9. The second training rule on anger

The chapter on offenses entailing suspension

9. The second training rule on anger

Origin story

At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, the monks Mettiya and Bhūmajaka were descending from the Vulture Peak when they saw two goats copulating. They said to each other, “Let’s give the he-goat the name Dabba the Mallian and the she-goat the name Mettiyā the nun. We can then say, ‘Previously we spoke of what we had heard, but now we’ve seen Dabba copulating with the nun Mettiyā.’” They then gave them those names and told the monks, “Previously we spoke of what we had heard, but now we’ve seen Dabba copulating with the nun Mettiyā.”

The monks replied, “Don’t say such things. Venerable Dabba wouldn’t do that.”

The monks told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned Dabba: “Dabba, do you remember doing as these monks say?”

“Sir, you know what I’m like.”

A second and a third time the Buddha asked the same question and got the same response. He then said, “Dabba, the Dabbas don’t give such evasive answers. If it was done by you, say so; if it wasn’t done by you, then say that.”

“Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”

“Well then, monks, call those monks to account.” And the Buddha got up from his seat and entered his dwelling.

The monks then questioned Mettiya and Bhūmajaka, who told them what had happened. The monks said, “So did you charge Venerable Dabba with an offense entailing expulsion, using an unrelated legal issue as a pretext?”

“Yes.”

The monks of few desires complained and criticized them, “How could Mettiya and Bhūmajaka charge Venerable Dabba with an offense entailing expulsion, using an unrelated legal issue as a pretext?”

They rebuked those monks in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks: “Is it true, monks, that you did this?”

“It’s true, sir.”

The Buddha rebuked them … “Foolish men, how could you do this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘If a monk who is angry and displeased, uses an unrelated legal issue as a pretext to charge a monk with an offense entailing expulsion, aiming to make him leave the monastic life, and then after some time, whether he is questioned or not, it is clear that the legal issue is unrelated and was used as a pretext, and he admits to his ill will, he commits an offense entailing suspension.’”

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. A monk: another monk. Angry: upset, dissatisfied, discontent, having hatred, hostile. Displeased: because of that upset, that ill will, that dissatisfaction, and that discontent, he is displeased. An unrelated legal issue:

it is either unrelated in regard to offenses or unrelated in regard to legal issues.

How is a legal issue unrelated to a legal issue? A legal issue arising from a dispute is unrelated to a legal issue arising from an accusation, a legal issue arising from an offense, and a legal issue arising from business. A legal issue arising from an accusation is unrelated to a legal issue arising from an offense, a legal issue arising from business, and a legal issue arising from a dispute. A legal issue arising from an offense is unrelated to a legal issue arising from business, a legal issue arising from a dispute, and a legal issue arising from an accusation. A legal issue arising from business is unrelated to a legal issue arising from a dispute, a legal issue arising from an accusation, and a legal issue arising from an offense. It is in this way that a legal issue is unrelated to a legal issue.

How is a legal issue related to a legal issue? A legal issue arising from a dispute is related to a legal issue arising from a dispute. A legal issue arising from an accusation is related to a legal issue arising from an accusation. A legal issue arising from an offense may be either related or unrelated to a legal issue arising from an offense.

How is a legal issue arising from an offense unrelated to a legal issue arising from an offense? An offense entailing expulsion in regard to sexual intercourse is unrelated to an offense entailing expulsion in regard to stealing, an offense entailing expulsion in regard to a human being, and an offense entailing expulsion in regard to a superhuman quality. An offense entailing expulsion in regard to stealing is unrelated to an offense entailing expulsion in regard to a human being, an offense entailing expulsion in regard to a superhuman quality, and an offense entailing expulsion in regard to sexual intercourse. An offense entailing expulsion in regard to a human being is unrelated to an offense entailing expulsion in regard to a superhuman quality, an offense entailing expulsion in regard to sexual intercourse, and an offense entailing expulsion in regard to stealing. An offense entailing expulsion in regard to a superhuman quality is unrelated to an offense entailing expulsion in regard to sexual intercourse, an offense entailing expulsion in regard to stealing, and an offense entailing expulsion in regard to a human being. It is in this way that a legal issue arising from an offense is unrelated to a legal issue arising from an offense.

