The fourth training rule on expulsion

The chapter on offenses entailing expulsion

The fourth training rule on expulsion

Origin story

First sub-story

At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī, a number of monks who were friends had entered the rainy-season residence on the banks of the river Vaggumudā. At that time Vajjī was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.

The monks considered the difficult circumstances, and they thought, “How can we have a comfortable rains, live in peace and harmony, and get almsfood without trouble?”

Some said, “We could work for the householders, and they’ll support us in return.”

Others said, “There’s no need to work for the householders. Let’s instead take messages for them, and they’ll support us in return.”

Still others said, “There’s no need to work or take messages for them. Let’s instead talk up one another’s superhuman qualities to the householders: ‘That monk has the first absorption, that monk the second absorption, that monk the third, that monk the fourth; that monk is a stream-enterer, that monk a once-returner, that a non-returner, that a perfected one; that monk has the three true insights, and that the six direct knowledges.’ Then they’ll support us. In this way we’ll have a comfortable rains, live together in peace and harmony, and get almsfood without trouble. This is the way to go.”

Then those monks did just that. And the people there thought, “We’re so fortunate that such monks have come to us for the rainy-season residence. Such virtuous and good monks have never before entered the rains residence with us.” And they gave such food and drink to those monks that they did not even eat and drink themselves, or give to their parents, to their wives and children, to their slaves, servants, and workers, to their friends and companions, or to their relatives. Soon those monks had a good color, bright faces, clear skin, and sharp senses.

Now it was the custom for monks who had completed the rainy-season residence to go and visit the Buddha. And so, when the three months were over and they had completed the rains residence, those monks put their dwellings in order, took their bowls and robes, and set out for Vesālī. When they eventually arrived, they went to the hall with the peaked roof in the Great Wood. There they approached the Buddha, bowed, and sat down.

At that time the monks who had completed the rains residence in that region were thin, haggard, and pale, with veins protruding all over their bodies. Yet the monks from the banks of the Vaggumudā had a good color, bright faces, clear skin, and sharp senses. Since it is the custom for Buddhas to greet newly-arrived monks, the Buddha said to them, “I hope you’re keeping well, monks, I hope you’re getting by?

I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”

“We’re keeping well, sir, we’re getting by. We had a comfortable and harmonious rains, and got almsfood without trouble.” When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise they do not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

And the Buddha said to those monks, “In what way, monks, did you have a comfortable and harmonious rains? And how did you get almsfood without trouble?”

They then told him.

“But did you really have those superhuman qualities?”

“No, sir.”

The Buddha rebuked them, “It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you for the sake of your stomachs talk up one another’s superhuman qualities to householders? It would be better for your bellies to be cut open with a sharp butcher’s knife than for you to talk up one another’s superhuman qualities to householders. Why is that? For although it might cause death or death-like suffering, it would not cause you to be reborn in a bad destination. But <em>this</em> might. This will affect people’s confidence …” After rebuking them and giving a teaching, he addressed the monks:

“Monks, there are these five notorious gangsters to be found in the world. What five? There is the notorious gangster who thinks like this: ‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand men, killing, destroying, and torturing?’ Then after some time, he does just that. Just so, monks, a bad monk thinks like this: ‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand people, being honored, respected, and revered by both lay people and those gone forth, getting robes, almsfood, dwellings, and medicinal supplies?’ Then after some time, he does just that. This is the first notorious gangster to be found in the world.

Or a bad monk learns the spiritual path proclaimed by the Buddha and takes it as his own. This is the second notorious gangster to be found in the world.

Or a bad monk groundlessly charges someone living a pure spiritual life with a sexual offense. This is the third notorious gangster to be found in the world.

Or a bad monk takes valuable goods and requisites from the Sangha— a monastery, the land of a monastery, a dwelling, the site of a dwelling, a bed, a bench, a mattress, a pillow, a metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, a chisel, a creeper, bamboo, a reed, grass, clay, wooden goods, earthenware goods— and uses them to bribe and create a following among householders. This is the fourth notorious gangster to be found in the world.

But in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, this is the most notorious gangster of all: one who claims to have a non-existent superhuman quality. Why is that? Monks, you’ve eaten the country’s almsfood by theft.”

“Whoever should declare himself
To be other than he truly is,
Has eaten this by theft,
Like a cheater who has deceived.

Many ocher-necks of bad qualities,
Uncontrolled and wicked—
By their wicked deeds,
They are reborn in hell.

It’s better to eat an iron ball,
As hot as a licking flame,
Than for the immoral and uncontrolled
To eat the country’s alms.”

After rebuking the monks from the banks of the Vaggumudā in many ways for being difficult to maintain, difficult to support … “And, monks, this training rule should be recited like this:

Preliminary ruling

‘If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, “This I know, this I see,” but after some time—whether questioned or not, but having committed the offense and seeking purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” he too is expelled and excluded from the community.’”

In this way the Buddha laid down this training rule for the monks.

Second sub-story

Soon afterwards a number of monks, thinking they had seen and realized what in fact they had not, declared final knowledge because of overestimation. After some time, their minds inclined to sensual desire, ill will, and confusion. They became anxious, thinking, “The Buddha has laid down a training rule, yet we declared final knowledge because of overestimation. Could it be that we’ve committed an offense entailing expulsion?” They told Venerable Ānanda, who told the Buddha. He said, “This is negligible, Ānanda.

And so, monks, this training rule should be recited like this:

Final ruling

‘If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, “This I know, this I see,” but after some time—whether he is questioned or not, but having committed the offense and seeking purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” then, except if it is due to overestimation, he too is expelled and excluded from the community.’”

Definitions

A: whoever … Monk: … The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case. Falsely: although a certain wholesome quality is non-existent in himself, not real, not to be found, and he does not see it or know it, he says, “I have this wholesome quality.” A superhuman quality: absorption, release, stillness, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in solitude. For himself: either he presents those good qualities as in himself, or he presents himself as among those good qualities. Knowledge: the three true insights. Vision: knowledge and vision are equivalent. Claims: announces to a woman or a man, to a lay person or one gone forth. This I know, this I see: “I know these qualities,” “I see these qualities,” “These qualities are found in me and I conform to them.” After some time: the moment, the second, the instant after he has made the claim. He is questioned: he is questioned in regard to what he has claimed: “What did you attain?” “How did you attain it?” “When did you attain it?” “Where did you attain it?” “Which defilements did you abandon?” “Which qualities did you gain?” Not: he is not spoken to by anyone. Having committed the offense: having bad desires, overcome by desire, claiming to have a non-existent superhuman quality, he has committed an offense entailing expulsion. Seeking purification: he desires to be a householder, a lay follower, a monastery worker, or a novice monk. Not knowing I said that I know, not seeing that I see: “I don’t know these qualities,” “I don’t see these qualities,” “These qualities aren’t found in me and I don’t conform to them.” What I said was empty and false: “What I said was empty,” “What I said was false,” “What I said was unreal,” “I said it without knowing.” Except if it is due to overestimation: unless it is due to overestimation. He too: this is said with reference to the preceding offenses entailing expulsion. Is expelled: just as a palm tree with its crown cut off is incapable of further growth, so too is a monk with bad desires, overcome by desire, who claims to have a non-existent superhuman quality not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.” Excluded from the community: Community: joint legal procedures, a joint recitation, the same training—this is called “community”. He does not take part in this—therefore it is called “excluded from the community”.

Permutations

Summary

A superhuman quality: absorption, release, stillness, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in solitude.

Definitions

Absorption: the first absorption, the second absorption, the third absorption, the fourth absorption. Release: emptiness release, signless release, desireless release. Stillness: emptiness stillness, signless stillness, desireless stillness. Attainment: emptiness attainment, signless attainment, desireless attainment. Knowledge and vision: the three true insights. Development of the path: the four applications of mindfulness, the four right efforts, the four foundations for supernormal power, the five spiritual faculties, the five spiritual powers, the seven factors of awakening, the noble eightfold path. Realization of the fruits: realization of the fruit of stream-entry, realization of the fruit of once-returning, realization of the fruit of non-returning, realization of perfection. Abandoning the defilements: the abandoning of sensual desire, the abandoning of ill will, the abandoning of confusion. A mind without hindrances: a mind without sensual desire, a mind without ill will, a mind without confusion. Delighting in solitude: because of the first absorption, there is delight in solitude; because of the second absorption, there is delight in solitude; because of the third absorption, there is delight in solitude; because of the fourth absorption, there is delight in solitude.

Exposition

First absorption

If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.

If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true.

If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true.

If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.

If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.

If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true.

If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true.

If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.

If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.

If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true.

If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true.

If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.

If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.

If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true.

If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true.

If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.

If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.

If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true.

If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true.

If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.

If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.

If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true.

If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true.

If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true.

If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Other individual attainments

As the first absorption has been expanded in detail, so should all be expanded:

If he lies in full awareness, saying, “I attained the second absorption,” … “I attained the third absorption,” … “I attained the fourth absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “I attained the emptiness release,” … “I attained the signless release,” … “I attained the desireless release,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled: …

If he lies in full awareness, saying, “I attained the emptiness stillness,” … “I attained the signless stillness,” … “I attained the desireless stillness,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the emptiness attainment,” … “I attained the signless attainment,” … “I attained the desireless attainment,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the three true insights,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the four applications of mindfulness,” … “I attained the four right efforts,” … “I attained the four foundations for supernormal power,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the five spiritual faculties,” … “I attained the five spiritual powers,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the seven factors of awakening,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the noble eightfold path,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the fruit of stream-entry,” … “I attained the fruit of once-returning,” … “I attained the fruit of non-returning,” … “I attained perfection … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I’ve given up sensual desire, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I’ve given up ill will, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of sensual desire,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of ill will,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

The basic series is finished.

Combinations of two attainments

If he lies in full awareness, saying, “I attained the first absorption and the second absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the second absorption,” he commits an offense entailing expulsion when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.

