Origin story

First sub-story

1 At one time the Buddha, the Master, was staying at Rājagaha on Mount Vultureʼs Peak. Now at that time a number of monks who were friends made grass huts on the slope of Mount Isigili and entered the rains there. Among them was Venerable Dhaniya, the potterʼs son. Then, after three months, when the rains (residence) was over, the monks demolished their grass huts, put away the grass and wood and departed to wander around the country. But Venerable Dhaniya spent the rains there, and the winter and the summer. Then, while Venerable Dhaniya was in the village collecting alms, women gathering grass and firewood demolished the grass hut and took away the grass and sticks. A second time Venerable Dhaniya collected grass and sticks and made a grass hut. A second time, while Venerable Dhaniya was in the village collecting alms, women gathering grass and firewood demolished the grass hut and took away the grass and sticks. And the same thing happened a third time.

2 Then Venerable Dhaniya thought: "Three times this has happened. But I am well-trained and experienced in my own craft, the potterʼs craft. Perhaps I should knead mud myself and make a hut consisting of nothing but clay?"

3 Then Venerable Dhaniya did just that. He then collected grass, wood and cow-dung and baked his hut. It was a beautiful, lovely and charming little hut, and it was red just like a scarlet rain-mite. And (when hit) it sounded just like the sound of a bell.

4 Then the Master, descending from Mount Vultureʼs Peak with a number of monks, saw the hut. He then addressed the monks:

"Monks, what is this beautiful, lovely and charming thing, which is red like a scarlet rain-mite?" The monks then informed the Master. The Buddha, the Master, was critical, saying:

"It is not suitable, monks, for that foolish man, it is not fit, it is not becoming, it is not worthy of a recluse, it is not allowable, it should not be done. For how could that foolish man make a hut out of nothing but clay? Certainly this foolish man can have no consideration, compassion and mercy for living beings. Go, monks, and demolish this hut. Do not let future generations take up the destruction of living beings. And, monks, a hut consisting of nothing but clay should not be made. If one does, there is an offence of bad conduct."

"Yes, bhante," the monks replied, and they went to that hut and demolished it. Then Venerable Dhaniya said to those monks:

"Why, friends, are you demolishing my hut?"

"Friend, the Master has asked us to."

"Demolish it, friends, if the Lord of the Dhamma has said so."

5 Then Venerable Dhaniya thought: "Three times, while I was in the village collecting alms, women gathering grass and firewood demolished my hut and took away the grass and sticks. And now my hut made of nothing but clay has been demolished at the Masterʼs request. Now the overseer of the wood-yard is a friend of mine. Perhaps I should ask him for wood and make a hut out of it?"

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6 Then Venerable Dhaniya approached the overseer of the wood-yard and said this: "Three times, friend, while I was in the village collecting alms, women gathering grass and firewood … has been demolished at the Masterʼs request. Give me some wood, friend, I want to make a wooden hut."

"There is no such wood, bhante, that I could give you. This wood is held by the king, and it is meant for the repair of the town and put aside in case of emergency. Only if the king gives it, may you take it."

"Friend, it has been given by the king."

7 Then the overseer of the wood-yard thought: "These recluses, sons of the Sakyan, are followers of dhamma, of just conduct, committed to the spiritual life, speakers of truth, virtuous, of good conduct. Even the king has faith in these. He would not say something is given if it were not." Then the overseer of the wood-yard said to Venerable Dhaniya : "You may take it, bhante." Then Venerable Dhaniya had that wood broken up into pieces, removed it by means of carts and made a wooden hut.

8 Now the brahmin Vassakāra, the chief minister of Magadha, while he was inspecting the works in Rājagaha, went to the overseer of the wood-yard and said to him: "What is going on: where is the wood held by the king that is meant for the repair of the town and put aside in case of emergency?"

"Sir, that wood was given by the king to master Dhaniya."

9 Then the brahmin Vassakāra was upset: "How could the king give away the wood, which is meant for the repair of the town and put aside in case of emergency, to Dhaniya, the potterʼs son?"

Then the brahmin Vassakāra went to King Seniya Bimbisāra of Magadha and said to him: "Is it true, sire, that the wood held by the king, meant for the repair of the town and put aside in case of emergency, were given by the king to Dhaniya, the potterʼs son?"

"Who said that?"

"The overseer of the wood-yard, sire."

"Well then, brahmin, send for the overseer of the wood-yard." Then Vassakāra had the overseer of the wood-yard bound and taken by force.

10 Venerable Dhaniya saw the overseer of the wood-yard being bound and taken by force and said to him: "Friend, why is this happening to you?"

"Because of the business with that wood, bhante."

"Go, friend, and I too will come."

"Please come before I am done for, bhante."

11 Then Venerable Dhaniya went to the dwelling of King Bimbisāra and sat down on the appointed seat. Then King Bimbisāra approached Venerable Dhaniya, paid homage to him and sat down to one side. King Bimbisāra then said this to him:

"Is it true, bhante, that the wood held by the king, meant for the repair of the town and put aside in case of emergency, have been given by me to the master?"

"Yes, great king."

"We kings are very busy—having given, we may not remember. Please remind me, bhante."

"Do you remember, great king, when you were first anointed, speaking these words: ʻLet the recluses and brahmins enjoy gifts of grass, sticks and waterʼ?"

"I remember, bhante. There are recluses and brahmins who have a sense of shame, are scrupulous and desirous of training. They have a sense of conscience even in regard to small matters. What was uttered by me was meant for these, and it concerned what is ownerless in the wilderness. Yet you, bhante, imagine you can take wood not given to you by means of this trick? But how could one like me flog, imprison or banish a recluse or a brahmin living in my kingdom? Go, you are free because of your status, but do not do such a thing again."

