva kho, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso. Yampi, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso— ayaṁ, bhikkhave, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

22p_4V_1875Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ— muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ; evameva kho, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ— cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ— cattāro satipaṭṭhānā … pe … ariyo aṭṭhaṅgiko maggo— ayaṁ, bhikkhave, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

23p_4V_1876Seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā— timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; evameva kho, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā— sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno. Yampi, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā— sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā, arahattaphalasacchikiriyāya paṭipanno— ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī"ti.

24p_4V_1877Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

25p_4V_1878"Channamativassati,
vivaṭaṁ nātivassati;
Tasmā channaṁ vivaretha,
evaṁ taṁ nātivassatī"ti.

4 Pātimokkhasavanāraha

26p_4V_1879,msdiv386Atha kho bhagavā bhikkhū āmantesi: "Nadānāhaṁ, bhikkhave, ito paraṁ uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi. Tumhevadāni, bhikkhave, ito paraṁ uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya uposathaṁ kareyya, pātimokkhaṁ uddiseyya. Na ca, bhikkhave, sāpattikena pātimokkhaṁ sotabbaṁ. Yo suṇeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, yo sāpattiko pātimokkhaṁ suṇāti, tassa pātimokkhaṁ ṭhapetuṁ. Evañca pana, bhikkhave, ṭhapetabbaṁ. Tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāharitabbaṁ—

27p_4V_1880‘Suṇātu me, bhante, saṇgho. Itthannāmo puggalo sāpattiko, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabban’ti ṭhapitaṁ hoti pātimokkhan"ti.

28p_4V_1881"Nāmhe koci jānātī"ti sāpattikāva pātimokkhaṁ suṇantī’"ti. Tena kho pana samayena chabbaggiyā bhikkhū— "Nāmhe koci jānātī"ti sāpattikāva pātimokkhaṁ suṇanti. Therā bhikkhū paracittaviduno bhikkhūnaṁ ārocenti— "itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū— ‘nāmhe koci jānātī’ti sāpattikāva pātimokkhaṁ suṇantī"ti. Assosuṁ kho chabbaggiyā bhikkhū— "therā kira bhikkhū paracittaviduno amhe bhikkhūnaṁ ārocenti— ‘itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū—

29p_4V_1882Te— "puramhākaṁ pesalā bhikkhū pātimokkhaṁ ṭhapentī"ti— paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapenti. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma chabbaggiyā bhikkhū suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapessantī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapentī"ti?

"Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapetabbaṁ. Yo ṭhapeyya, āpatti dukkaṭassa.

5 Dhammikādhammikapātimokkhaṭṭhapana

30p_4V_1883,msdiv387Ekaṁ, bhikkhave, adhammikaṁ pātimokkhaṭṭhapanaṁ, ekaṁ dhammikaṁ; pātimokkhaṭṭhapanaṁ, dve adhammikāni; pātimokkhaṭṭhapanāni, dve dhammikāni; tīṇi adhammikāni pātimokkhaṭṭhapanāni, tīṇi dhammikāni; cattāri adhammikāni pātimokkhaṭṭhapanāni, cattāri dhammikāni; pañca adhammikāni pātimokkhaṭṭhapanāni, pañca dhammikāni; cha adhammikāni pātimokkhaṭṭhapanāni, cha dhammikāni; satta adhammikāni pātimokkhaṭṭhapanāni, satta dhammikāni; aṭṭha adhammikāni pātimokkhaṭṭhapanāni, aṭṭha dhammikāni; nava adhammikāni pātimokkhaṭṭhapanāni, nava dhammikāni; dasa adhammikāni pātimokkhaṭṭhapanāni, dasa dhammikāni.


31p_4V_1884Katamaṁ ekaṁ adhammikaṁ pātimokkhaṭṭhapanaṁ? Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti— idaṁ ekaṁ adhammikaṁ pātimokkhaṭṭhapanaṁ.

Katamaṁ ekaṁ dhammikaṁ pātimokkhaṭṭhapanaṁ? Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti— idaṁ ekaṁ dhammikaṁ pātimokkhaṭṭhapanaṁ.