If he lies in full awareness, saying, “I attained the first absorption and the third absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the third absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the fourth absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the emptiness release,” … “I attained the first absorption and the signless release,” … “I attained the first absorption and the desireless release,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the emptiness stillness,” … “I attained the first absorption and the signless stillness,” … “I attained the first absorption and the desireless stillness,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the emptiness attainment,” … “I attained the first absorption and the signless attainment,” … “I attained the first absorption and the desireless attainment,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the three true insights,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the four applications of mindfulness,” … “I attained the first absorption and the four right efforts,” … “I attained the first absorption and the four foundations for supernormal power,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the five spiritual faculties,” … “I attained the first absorption and the five spiritual powers,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the seven factors of awakening,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the noble eightfold path,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and the fruit of stream-entry,” … “I attained the first absorption and the fruit of once-returning,” … “I attained the first absorption and the fruit of non-returning,” … “I attained the first absorption and perfection,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and I’ve given up sensual desire,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and I’ve given up sensual desire … and I’ve given up ill will … and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the first absorption and my mind is free from the hindrance of sensual desire,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the first absorption and my mind is free from the hindrance of sensual desire,” … and my mind is free from the hindrance of ill will,” … and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

The unconnected permutation series is finished.

If he lies in full awareness, saying, “I attained the second absorption and the third absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the second absorption and the third absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the second absorption and the fourth absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the second absorption and the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the second absorption and the emptiness release,” … and the signless release,” … and the desireless release,” … and the emptiness stillness,” … and the signless stillness,” … and the desireless stillness,” … and the emptiness attainment,” … and the signless attainment,” … and the desireless attainment,” … and the three true insights,” … and the four applications of mindfulness,” … and the four right efforts,” … and the four foundations for supernormal power,” … and the five spiritual faculties,” … and the five spiritual powers,” … and the seven factors of awakening,” … and the noble eightfold path,” … and the fruit of stream-entry,” … and the fruit of once-returning,” … and the fruit of non-returning,” … and perfection,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the second absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the second absorption and I’ve given up sensual desire … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the second absorption and I’ve given up sensual desire … and I’ve given up ill will … and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” … and my mind is free from the hindrance of sensual desire,” … and my mind is free from the hindrance of ill will,” … and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the second absorption and the first absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the second absorption and the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.

The linked permutation series is finished.

In this way each section is to be dealt with as in the linked permutation series.

Here it is in brief:

If he lies in full awareness, saying, “I attained the third absorption and the fourth absorption,” … the third absorption and perfection,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the third absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the third absorption and I’ve given up sensual desire … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the third absorption and I’ve given up sensual desire … and I’ve given up ill will … and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” … and my mind is free from the hindrance of sensual desire,” … and my mind is free from the hindrance of ill will,” … and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “I attained the third absorption and the first absorption,” … “I attained the third absorption and the second absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “I’ve realized the third absorption and the second absorption,” he commits an offense entailing expulsion when three conditions are fulfilled. …

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the first absorption,” … the second absorption,” … the third absorption,” … the fourth absorption,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness release,” … and I attained the signless release,” … and I attained the desireless release,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness stillness,” … and I attained the signless stillness,” … and I attained the desireless stillness,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness attainment,” … and I attained the signless attainment,” … and I attained the desireless attainment,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the three true insights,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the four applications of mindfulness,” … and I attained the four right efforts,” … and I attained the four foundations for supernormal power,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the five spiritual faculties,” … and I attained the five spiritual powers,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the seven factors of awakening,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the noble eightfold path,” … “I’m attaining … “I’ve attained … “I obtain … “I master … “My mind is free from the hindrance of confusion and I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the fruit of stream-entry,” … and I attained the fruit of once-returning,” … and I attained the fruit of non-returning,” … and I attained perfection,” … and I’m attaining … and I’ve attained … and I obtain … and I master … “My mind is free from the hindrance of confusion and I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I’ve given up sensual desire … and I’ve given up ill will … and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and my mind is free from the hindrance of sensual desire,” … and my mind is free from the hindrance of ill will,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

The section based on one item is finished.

Combinations of more than two attainments

The sections based on two items, etc., are to be given in detail in the same way as the section based on one item.

Combination of all attainments

This is the section based on all items:

If he lies in full awareness, saying, “I attained the first absorption and the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection … and I’m attaining … and I’ve attained … etc. … and I’ve given up sensual desire, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and I’ve given up ill will, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

The section based on all items is finished.

The exposition of the section on the basic series is finished.

Meaning to say first absorption, but saying something else

If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the second absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the third absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the fourth absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the emptiness release,” … the signless release,” … the desireless release,” … the emptiness stillness,” … the signless stillness,” … the desireless stillness,” … the emptiness attainment,” … the signless attainment,” … the desireless attainment,” … the three true insights,” … the four applications of mindfulness,” … the four right efforts,” … the four foundations for supernormal power,” … the five spiritual faculties,” … the five spiritual powers,” … the seven factors of awakening,” … the noble eightfold path,” … the fruit of stream-entry,” … the fruit of once-returning,” … the fruit of non-returning,” … perfection,” … “I’ve given up sensual desire … “I’ve given up ill will … “I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside.,” “My mind is free from the hindrance of sensual desire,” … “My mind is free from the hindrance of ill will,” … “My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

The unconnected permutation series based on one item with a speech extension is finished.

Meaning to say second absorption, but saying something else

If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the third absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the fourth absorption,” … “My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.

The linked permutation series based on one item with a speech extension is finished.

The basis in brief is finished.

Meaning to say he is free from confusion, but saying something else

If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion,” while actually saying, “My mind is free from the hindrance of ill will,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.

The section based on one item with a speech extension is finished.

Meaning to say any particular combination of individual attainments, but saying something else

The sections based on two items, etc., are to be given in detail in the same way as the section based on one item.

Meaning to say all the attainments but one, and instead saying the remaining one

This is the section based on all items:

If he lies in full awareness, meaning to say, “I attained the first absorption and the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection … and I’ve given up sensual desire … and I’ve given up ill will … and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will,” while actually saying, “My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled.

If he lies in full awareness, meaning to say, “I attained the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection … and I’ve given up sensual desire … and I’ve given up ill will … and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will and my mind is free from the hindrance of confusion,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, there is a serious offense when three conditions are fulfilled.

If he lies in full awareness, meaning to say, “I attained the third absorption and the fourth absorption … and my mind is free from the hindrance of confusion and I attained the first absorption,” while actually saying, “I attained the second absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion and I attained the first absorption and the second absorption and the third absorption and the fourth absorption … and my mind is free from the hindrance of sensual desire,” while actually saying, “My mind is free from the hindrance of ill will,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled; if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

The section based on all items with a speech extension is finished.

The successive permutation series with a speech extension is finished.

The exposition of the section on “meaning to say” is finished.

Gross hinting: in regard to dwellings

If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption,” … is attaining … has attained … obtains … masters … has realized the first absorption,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied.

If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption,” … is attaining … has attained … obtains … masters … has realized the first absorption,” then, if the listener understands, he commits a serious offense when four … five … six … seven conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the second absorption,” … the third absorption,” … the fourth absorption,” … the emptiness release,” … the signless release,” … the desireless release,” … the emptiness stillness,” … the signless stillness,” … the desireless stillness,” … the emptiness attainment,” … the signless attainment,” … the desireless attainment,” … the three true insights,” … the four applications of mindfulness,” … the four right efforts,” … the four foundations for supernormal power,” … the five spiritual faculties,” … the five spiritual powers,” … the seven factors of awakening,” … the noble eightfold path,” … the fruit of stream-entry,” … the fruit of once-returning,” … the fruit of non-returning,” … perfection,” … is attaining … has attained … obtains … masters … has realized perfection,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.

If he lies in full awareness, saying, “The monk who stayed in your dwelling has given up sensual desire … has given up ill will … has given up confusion, renounced it, has let it go, has abandoned it, has relinquished it, has forsaken it, has thrown it aside,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.

If he lies in full awareness, saying, “The monk who stayed in your dwelling has a mind free from the hindrance of sensual desire,” … a mind free from the hindrance of ill will,” … a mind free from the hindrance of confusion,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption in solitude,” … the second absorption … the third absorption … the fourth absorption … is attaining … has attained … obtains … masters … has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

Gross hinting: in regard to any requisite

The remainder should be given in detail in the same way:

If he lies in full awareness, saying, “The monk who made use of your robe-cloth … who made use of your almsfood … who made use of your furniture … who made use of your medicinal supplies attained the fourth absorption in solitude,” … is attaining … has attained … obtains … masters … has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “The monk who has made use of your dwelling … who has made use of your robe-cloth … who has made use of your almsfood … who has made use of your furniture … who has made use of your medicinal supplies attained the fourth absorption in solitude,” … is attaining … has attained … obtains … masters … has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled … he misrepresents his sentiment of what is true.

If he lies in full awareness, saying, “The monk you gave a dwelling to … you gave robe-cloth to … you gave almsfood to … you gave furniture to … you gave medicinal supplies to, he attained the fourth absorption in solitude,” … is attaining … has attained … obtains … masters … he has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled; if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled: before he has lied, he knows he is going to lie; while lying, he knows he is lying; after he has lied, he knows he has lied; he misrepresents his view of what is true; he misrepresents his belief of what is true; he misrepresents his acceptance of what is true; he misrepresents his sentiment of what is true.

The successive fifteen are finished.

The exposition of the section on that connected with requisites is finished.

The successive permutation series on superhuman qualities is finished.

Non-offenses

There is no offense: if he overestimates himself; if he does not intend to make a claim; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.

Summary verses of case studies

“About overestimation, in the wilderness,
Almsfood, preceptor, behavior;
Fetters, qualities while in solitude,
Dwelling, supported.