12 People criticised and denounced him: "These recluses, the sons of the Sakyan, are shameless, immoral, liars. They claim to be followers of dhamma, of just conduct, committed to the spiritual life, speakers of truth, virtuous, of good conduct. But there is no recluseship or brahminhood among these—it is lost to them. Where is recluseship and brahminhood among them? They have departed from it. They even deceive the king; what then other people?"

13 Monks heard the criticism of those people. Those monks who had few desires and a sense of shame, who were contented, scrupulous, and desirous of training, criticised and denounced Venerable Dhaniya: "How could he take wood belonging to the king that had not been given to him?"

14 Then these monks informed the Master. And in this connection the Master convened the Sangha of monks and questoned Venerable Dhaniya:

"Is it true, Dhaniya, that you have taken wood belonging to the king that was not given to you?"

"It is true, Master."

The Buddha, the Master, rebuked him: "Foolish man, it is not suitable, it is not becoming, it is not proper, it is not worthy of a recluse, it is not allowable, it is not to be done. How could you take wood belonging to the king that has not been given to you? This will not give rise to confidence in those without it, nor increase the confidence of those who have it, but it will hinder confidence in those without it and it will cause some with confidence to change their minds."

15 Now at that time a certain former chief minister of justice who had gone forth among the monks was sitting near the Master. The Master said to him: "For what amount of theft, monk, does King Bimbisāra flog, imprison or banish a thief?"

"For a pāda, Master, for the worth of a pāda, or for more than a pāda."

Now at that time in Rājagaha a pāda was worth five māsakas. Then the Master, having rebuked Venerable Dhaniya in several ways for being difficult to support … " … And, monks, this training rule should be recited thus:

Preliminary ruling

16 "If a monk takes by way of theft what has not been given to him—the sort of theft for which kings, having caught a thief, would flog, imprison or banish him, saying, ʻYou are a robber, you are foolish, you have gone astray, you are a thiefʼ—he too is expelled and not in communion."

17 Thus the Master laid down this training rule for the monks.

Second sub-story

18 At one time the group of six monks went to the dyersʼ spread (of dyed cloth), carried off the dyersʼ goods, took it to the monastery and divided it out. Other monks said:

"Friends, you have great merit, for many robes have accrued to you."

"How is there merit for us, friends? Just now we went to the dyersʼ spread (of dyed cloth) and carried off the dyersʼ goods."

"Friends, hasnʼt a training rule been laid down by the Master? Why then do you carry off the dyersʼ goods?"

"It is true, friends, that a training rule has been laid down by the Master, but it concerns the village, not the wilderness."

"But, friends, that is just the same. It is not suitable, it is not becoming, it is not proper, it is not worthy of a recluse, it is not allowable, it should not be done. How could you carry off the dyersʼs goods? It will not give rise to confidence in those without it, nor increase the confidence of those who have it, but it will hinder confidence in those without it and it will cause some with confidence to change their minds."

Then those monks, having rebuked the group of six monks in various ways, informed the Master.

19 And in this connection the Master convened the Sangha and questoned the group of six monks:

"Is it true, monks, that you went the dyersʼ spread (of dyed cloth) and carried off the dyersʼ goods?"

"It is true, Master."

The Buddha, the Master, rebuked them: "it is not suitable, foolish men, it is not becoming, it is not proper, it is not worthy of a recluse, it is not allowable, it should not be done. How could you go to the dyersʼ spread (of dyed cloth) and carry off the dyersʼ goods? It will not give rise to confidence in those without it … to change their minds." Then the Master, rebuking the group of six monks in various ways, spoke in dispraise of being difficult to support … but he spoke in praise … of the putting forth of energy. Having given a Dhamma talk on what was right and seemly, he addressed the monks … " … And so, monks, this training rule should be recited thus:

Final ruling

20 "If a monk takes by way of theft from a village or from the wilderness what has not been given to him—the sort of theft for which kings, having caught a thief, would flog, imprison or banish him, saying, ʻYou are a robber, you are foolish, you have gone astray, you are a thiefʼ—he too is expelled and not in communion."

Definitions

21 A means: whoever, of such kind …

Monk means: … this sort of monk is meant in this case.

22 Village means: a village of one hut, a village of two huts, a village of three huts, a village of four huts, an inhabited village, an uninhabited village, a fenced-in village, a village which is not fenced in, a disorganised village, and even a caravan that is camping for more than four months is called a village.

23 The precincts of the village means: of a fenced-in village, the outward stone-throw of a man of average height standing at the threshold (of the village gate); of a village not fenced in, the outward stone-throw of a man of average height standing within the precincts of a house.

24 Wilderness means: leaving aside the village and the precincts of the village, what remains is called the wilderness.

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25 What has not been given means: what has not been given, nor let go of, nor thrown away; what is guarded, protected, regarded as "mine", what belongs to others—this is called what has not been given.

26 By way of theft means: intending to steal, intending to carry off.

27 If (he) takes means: if (he) takes, if (he) takes away, if (he) carries off, if (he) interrupts the mode of movement, if (he) removes from its base, if (he) does not fulfill an obligation.

28 The sort of theft means: a pāda, the worth of a pāda, or more than a pāda.

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29 Kings means: kings of the earth, local kings, governors of islands, governors of border areas, judges, chief ministers, or whoever metes out physical punishment—these are called kings.

30 A thief means: one who takes by way of theft anything having the value of five māsakas or more than five māsakas that has not been given—he is called a thief.

31 Would flog means: they would flog with the hand, the foot, a whip, a cane, a rod, or by maiming.

32 Would imprison means: they would imprison by constriction with a rope, by constriction with fetters, by constriction with chains, by constriction to a house, by constriction to a town, by constriction to a village, by constriction to a small town, by being guarded.

33 Would banish means: they would banish from the village, small town, town, province or rural district.

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34 You are a robber, you are foolish, you have gone astray, you are a thief means: this is censure.