32p_4V_1885Katamāni dve adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti— imāni dve adhammikāni pātimokkhaṭṭhapanāni.

Katamāni dve dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti— imāni dve dhammikāni pātimokkhaṭṭhapanāni.

33p_4V_1886Katamāni tīṇi adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti— imāni tīṇi adhammikāni pātimokkhaṭṭhapanāni.

Katamāni tīṇi dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, samūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti— imāni tīṇi dhammikāni pātimokkhaṭṭhapanāni.

34p_4V_1887Katamāni cattāri adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ājīvavipattiyā pātimokkhaṁ ṭhapeti— imāni cattāri adhammikāni pātimokkhaṭṭhapanāni.

Katamāni cattāri dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, samūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ājīvavipattiyā pātimokkhaṁ ṭhapeti— imāni cattāri dhammikāni pātimokkhaṭṭhapanāni.

35p_4V_1888Katamāni pañca adhammikāni pātimokkhaṭṭhapanāni? Amūlakena pārājikena pātimokkhaṁ ṭhapeti, amūlakena saṇghādisesena … pe … amūlakena pācittiyena … amūlakena pāṭidesanīyena … amūlakena dukkaṭena pātimokkhaṁ ṭhapeti— imāni pañca adhammikāni pātimokkhaṭṭhapanāni.

Katamāni pañca dhammikāni pātimokkhaṭṭhapanāni? Samūlakena pārājikena pātimokkhaṁ ṭhapeti, samūlakena saṇghādisesena … pe … pācittiyena … pāṭidesanīyena … dukkaṭena pātimokkhaṁ ṭhapeti— imāni pañca dhammikāni pātimokkhaṭṭhapanāni.

36p_4V_1889Katamāni cha adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya; amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti katāya; amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti katāya— imāni cha adhammikāni pātimokkhaṭṭhapanāni.

Katamāni cha dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya; samūlikāya ācāravipattiyā … pe … diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya … pe … katāya— imāni cha dhammikāni pātimokkhaṭṭhapanāni.

37p_4V_1890Katamāni satta adhammikāni pātimokkhaṭṭhapanāni? Amūlakena pārājikena pātimokkhaṁ ṭhapeti, amūlakena saṇghādisesena … pe … thullaccayena pācittiyena pāṭidesanīyena dukkaṭena dubbhāsitena pātimokkhaṁ ṭhapeti— imāni satta adhammikāni pātimokkhaṭṭhapanāni.

Katamāni satta dhammikāni pātimokkhaṭṭhapanāni? Samūlakena pārājikena pātimokkhaṁ ṭhapeti, samūlakena saṇghādisesena … pe … thullaccayena pācittiyena pāṭidesanīyena dukkaṭena dubbhāsitena pātimokkhaṁ ṭhapeti— imāni satta dhammikāni pātimokkhaṭṭhapanāni.

38p_4V_1891Katamāni aṭṭha adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya; amūlikāya ācāravipattiyā … pe … diṭṭhivipattiyā … pe … ājīvavipattiyā pātimokkhaṁ ṭhapeti akatāya … pe … katāya— imāni aṭṭha adhammikāni pātimokkhaṭṭhapanāni.

Katamāni aṭṭha dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya; samūlikāya ācāravipattiyā … pe … diṭṭhivipattiyā … pe … ājīvavipattiyā pātimokkhaṁ ṭhapeti akatāya … pe … katāya— imāni aṭṭha dhammikāni pātimokkhaṭṭhapanāni.

39p_4V_1892Katamāni nava adhammikāni pātimokkhaṭṭhapanāni? Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katākatāya; amūlikāya ācāravipattiyā … pe … diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya … pe … katāya … pe … katākatāya— imāni nava adhammikāni pātimokkhaṭṭhapanāni.

Katamāni nava dhammikāni pātimokkhaṭṭhapanāni? Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katākatāya; samūlikāya ācāravipattiyā … pe … diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya … pe … katāya … pe … katākatāya— imāni nava dhammikāni pātimokkhaṭṭhapanāni.