Not difficult, and then energy, fear of death,
Remorseful friend, rightly;
To be reached by energy, to be reached by exertion,
Then two on the enduring of feeling.

Five cases of a brahmin,
Three on declaring final knowledge;
Home, rejected worldly pleasures,
And delight, set out.

Bone, and lump—both are cattle butchers;
A morsel is a poultry butcher, a sheep butcher is flayed;
And a pig butcher and sword, a deer hunter and knife,
And a torturer and arrow, a horse trainer and needle.

And a slanderer is sewn,
A corrupt magistrate had testicles as burden;
An adulterer submerged in a pit,
An eater of feces was a wicked brahmin.

A flayed woman was an adulteress,
An ugly woman was a fortune-teller;
A sweating woman poured coals on a co-wife,
A beheaded man was an executioner.

A monk, a nun, a trainee nun,
A novice monk, then a novice nun—
These having gone forth in the training of Kassapa
did bad deeds right there.

The Tapodā, battle in Rājagaha,
And with the plunging in of elephants;
The perfected monk Sobhita
recalled five hundred eons.”

Case studies, part 1

At one time a monk declared final knowledge because of overestimation. He became anxious, thinking, “The Buddha has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” He told the Buddha. “There’s no offense for overestimates.”

At one time a monk lived in the wilderness because he wanted people to esteem him. People esteemed him. He became anxious … “There’s no offense entailing expulsion.

But, monks, you should not live in the wilderness because of a wish. If you do, you commit an offense of wrong conduct.”

At one time a monk was walking for almsfood because he wanted people to esteem him. People esteemed him. He became anxious … “There’s no offense entailing expulsion.

But, monks, you should not walk for almsfood because of a wish. If you do, you commit an offense of wrong conduct.”

At one time a monk said to another monk, “Those who are pupils of our preceptor are all perfected ones.” He became anxious … “What were you thinking, monk?”

“I wanted to make a claim, sir.”

“There’s no offense entailing expulsion, but there’s a serious offense.”

At one time a monk said to another monk, “Those who are pupils of our preceptor all have great supernormal power.” He became anxious … “What were you thinking, monk?”

“I wanted to make a claim, sir.”

“There’s no offense entailing expulsion, but there’s a serious offense.”

At one time a monk did walking meditation because he wanted people to esteem him … stood because he wanted people to esteem him … sat because he wanted people to esteem him … lay down because he wanted people to esteem him. People esteemed him. He became anxious … “There’s no offense entailing expulsion.

But, monks, you should not lie down because of a wish. If you do, you commit an offense of wrong conduct.”

At one time a monk claimed a superhuman quality to another monk, saying, “I’ve abandoned the fetters.” He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk claimed a superhuman quality while in solitude. A monk who could read minds rebuked him, saying, “No, you haven’t got it.” He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

At one time a monk claimed a superhuman quality while in solitude. A god rebuked him, saying, “No, sir, you haven’t got it.” He became anxious … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

At one time a monk said to a lay follower, “The monk living in your dwelling is a perfected one.” He was the one who lived in that dwelling. He became anxious … “What were you thinking, monk?”

“I wanted to make a claim, sir.”

“There’s no offense entailing expulsion, but there’s a serious offense.”

At one time a monk said to a lay follower, “The one you support with with robe-cloth, almsfood, a dwelling, and medicinal supplies, he’s a perfected one.” He was the one who was supported in that way. He became anxious … “What were you thinking, monk?”

“I wanted to make a claim, sir.”

“There’s no offense entailing expulsion, but there’s a serious offense.”

At one time a monk was ill. The monks said to him, “Venerable, do you have any superhuman qualities?”

“It’s not difficult to declare final knowledge.”

He became anxious and thought, “Those who are true disciples of the Buddha may say that, but I’m no such disciple. Could it be that I’ve committed an offense entailing expulsion?” He told the Buddha. “What were you thinking, monk?”

“I didn’t intend to make a claim, sir.”

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a monk was ill. The monks said to him, “Venerable, do you have any superhuman qualities?”

“Superhuman qualities are attained by those who are energetic.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a monk was ill. The monks said to him, “Don’t be afraid.”

“I’m not afraid of death.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a monk was ill. The monks said to him, “Don’t be afraid.”

“One who’s remorseful might be afraid.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a monk was ill. The monks said to him, “Venerable, do you have any superhuman qualities?”

“Superhuman qualities are attained by those who apply themselves rightly.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a monk was ill. The monks said to him, “Venerable, do you have any superhuman qualities?”

“Superhuman qualities are attained by those who are energetic.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a monk was ill. The monks said to him, “Venerable, do you have any superhuman qualities?”

“Superhuman qualities are attained by those who exert themselves.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a monk was ill. The monks said to him, “We hope you’re bearing up? We hope you’re comfortable?”

“It’s not possible for just anyone to endure this.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a monk was ill. The monks said to him, “We hope you’re bearing up? We hope you’re comfortable?”

“It’s not possible for an ordinary person to endure this.” He became anxious …

“What were you thinking, monk?”

“I intended to make a claim, sir.”

“There’s no offense entailing expulsion, but there’s a serious offense.”

At one time a brahmin invited the monks, saying, “Perfected sirs, please come.”

They became anxious and said, “We’re not perfected ones, and yet this brahmin speaks to us as if we are. What should we do?” They told the Buddha.

“There’s no offense when something is spoken in faith.”

At one time a brahmin invited the monks, saying, “Perfected sirs, please be seated.” … “Perfected sirs, please eat.” … “Perfected sirs, please be satisfied.” … “Perfected sirs, please go.”

They became anxious and said, “We’re not perfected ones, and yet this brahmin speaks to us as if we are. What should we do?” They told the Buddha.

“There’s no offense when something is spoken in faith.”

At one time a monk claimed a superhuman quality to another monk, saying, “I’ve abandoned the corruptions.” He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk claimed a superhuman quality to another monk, saying, “I have these qualities.” He became anxious … “You’ve committed an offense entailing expulsion.”

At one time a monk claimed a superhuman quality to another monk, saying, “I conform to these qualities.” He became anxious … “You’ve committed an offense entailing expulsion.”

At one time the relatives of a certain monk said to him, “Come, sir, live at home.”

“One like me is incapable of living at home.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time the relatives of a certain monk said to him, “Come, sir, enjoy worldly pleasures.”

“The pleasures of the world have been rejected by me.” He became anxious …

“There’s no offense for one who doesn’t intend to make a claim.”

At one time the relatives of a certain monk said to him, “Come, sir, enjoy yourself.”

“I’m enjoying myself with the highest enjoyment.”

He became anxious, thinking, “Those who are true disciples of the Buddha may say that, but I’m no such disciple. Could it be that I’ve committed an offense entailing expulsion?” He told the Buddha.

“What were you thinking, monk?”

“I didn’t intend to make a claim, sir.”

“There’s no offense for one who doesn’t intend to make a claim.”

At one time a number of monks entered the rainy-season residence in a certain monastery, making this agreement: “Whoever sets out from this monastery first, we’ll know him as a perfected one.”

One of them thought, “Let them think I’m a perfected one,” and he set out first from that monastery. He became anxious …

“You’ve committed an offense entailing expulsion.”

Case studies, part 2

At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary, Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture Peak. One morning Mahāmoggallāna robed up, took his bowl and robe, went to Lakkhaṇa, and said, “Lakkhaṇa, let’s enter Rājagaha for almsfood.”

“Yes.”

As they descended from the Vulture Peak, Mahāmoggallāna smiled at a certain place. Lakkhaṇa asked him why, and Māhamoggallāna replied,

“This isn’t the right time to ask. Please ask me in the presence of the Buddha.”

Then, when they had eaten their meal and returned from almsround, Lakkhaṇa and Mahāmoggallāna went to the Buddha, bowed, and sat down. And Lakkhaṇa said to Mahāmoggallāna,

“Earlier on, as we were descending from the Vulture Peak, you smiled at a certain place. Why was that?”

“As I was coming down from the Vulture Peak, I saw a skeleton flying through the air. Vultures, crows, and hawks were pursuing it, striking it between the ribs, while it uttered cries of distress. And I thought how amazing and astonishing it is that such a being should exist, such a spirit, such a state of existence.”

But the monks complained and criticized him, “He’s claiming a superhuman ability!”

The Buddha then said to them:

“There are disciples who have vision and knowledge, who can know, see, and witness such things. I too, monks, have seen that being, but I didn’t speak about it. If I had, others wouldn’t have believed me, which would have led to their harm and suffering for a long time. That being was a cattle butcher right here in Rājagaha. As a result of his deeds, he was tormented in hell for many hundreds of thousands of years. And now, because of the remaining result of his actions, he’s experiencing such an existence. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

“As I was coming down from the Vulture Peak, I saw a lump of flesh flying through the air. Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces, while it uttered cries of distress. …” …

“… That being, monks, was a cattle butcher right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a morsel of flesh flying through the air. Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces, while it uttered cries of distress. …” …

“… That being, monks, was a poultry butcher right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a flayed man flying through the air. Vultures, crows, and hawks were pursuing him, tearing at him and pulling him to pieces, while he uttered cries of distress. …” …

“… That being, monks, was a sheep butcher right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a man with swords for body hairs flying through the air. Again and again he was stabbed by those swords, while uttering cries of distress. …” …

“… That being, monks, was a pig butcher right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a man with knives for body hairs flying through the air. Again and again he was stabbed by those knives, while uttering cries of distress. …” …

“… That being, monks, was a deer hunter right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a man with arrows for body hairs flying through the air. Again and again he was pierced by those arrows, while uttering cries of distress. …” …

“… That being, monks, was a torturer right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a man with needles for body hairs flying through the air. Again and again he was pierced by those needles, while uttering cries of distress. …” …

“… That being, monks, was a horse trainer right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a man with needles for body hairs flying through the air. Those needles entered his head and came out through his mouth, entered his mouth and came out through his breast, entered his breast and came out through his stomach, entered his stomach and came out through his thighs, entered his thighs and came out through his calves, entered his calves and came out through his feet, as he uttered cries of distress. …” …