35 He too means: this is said with reference to the preceding offence entailing expulsion.

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36 x means: ??.

37 x means: ?? ??.

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38 Is expelled means: just as a fallen, withered leaf could not become green again, so a monk who takes by way of theft a pāda, the worth of a pāda or more than a pāda, which had not been given to him, is not a recluse, not a son of the Sakyan—he is therefore called one who is expelled.

39 Not in communion means: communion means: a common official action, the same recital, the same training—this is called communion. He does not take part in this—he is therefore called not in communion.

Permutations

Permutations part 1
Summary

40 Being in the earth, being on firm ground, being in the air, being above ground, being in water, being in a boat, being in a vehicle, carried as a burden, being in a park, being in a monastic dwelling, being in a field, being on a plot of land, being in a village, being in the wilderness, water, tooth-wood, forest tree, goods being carried, deposit, customs station, a living being, footless, two-footed, four-footed, many-footed, a spy, a keeper of entrusted property, a mutually agreed theft, an arranged action, the making of a sign.

Exposition

41 Being in the earth means: the goods are put down into the earth, buried, covered. If, intending to steal, he thinks, "I will take the goods that are in the earth," and he seeks for a companion, or he seeks for a hoe or a basket, or he goes (to the goods), there is an offence of bad conduct. If he breaks a piece of wood or a slender tree growing there, there is an offence of bad conduct. If he digs up the soil or removes it or lifts it up, there is an offence of bad conduct. If he touches the container, there is an offence of bad conduct. If he makes it quiver, there is a serious offence. If he moves it from its base, there is an offence entailing expulsion.

Putting his own vessel into (the container), if he touches something worth five māsakas or more than five māsakas, there is an offence of bad conduct. If he makes it quiver, there is a serious offence. If he makes it enter his own vessel or takes it with his fist, there is an offence entailing expulsion.

If, intending to steal, he touches goods held together by a string, or a bracelet, a necklace , an ornamental girdle, a robe, or a turban, there is an offence of bad conduct.

If he makes it quiver, there is a serious offence. If, grasping it at the top, he pulls it, there is a serious offence. If while stroking it, he lifts it, there is a serious offence. If he removes the goods even as much as a hairʼs breadth over the rim of the container, there is an offence entailing expulsion.

If, intending to steal, he drinks, in one undertaking, ghee, oil, honey or molasses to the value of five māsakas or more than five māsakas, there is an offence entailing expulsion. In this case, if he destroys it, throws it away, burns it or renders it useless, there is an offence of bad conduct.

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42 Being on firm ground means: the goods are put down on the firm ground. If, intending to steal and thinking, "I will steal the goods which are on the firm ground," he either searches for a companion, or goes himself, there is an offence of bad conduct. If he touches them, there is an offence of bad conduct. If he makes them quiver, there is a serious offence. If he moves them from their base, there is an offence entailing expulsion.

43 Being in the air means: the goods are in the air. A peacock, a francolin partridge, a partridge, a quail, a robe, a turban or different varieties of gold— that falls to the ground when cut. If, intending to steal, he thinks, "I will steal the goods in the air," and he either searches for a companion or goes himself, there is an offence of bad conduct. If he cuts off their course of movement, there is an offence of bad conduct. If he touches them, there is an offence of bad conduct. If he makes them quiver, there is a serious offence. If he moves them from their base, there is an offence entailing expulsion.

44 Being above ground means: the goods are found above ground. On a bed, on a bench, on a bamboo pole for hanging robes from, on a cord for hanging robes from, on a peg in the wall, on an elephant tusk peg, in a tree, or even if just fastened to a bowl stand. If, intending to steal, he thinks, "I will steal the goods that are found above ground," and he either searches for a companion or goes himself, there is an offence of bad conduct. If he touches them, there is an offence of bad conduct. If he makes them quiver, there is a serious offence. If he moves them from their base, there is an offence entailing expulsion.

45 Being in the water means: the goods are deposited in the water. If intending to steal, he thinks, "I will steal the goods in the water," and he either searches for a companion or goes himself, there is an offence of bad conduct. He either dives into the water or emerges from it, there is an offence of bad conduct. If he touches the goods, there is an offence of bad conduct. If he makes them quiver, there is a serious offence. If he moves them from their base, there is an offence entailing expulsion.

If intending to steal, he touches either a blue, red, or white lotus which is growing there, or the sprout of a lotus, or a fish or a turtle to the value of five māsakas or more than five māsakas, there is an offence of bad conduct. If he makes them quiver, there is a serious offence. If he moves them from their base, there is an offence entailing expulsion.

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46 Boat means: that by which one crosses. Being in a boat means: the goods are deposited in a boat. If intending to steal, he thinks, "I will steal the goods which are deposited in the boat," and he either searches for a companion or goes himself, there is an offence of bad conduct. If he touches them … there is an offence entailing expulsion.

If intending to steal, he thinks, "I will steal the boat" … or goes himself, there is an offence of bad conduct. If he touches it, there is an offence of bad conduct. If he makes it quiver, there is a serious offence. If he loosens the moorings, there is an offence of bad conduct. If, having loosened the moorings, he touches it, there is an offence of bad conduct. If he makes it quiver, there is a serious offence. If he makes it move up or down, or across the water even for as much as a hairʼs breadth, there is an offence entailing expulsion.

47 A vehicle means: a litter, a two-wheeled carriage, a cart, a chariot. Being in a vehicle means: the goods are deposited in a vehicle. If intending to steal, he thinks, "I will steal the goods deposited in the vehicle" … or goes himself, there is an offence of bad conduct. If he touches them … there is an offence entailing expulsion.

If intending to steal, he thinks, "I will steal the vehicle" … or goes himself, there is an offence of bad conduct. If he touches it … there is an offence entailing expulsion.