How is a legal issue arising from an offense related to a legal issue arising from an offense? An offense entailing expulsion in regard to sexual intercourse is related to an offense entailing expulsion in regard to sexual intercourse. An offense entailing expulsion in regard to stealing is related to an offense entailing expulsion in regard to stealing. An offense entailing expulsion in regard to a human being is related to an offense entailing expulsion in regard to a human being. An offense entailing expulsion in regard to a superhuman quality is related to an offense entailing expulsion in regard to a superhuman quality. It is in this way that a legal issue arising from an offense is related to a legal issue arising from an offense.

A legal issue arising from business is related to a legal issue arising from business. It is in this way that a legal issue is related to a legal issue. Uses as a pretext:

A pretext: there are ten kinds of pretext—the pretext of caste, the pretext of name, the pretext of family, the pretext of characteristic, the pretext of offense, the pretext of almsbowl, the pretext of robe, the pretext of preceptor, the pretext of teacher, the pretext of dwelling. The pretext of caste: a monk sees an aristocrat committing an offense entailing expulsion. If he then accuses another aristocrat, saying, “I’ve seen an aristocrat. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha,” he commits an offense entailing suspension for each statement. A monk sees a brahmin … A monk sees a merchant … A monk sees a worker committing an offense entailing expulsion. If he then accuses another worker, saying, “I’ve seen a worker. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of name: a monk sees someone whose name is Buddharakkhita … Dhammarakkhita … Saṅgharakkhita committing an offense entailing expulsion. If he then accuses another person called Saṅgharakkhita, saying, “I’ve seen Saṅgharakkhita. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of family: a monk sees someone whose family name is Gotama … Moggallāna … Kaccāyana … Vāsiṭṭha committing an offense entailing expulsion. If he then accuses another person called Vāsiṭṭha, saying, “I’ve seen Vāsiṭṭha. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of characteristic: a monk sees someone tall … short … dark-skinned … light-skinned committing an offense entailing expulsion. If he then accuses another light-skinned person, saying, “I’ve seen a light-skinned person. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of offense: a monk sees someone committing a light offense. If he then accuses him of an offense entailing expulsion, saying, “You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of almsbowl: a monk sees someone carrying an iron bowl … a black clay bowl … an ordinary clay bowl committing an offense entailing expulsion. If he then accuses another person carrying an ordinary clay bowl, saying, “I’ve seen someone carrying an ordinary clay bowl. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of robe: a monk sees a rag-robe wearer … wearing robes given by householders committing an offense entailing expulsion. If he then accuses another person wearing robes given by householders, saying, “I’ve seen someone wearing robes given by householders. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of preceptor: a monk sees a student of so-and-so committing an offense entailing expulsion. If he then accuses another student of that person, saying, “I’ve seen the student of so-and-so. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of teacher: a monk sees a pupil of so-and-so committing an offense entailing expulsion. If he then accuses another pupil of that person, saying, “I’ve seen the pupil of so-and-so. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” he commits an offense entailing suspension for each statement. The pretext of dwelling: a monk sees one who dwells in such-and-such a dwelling committing an offense entailing expulsion. If he then accuses someone else who dwells in that dwelling, saying, “I’ve seen one who dwells in such-and-such a dwelling. You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha,” he commits an offense entailing suspension for each statement. With an offense entailing expulsion: with one of the four. Charges: accuses him or has him accused. To make him leave the monastic life: to make him leave the monkhood, leave the state of a monastic, leave his morality, leave the virtue of monasticism. And then after some time: the moment, the instant, the second after he has laid the charge. He is questioned: he is questioned about the grounds of his charge. Not: he is not spoken to by anyone. The legal issue: there are four kinds of legal issues: legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, legal issues arising from business. Was used as a pretext: he has used a certain pretext among those listed above. And he admits to his ill will: “What I said was empty,” “What I said was false,” “What I said was unreal,” “I said it without knowing.” He commits an offense entailing suspension: … Therefore, too, it is called “an offense entailing suspension”.

Permutations

Doing the accusing oneself

A monk sees a second monk committing an offense entailing suspension, and the first monk regards it as an offense entailing suspension. If he then accuses him of an offense entailing expulsion, saying, “You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha,” thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.

A monk sees a second monk committing an offense entailing suspension, but the first monk regards it as a serious offense … but the first monk regards it as an offense entailing confession … but the first monk regards it as an offense entailing acknowledgment … but the first monk regards it as an offense of wrong conduct … but the first monk regards it as an offense of wrong speech. If he then accuses him of an offense entailing expulsion, saying, “You’re not an ascetic …” thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.