“… That being, monks, was a slanderer right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a man flying through the air with testicles like pots. When he moved, he lifted his testicles onto his shoulders; when he sat down, he sat on top of his testicles. Vultures, crows, and hawks were pursuing him, tearing at him and pulling him to pieces, while he uttered cries of distress. …” …

“… That being, monks, was a corrupt magistrate right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a man submerged in a cesspit …”

“… That being, monks, was an adulterer right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a man submerged in a cesspit, eating feces with both hands …”

“… That being, monks, was a wicked brahmin right here in Rājagaha. At the time of Kassapa, the fully Awakened One, he had invited the Sangha of monks to a meal. He filled a trough with feces, had them informed that the meal was ready, and said, ‘Sirs, eat as much as you like and take the leftovers with you.’ …”

“As I was coming down from the Vulture Peak, I saw a flayed woman flying through the air. Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces, while she uttered cries of distress. …” …

“… That woman, monks, was an adulteress right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a foul-smelling and ugly woman flying through the air. Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces, while she uttered cries of distress. …” …

“… That woman, monks, was a fortune-teller right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a woman flying through the air, roasting, sweltering, and sooty. Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces, while she uttered cries of distress. …” …

“… That woman, monks, was the chief queen of the king of Kāliṅga. Overcome by jealousy, she poured a pan of burning coals over a rival. …”

“As I was coming down from the Vulture Peak, I saw the headless trunk of a body flying through the air, with eyes and mouth on its chest. Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces, while it uttered cries of distress. …” …

“… That being, monks, was an executioner called Hārika right here in Rājagaha. …”

“As I was coming down from the Vulture Peak, I saw a monk flying through the air. His outer robe was ablaze and burning, as were his bowl, belt, and body. He uttered cries of distress. …” …

“… During the time of the Buddha Kassapa’s dispensation, he was a bad monk.” …

“As I was coming down from the Vulture Peak, I saw a nun … I saw a trainee nun … I saw a novice monk … I saw a novice nun flying through the air. Her outer robe was ablaze and burning, as were her bowl, belt, and body. She uttered cries of distress. And I thought how amazing and astonishing it is that such a being should exist, such a spirit, such a state of existence.”

But the monks complained and criticized him, “He’s claiming a superhuman ability!”

The Buddha then said to them:

“There are disciples who possess vision and knowledge, who can see, know, and witness such things. I too, monks, have seen that novice nun, but I didn’t speak about it. If I had, others wouldn’t have believed me, which would have led to their harm and suffering for a long time. During the time of Buddha Kassapa’s dispensation, she was a bad novice nun. As a result of her deeds, she was tormented in hell for many hundreds of thousands of years. And now, because of the remaining result of her actions, she’s experiencing such an existence. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

Venerable Mahāmoggallāna said to the monks, “This stream, the Tapodā, flows from a lake with clear water—cool, sweet, and pure—with smooth and pleasant banks, with an abundance of fish and turtles, and with blooming lotuses the size of wheels.”

The monks complained and criticized him, “How can Venerable Mahāmoggallāna talk like this when the Tapodā is actually hot? He’s claiming a superhuman ability!” And they told the Buddha.

“Monks, the Tapodā does flow from a lake with clear water—cool, sweet, and pure—with smooth and pleasant banks, with an abundance of fish and turtles, and with blooming lotuses the size of wheels. But the Tapodā runs between two great hells. That’s why it’s hot. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

At one time King Seniya Bimbisāra of Magadha was defeated in battle by the Licchavīs. The king then rallied his army and beat the Licchavīs. People were delighted and the word spread that the Licchavīs had been defeated by the king.

But Venerable Mahāmoggallāna said to the monks, “The king was defeated by the Licchavīs.”

The monks complained and criticized him, “How can Venerable Moggallāna talk like this when people are delighted and the word is spreading that the Licchavīs have been defeated by the king? He’s claiming a superhuman ability!” They told the Buddha.

“Monks, first the king was defeated by the Licchavīs, but then he rallied his army and beat them. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

Venerable Mahāmoggallāna said to the monks, “After attaining an unshakable stillness on the banks of the river Sappinikā, I heard the sound of elephants plunging in and emerging from the water, and trumpeting too.”

The monks complained and criticized him, “How can Venerable Mahāmoggallāna talk like this? He’s claiming a superhuman ability!” They told the Buddha.

“Monks, there is such a stillness, but it’s not wholly purified. Moggallāna spoke truthfully. There’s no offense for Moggallāna.”

Venerable Sobhita said to the monks, “I can recall five hundred eons.”

The monks complained and criticized him, “How can Venerable Sobhita talk like this? He’s claiming a superhuman ability!” They told the Buddha.

“Monks, Sobhita has this ability, and that was just one birth. Sobhita spoke truthfully. There’s no offense for Sobhita.”

The fourth offense entailing expulsion is finished.

“Venerables, the four rules on expulsion have been recited. If a monk commits any one of them, he is no longer part of the community of monks. As before, so after: he’s expelled and excluded from the community. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I’ll remember it thus.”

The offenses entailing expulsion are finished.

This is the summary:

“Sexual intercourse, and stealing,
Person, super—
The four offenses entailing expulsion,
Definitive grounds for cutting off.”

The chapter on offenses entailing expulsion is finished.

Pārājikakaṇḍa

4. Catutthapārājikasikkhāpada

Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṁ upagacchiṁsu. Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. Kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti?

Ekacce evamāhaṁsu— “handa mayaṁ, āvuso, gihīnaṁ kammantaṁ adhiṭṭhema, evaṁ te amhākaṁ dātuṁ maññissanti. Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.

Ekacce evamāhaṁsu— “alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena. Handa mayaṁ, āvuso, gihīnaṁ dūteyyaṁ harāma, evaṁ te amhākaṁ dātuṁ maññissanti. Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.

Ekacce evamāhaṁsu— “alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena. Kiṁ gihīnaṁ dūteyyaṁ haṭena. Handa mayaṁ, āvuso, gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissāma— ‘asuko bhikkhu paṭhamassa jhānassa lābhī, asuko bhikkhu dutiyassa jhānassa lābhī, asuko bhikkhu tatiyassa jhānassa lābhī, asuko bhikkhu catutthassa jhānassa lābhī, asuko bhikkhu sotāpanno, asuko bhikkhu sakadāgāmī, asuko bhikkhu anāgāmī, asuko bhikkhu arahā, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiñño’ti. Evaṁ te amhākaṁ dātuṁ maññissanti. Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti. “Esoyeva kho, āvuso, seyyo yo amhākaṁ gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito”ti.

Atha kho te bhikkhū gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsiṁsu— “asuko bhikkhu paṭhamassa jhānassa lābhī …pe… asuko bhikkhu chaḷabhiñño”ti. Atha kho te manussā— “lābhā vata no, suladdhaṁ vata no, yesaṁ no evarūpā bhikkhū vassaṁ upagatā; na vata no ito pubbe evarūpā bhikkhū vassaṁ upagatā yathayime bhikkhū sīlavanto kalyāṇadhammā”ti, te na tādisāni bhojanāni attanā paribhuñjanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti. Te na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti. Atha kho te bhikkhū vaṇṇavā ahesuṁ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.

Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaraṁ ādāya yena vesālī tena pakkamiṁsu. Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Tena kho pana samayena disāsu vassaṁvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā; vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca— “kacci, bhikkhave, khamanīyaṁ kacci yāpanīyaṁ

kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?

“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti …pe… dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti.

Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca— “yathā kathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha na ca piṇḍakena kilamitthā”ti?

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

“Kacci pana vo, bhikkhave, bhūtan”ti?

“Abhūtaṁ, bhagavā”ti.

Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisā, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tumhe, moghapurisā, udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissatha. Varaṁ tumhehi, moghapurisā, tiṇhena govikantanena kucchi parikanto, na tveva udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito. Taṁ kissa hetu? Tatonidānañhi, moghapurisā, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Itonidānañca kho, moghapurisā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Pañcime, bhikkhave, mahācorā santo saṁvijjamānā lokasmiṁ. Katame pañca? Idha, bhikkhave, ekaccassa mahācorassa evaṁ hoti— ‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi hananto ghātento chindanto chedāpento pacanto pācento’ti. So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto ghātento chindanto chedāpento pacanto pācento. Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṁ hoti— ‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carissāmi sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carati sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Ayaṁ, bhikkhave, paṭhamo mahācoro santo saṁvijjamāno lokasmiṁ.

Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṁ dhammavinayaṁ pariyāpuṇitvā attano dahati. Ayaṁ, bhikkhave, dutiyo mahācoro santo saṁvijjamāno lokasmiṁ.

Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu suddhaṁ brahmacāriṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti. Ayaṁ, bhikkhave, tatiyo mahācoro santo saṁvijjamāno lokasmiṁ.

Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṁ— ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṁ bhisi bibbohanaṁ lohakumbhī lohabhāṇakaṁ lohavārako lohakaṭāhaṁ vāsi parasu kuṭhārī kudālo nikhādanaṁ valli veḷu muñjaṁ pabbajaṁ tiṇaṁ mattikā dārubhaṇḍaṁ mattikābhaṇḍaṁ, tehi gihiṁ saṅgaṇhāti upalāpeti. Ayaṁ, bhikkhave, catuttho mahācoro santo saṁvijjamāno lokasmiṁ.

Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṁ aggo mahācoro yo asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati. Taṁ kissa hetu? Theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto”ti.

Aññathā santamattānaṁ,
aññathā yo pavedaye;
Nikacca kitavasseva,
bhuttaṁ theyyena tassa taṁ.

Kāsāvakaṇṭhā bahavo,
pāpadhammā asaññatā;
Pāpā pāpehi kammehi,
nirayaṁ te upapajjare.