48 A burden means: a burden carried on the head, a burden carried on the back, a burden carried on the hip, one hanging down. If intending to steal, he touches the burden on the head, there is an offence of bad conduct. If he makes it quiver, there is a serious offence. If he lowers it to the back, there is an offence entailing expulsion. If intending to steal, he touches the burden on the back, there is an offence of bad conduct. If he makes it quiver, there is a serious offence. If he lowers it to the hip, there is an offence entailing expulsion. If intending to steal, he touches the burden on the hip, there is an offence of bad conduct. If he causes it to quiver, there is a serious offence. If he takes it with his hands, there is an offence entailing expulsion. If intending to steal a burden in the hand, he deposits it on the ground, there is an offence entailing expulsion. Intending to steal, he takes it from the ground, there is an offence entailing expulsion.

49 A park means: a park with flowers, an orchard. Being in a park means: the goods are deposited in the park in four places: in the earth, on the firm ground, in the air, above the ground. If intending to steal, he thinks, "I will steal the goods in the park " … or goes himself, there is an offence of bad conduct. If he touches them … there is an offence entailing expulsion.

If intending to steal, he touches a root growing there, or a piece of bark, a leaf, a flower, or a fruit to the value of five māsakas or more than five māsakas … there is an offence entailing expulsion.

If he claims the park, there is an offence of bad conduct. If he evokes doubt in the owner as to his ownership, there is a serious offence. If the owner thinks, "I wonʼt get it back," and he gives up the effort of reclaiming it, there is an offence entailing expulsion. If he resorts to the law and defeats the owner, there is an offence entailing expulsion. If he resorts to the law but is defeated, there is a serious offence.

50 Being in a monastic dwelling means: the goods are deposited in a monastic dwelling in four places: in the earth, on the firm ground, in the air, above the ground. If, intending to steal, he thinks, "I will steal the goods in the monastic dwelling" … or goes himself, there is an offence of bad conduct. If he touches them … there is an offence entailing expulsion.

If he claims the monastic dwelling … but is defeated, there is a serious offence.

51 A field means: where grain or vegetables grow. Being in a field means: the goods are deposited in a field in four places: in the earth, on the firm ground, in the air, above the ground. If, intending to steal, he thinks, "I will steal the goods deposited in the field" … or goes himself, there is an offence of bad conduct. If he touches them … there is an offence entailing expulsion.

If, intending to steal, he touches the grain or the vegetables which grow there to the value of five māsakas or more than five māsakas … there is an offence entailing expulsion.

If he claims the field … but is defeated, there is a serious offence.

If he shifts a post, a cord, a fence, or a boundary, there is an offence of bad conduct. When one action of the shifting remains, there is a serious offence. When the last action of the shifting is completed, there is an offence entailing expulsion.

52 A plot of land means: the plot of land of a park or a monastery, the plot of land of a monastic dwelling. Being on a plot of land means: the goods are deposited on a plot of land in four places: in the earth, on the firm ground, in the air, above the ground. If, intending to steal, he thinks, "I will steal the goods on the plot of land" … or he goes himself, there is an offence of bad conduct. If he touches them … there is an offence entailing expulsion.

If he claims the plot of land … but is defeated, there is a serious offence.

If he shifts a post, a cord, a fence, or a boundary, there is an offence of bad conduct. When one action of the shifting remains, there is a serious offence. When the last action of the shifting is completed, there is an offence entailing expulsion.

53 Being in a village means: the goods are deposited in a village in four places: in the earth, on the firm ground, in the air, above the ground. If, intending to steal, he thinks, "I will steal the goods the village" … or he goes himself, there is an offence of bad conduct. If he touches them … there is an offence entailing expulsion.

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54 The wilderness means: any wilderness which is owned by people. Being in the wilderness means: the goods are deposited in the wilderness in four places: in the earth, on the firm ground, in the air, above the ground. If, intending to steal, he thinks, "I will steal the goods in the wilderness" … or he goes himself, there is an offence of bad conduct. If he touches them … there is an offence entailing expulsion.

If, intending to steal, he touches a piece of wood belonging there, or a creeper or grass, to the value of five māsakas or more than five māsakas … there is an offence entailing expulsion.

55 Water means: in a vessel, in a pond, or in a reservoir. If, intending to steal, he touches it … there is an offence entailing expulsion. Putting his own vessel into (the container holding the water), if he touches water to the value of five māsakas or more than five māsakas, intending to steal it, there is an offence of bad conduct. If he makes it quiver, there is a serious offence. If he puts it into his own bowl, there is an offence entailing expulsion.

If he breaks the embankment, there is an offence of bad conduct. Having broken the embankment, if he empties water to the value of five māsakas or more than five māsakas, there is an offence entailing expulsion. If he empties water to the value of more than one māsaka but less than five māsakas, there is a serious offence. If he empties water to the value of a māsaka or less than a māsaka, there is an offence of bad conduct.

56 Tooth-wood means: either cut or uncut. If, intending to steal, he touches what has a value of five māsakas or more than five māsakas, there is an offence of bad conduct. If he makes it quiver, there is a serious offence. If he moves it from its base, there is an offence entailing expulsion.

57 Forest tree means: Whatever tree is owned by people. If, intending to steal, he fells it, for each blow there is an offence of bad conduct. When one blow remains (before the tree is felled), there is a serious offence. When that last blow is completed, there is an offence entailing expulsion.

58 Goods being carried means: the goods of another are being carried. If, intending to steal, he touches them … there is an offence entailing expulsion.

If he thinks, "together with the carrier I will carry off the goods," and he makes the carrier move one foot, there is a serious offence. If he makes him move the second foot, there is an offence entailing expulsion.