40p_4V_1893Katamāni dasa adhammikāni pātimokkhaṭṭhapanāni? Na pārājiko tassaṁ parisāyaṁ nisinno hoti, na pārājikakathā vippakatā hoti; na sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti, na sikkhaṁ paccakkhātakathā vippakatā hoti; dhammikaṁ sāmaggiṁ upeti, na dhammikaṁ sāmaggiṁ paccādiyati, na dhammikāya sāmaggiyā paccādānakathā vippakatā hoti; na sīlavipattiyā diṭṭhasutaparisaṅkito hoti, na ācāravipattiyā diṭṭhasutaparisaṅkito hoti, na diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti— imāni dasa adhammikāni pātimokkhaṭṭhapanāni.

Katamāni dasa dhammikāni pātimokkhaṭṭhapanāni? Pārājiko tassaṁ parisāyaṁ nisinno hoti, pārājikakathā vippakatā hoti; sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti, sikkhaṁ paccakkhātakathā vippakatā hoti; dhammikaṁ sāmaggiṁ na upeti, dhammikaṁ sāmaggiṁ paccādiyati, dhammikāya sāmaggiyā paccādānakathā vippakatā hoti; sīlavipattiyā diṭṭhasutaparisaṅkito hoti, ācāravipattiyā diṭṭhasutaparisaṅkito hoti, diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti— imāni dasa dhammikāni pātimokkhaṭṭhapanāni.

6 Dhammikapātimokkhaṭṭhapana

41p_4V_1894,msdiv388Kathaṁ pārājiko tassaṁ parisāyaṁ nisinno hoti? Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi pārājikassa dhammassa ajjhāpatti hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ. Na heva kho bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ, api ca añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu pārājikaṁ dhammaṁ ajjhāpanno’ti. Na heva kho bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ, nāpi añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu pārājikaṁ dhammaṁ ajjhāpanno’ti, api ca sova bhikkhu bhikkhussa āroceti— ‘Ahaṁ, āvuso, pārājikaṁ dhammaṁ ajjhāpanno’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

42p_4V_1895‘Suṇātu me, bhante, saṇgho. Itthannāmo puggalo pārājikaṁ dhammaṁ ajjhāpanno, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.

43p_4V_1896,msdiv389Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṁ antarāyānaṁ aññatarena— rājantarāyena vā, corantarāyena vā, agyantarāyena vā, udakantarāyena vā, manussantarāyena vā, amanussantarāyena vā, vāḷantarāyena vā, sarīsapantarāyena vā, jīvitantarāyena vā, brahmacariyantarāyena vā. Ākaṅkhamāno, bhikkhave, bhikkhu tasmiṁ vā āvāse, aññasmiṁ vā āvāse, tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

44p_4V_1897‘Suṇātu me, bhante, saṇgho. Itthannāmassa puggalassa pārājikakathā vippakatā, taṁ vatthu avinicchitaṁ. Yadi saṇghassa pattakallaṁ, saṇgho taṁ vatthuṁ vinicchineyyā’ti.

45p_4V_1898Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāharitabbaṁ—

46p_4V_1899‘Suṇātu me, bhante, saṇgho. Itthannāmassa puggalassa pārājikakathā vippakatā, taṁ vatthu avinicchitaṁ. Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.

47p_4V_1900,msdiv390Kathaṁ sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ. Na heva kho bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ, api ca añño bhikkhu bhikkhussa āroceti— ‘itthannāmena, āvuso, bhikkhunā sikkhā paccakkhātā’ti. Na heva kho bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ, nāpi añño bhikkhu bhikkhussa āroceti— ‘itthannāmena, āvuso, bhikkhunā sikkhā paccakkhātā’ti, api ca sova bhikkhu bhikkhussa āroceti— ‘mayā, āvuso, sikkhā paccakkhātā’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

48p_4V_1901‘Suṇātu me, bhante, saṇgho. Itthannāmena puggalena sikkhā paccakkhātā, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.


49p_4V_1902,msdiv391Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṁ antarāyānaṁ aññatarena— rājantarāyena vā … pe … brahmacariyantarāyena vā, ākaṅkhamāno, bhikkhave, bhikkhu tasmiṁ vā āvāse, aññasmiṁ vā āvāse, tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

50p_4V_1903‘Suṇātu me, bhante, saṇgho. Itthannāmassa puggalassa sikkhaṁ paccakkhātakathā vippakatā, taṁ vatthu avinicchitaṁ. Yadi saṇghassa pattakallaṁ, saṇgho taṁ vatthuṁ vinicchineyyā’ti.