Seyyo ayoguḷo bhutto,
tatto aggisikhūpamo;
Yañce bhuñjeyya dussīlo,
raṭṭhapiṇḍaṁ asaññatoti.

Atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya—‘iti jānāmi iti passāmī’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya—‘ajānamevaṁ, āvuso, avacaṁ jānāmi, apassaṁ passāmi. Tucchaṁ musā vilapin’ti, ayampi pārājiko hoti asaṁvāso”ti.

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.

Tena kho pana samayena sambahulā bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṁ byākariṁsu. Tesaṁ aparena samayena rāgāyapi cittaṁ namati dosāyapi cittaṁ namati mohāyapi cittaṁ namati. Tesaṁ kukkuccaṁ ahosi— “bhagavatā sikkhāpadaṁ paññattaṁ. Mayañcamha adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino, adhimānena aññaṁ byākarimhā. Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti? Te āyasmato ānandassa etamatthaṁ ārocesuṁ. Āyasmā ānando bhagavato etamatthaṁ ārocesi. “Honti ye te, ānanda, bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṁ byākaronti. Tañca kho etaṁ abbohārikan”ti.

“Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya—‘iti jānāmi iti passāmī’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya—‘ajānamevaṁ, āvuso, avacaṁ jānāmi, apassaṁ passāmi. Tucchaṁ musā vilapin’ti, aññatra adhimānā, ayampi pārājiko hoti asaṁvāso”ti.

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Anabhijānanti asantaṁ abhūtaṁ asaṁvijjamānaṁ ajānanto apassanto attani kusalaṁ dhammaṁ— atthi me kusalo dhammoti. Uttarimanussadhammo nāma jhānaṁ vimokkho samādhi samāpatti ñāṇadassanaṁ maggabhāvanā phalasacchikiriyā kilesappahānaṁ vinīvaraṇatā cittassa suññāgāre abhirati. Attupanāyikanti te vā kusale dhamme attani upaneti attānaṁ vā tesu kusalesu dhammesu upaneti. Ñāṇanti tisso vijjā. Dassananti yaṁ ñāṇaṁ taṁ dassanaṁ, yaṁ dassanaṁ taṁ ñāṇaṁ. Samudācareyyāti āroceyya itthiyā vā purisassa vā gahaṭṭhassa vā pabbajitassa vā. Iti jānāmi iti passāmīti jānāmahaṁ ete dhamme, passāmahaṁ ete dhamme atthi ca ete dhammā mayi, ahañca etesu dhammesu sandissāmīti. Tato aparena samayenāti yasmiṁ khaṇe samudāciṇṇaṁ hoti taṁ khaṇaṁ taṁ layaṁ taṁ muhuttaṁ vītivatte. Samanuggāhīyamānoti yaṁ vatthu paṭiññātaṁ hoti tasmiṁ vatthusmiṁ samanuggāhīyamāno— “kinte adhigataṁ, kinti te adhigataṁ, kadā te adhigataṁ, kattha te adhigataṁ, katame te kilesā pahīnā, katamesaṁ tvaṁ dhammānaṁ lābhī”ti. Asamanuggāhīyamānoti na kenaci vuccamāno. Āpannoti pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā pārājikaṁ āpattiṁ āpanno hoti. Visuddhāpekkhoti gihī vā hotukāmo upāsako vā hotukāmo ārāmiko vā hotukāmo sāmaṇero vā hotukāmo. Ajānamevaṁ, āvuso, avacaṁ—jānāmi, apassaṁ passāmīti nāhaṁ ete dhamme jānāmi, nāhaṁ ete dhamme passāmi, natthi ca ete dhammā mayi, na cāhaṁ etesu dhammesu sandissāmīti. Tucchaṁ musā vilapinti tucchakaṁ mayā bhaṇitaṁ, musā mayā bhaṇitaṁ, abhūtaṁ mayā bhaṇitaṁ, ajānantena mayā bhaṇitaṁ. Aññatra adhimānāti ṭhapetvā adhimānaṁ. Ayampīti purime upādāya vuccati. Pārājiko hotīti seyyathāpi nāma tālo matthakacchinno abhabbo puna virūḷhiyā; evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti. Asaṁvāsoti saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma. So tena saddhiṁ natthi. Tena vuccati— “asaṁvāso”ti.

Uttarimanussadhammo nāma jhānaṁ vimokkho samādhi samāpatti ñāṇadassanaṁ maggabhāvanā phalasacchikiriyā kilesappahānaṁ vinīvaraṇatā cittassa suññāgāre abhirati.

Jhānanti paṭhamaṁ jhānaṁ dutiyaṁ jhānaṁ tatiyaṁ jhānaṁ catutthaṁ jhānaṁ. Vimokkhoti suññato vimokkho animitto vimokkho appaṇihito vimokkho. Samādhīti suññato samādhi animitto samādhi appaṇihito samādhi. Samāpattīti suññatā samāpatti animittā samāpatti appaṇihitā samāpatti. Ñāṇadassananti tisso vijjā. Maggabhāvanāti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Phalasacchikiriyāti sotāpattiphalassa sacchikiriyā, sakadāgāmiphalassa sacchikiriyā, anāgāmiphalassa sacchikiriyā, arahattassa sacchikiriyā. Kilesappahānanti rāgassa pahānaṁ dosassa pahānaṁ mohassa pahānaṁ. Vinīvaraṇatā cittassāti rāgā cittaṁ vinīvaraṇatā, dosā cittaṁ vinīvaraṇatā, mohā cittaṁ vinīvaraṇatā. Suññāgāre abhiratīti paṭhamena jhānena suññāgāre abhirati, dutiyena jhānena suññāgāre abhirati, tatiyena jhānena suññāgāre abhirati, catutthena jhānena suññāgāre abhirati.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

Catūhākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ.

Pañcahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ vinidhāya khantiṁ.

Chahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ.

Sattahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

Catūhākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ.

Pañcahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ.

Chahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ.

Sattahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Tīhākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

Catūhākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ.

Pañcahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ.

Chahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ.

Sattahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Tīhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

Catūhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ.

Pañcahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ.

Chahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ.

Sattahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Tīhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

Catūhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ.

Pañcahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ.

Chahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ.

Sattahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Tīhākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

Catūhākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ.

Pañcahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ.

Chahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ.

Sattahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Yathā idaṁ paṭhamaṁ jhānaṁ vitthāritaṁ evaṁ sabbampi vitthāretabbaṁ.

Tīhākārehi …pe… sattahākārehi dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … catutthassa jhānassa lābhimhi … vasimhi … catutthaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Tīhākārehi suññataṁ vimokkhaṁ … animittaṁ vimokkhaṁ … appaṇihitaṁ vimokkhaṁ samāpajjiṁ … samāpajjāmi … samāpanno … appaṇihitassa vimokkhassa lābhimhi … vasimhi … appaṇihito vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe….

Tīhākārehi suññataṁ samādhiṁ … animittaṁ samādhiṁ … appaṇihitaṁ samādhiṁ samāpajjiṁ … samāpajjāmi … samāpanno … appaṇihitassa samādhissa lābhimhi … vasimhi … appaṇihito samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi suññataṁ samāpattiṁ … animittaṁ samāpattiṁ … appaṇihitaṁ samāpattiṁ samāpajjiṁ … samāpajjāmi … samāpanno … appaṇihitāya samāpattiyā lābhimhi … vasimhi … appaṇihitā samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi tisso vijjā samāpajjiṁ … samāpajjāmi … samāpanno … tissannaṁ vijjānaṁ lābhimhi … vasimhi … tisso vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi cattāro satipaṭṭhāne … cattāro sammappadhāne … cattāro iddhipāde samāpajjiṁ … samāpajjāmi … samāpanno … catunnaṁ iddhipādānaṁ lābhimhi … vasimhi … cattāro iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi pañcindriyāni … pañca balāni samāpajjiṁ … samāpajjāmi … samāpanno … pañcannaṁ balānaṁ lābhimhi … vasimhi … pañcabalāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi satta bojjhaṅge samāpajjiṁ … samāpajjāmi … samāpanno … sattannaṁ bojjhaṅgānaṁ lābhimhi … vasimhi … satta bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi ariyaṁ aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ … samāpajjāmi … samāpanno … ariyassa aṭṭhaṅgikassa maggassa lābhimhi … vasimhi … ariyo aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi sotāpattiphalaṁ … sakadāgāmiphalaṁ … anāgāmiphalaṁ … arahattaṁ samāpajjiṁ … samāpajjāmi … samāpanno … arahattassa lābhimhi vasimhi arahattaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi rāgo me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi doso me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi rāgā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi …pe… sattahākārehi mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Suddhikaṁ niṭṭhitaṁ.

Tīhākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa dutiyassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṁ dutiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe….