A monk sees a second monk committing a serious offense, and the first monk regards it as a serious offense … but the first monk regards it as an offense entailing confession … but the first monk regards it as an offense entailing acknowledgment … but the first monk regards it as an offense of wrong conduct … but the first monk regards it as an offense of wrong speech … but the first monk regards it as an offense entailing suspension. If he then accuses him of an offense entailing expulsion, saying, “You’re not an ascetic …” thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.

A monk sees a second monk committing an offense entailing confession … an offense entailing acknowledgment … an offense of wrong conduct … an offense of wrong speech, and the first monk regards it as an offense of wrong speech … but the first monk regards it as an offense entailing suspension … but the first monk regards it as a serious offense … but the first monk regards it as an offense entailing confession … but the first monk regards it as an offense entailing acknowledgment … but the first monk regards it as an offense of wrong conduct. If he then accuses him of an offense entailing expulsion, saying, “You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha,” thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.

The permutation series is to be linked by doing the items one by one.

Getting someone else to do the accusing

A monk sees a second monk committing an offense entailing suspension and the first monk regards it as an offense entailing suspension. If he then has him accused of an offense entailing expulsion, saying, “You’re not an ascetic …” thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.

A monk sees a second monk committing an offense entailing suspension, but the first monk regards it as a serious offense … but the first monk regards it as an offense entailing confession … but the first monk regards it as an offense entailing acknowledgment … but the first monk regards it as an offense of wrong conduct … but the first monk regards it as an offense of wrong speech. If he then has him accused of an offense entailing expulsion, saying, “You’re not an ascetic …” thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.

A monk sees a second monk committing a serious offense, and the first monk regards it as a serious offense … but the first monk regards it as an offense entailing confession … but the first monk regards it as an offense entailing acknowledgment … but the first monk regards it as an offense of wrong conduct … but the first monk regards it as an offense of wrong speech … but the first monk regards it as an offense entailing suspension. If he then has him accused of an offense entailing expulsion, saying, “You’re not an ascetic …” thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.

A monk sees a second monk committing an offense entailing confession … an offense entailing acknowledgment … an offense of wrong conduct … an offense of wrong speech, and the first monk regards it as an offense of wrong speech … but the first monk regards it as an offense entailing suspension … but the first monk regards it as a serious offense … but the first monk regards it as an offense entailing confession … but the first monk regards it as an offense entailing acknowledgment … but the first monk regards it as an offense of wrong conduct. If he then has him accused of an offense entailing expulsion, saying, “You’re not an ascetic, not a Sakyan monastic. You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha,” thus using an unrelated offense as a pretext, he commits an offense entailing suspension for each statement.

Non-offenses

There is no offense: if he accuses or has someone accused in accordance with his own perception; if he is insane; if he is the first offender.

The training rule on a (unrelated) pretext, the ninth, is finished.

Saṅghādisesakaṇḍa

9. Dutiyaduṭṭhadosasikkhāpada

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena mettiyabhūmajakā bhikkhū gijjhakūṭā pabbatā orohantā addasaṁsu chagalakaṁ ajikāya vippaṭipajjantaṁ. Disvāna evamāhaṁsu— “handa mayaṁ, āvuso, imaṁ chagalakaṁ dabbaṁ mallaputtaṁ nāma karoma. Imaṁ ajikaṁ mettiyaṁ nāma bhikkhuniṁ karoma. Evaṁ mayaṁ voharissāma. Pubbe mayaṁ, āvuso, dabbaṁ mallaputtaṁ sutena avocumhā. Idāni pana amhehi sāmaṁ diṭṭho mettiyāya bhikkhuniyā vippaṭipajjanto”ti. Te taṁ chagalakaṁ dabbaṁ mallaputtaṁ nāma akaṁsu. Taṁ ajikaṁ mettiyaṁ nāma bhikkhuniṁ akaṁsu. Te bhikkhūnaṁ ārocesuṁ— “pubbe mayaṁ, āvuso, dabbaṁ mallaputtaṁ sutena avocumhā. Idāni pana amhehi sāmaṁ diṭṭho mettiyāya bhikkhuniyā vippaṭipajjanto”ti.