51p_4V_1904Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāharitabbaṁ—

52p_4V_1905‘Suṇātu me, bhante, saṇgho. Itthannāmassa puggalassa sikkhaṁ paccakkhātakathā vippakatā, taṁ vatthu avinicchitaṁ. Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.


53p_4V_1906,msdiv392Kathaṁ dhammikaṁ sāmaggiṁ na upeti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi dhammikāya sāmaggiyānupagamanaṁ hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ. Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ, api ca añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ na upetī’ti. Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ, nāpi añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ na upetī’ti, api ca sova bhikkhu bhikkhussa āroceti— ‘Ahaṁ, āvuso, dhammikaṁ sāmaggiṁ na upemī’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

54p_4V_1907‘Suṇātu me, bhante, saṇgho. Itthannāmo puggalo dhammikaṁ sāmaggiṁ na upeti, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.


55p_4V_1908,msdiv393Kathaṁ dhammikaṁ sāmaggiṁ paccādiyati? Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi dhammikāya sāmaggiyā paccādānaṁ hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ, api ca añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ paccādiyatī’ti. Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ, nāpi añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ paccādiyatī’ti, api ca sova bhikkhu bhikkhussa āroceti— ‘Ahaṁ, āvuso, dhammikaṁ sāmaggiṁ paccādiyāmī’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

56p_4V_1909‘Suṇātu me, bhante, saṇgho. Itthannāmo puggalo dhammikaṁ sāmaggiṁ paccādiyati, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.


57p_4V_1910,msdiv394Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṁ antarāyānaṁ aññatarena— rājantarāyena vā … pe … brahmacariyantarāyena vā. Ākaṅkhamāno, bhikkhave, bhikkhu tasmiṁ vā āvāse, aññasmiṁ vā āvāse, tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

58p_4V_1911‘Suṇātu me, bhante, saṇgho. Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṁ vatthu avinicchitaṁ. Yadi saṇghassa pattakallaṁ, saṇgho taṁ vatthuṁ vinicchineyyā’ti.

59p_4V_1912Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāharitabbaṁ—


60p_4V_1913‘Suṇātu me, bhante, saṇgho. Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṁ vatthu avinicchitaṁ. Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.


61p_4V_1914,msdiv395Kathaṁ sīlavipattiyā diṭṭhasutaparisaṅkito hoti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi sīlavipattiyā diṭṭhasutaparisaṅkito hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ. Na heva kho bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu sīlavipattiyā diṭṭhasutaparisaṅkito’ti. Na heva kho bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu sīlavipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti— ‘Ahaṁ, āvuso, sīlavipattiyā diṭṭhasutaparisaṅkitomhī’ti.

Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

62p_4V_1915‘Suṇātu me, bhante, saṇgho. Itthannāmo puggalo sīlavipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.


63p_4V_1916,msdiv396Kathaṁ ācāravipattiyā diṭṭhasutaparisaṅkito hoti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi ācāravipattiyā diṭṭhasutaparisaṅkito hoti tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ. Na heva kho bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu ācāravipattiyā diṭṭhasutaparisaṅkito’ti. Na heva kho bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu ācāravipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti— ‘Ahaṁ, āvuso, ācāravipattiyā diṭṭhasutaparisaṅkitomhī’ti.

Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

64p_4V_1917‘Suṇātu me, bhante, saṇgho. Itthannāmo puggalo ācāravipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.

65p_4V_1918,msdiv397Kathaṁ diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti? Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ. Na heva kho bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu diṭṭhivipattiyā diṭṭhasutaparisaṅkito’ti. Na heva kho bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti— ‘itthannāmo, āvuso, bhikkhu diṭṭhivipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti— ‘Ahaṁ, āvuso, diṭṭhivipattiyā diṭṭhasutaparisaṅkitomhī’ti. Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṇghamajjhe udāhareyya—

66p_4V_1919‘Suṇātu me, bhante, saṇgho. Itthannāmo puggalo diṭṭhivipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti— dhammikaṁ pātimokkhaṭṭhapanaṁ’.