Tīhākārehi paṭhamañca jhānaṁ tatiyañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa tatiyassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṁ tatiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ catutthañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa catutthassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ suññatañca vimokkhaṁ … paṭhamañca jhānaṁ animittañca vimokkhaṁ … paṭhamañca jhānaṁ appaṇihitañca vimokkhaṁ samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa appaṇihitassa ca vimokkhassa lābhimhi … vasimhi … paṭhamañca jhānaṁ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ suññatañca samādhiṁ … paṭhamañca jhānaṁ animittañca samādhiṁ … paṭhamañca jhānaṁ appaṇihitañca samādhiṁ samāpajjiṁ … samāpajjāmi … samāpanno paṭhamassa ca jhānassa appaṇihitassa ca samādhissa lābhimhi … vasimhi … paṭhamañca jhānaṁ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ suññatañca samāpattiṁ … paṭhamañca jhānaṁ animittañca samāpattiṁ … paṭhamañca jhānaṁ appaṇihitañca samāpattiṁ samāpajjiṁ … samāpajjāmi … samāpanno paṭhamassa ca jhānassa appaṇihitāya ca samāpattiyā lābhimhi … vasimhi … paṭhamañca jhānaṁ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ tisso ca vijjā samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa tissannañca vijjānaṁ lābhimhi … vasimhi … paṭhamañca jhānaṁ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ cattāro ca satipaṭṭhāne … paṭhamañca jhānaṁ cattāro ca sammappadhāne … paṭhamañca jhānaṁ cattāro ca iddhipāde samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa catunnañca iddhipādānaṁ lābhimhi … vasimhi … paṭhamañca jhānaṁ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ pañca ca indriyāni … paṭhamañca jhānaṁ pañca ca balāni samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa pañcannañca balānaṁ lābhimhi … vasimhi … paṭhamañca jhānaṁ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ satta ca bojjhaṅge samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa sattannañca bojjhaṅgānaṁ lābhimhi … vasimhi … paṭhamañca jhānaṁ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ ariyañca aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi … vasimhi … paṭhamañca jhānaṁ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ sotāpattiphalañca … paṭhamañca jhānaṁ sakadāgāmiphalañca … paṭhamañca jhānaṁ anāgāmiphalañca … paṭhamañca jhānaṁ arahattañca samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa arahattassa ca lābhimhi … vasimhi … paṭhamañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi paṭhamañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … paṭhamassa ca jhānassa lābhimhi … vasimhi … paṭhamañca jhānaṁ sacchikataṁ mayā, rāgā ca me cittaṁ vinīvaraṇaṁ … dosā ca me cittaṁ vinīvaraṇaṁ … mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Khaṇḍacakkaṁ niṭṭhitaṁ.

Tīhākārehi dutiyañca jhānaṁ tatiyañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa tatiyassa ca jhānassa lābhimhi … vasimhi … dutiyañca jhānaṁ tatiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi dutiyañca jhānaṁ catutthañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa catutthassa ca jhānassa lābhimhi … vasimhi … dutiyañca jhānaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi dutiyañca jhānaṁ suññatañca vimokkhaṁ … animittañca vimokkhaṁ … appaṇihitañca vimokkhaṁ … suññatañca samādhiṁ … animittañca samādhiṁ … appaṇihitañca samādhiṁ … suññatañca samāpattiṁ … animittañca samāpattiṁ … appaṇihitañca samāpattiṁ … tisso ca vijjā … cattāro ca satipaṭṭhāne … cattāro ca sammappadhāne … cattāro ca iddhipāde … pañca ca indriyāni … pañca ca balāni … satta ca bojjhaṅge … ariyañca aṭṭhaṅgikaṁ maggaṁ … sotāpattiphalañca … sakadāgāmiphalañca … anāgāmiphalañca … arahattañca samāpajjiṁ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa arahattassa ca lābhimhi … vasimhi … dutiyañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi dutiyañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa lābhimhi … vasimhi … dutiyañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṁ vinīvaraṇaṁ … dosā ca me cittaṁ vinīvaraṇaṁ … mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi …pe… sattahākārehi dutiyañca jhānaṁ paṭhamañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … dutiyassa ca jhānassa paṭhamassa ca jhānassa lābhimhi … vasimhi … dutiyañca jhānaṁ paṭhamañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe… vinidhāya bhāvaṁ.

Baddhacakkaṁ.

Evaṁ ekekaṁ mūlaṁ kātuna baddhacakkaṁ parivattakaṁ kattabbaṁ.

Idaṁ saṅkhittaṁ.

Tīhākārehi tatiyañca jhānaṁ catutthañca jhānaṁ …pe… tatiyañca jhānaṁ arahattañca samāpajjiṁ … samāpajjāmi … samāpanno … tatiyassa ca jhānassa arahattassa ca lābhimhi … vasimhi … tatiyañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi tatiyañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … tatiyassa ca jhānassa lābhimhi … vasimhi … tatiyañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṁ vinīvaraṇaṁ … dosā ca me cittaṁ vinīvaraṇaṁ … mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi tatiyañca jhānaṁ paṭhamañca jhānaṁ … tatiyañca jhānaṁ dutiyañca jhānaṁ samāpajjiṁ … samāpajjāmi … samāpanno … tatiyassa ca jhānassa dutiyassa ca jhānassa lābhimhi … vasimhi … tatiyañca jhānaṁ dutiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ …pe… dutiyañca jhānaṁ … tatiyañca jhānaṁ … catutthañca jhānaṁ samāpajjiṁ samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ catutthassa ca jhānassa lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca vimokkhaṁ … animittañca vimokkhaṁ … appaṇihitañca vimokkhaṁ samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitassa ca vimokkhassa lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca samādhiṁ … animittañca samādhiṁ … appaṇihitañca samādhiṁ samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitassa ca samādhissa lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca samāpattiṁ … animittañca samāpattiṁ … appaṇihitañca samāpattiṁ samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitāya ca samāpattiyā lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ tisso ca vijjā samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ tissannañca vijjānaṁ lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ cattāro ca satipaṭṭhāne … cattāro ca sammappadhāne … cattāro ca iddhipāde samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ catunnañca iddhipādānaṁ lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ pañca ca indriyāni … pañca ca balāni samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ pañcannañca balānaṁ lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ satta ca bojjhaṅge samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ sattannañca bojjhaṅgānaṁ lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ ariyañca aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ sotāpattiphalañca … sakadāgāmiphalañca … anāgāmiphalañca … arahattañca samāpajjiṁ … samāpajjāmi … samāpanno … mohā ca me cittaṁ vinīvaraṇaṁ arahattassa ca lābhimhi … vasimhi … mohā ca me cittaṁ vinīvaraṇaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ, rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.

Tīhākārehi …pe… sattahākārehi mohā ca me cittaṁ vinīvaraṇaṁ rāgā ca me cittaṁ vinīvaraṇaṁ … dosā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Ekamūlakaṁ niṭṭhitaṁ.

Yathā ekamūlakaṁ vitthāritaṁ evameva dumūlakādipi vitthāretabbaṁ.

Idaṁ sabbamūlakaṁ

Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ … samāpajjāmi … samāpanno …pe… rāgo ca me catto, doso ca me catto, moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā ca me cittaṁ vinīvaraṇaṁ, dosā ca me cittaṁ vinīvaraṇaṁ, mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Sabbamūlakaṁ niṭṭhitaṁ.

Suddhikavārakathā niṭṭhitā.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo dutiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo tatiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo catutthaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi …pe… sattahākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo suññataṁ vimokkhaṁ … animittaṁ vimokkhaṁ … appaṇihitaṁ vimokkhaṁ … suññataṁ samādhiṁ … animittaṁ samādhiṁ … appaṇihitaṁ samādhiṁ … suññataṁ samāpattiṁ … animittaṁ samāpattiṁ … appaṇihitaṁ samāpattiṁ … tisso vijjā … cattāro satipaṭṭhāne … cattāro sammappadhāne … cattāro iddhipāde … pañcindriyāni … pañca balāni … satta bojjhaṅge … ariyaṁ aṭṭhaṅgikaṁ maggaṁ … sotāpattiphalaṁ … sakadāgāmiphalaṁ … anāgāmiphalaṁ … arahattaṁ samāpajjiṁ …pe… rāgo me catto … doso me catto … moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito. Rāgā me cittaṁ vinīvaraṇaṁ … dosā me cittaṁ vinīvaraṇaṁ … mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Vatthuvisārakassa ekamūlakassa khaṇḍacakkaṁ niṭṭhitaṁ.

Tīhākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo tatiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo catutthaṁ jhānaṁ samāpajjinti …pe… mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi …pe… sattahākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa …pe… vinidhāya bhāvaṁ.

Vatthuvisārakassa ekamūlakassa baddhacakkaṁ.

Mūlaṁ saṅkhittaṁ.

Tīhākārehi mohā me cittaṁ vinīvaraṇanti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi …pe… sattahākārehi mohā me cittaṁ vinīvaraṇanti vattukāmo dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa …pe… vinidhāya bhāvaṁ.

Vatthuvisārakassa ekamūlakaṁ niṭṭhitaṁ.

Yathā ekamūlakaṁ vitthāritaṁ evameva dumūlakādipi vitthāretabbaṁ.

Idaṁ sabbamūlakaṁ

Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …pe… rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṁ vinīvaraṇaṁ dosā ca me cittaṁ vinīvaraṇanti vattukāmo mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …pe… rāgo ca me catto … doso ca me catto … moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṁ vinīvaraṇaṁ dosā ca me cittaṁ vinīvaraṇaṁ mohā ca me cittaṁ vinīvaraṇanti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi tatiyañca jhānaṁ catutthañca jhānaṁ …pe… mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ samāpajjinti vattukāmo dutiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa.

Tīhākārehi …pe… sattahākārehi mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ …pe… rāgā ca me cittaṁ vinīvaraṇanti vattukāmo dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa; na paṭivijānantassa āpatti thullaccayassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Vatthuvisārakassa sabbamūlakaṁ niṭṭhitaṁ.

Vatthuvisārakassa cakkapeyyālaṁ niṭṭhitaṁ.

Vatthukāmavārakathā niṭṭhitā.

Tīhākārehi yo te vihāre vasi so bhikkhu paṭhamaṁ jhānaṁ samāpajji … samāpajjati … samāpanno … so bhikkhu paṭhamassa jhānassa lābhī … vasī … tena bhikkhunā paṭhamaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti.