If he thinks, "I will seize the fallen goods," and he makes them fall, there is an offence of bad conduct. If, intending to steal, he touches the fallen goods to the value of five māsakas or more than five māsakas … there is an offence entailing expulsion.

59 Deposit means: goods deposited with oneself. If one is told, "give me the goods," and one says, "I am not getting them," there is an offence of bad conduct. If he evokes doubt in the mind of the owner (as to whether he will get them back), there is a serious offence. If the owner thinks, "he wonʼt give them to me," and he gives up the effort of getting them back, there is an offence entailing expulsion.

If he resorts to the law and defeats the owner, there is an offence entailing expulsion. If he resorts to the law but is defeated, there is a serious offence.

60 Customs station means: it is established by a king in a mountain-pass, at a ford in a river or at the gate of a village, so that tax shall be received from a person entering there. If, intending to steal, and having entered there, he touches goods that have a (tax) value to the king of five māsakas or more than five māsakas, there is an offence of bad conduct. If he makes them quiver, there is a serious offence. If he goes beyond the customs station with one foot, there is a serious offence. If he goes beyond the customs station with his second foot, there is an offence entailing expulsion.

If, standing within the customs station, he makes the goods fall outside the customs station, there is an offence entailing expulsion.

If he avoids the customs station, there is an offence of bad conduct.

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61 Creature means: a human being. If, intending to steal, he touches him … there is an offence entailing expulsion. If he thinks, "I will take him away on foot," and he makes him move the first foot, there is a serious offence. If he makes him move the second foot, there is an offence entailing expulsion.

62 Footless means: snakes and fish. If, intending to steal, he touches what has the value of five māsakas or more than five māsakas … there is an offence entailing expulsion.

63 Two-footed means: humans and birds. If, intending to steal, he touches them … there is an offence entailing expulsion. If he thinks, "I will take them away on foot," and he makes them move the first foot, there is a serious offence. If he makes them move the second foot, there is an offence entailing expulsion.

64 Four-footed means: elephants, horses, camels, cattle, asses, domesticated animals. If, intending to steal, he touches them … there is an offence entailing expulsion. If he thinks, "I will take them away on foot," and he makes them move the first foot, there is a serious offence. If he makes them move the second foot, there is a serious offence. If he makes them move the third foot, there is a serious offence. If he makes them move the fourth foot, there is an offence entailing expulsion.

65 Many-footed means: scorpions, centipedes, caterpillars. If, intending to steal, he touches what has the value of five māsakas or more than five māsakas … there is an offence entailing expulsion. If he thinks, "I will take them away on foot," and he makes them move, there is a serious offence for each leg that moves. When the last leg moves, there is an offence entailing expulsion.

66 A spy means: having spied out goods, if he describes them and says, "steal such and such goods," there is an offence of bad conduct. If he takes those goods, there is an offence entailing expulsion for both.

67 A keeper of entrusted property means: guarding goods that have been brought to him to the value of five māsakas or more than five māsakas, and intending to steal, he touches them … there is an offence entailing expulsion.

68 A mutually agreed theft means: if many have agreed together but only one steals the goods, there is an offence entailing expulsion for all of them.

69 An arranged action means: if one makes an arrangement for before the meal or for after the meal, for the night or for the day, saying, "take those goods according to this agreement," there is an offence of bad conduct. If he takes those goods according to that agreement, there is an offence entailing expulsion for both. If he takes those goods before or after the time of the agreement, there is no offence for the instigator, but an offence entailing expulsion for the thief.

70 The making of a sign means: he makes a sign. If he says, "when I wink, raise my eyebrow, or raise my head, at that sign steal the goods," there is an offence of bad conduct. If, at that sign, he steals the goods, there is an offence entailing expulsion for both. If he steals the goods before or after the sign, there is no offence for the instigator, but an offence entailing expulsion for the thief.

Permutations part 2

71 If a monk tells a monk, "steal such and such goods," there is an offence of bad conduct. If he steals them, thinking they are the ones he has been asked to steal, there is an offence entailing expulsion for both.

72 If a monk tells a monk, "steal such and such goods," but he steals something else, thinking they are the ones he has been asked to steal, there is no offence for the instigator, but there is an offence entailing expulsion for the thief.

73 If a monk tells a monk, "steal such and such goods," and he steals them, thinking they are something else than what he has been asked to steal, there is an offence entailing expulsion for both.

74 If a monk tells a monk, "steal such and such goods," but he steals something else than what he has been asked to steal, thinking it is something else, there is no offence for the instigator, but there is an offence entailing expulsion for the thief.

75 If a monk tells a monk, "tell such and such to tell such and such to steal such and such goods," there is an offence of bad conduct. In informing the next person, there is an offence of bad conduct. If the (potential) thief agrees, there is a serious offence for the instigator. If he steals these goods, there is an offence entailing expulsion for all of them.

76 If a monk tells a monk, "tell such and such to tell such and such to steal such and such goods," there is an offence of bad conduct. If he tells someone else than the one he was told to tell, there is an offence of bad conduct. If the (potential) thief agrees, there is an offence of bad conduct. If he steals these goods, there is no offence for the instigator, but there is an offence entailing expulsion for the conveyor of the message and the thief.

77 If a monk tells a monk, "steal such and such goods," there is an offence of bad conduct. Having gone, he returns, saying, "I am not able to steal those goods," and if he tells him again, "when you are able, then steal those goods," there is an offence of bad conduct. If he steals the goods, there is an offence entailing expulsion for both.

78 If a monk tells a monk, "steal such and such goods," there is an offence of bad conduct. If, having told him, he regrets it, but does not say to him, "do not steal," and he then steals those goods, there is an offence entailing expulsion for both.