Bhikkhū evamāhaṁsu— “māvuso, evaṁ avacuttha. Nāyasmā dabbo mallaputto evaṁ karissatī”ti.

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi— “sarasi tvaṁ, dabba, evarūpaṁ kattā yathayime bhikkhū āhaṁsū”ti?

“Yathā maṁ, bhante, bhagavā jānātī”ti.

Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca— “sarasi tvaṁ, dabba, evarūpaṁ kattā yathayime bhikkhū āhaṁsū”ti? “Yathā maṁ, bhante, bhagavā jānātī”ti. “Na kho, dabba, dabbā evaṁ nibbeṭhenti. Sace tayā kataṁ katanti vadehi, sace tayā akataṁ akatanti vadehī”ti.

“Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunadhammaṁ paṭisevitā, pageva jāgaro”ti.

Atha kho bhagavā bhikkhū āmantesi—“tena hi, bhikkhave, ime bhikkhū anuyuñjathā”ti. Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.

Atha kho te bhikkhū mettiyabhūmajake bhikkhū anuyuñjiṁsu. Te bhikkhūhi anuyuñjīyamānā bhikkhūnaṁ etamatthaṁ ārocesuṁ— “kiṁ pana tumhe, āvuso, āyasmantaṁ dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsethā”ti?

“Evamāvuso”ti.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsessantī”ti.

Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tumhe, bhikkhave, dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsethā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… “kathañhi nāma tumhe, moghapurisā, dabbaṁ mallaputtaṁ aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁsessatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto aññabhāgiyassa adhikaraṇassa kiñci desaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁseyya— ‘appeva nāma naṁ imamhā brahmacariyā cāveyyan’ti. Tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā aññabhāgiyañceva taṁ adhikaraṇaṁ hoti koci deso lesamatto upādinno, bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso”ti.

Yo panāti yo yādiso …pe… bhikkhūti …pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti. Bhikkhunti aññaṁ bhikkhuṁ. Duṭṭho dosoti kupito anattamano anabhiraddho āhatacitto khilajāto. Appatītoti tena ca kopena, tena ca dosena, tāya ca anattamanatāya, tāya ca anabhiraddhiyā appatīto hoti. Aññabhāgiyassa adhikaraṇassāti

āpattaññabhāgiyaṁ vā hoti adhikaraṇaññabhāgiyaṁ vā.

Kathaṁ adhikaraṇaṁ adhikaraṇassa aññabhāgiyaṁ? Vivādādhikaraṇaṁ anuvādādhikaraṇassa āpattādhikaraṇassa kiccādhikaraṇassa aññabhāgiyaṁ. Anuvādādhikaraṇaṁ āpattādhikaraṇassa kiccādhikaraṇassa vivādādhikaraṇassa aññabhāgiyaṁ. Āpattādhikaraṇaṁ kiccādhikaraṇassa vivādādhikaraṇassa anuvādādhikaraṇassa aññabhāgiyaṁ. Kiccādhikaraṇaṁ vivādādhikaraṇassa anuvādādhikaraṇassa āpattādhikaraṇassa aññabhāgiyaṁ. Evaṁ adhikaraṇaṁ adhikaraṇassa aññabhāgiyaṁ.

Kathaṁ adhikaraṇaṁ adhikaraṇassa tabbhāgiyaṁ? Vivādādhikaraṇaṁ vivādādhikaraṇassa tabbhāgiyaṁ. Anuvādādhikaraṇaṁ anuvādādhikaraṇassa tabbhāgiyaṁ. Āpattādhikaraṇaṁ āpattādhikaraṇassa siyā tabbhāgiyaṁ siyā aññabhāgiyaṁ.

Kathaṁ āpattādhikaraṇaṁ āpattādhikaraṇassa aññabhāgiyaṁ? Methunadhammapārājikāpatti adinnādānapārājikāpattiyā manussaviggahapārājikāpattiyā uttarimanussadhammapārājikāpattiyā aññabhāgiyā. Adinnādānapārājikāpatti manussaviggahapārājikāpattiyā uttarimanussadhammapārājikāpattiyā methunadhammapārājikāpattiyā aññabhāgiyā. Manussaviggahapārājikāpatti uttarimanussadhammapārājikāpattiyā methunadhammapārājikāpattiyā adinnādānapārājikāpattiyā aññabhāgiyā. Uttarimanussadhammapārājikāpatti methunadhammapārājikāpattiyā adinnādānapārājikāpattiyā manussaviggahapārājikāpattiyā aññabhāgiyā. Evaṁ āpattādhikaraṇaṁ āpattādhikaraṇassa aññabhāgiyaṁ.