Catūhākārehi … pañcahākārehi … chahākārehi … sattahākārehi yo te vihāre vasi so bhikkhu paṭhamaṁ jhānaṁ samāpajji … samāpajjati … samāpanno … so bhikkhu paṭhamassa jhānassa lābhī … vasī … tena bhikkhunā paṭhamaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Tīhākārehi yo te vihāre vasi so bhikkhu dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ … suññataṁ vimokkhaṁ … animittaṁ vimokkhaṁ … appaṇihitaṁ vimokkhaṁ … suññataṁ samādhiṁ … animittaṁ samādhiṁ … appaṇihitaṁ samādhiṁ … suññataṁ samāpattiṁ … animittaṁ samāpattiṁ … appaṇihitaṁ samāpattiṁ … tisso vijjā … cattāro satipaṭṭhāne … cattāro sammappadhāne … cattāro iddhipāde … pañca indriyāni … pañca balāni … satta bojjhaṅge … ariyaṁ aṭṭhaṅgikaṁ maggaṁ … sotāpattiphalaṁ … sakadāgāmiphalaṁ … anāgāmiphalaṁ … arahattaṁ samāpajji … samāpajjati … samāpanno … so bhikkhu arahattassa lābhī … vasī … tena bhikkhunā arahattaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa.

Tīhākārehi yo te vihāre vasi, tassa bhikkhuno rāgo catto … doso catto … moho catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa.

Tīhākārehi …pe… sattahākārehi yo te vihāre vasi, tassa bhikkhuno rāgā cittaṁ vinīvaraṇaṁ … dosā cittaṁ vinīvaraṇaṁ … mohā cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Tīhākārehi …pe… sattahākārehi yo te vihāre vasi so bhikkhu suññāgāre paṭhamaṁ jhānaṁ … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ samāpajji … samāpajjati … samāpanno … so bhikkhu suññāgāre catutthassa jhānassa lābhī … vasī … tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Yathā idaṁ vitthāritaṁ evameva sesānipi vitthāretabbāni.

Tīhākārehi …pe… sattahākārehi yo te cīvaraṁ paribhuñji … yo te piṇḍapātaṁ paribhuñji … yo te senāsanaṁ paribhuñji … yo te gilānappaccayabhesajjaparikkhāraṁ paribhuñji so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji … samāpajjati … samāpanno … so bhikkhu suññāgāre catutthassa jhānassa lābhī … vasī … tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa …pe… vinidhāya bhāvaṁ.

Tīhākārehi …pe… sattahākārehi yena te vihāro paribhutto … yena te cīvaraṁ paribhuttaṁ … yena te piṇḍapāto paribhutto … yena te senāsanaṁ paribhuttaṁ … yena te gilānappaccayabhesajjaparikkhāro paribhutto … so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji … samāpajjati … samāpanno … so bhikkhu suññāgāre catutthassa jhānassa lābhī … vasī … tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa …pe… vinidhāya bhāvaṁ.

Tīhākārehi …pe… sattahākārehi yaṁ tvaṁ āgamma vihāraṁ adāsi … cīvaraṁ adāsi … piṇḍapātaṁ adāsi … senāsanaṁ adāsi … gilānappaccayabhesajjaparikkhāraṁ adāsi so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji … samāpajjati … samāpanno … so bhikkhu suññāgāre catutthassa jhānassa lābhī … vasī … tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa; na paṭivijānantassa āpatti dukkaṭassa— pubbevassa hoti musā bhaṇissanti, bhaṇantassa hoti musā bhaṇāmīti, bhaṇitassa hoti musā mayā bhaṇitanti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya bhāvaṁ.

Peyyālapannarasakaṁ niṭṭhitaṁ.

Paccayappaṭisaṁyuttavārakathā niṭṭhitā.

Uttarimanussadhammacakkapeyyālaṁ niṭṭhitaṁ.

Anāpatti— adhimānena, anullapanādhippāyassa, ummattakassa, khittacittassa, vedanāṭṭassa, ādikammikassāti.

4.1. Vinītavatthuuddānagāthā

Adhimāne araññamhi,
piṇḍopajjhāriyāpatho;
Saṁyojanā rahodhammā,
vihāro paccupaṭṭhito.

Na dukkaraṁ viriyamathopi maccuno,
Bhāyāvuso vippaṭisāri sammā;
Viriyena yogena ārādhanāya,
Atha vedanāya adhivāsanā duve.

Brāhmaṇe pañca vatthūni,
aññaṁ byākaraṇā tayo;
Agārāvaraṇā kāmā,
rati cāpi apakkami.

Aṭṭhi pesi ubho gāvaghātakā,
Piṇḍo sākuṇiko nicchavi orabbhi;
Asi ca sūkariko satti māgavi,
Usu ca kāraṇiko sūci sārathi.

Yo ca sibbīyati sūcako hi so,
Aṇḍabhāri ahu gāmakūṭako;
Kūpe nimuggo hi so pāradāriko,
Gūthakhādī ahu duṭṭhabrāhmaṇo.

Nicchavitthī aticārinī ahu,
Maṅgulitthī ahu ikkhaṇitthikā;
Okilinī hi sapattaṅgārokiri,
Sīsacchinno ahu coraghātako.

Bhikkhu bhikkhunī sikkhamānā,
Sāmaṇero atha sāmaṇerikā;
Kassapassa vinayasmiṁ pabbajaṁ,
Pāpakammamakariṁsu tāvade.

Tapodā rājagahe yuddhaṁ,
nāgānogāhanena ca;
Sobhito arahaṁ bhikkhu,
pañcakappasataṁ sareti.

4.2. Vinītavatthu

Tena kho pana samayena aññataro bhikkhu adhimānena aññaṁ byākāsi. Tassa kukkuccaṁ ahosi— “bhagavatā sikkhāpadaṁ paññattaṁ. Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Bhagavato etamatthaṁ ārocesi. “Anāpatti, bhikkhu, adhimānenā”ti.

Tena kho pana samayena aññataro bhikkhu paṇidhāya araññe viharati— “evaṁ maṁ jano sambhāvessatī”ti. Taṁ jano sambhāvesi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa.

Na ca, bhikkhave, paṇidhāya araññe vatthabbaṁ. Yo vaseyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu paṇidhāya piṇḍāya carati— “evaṁ maṁ jano sambhāvessatī”ti. Taṁ jano sambhāvesi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa.

Na ca, bhikkhave, paṇidhāya piṇḍāya caritabbaṁ. Yo careyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca— “ye, āvuso, amhākaṁ upajjhāyassa saddhivihārikā sabbeva arahanto”ti. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Ullapanādhippāyo ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca— “ye, āvuso, amhākaṁ upajjhāyassa antevāsikā sabbeva mahiddhikā mahānubhāvā”ti. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Ullapanādhippāyo ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu paṇidhāya caṅkamati … paṇidhāya tiṭṭhati … paṇidhāya nisīdati … paṇidhāya seyyaṁ kappeti— “evaṁ maṁ jano sambhāvessatī”ti. Taṁ jano sambhāvesi. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa.

Na ca, bhikkhave, paṇidhāya seyyā kappetabbā. Yo kappeyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati. Sopi evamāha—“mayhampi, āvuso, saṁyojanā pahīnā”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṁ ullapati. Paracittavidū bhikkhu taṁ bhikkhuṁ apasādesi— “mā, āvuso, evarūpaṁ abhaṇi. Nattheso tuyhan”ti. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṁ ullapati. Devatā taṁ bhikkhuṁ apasādesi— “mā, bhante, evarūpaṁ abhaṇi. Nattheso tuyhan”ti. Tassa kukkuccaṁ ahosi …pe… “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti.

Tena kho pana samayena aññataro bhikkhu aññataraṁ upāsakaṁ etadavoca— “yo, āvuso, tuyhaṁ vihāre vasati so bhikkhu arahā”ti. So ca tassa vihāre vasati. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Ullapanādhippāyo ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu aññataraṁ upāsakaṁ etadavoca— “yaṁ tvaṁ, āvuso, upaṭṭhesi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena so bhikkhu arahā”ti. So ca taṁ upaṭṭheti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Tassa kukkuccaṁ ahosi …pe… “kiṁcitto tvaṁ, bhikkhū”ti?

“Ullapanādhippāyo ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “atthāyasmato uttarimanussadhammo”ti?

“Nāvuso, dukkaraṁ aññaṁ byākātun”ti.

Tassa kukkuccaṁ ahosi— “ye kho te bhagavato sāvakā te evaṁ vadeyyuṁ. Ahañcamhi na bhagavato sāvako. Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Bhagavato etamatthaṁ ārocesi. “Kiṁcitto tvaṁ, bhikkhū”ti?

“Anullapanādhippāyo ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “atthāyasmato uttarimanussadhammo”ti?

“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “mā kho, āvuso, bhāyī”ti.

“Nāhaṁ, āvuso, maccuno bhāyāmī”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “mā kho, āvuso, bhāyī”ti.

“Yo nūnāvuso, vippaṭisārī assa so bhāyeyyā”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “atthāyasmato uttarimanussadhammo”ti?

“Ārādhanīyo kho, āvuso, dhammo sammāpayuttenā”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “atthāyasmato uttarimanussadhammo”ti?

“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “atthāyasmato uttarimanussadhammo”ti?

“Ārādhanīyo kho, āvuso, dhammo yuttayogenā”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti?

“Nāvuso, sakkā yena vā tena vā adhivāsetun”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhū etadavocuṁ— “kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti?

“Nāvuso, sakkā puthujjanena adhivāsetun”ti. Tassa kukkuccaṁ ahosi …pe…

“kiṁcitto tvaṁ, bhikkhū”ti?

“Ullapanādhippāyo ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, pārājikassa; āpatti thullaccayassā”ti.

Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca— “āyantu bhonto arahanto”ti.

Tesaṁ kukkuccaṁ ahosi— “mayañcamha na arahanto. Ayañca brāhmaṇo amhe arahantavādena samudācarati. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“Anāpatti, bhikkhave, pasādabhaññe”ti.

Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca— “nisīdantu bhonto arahanto”ti … “bhuñjantu bhonto arahanto”ti … “tappentu bhonto arahanto”ti … “gacchantu, bhonto arahanto”ti.

Tesaṁ kukkuccaṁ ahosi— “mayañcamha na arahanto. Ayañca brāhmaṇo amhe arahantavādena samudācarati. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“Anāpatti, bhikkhave, pasādabhaññe”ti.