79 If a monk tells a monk, "steal such and such goods," there is an offence of bad conduct. If, having told him, he regrets it and says, "do not steal," but the other says, "I have been told by you," and he then steals those goods, then there is no offence for the instigator, but an offence entailing expulsion for the thief.

80 If a monk tells a monk, "steal such and such goods," there is an offence of bad conduct. If, having told him, he regrets it and says to him, "do not steal," and he says, "very well," and desists, there is no offence for either.

Permutations part 3

81 For one who steals there is an offence entailing expulsion when five factors are fulfilled: it is the possession of another; one perceives it as such; it is a valuable possession worth at least five māsakas; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is a serious offence / if one makes it move from its base, there is an offence entailing expulsion.

82 For one who steals there is a serious offence when five factors are fulfilled: it is the possession of another; one perceives it as such; it is an ordinary possession worth more than one māsaka but less than five māsakas; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is an offence of bad conduct / if one makes it move from its base, there is a serious offence.

83 For one who steals there is an offence of bad conduct when five factors are fulfilled: it is the property of another; one perceives it as such; it is an ordinary possession worth one māsaka or less; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is an offence of bad conduct / if one makes it move from its base, there is an offence of bad conduct.

84 For one who steals there is an offence entailing expulsion when six factors are fulfilled: one does not perceive it as oneʼs own; one does not take it on trust; one does not borrow it; it is a valuable possession worth at least five māsakas; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is a serious offence / if one makes it move from its base, there is an offence entailing expulsion.

85 For one who steals there is a serious offence when six factors are fulfilled: one does not perceive it as oneʼs own; one does not take it on trust; one does not borrow it; it is an ordinary possession worth more than one māsaka but less than five māsakas; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is an offence of bad conduct / if one makes it move from its base, there is a serious offence.

86 For one who steals there is an offence of bad conduct when six factors are fulfilled: one does not perceive it as oneʼs own; one does not take it on trust; one does not borrow it; it is an ordinary possession worth one māsaka or less; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is an offence of bad conduct / if one makes it move from its base, there is an offence of bad conduct.

87 For one who steals there is an offence of bad conduct when five factors are fulfilled: it is not the possession of another; but one perceives it as the possession of another; it is a valuable possession worth at least five māsakas; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is an offence of bad conduct / if one makes it move from its base, there is an offence of bad conduct.

88 For one who steals there is an offence of bad conduct when five factors are fulfilled: it is not the possession of another; but one perceives it as the possession of another; it is an ordinary possession worth more than one māsaka but less than five māsakas; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is an offence of bad conduct / if one makes it move from its base, there is an offence of bad conduct.

89 For one who steals there is an offence of bad conduct when five factors are fulfilled: it is not the possession of another; but one perceives it as the possession of another; it is an ordinary possession worth one māsaka or less; one has the intention to steal; if one touches it, there is an offence of bad conduct / if one makes it quiver, there is an offence of bad conduct / if one makes it move from its base, there is an offence of bad conduct.

Non-offence clause

90 There is no offence if one perceives it as oneʼs own; if one takes it on trust; if one borrows it; if it is the property of a ghost or an animal; if one perceives it as discarded; if one is insane; if oneʼs mind is unhinged; if one is overwhelmed by pain; if one is the first offender.

91 The first section on stealing is finished.

Case rulings

Mnemonic list

92 Five are told with dyers, and four with blankets,
Five indeed with darkness, and five with carrying,

Five with speech, another two with wind,
Fresh, the dropping of a kusa-grass ticket,
in the sauna is the tenth,

Five are told with animal kills, and five without grounds,
Shortage of food, and boiled rice and meat, pasteries, cakes, sweetmeats,

With requisites, bag, cushion, bolster, a bamboo robe-rack, on not coming out,
And taking food on trust, another two on perceiving as oneʼs own,

Seven on not regarding as taking, and seven where they did take,
Seven where they took from the Sangha, and another two with flowers,

Three on taking messages, three on taking jewels past,
And pigs, deer, fish, and setting a vehicle in motion,

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Two on a piece of flesh, two on wood, discarded, two on water,
Step by step, by arrangement, it did not amount (to five māsakas),

Four handfuls at Sāvatthī, two on scraps of meat, two about grass,
Seven on dividing the belongings of the Sangha, and seven on non-owners,

Wood, water, clay, two on grass, seven on taking by theft the belongings of the Sangha,
One should not take away what has an owner, one may borrow what has an owner,

Campā and in Rājagaha, and Ajjuka at Vesālī,
And Benares, and Kosambī, and Sāgalā with Dalhika.

Case details

102 At one time the group of six monks went to the dyersʼ spread (of dyed cloth) and carried off the dyersʼ goods. They became anxious and thought, "The Master has laid down a training rule. Could it be that we have fallen into an offence entailing expulsion?" … They informed the Master … "You, monks, have fallen into an offence entailing expulsion."

103 At one time a certain monk, having gone to the dyersʼ spread (of dyed cloth) and seeing a valuable garment, had the intention to steal it. On account of this he became anxious … "There is no offence, monk, for the arising of a thought."

104 At one time a certain monk … saw a valuable garment and, intending to steal it, he touched it. On account of this he became anxious … "Monk, there is no offence entailing expulsion, but there is an offence of bad conduct."

105 At one time a certain monk … saw a valuable garment and, intending to steal it, he made it quiver. On this account he became anxious … " … but there is a serious offence."

106 At one time a certain monk … saw a valuable garment and, intending to steal it, he moved it from its base. On account of this he became anxious … "You, monk, have fallen into an offence entailing expulsion."

107 At one time a certain monk who was an almsgoer saw a valuable blanket and had the intention to steal it … intending to steal it, he touched it … intending to steal it, he made it quiver … intending to steal it, he moved it from its base. On account of this he became anxious … "You, monk, have fallen into an offence entailing expulsion."