67p_4V_1920Imāni dasa dhammikāni pātimokkhaṭṭhapanānī"ti.

68p_4V_1921Paṭhamabhāṇavāro niṭṭhito.

7 Attādānaaṅga

69p_4V_1922,msdiv398Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca:

"Attādānaṁ ādātukāmena, bhante, bhikkhunā katamaṅgasamannāgataṁ attādānaṁ ādātabban"ti?

70p_4V_1923"Attādānaṁ ādātukāmena, upāli, bhikkhunā pañcaṅgasamannāgataṁ attādānaṁ ādātabbaṁ. Attādānaṁ ādātukāmena, upāli, bhikkhunā evaṁ paccavekkhitabbaṁ— ‘Yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, kālo nu kho imaṁ attādānaṁ ādātuṁ udāhu no’ti? Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘akālo imaṁ attādānaṁ ādātuṁ, no kālo’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

71p_4V_1924Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘Kālo imaṁ attādānaṁ ādātuṁ, no akālo’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ— ‘Yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, bhūtaṁ nu kho idaṁ attādānaṁ udāhu no’ti? Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘Abhūtaṁ idaṁ attādānaṁ, no bhūtan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

72p_4V_1925Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘bhūtaṁ idaṁ attādānaṁ, no abhūtan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ— ‘Yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, atthasañhitaṁ nu kho idaṁ attādānaṁ udāhu no’ti? Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘anatthasañhitaṁ idaṁ attādānaṁ, no atthasañhitan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.


73p_4V_1926Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘atthasañhitaṁ idaṁ attādānaṁ, no anatthasañhitan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ— ‘imaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe udāhu no’ti? Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘imaṁ kho ahaṁ attādānaṁ ādiyamāno na labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

74p_4V_1927Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘imaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ— ‘imaṁ kho me attādānaṁ ādiyato bhavissati saṇghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇaṁ udāhu no’ti? Sace upāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘imaṁ kho me attādānaṁ ādiyato bhavissati saṇghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.

75p_4V_1928Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti— ‘imaṁ kho me attādānaṁ ādiyato na bhavissati saṇghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṇghabhedo saṇgharāji saṇghavavatthānaṁ saṇghanānākaraṇan’ti, ādātabbaṁ taṁ, upāli, attādānaṁ. Evaṁ pañcaṅgasamannāgataṁ kho, upāli, attādānaṁ ādinnaṁ, pacchāpi avippaṭisārakaraṁ bhavissatī"ti.

8 Codakenapaccavekkhitabbadhamma

76p_4V_1929,msdiv399"Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ paccavekkhitvā paro codetabbo"ti?

"Codakena, upāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo.

77p_4V_1930Codakena, upāli, bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ— ‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato— acchiddena appaṭimaṁsena? Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhu parisuddhakāyasamācāro hoti, parisuddhena kāyasamācārena samannāgato— acchiddena appaṭimaṁsena, tassa bhavanti vattāro— ‘iṅgha tāva āyasmā kāyikaṁ sikkhassū’ti. Itissa bhavanti vattāro.

78p_4V_1931Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ— ‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato— acchiddena appaṭimaṁsena? Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhu parisuddhavacīsamācāro hoti, parisuddhena vacīsamācārena samannāgato— acchiddena appaṭimaṁsena, tassa bhavanti vattāro— ‘iṅgha tāva āyasmā vācasikaṁ sikkhassū’ti. Itissa bhavanti vattāro.

79p_4V_1932Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ— ‘mettaṁ nu kho me cittaṁ paccupaṭṭhitaṁ sabrahmacārīsu anāghātaṁ, saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhuno mettacittaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu anāghātaṁ, tassa bhavanti vattāro— ‘iṅgha tāva āyasmā sabrahmacārīsu mettacittaṁ upaṭṭhāpehī’ti. Itissa bhavanti vattāro.

80p_4V_1933Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ— ‘bahussuto nu khomhi, sutadharo, sutasannicayo? Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā? Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhu bahussuto hoti, sutadharo, sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpassa dhammā na bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro— ‘iṅgha tāva āyasmā āgamaṁ pariyāpuṇassū’ti. Itissa bhavanti vattāro.