Kathaṁ āpattādhikaraṇaṁ āpattādhikaraṇassa tabbhāgiyaṁ? Methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā. Adinnādānapārājikāpatti adinnādānapārājikāpattiyā tabbhāgiyā. Manussaviggahapārājikāpatti manussaviggahapārājikāpattiyā tabbhāgiyā. Uttarimanussadhammapārājikāpatti uttarimanussadhammapārājikāpattiyā tabbhāgiyā. Evaṁ āpattādhikaraṇaṁ āpattādhikaraṇassa tabbhāgiyaṁ.

Kiccādhikaraṇaṁ kiccādhikaraṇassa tabbhāgiyaṁ. Evaṁ adhikaraṇaṁ adhikaraṇassa tabbhāgiyaṁ. Kiñci desaṁ lesamattaṁ upādāyāti

leso nāma dasa lesā— jātileso, nāmaleso, gottaleso, liṅgaleso, āpattileso, pattaleso, cīvaraleso, upajjhāyaleso, ācariyaleso, senāsanaleso. Jātileso nāma khattiyo diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ khattiyaṁ passitvā codeti— “khattiyo mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, āpatti vācāya, vācāya saṅghādisesassa. Brāhmaṇo diṭṭho hoti …pe… vesso diṭṭho hoti …pe… suddo diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ suddaṁ passitvā codeti— “suddo mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Nāmaleso nāma buddharakkhito diṭṭho hoti …pe… dhammarakkhito diṭṭho hoti …pe… saṅgharakkhito diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ saṅgharakkhitaṁ passitvā codeti— “saṅgharakkhito mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Gottaleso nāma gotamo diṭṭho hoti …pe… moggallāno diṭṭho hoti …pe… kaccāyano diṭṭho hoti …pe… vāsiṭṭho diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ vāsiṭṭhaṁ passitvā codeti— “vāsiṭṭho mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Liṅgaleso nāma dīgho diṭṭho hoti …pe… rasso diṭṭho hoti …pe… kaṇho diṭṭho hoti …pe… odāto diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ odātaṁ passitvā codeti— “odāto mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Āpattileso nāma lahukaṁ āpattiṁ āpajjanto diṭṭho hoti. Tañce pārājikena codeti— “assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Pattaleso nāma lohapattadharo diṭṭho hoti …pe… sāṭakapattadharo diṭṭho hoti …pe… sumbhakapattadharo diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ sumbhakapattadharaṁ passitvā codeti— “sumbhakapattadharo mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Cīvaraleso nāma paṁsukūliko diṭṭho hoti …pe… gahapaticīvaradharo diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ gahapaticīvaradharaṁ passitvā codeti— “gahapaticīvaradharo mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Upajjhāyaleso nāma itthannāmassa saddhivihāriko diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ itthannāmassa saddhivihārikaṁ passitvā codeti— “itthannāmassa saddhivihāriko mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Ācariyaleso nāma itthannāmassa antevāsiko diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ itthannāmassa antevāsikaṁ passitvā codeti— “itthannāmassa antevāsiko mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… āpatti vācāya, vācāya saṅghādisesassa. Senāsanaleso nāma itthannāmasenāsanavāsiko diṭṭho hoti pārājikaṁ dhammaṁ ajjhāpajjanto. Aññaṁ itthannāmasenāsanavāsikaṁ passitvā codeti— “itthannāmasenāsanavāsiko mayā diṭṭho. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, āpatti vācāya, vācāya saṅghādisesassa. Pārājikena dhammenāti catunnaṁ aññatarena. Anuddhaṁseyyāti codeti vā codāpeti vā. Appeva nāma naṁ imamhā brahmacariyā cāveyyanti bhikkhubhāvā cāveyyaṁ, samaṇadhammā cāveyyaṁ, sīlakkhandhā cāveyyaṁ, tapoguṇā cāveyyaṁ. Tato aparena samayenāti yasmiṁ khaṇe anuddhaṁsito hoti, taṁ khaṇaṁ taṁ layaṁ taṁ muhuttaṁ vītivatte. Samanuggāhīyamānoti yena vatthunā anuddhaṁsito hoti tasmiṁ vatthusmiṁ samanuggāhīyamāno. Asamanuggāhīyamānoti na kenaci vuccamāno. Adhikaraṇaṁ nāma cattāri adhikaraṇāni— vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ. Koci deso lesamatto upādinnoti tesaṁ lesānaṁ aññataro leso upādinno hoti. Bhikkhu ca dosaṁ patiṭṭhātīti tucchakaṁ mayā bhaṇitaṁ, musā mayā bhaṇitaṁ, abhūtaṁ mayā bhaṇitaṁ, ajānantena mayā bhaṇitaṁ. Saṅghādisesoti …pe… tenapi vuccati “saṅghādiseso”ti.