108 At one time a certain monk, seeing some goods during the day, took note of them, thinking, "I will steal them at night," and he stole them, thinking they were the ones he had seen. … but he stole something else, thinking they were the ones he had seen. … and he stole them, thinking they were something else. … but he stole something else, thinking it was something else. On account of this he became anxious … " … expulsion."

109 At one time a certain monk, seeing some goods during the day, took note of them, thinking, "I will steal them at night," but he stole his own goods, thinking they were something else. On account of this he became anxious … "Monk, there is no offence entailing expulsion, but there is an offence of bad conduct."

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110 At one time a certain monk carrying the goods of another on his head touched the burden intending to steal it … intending to steal it, he made it quiver … intending to steal it, he lowered it onto his shoulder … intending to steal it, he touched the burden on the shoulder … intending to steal it, he made it quiver … intending to steal it, he lowered it onto his hip … intending to steal it, he touched the burden on the hip … intending to steal it, he made it quiver … intending to steal it, he took hold of it with his hands … intending to steal the burden in his hands, he deposited it on the ground … intending to steal it, he took it from the ground. On account of this he became anxious … "You, monk, have fallen into an offence entailing expulsion."

111 At one time a certain monk, having spread out his robe in the open air, entered his dwelling. A second monk, thinking, "let not this robe be lost," put it aside. Having come out of his dwelling, the first monk asked the monks, "Friends, who has taken my robe?" The second monk said, "I have taken it." The first monk seized him and said, "You are no longer a recluse." The second monk became anxious. He informed the Master. The Master said, "what was your intention?"

"Master, it was just a way of speaking."

"There is no offence, monk, since it was just a way of speaking."

112 At one time a certain monk, putting down his robe on a bench … putting down his sitting cloth on a bench … putting his bowl under a bench, entered his dwelling. A second monk, thinking, "let not this bowl be lost," put it aside. Having come out, the first monk asked the monks, "Friends, who has taken my bowl?" The second monk said, "I have taken it." The first monk seized him … "There is no offence, monk, since it was just a way of speaking."

113 At one time a certain nun, having spread out her robe on a fence, entered her dwelling. A second nun, thinking, "let not this robe be lost," put it aside. Having come out, the first nun asked the nuns, "Ladies, who has taken my robe?" The second nun said, "I have taken it." The first nun seized her and said, "You are no longer a recluse." On account of this the second nun became anxious. She informed the nuns. The nuns informed the monks. The monks informed the Master … "There is no offence, monks, since it was just a way of speaking."

114 At that time a certain monk, seeing a robe blown up during a whirlwind, took hold of it, thinking, "I will give it to the owners." The owners reprimanded the monk, saying, "You are no longer a recluse." On account of this he became anxious … "What was your intention, monk?"

"I did not intend to steal it, Master."

"Monk, there is no offence for one who does not intend to steal."

115 At one time a certain monk, intending to steal it, took hold of a turban blown up during a whirlwind, thinking, "lest the owners see it." The owners reprimanded the monk, saying, "You are no longer a recluse." He became anxious … "You, monk, have fallen into an offence entailing expulsion."

116 At one time a certain monk went to a charnel ground and took the rags from a fresh corpse. But the ghost was still dwelling in that body. Then the ghost said to the monk, "Bhante, do not take my robe." The monk took no notice and went away. Then the body got up and followed closely behind that monk. The monk entered his dwelling and closed the door, and the body fell down at that very place. He became anxious … "Monk, there is no offence entailing expulsion. But a monk should not take rags from a fresh corpse. If one does, there is an offence of bad conduct."

117 At one time, when robes belonging to the Sangha were being distributed, a certain monk, disregarding his kusa-grass ticket and intending to steal, took a robe. He became anxious … " … entailing expulsion."

118 At one time when Venerable Ānanda was in a sauna, thinking that the inner robe of another monk was his own, he put it on. That monk said, "Why, friend Ānanda, did you put on my inner robe?"

"Friend, I thought it was my own."

They informed the Master. He said: "There is no offence, monks, for one who perceives it as his own."

119 At one time a number of monks, descending from Mount Vultureʼs Peak and seeing the remains of a lionʼs kill, had it cooked and ate it. They became anxious … "Monks, there is no offence when it is the remains of a lionʼs kill."

120 At one time a number of monks, descending from Mount Vultureʼs Peak and seeing the remains of a tigerʼs kill … seeing the remains of a pantherʼs kill … seeing the remains of a hyenaʼs kill … seeing the remains of a wolfʼs kill, had it cooked … "Monks, there is no offence when it is the property of an animal."

121 At one time, when rice belonging to the Sangha was being distributed, a certain monk said without grounds, "give me a portion for another," and he took it away. He became anxious … "Monk, there is no offence entailing expulsion, but there is an offence entailing confession for deliberately lying."

122 At one time, when food belonging to the Sangha was being distributed, a certain monk … when cakes belonging to the Sangha were being distributed, a certain monk … when sugar-cane belonging to the Sangha was being distributed, a certain monk … when certain fruits belonging to the Sangha were being distributed, a certain monk said without grounds, "give me a portion for another," and he took it away. He became anxious … "Monk, there is no offence entailing expulsion, but there is offence entailing confession for deliberately lying."

123 At one time a certain monk, entering a rice kitchen during a shortage of food and intending to steal, stole a bowlful of rice. He became anxious … " … expulsion."

124 At one time a certain monk, entering a slaughterhouse during a shortage of food and intending to steal, stole a bowlful of meat. … " … expulsion."

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125 At one time a certain monk, entering a bakery during a shortage of food and intending to steal, stole a bowlful of baked cakes … intending to steal, stole a bowlful of cakes … intending to steal, stole a bowlful of sweet-meats. He became anxious … " … expulsion."