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati. Sopi evamāha—“mayhampi, āvuso, āsavā pahīnā”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati. Sopi evamāha—“mayhampi, āvuso, ete dhammā saṁvijjantī”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati. Sopi evamāha—“ahampāvuso, tesu dhammesu sandissāmī”ti. Tassa kukkuccaṁ ahosi …pe… “āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ— “ehi, bhante, agāraṁ ajjhāvasā”ti.

“Abhabbo kho, āvuso, mādiso agāraṁ ajjhāvasitun”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ— “ehi, bhante, kāme paribhuñjā”ti.

“Āvaṭā me, āvuso, kāmā”ti. Tassa kukkuccaṁ ahosi …pe…

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ— “abhiramasi, bhante”ti?

“Abhirato ahaṁ, āvuso, paramāya abhiratiyā”ti.

Tassa kukkuccaṁ ahosi. “Ye kho te bhagavato sāvakā te evaṁ vadeyyuṁ. Ahañcamhi na bhagavato sāvako. Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti? Bhagavato etamatthaṁ ārocesi.

“Kiṁcitto tvaṁ, bhikkhū”ti?

“Anullapanādhippāyo ahaṁ, bhagavā”ti.

“Anāpatti, bhikkhu, anullapanādhippāyassā”ti.

Tena kho pana samayena sambahulā bhikkhū katikaṁ katvā aññatarasmiṁ āvāse vassaṁ upagacchiṁsu— “yo imamhā āvāsā paṭhamaṁ pakkamissati taṁ mayaṁ arahāti jānissāmā”ti.

Aññataro bhikkhu— “maṁ arahāti jānantū”ti, tamhā āvāsā paṭhamaṁ pakkāmi. Tassa kukkuccaṁ ahosi …pe…

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti. Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lakkhaṇaṁ etadavoca— “āyāmāvuso lakkhaṇa, rājagahaṁ piṇḍāya pavisissāmā”ti.

“Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi.

Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. Atha kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca— “ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?

“Akālo kho, āvuso lakkhaṇa, etassa pañhassa. Bhagavato maṁ santike etaṁ pañhaṁ pucchā”ti.

Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca—

“idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ aṭṭhikasaṅkhalikaṁ vehāsaṁ gacchantiṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vituḍenti. Sā sudaṁ aṭṭassaraṁ karoti. Tassa mayhaṁ, āvuso, etadahosi— ‘acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma satto bhavissati. Evarūpopi nāma yakkho bhavissati. Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti.

Bhikkhū ujjhāyanti khiyyanti vipācenti— “uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti.

Atha kho bhagavā bhikkhū āmantesi—

“cakkhubhūtā vata, bhikkhave, sāvakā viharanti. Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. Yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati. Pubbeva me so, bhikkhave, satto diṭṭho ahosi. Api cāhaṁ na byākāsiṁ. Ahañcetaṁ byākareyyaṁ pare ca me na saddaheyyuṁ. Ye me na saddaheyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya. Eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi. So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvappaṭilābhaṁ paṭisaṁvedeti. Saccaṁ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti.

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapesiṁ vehāsaṁ gacchantiṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapiṇḍaṁ vehāsaṁ gacchantaṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe sākuṇiko ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ purisaṁ vehāsaṁ gacchantaṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe orabbhiko ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asilomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe sūkariko ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sattilomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe māgaviko ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ usulomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe kāraṇiko ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe sārathiko ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti; mukhe pavisitvā urato nikkhamanti; ure pavisitvā udarato nikkhamanti; udare pavisitvā ūrūhi nikkhamanti; ūrūsu pavisitvā jaṅghāhi nikkhamanti; jaṅghāsu pavisitvā pādehi nikkhamanti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe sūcako ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ kumbhaṇḍaṁ purisaṁ vehāsaṁ gacchantaṁ. So gacchantopi teva aṇḍe khandhe āropetvā gacchati, nisīdantopi tesveva aṇḍesu nisīdati. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe gāmakūṭo ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe pāradāriko ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ ubhohi hatthehi gūthaṁ khādantaṁ …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe duṭṭhabrāhmaṇo ahosi. So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṁ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā kālaṁ ārocāpetvā etadavoca— ‘ato, bhonto, yāvadatthaṁ bhuñjantu ceva harantu cā’”ti …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ itthiṁ vehāsaṁ gacchantiṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṁ aṭṭassaraṁ karoti …pe…

esā, bhikkhave, itthī imasmiṁyeva rājagahe aticārinī ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ duggandhaṁ maṅguliṁ vehāsaṁ gacchantiṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. Sā sudaṁ aṭṭassaraṁ karoti …pe…

esā, bhikkhave, itthī imasmiṁyeva rājagahe ikkhaṇikā ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ uppakkaṁ okiliniṁ okiriniṁ vehāsaṁ gacchantiṁ. Sā sudaṁ aṭṭassaraṁ karoti …pe…

esā, bhikkhave, itthī kāliṅgassa rañño aggamahesī ahosi. Sā issāpakatā sapattiṁ aṅgārakaṭāhena okiri …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asīsakaṁ kabandhaṁ vehāsaṁ gacchantaṁ. Tassa ure akkhīni ceva honti mukhañca. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, satto imasmiṁyeva rājagahe hāriko nāma coraghātako ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuṁ vehāsaṁ gacchantaṁ. Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. So sudaṁ aṭṭassaraṁ karoti …pe…

eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi …pe….

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuniṁ … addasaṁ sikkhamānaṁ … addasaṁ sāmaṇeraṁ … addasaṁ sāmaṇeriṁ vehāsaṁ gacchantiṁ. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. Sā sudaṁ aṭṭassaraṁ karoti. Tassa mayhaṁ, āvuso, etadahosi— ‘acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma satto bhavissati. Evarūpopi nāma yakkho bhavissati. Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti.

Bhikkhū ujjhāyanti khiyyanti vipācenti— “uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti.

Atha kho bhagavā bhikkhū āmantesi—

“cakkhubhūtā vata, bhikkhave, sāvakā viharanti. Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti. Yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati. Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi. Api cāhaṁ na byākāsiṁ. Ahañcetaṁ byākareyyaṁ pare ca me na saddaheyyuṁ. Ye me na saddaheyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya. Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvappaṭilābhaṁ paṭisaṁvedeti. Saccaṁ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti.

Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi— “yatāyaṁ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī”ti.

Bhikkhū ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā mahāmoggallāno evaṁ vakkhati— ‘yatāyaṁ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī’ti. Atha ca panāyaṁ tapodā kuthitā sandati. Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti. Bhagavato etamatthaṁ ārocesuṁ.

“Yatāyaṁ, bhikkhave, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphanti. Api cāyaṁ, bhikkhave, tapodā dvinnaṁ mahānirayānaṁ antarikāya āgacchati. Tenāyaṁ tapodā kuthitā sandati. Saccaṁ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti.

Tena kho pana samayena rājā māgadho seniyo bimbisāro licchavīhi saddhiṁ saṅgāmento pabhaggo ahosi. Atha rājā pacchā senaṁ saṅkaḍḍhitvā licchavayo parājesi. Saṅgāme ca nandī carati— “raññā licchavī pabhaggā”ti.

Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi— “rājā, āvuso, licchavīhi pabhaggo”ti.

Bhikkhū ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā mahāmoggallāno evaṁ vakkhati— ‘rājā, āvuso, licchavīhi pabhaggo’ti. Saṅgāme ca nandī carati— ‘raññā licchavī pabhaggā’ti. Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti. Bhagavato etamatthaṁ ārocesuṁ.

“Paṭhamaṁ, bhikkhave, rājā licchavīhi pabhaggo. Atha rājā pacchā senaṁ saṅkaḍḍhitvā licchavayo parājesi. Saccaṁ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti.

Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi— “idhāhaṁ, āvuso, sappinikāya nadiyā tīre āneñjaṁ samādhiṁ samāpanno nāgānaṁ ogayha uttarantānaṁ koñcaṁ karontānaṁ saddaṁ assosin”ti.

Bhikkhū ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā mahāmoggallāno āneñjaṁ samādhiṁ samāpanno saddaṁ sossati. Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti. Bhagavato etamatthaṁ ārocesuṁ.

“Attheso, bhikkhave, samādhi so ca kho aparisuddho. Saccaṁ, bhikkhave, moggallāno āha. Anāpatti, bhikkhave, moggallānassā”ti.

Atha kho āyasmā sobhito bhikkhū āmantesi— “ahaṁ, āvuso, pañca kappasatāni anussarāmī”ti.

Bhikkhū ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā sobhito evaṁ vakkhati— ‘ahaṁ, āvuso, pañca kappasatāni anussarāmī’ti. Uttarimanussadhammaṁ āyasmā sobhito ullapatī”ti. Bhagavato etamatthaṁ ārocesuṁ.

“Atthesā, bhikkhave, sobhitassa. Sā ca kho ekāyeva jāti. Saccaṁ, bhikkhave, sobhito āha. Anāpatti, bhikkhave, sobhitassā”ti.

Catutthapārājikaṁ samattaṁ.

Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā, yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā na labhati bhikkhūhi saddhiṁ saṁvāsaṁ, yathā pure tathā pacchā, pārājiko hoti asaṁvāso. Tatthāyasmante pucchāmi— “kaccittha parisuddhā”? Dutiyampi pucchāmi— “kaccittha parisuddhā”? Tatiyampi pucchāmi— “kaccittha parisuddhā”? Parisuddhetthāyasmanto, tasmā tuṇhī, evametaṁ dhārayāmīti.

Pārājikaṁ niṭṭhitaṁ.

Tassuddānaṁ

Methunādinnādānañca,
manussaviggahuttari;
Pārājikāni cattāri,
chejjavatthū asaṁsayāti.

Pārājikakaṇḍaṁ niṭṭhitaṁ.