81p_4V_1934Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ— ‘ubhayāni kho me pātimokkhāni vitthārena svāgatāni honti, suvibhattāni, suppavattīni, suvinicchitāni— suttaso, anubyañjanaso? Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, upāli, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti, suvibhattāni, suppavattīni, suvinicchitāni— suttaso, anubyañjanaso, ‘idaṁ panāvuso, kattha vuttaṁ bhagavatā’ti, iti puṭṭho na sampāyati, tassa bhavanti vattāro— ‘iṅgha tāva āyasmā vinayaṁ pariyāpuṇassū’ti. Itissa bhavanti vattāro. Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo"ti.

9 Codakenaupaṭṭhāpetabbadhamma

82p_4V_1935,msdiv400"Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo"ti?

"Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo— kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṁhitena vakkhāmi, no anatthasaṁhitena; mettacitto vakkhāmi, no dosantaroti. Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo"ti.

10 Codakacuditakapaṭisaṁyuttakathā

83p_4V_1936,msdiv401"Adhammacodakassa, bhante, bhikkhuno katihākārehi vippaṭisāro upadahātabbo"ti?

"Adhammacodakassa, upāli, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo— akālenāyasmā codesi, no kālena, alaṁ te vippaṭisārāya; abhūtenāyasmā codesi, no bhūtena, alaṁ te vippaṭisārāya; pharusenāyasmā codesi, no saṇhena, alaṁ te vippaṭisārāya; anatthasaṁhitenāyasmā codesi, no atthasaṁhitena, alaṁ te vippaṭisārāya; dosantaro āyasmā codesi, no mettacitto, alaṁ te vippaṭisārāyāti. Adhammacodakassa, upāli, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṁ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṁ maññeyyā"ti.


84p_4V_1937"Adhammacuditassa pana, bhante, bhikkhuno katihākārehi avippaṭisāro upadahātabbo"ti?

"Adhammacuditassa, upāli, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo— akālenāyasmā cudito, no kālena, alaṁ te avippaṭisārāya; abhūtenāyasmā cudito, no bhūtena, alaṁ te avippaṭisārāya; pharusenāyasmā cudito, no saṇhena, alaṁ te avippaṭisārāya; anatthasaṁhitenāyasmā cudito, no atthasaṁhitena, alaṁ te avippaṭisārāya; dosantarenāyasmā cudito, no mettacittena, alaṁ te avippaṭisārāyāti. Adhammacuditassa, upāli, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo"ti.

85p_4V_1938"Dhammacodakassa, bhante, bhikkhuno katihākārehi avippaṭisāro upadahātabbo"ti?

"Dhammacodakassa, upāli, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo— kālenāyasmā codesi, no akālena, alaṁ te avippaṭisārāya; bhūtenāyasmā codesi, no abhūtena, alaṁ te avippaṭisārāya; saṇhenāyasmā codesi, no pharusena, alaṁ te avippaṭisārāya; atthasaṁhitenāyasmā codesi, no anatthasaṁhitena, alaṁ te avippaṭisārāya; mettacitto āyasmā codesi, no dosantaro, alaṁ te avippaṭisārāyāti. Dhammacodakassa, upāli, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṁ kissa hetu? Yathā aññopi bhikkhu bhūtena codetabbaṁ maññeyyā"ti.


86p_4V_1939"Dhammacuditassa pana, bhante, bhikkhuno katihākārehi vippaṭisāro upadahātabbo"ti?

"Dhammacuditassa, upāli, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo— kālenāyasmā cudito, no akālena, alaṁ te vippaṭisārāya; bhūtenāyasmā cudito, no abhūtena, alaṁ te vippaṭisārāya; saṇhenāyasmā cudito, no pharusena, alaṁ te vippaṭisārāya; atthasaṁhitenāyasmā cudito, no anatthasaṁhitena, alaṁ te vippaṭisārāya; mettacittenāyasmā cudito, no dosantarena, alaṁ te vippaṭisārāyāti. Dhammacuditassa, upāli, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo"ti.