Bhikkhu saṅghādisesaṁ ajjhāpajjanto diṭṭho hoti, saṅghādisese saṅghādisesadiṭṭhi hoti. Tañce pārājikena codeti— “assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

Bhikkhu saṅghādisesaṁ ajjhāpajjanto diṭṭho hoti, saṅghādisese thullaccayadiṭṭhi hoti …pe… pācittiyadiṭṭhi hoti … pāṭidesanīyadiṭṭhi hoti … dukkaṭadiṭṭhi hoti … dubbhāsitadiṭṭhi hoti. Tañce pārājikena codeti— “assamaṇosi …pe… evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

Bhikkhu thullaccayaṁ ajjhāpajjanto diṭṭho hoti thullaccaye thullaccayadiṭṭhi hoti …pe… thullaccaye pācittiyadiṭṭhi hoti … pāṭidesanīyadiṭṭhi hoti … dukkaṭadiṭṭhi hoti … dubbhāsitadiṭṭhi hoti … saṅghādisesadiṭṭhi hoti. Tañce pārājikena codeti— “assamaṇosi …pe… evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

Bhikkhu pācittiyaṁ …pe… pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpajjanto diṭṭho hoti, dubbhāsite dubbhāsitadiṭṭhi hoti …pe… dubbhāsite saṅghādisesadiṭṭhi hoti … thullaccayadiṭṭhi hoti … pācittiyadiṭṭhi hoti … pāṭidesanīyadiṭṭhi hoti … dukkaṭadiṭṭhi hoti. Tañce pārājikena codeti— “assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

Ekekaṁ mūlaṁ kātuna cakkaṁ bandhitabbaṁ.

Bhikkhu saṅghādisesaṁ ajjhāpajjanto diṭṭho hoti saṅghādisese saṅghādisesadiṭṭhi hoti. Tañce pārājikena codāpeti— “assamaṇosi …pe… evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

Bhikkhu saṅghādisesaṁ ajjhāpajjanto diṭṭho hoti, saṅghādisese thullaccayadiṭṭhi hoti …pe… pācittiyadiṭṭhi hoti … pāṭidesanīyadiṭṭhi hoti … dukkaṭadiṭṭhi hoti … dubbhāsitadiṭṭhi hoti. Tañce pārājikena codāpeti— “assamaṇosi …pe… evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

Bhikkhu thullaccayaṁ ajjhāpajjanto diṭṭho hoti thullaccaye thullaccayadiṭṭhi hoti …pe… thullaccaye pācittiyadiṭṭhi hoti … pāṭidesanīyadiṭṭhi hoti … dukkaṭadiṭṭhi hoti … dubbhāsitadiṭṭhi hoti … saṅghādisesadiṭṭhi hoti. Tañce pārājikena codāpeti— “assamaṇosi …pe… evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

Bhikkhu pācittiyaṁ …pe… pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpajjanto diṭṭho hoti dubbhāsite dubbhāsitadiṭṭhi hoti …pe… dubbhāsite saṅghādisesadiṭṭhi hoti … thullaccayadiṭṭhi hoti … pācittiyadiṭṭhi hoti … pāṭidesanīyadiṭṭhi hoti … dukkaṭadiṭṭhi hoti. Tañce pārājikena codāpeti— “assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti, evampi āpattaññabhāgiyaṁ hoti leso ca upādinno, āpatti vācāya, vācāya saṅghādisesassa.

Anāpatti— tathāsaññī codeti vā codāpeti vā, ummattakassa, ādikammikassāti.

(Aññabhāgiya) Kiñcilesasikkhāpadaṁ niṭṭhitaṁ navamaṁ.