87p_4V_1940"Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ manasi karitvā paro codetabbo"ti?

"Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo— kāruññatā, hitesitā, anukampitā, āpattivuṭṭhānatā, vinayapurekkhāratāti. Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo"ti.

88p_4V_1941"Cuditena pana, bhante, bhikkhunā katisu dhammesu patiṭṭhātabban"ti?

"Cuditenupāli, bhikkhunā dvīsu dhammesu patiṭṭhātabbaṁ— sacce ca akuppe cā"ti.


89p_4V_1942Dutiyabhāṇavāro niṭṭhito.
Pātimokkhaṭṭhapanakkhandhako navamo.

Imamhi khandhake vatthū tiṁsa.

90p_4V_1943Tassuddānaṁ


91p_4V_1944Uposathe yāvatikaṁ,
pāpabhikkhu na nikkhami;
Moggallānena nicchuddho,
accherā jinasāsane.

92p_4V_1945Ninnonupubbasikkhā ca,
ṭhitadhammo nātikkamma;
Kuṇapukkhipati saṇgho,
savantiyo jahanti ca.

93p_4V_1946Savanti parinibbanti,
ekarasa vimutti ca;
Bahu dhammavinayopi,
bhūtaṭṭhāriyapuggalā.

94p_4V_1947Samuddaṁ upamaṁ katvā,
vācesi sāsane guṇaṁ;
Uposathe pātimokkhaṁ,
na amhe koci jānāti.

95p_4V_1948Paṭikacceva ujjhanti,
eko dve tīṇi cattāri;
Pañca cha satta aṭṭhāni,
navā ca dasamāni ca.


96p_4V_1949Sīlaācāradiṭṭhi ca,
ājīvaṁ catubhāgike;
Pārājikañca saṇghādi,
pācitti pāṭidesani.

97p_4V_1950Dukkaṭaṁ pañcabhāgesu,
sīlācāravipatti ca;
Akatāya katāya ca,
chabhāgesu yathāvidhi.

98p_4V_1951Pārājikañca saṇghādi,
thullaṁ pācittiyena ca;
Pāṭidesaniyañceva,
dukkaṭañca dubbhāsitaṁ.

99p_4V_1952Sīlācāravipatti ca,
Diṭṭhiājīvavipatti;
Yā ca aṭṭhā katākate,
Tenetā sīlācāradiṭṭhiyā.

100p_4V_1953Akatāya katāyāpi,
katākatāyameva ca;
Evaṁ navavidhā vuttā,
yathābhūtena ñāyato.


101p_4V_1954Pārājiko vippakatā,
paccakkhāto tatheva ca;
Upeti paccādiyati,
paccādānakathā ca yā.

102p_4V_1955Sīlācāravipatti ca,
tathā diṭṭhivipattiyā;
diṭṭhasutaparisaṅkitaṁ,
dasadhā taṁ vijānātha.

103p_4V_1956Bhikkhu vipassati bhikkhuṁ,
añño cārocayāti taṁ;
Soyeva tassa akkhāti,
pātimokkhaṁ ṭhapeti so.

104p_4V_1957Vuṭṭhāti antarāyena,
Rājacoraggudakā ca;
Manussaamanussā ca,
Vāḷasarīsapā jīvibrahmaṁ.

105p_4V_1958Dasannamaññatarena,
tasmiṁ aññataresu vā;
Dhammikādhammikā ceva,
yathā maggena jānātha.


106p_4V_1959Kālabhūtatthasaṁhitaṁ,
labhissāmi bhavissati;
Kāyavācasikā mettā,
bāhusaccaṁ ubhayāni.

107p_4V_1960Kālabhūtena saṇhena,
atthamettena codaye;
Vippaṭisāradhammena,
tathā vācā vinodaye.

108p_4V_1961Dhammacodacuditassa,
vinodeti vippaṭisāro;
Karuṇā hitānukampi,
vuṭṭhānapurekkhārato.

109p_4V_1962Codakassa paṭipatti,
sambuddhena pakāsitā;
Sacce ceva akuppe ca,
cuditasseva dhammatāti.

110p_4V_1963Pātimokkhaṭṭhapanakkhandhako niṭṭhito.