126 At one time a certain monk, seeing a requisite during the day, took note of it, thinking, "I will steal it at night." He took it, thinking it was the one he had seen … He took something else, thinking it was the one he had seen … He took it, thinking it was something else than what he had seen … He took something else, thinking it was something else than what he had seen. He became anxious … " … expulsion."

127 At one time a certain monk, seeing a requisite during the day, took note of it, thinking, "I will steal it at night." He took his own requisite, thinking it was something else. He became anxious … "Monk, there is no offence entailing expulsion, but there is an offence of bad conduct."

128 At one time a certain monk, seeing a bag on a bench and thinking, "if I take it from here I shall be expelled," took it by moving the bench. He became anxious … " … expulsion."

129 At one time a certain monk, intending to steal, stole a cushion belonging to the Sangha. He became anxious … " … expulsion."

130 At one time a certain monk, intending to steal, stole a robe from a bamboo robe-rack. He became anxious … " … expulsion."

131 At one time a certain monk stole a robe in a dwelling, thinking, "if I come out from here I shall be expelled," and he did not come out from that dwelling. They informed the Master. He said, "Monks, whether that foolish man comes out or not, there is an offence entailing expulsion."

132 At one time two monks were friends. One of them went into the village for alms. The second monk, when food belonging to the Sangha was being distributed, took his friendʼs portion. Taking it on trust, he ate it. Finding this out, the first monk reprimanded him, saying, "You are no longer a recluse." He became anxious …

"Monk, what was your intention?"

"I took it on trust, Master."

"There is no offence, monk, for one who takes on trust."

133 At one time a number of monks were making robes. When food belonging to the Sangha was being distributed, having taken their shares, they put them down. A certain monk, thinking that it was his own, ate another monkʼs portion. He, finding this out, reprimanded him, saying, "You are no longer a recluse." He became anxious … " … Monk, what was your intention?"

"I thought it was my own, Master."

"There is no offence, monk, for one who perceives it as his own."

134 At one time a number of monks were making robes. When food belonging to the Sangha was being distributed, having brought a certain monkʼs share with the bowl of another monk, it was put down. The monk who was the owner of the bowl ate the food, thinking it was his own. Finding this out, the owner of the food reprimanded him … "There is no offence, monk, for one who perceives it as his own."

135 At one time mango thieves cut down some mangoes, collected them in a bundle and left. The owners pursued them. The thieves, seeing the owners, dropped the bundle and ran away. Some monks, perceiving them as discarded, had them offered and ate them. The owners reprimanded these monks, saying, "You are no longer recluses." They became anxious and informed the Master.

"Monks, what was you intention?"

"Master, we perceived them as discarded."

"Monks, there is no offence for one who perceives them as discarded."

136 At one time rose-apple thieves … bread-fruit thieves … jack-fruit thieves … palm-fruit thieves … sugar-cane thieves … thieves of timbarūka fruit cut some of them down, collected them in a bundle and left. The owners … "There is no offence, monks, for one who perceives them as discarded."

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137 At one time mango thieves cut down some mangoes … left. Some monks, intending to steal them and thinking, "lest the owners see them," ate them. The owners reprimanded the monks, saying, "You are no longer recluses." They became anxious … "You, monks, have fallen into an offence entailing expulsion."

138 At one time rose-apple thieves … thieves of timbarūka fruit … left. Some monks, intending to steal them and thinking, "lest the owners see them," ate them. The owners … "You, monks, have fallen into an offence entailing expulsion."

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139 At one time a certain monk, intending to steal, took a mango belonging to the Sangha … a rose-apple … a bread-fruit … a jack-fruit … a palm-fruit … a sugar-cane … intending to steal, took a timbarūka fruit belonging to the Sangha. He became anxious … " … expulsion."

140 At one time a certain monk went to a flower-garden and, intending to steal, took a flower worth five māsakas that had already been plucked. He became anxious. … " … expulsion."

141 At one time a certain monk went to a flower-garden and, intending to steal, picked a flower worth five māsakas and took it away. He became anxious … " … expulsion."

142 At one time, as he was going to the village, a certain monk said to another monk, "Friend, I can take a message to the family that supports you." He went there and brought back a robe that he used it himself. The other monk, finding out about this, reprimanded him, saying, "You are no longer a recluse." He became anxious … "Monk, there is no offence entailing expulsion. But, monks, you should not say, ‘I can take a message.’ If one does, there is an offence of bad conduct."

143 At one time a certain monk was going to the village. Another monk said to him, "Friend, please take a message to the family that supports me." He went there and brought back a pair of robes. He used one himself and gave the other to the other monk. The other monk, finding out about this, reprimanded him, saying, "You are no longer a recluse." He became anxious … "Monk, there is no offence entailing expulsion. But, monks, you should not say, ‘please take a message.’ If one does, there is an offence of bad conduct."

144 At one time, as he was going to the village, a certain monk said to another monk, "Friend, I can take a message to the family that supports you." He replied, "please do so." He went there and brought back an āḷhaka measure of ghee, a tulā measure of sugar and a dona measure of husked rice, which he ate by himself. The other monk, finding out about this, reprimanded him, saying, "You are no longer a recluse." He became anxious … "Monk, there is no offence entailing expulsion. But, monks, you should not say, ‘I can take a message;’ nor should you say, ʻplease take a message.’ If one does, there is an offence of bad conduct."

145 At one time a certain man, carrying a valuable jewel, was going along a main road together with a certain monk. Then the man, seeing a customs station, put the jewel into the monkʼs bag without his knowing it. Having gone past the customs station, he retrieved it. The monk was remorseful …

"Monk, what was your intention?"

"I did not know, Master."

"There is no offence, monk, for who does not know."

146 At one time a certain man, taking a valuable jewel … seeing a customs station, he pretended to be ill and gave his own bag to the monk. When the man had passed the customs station, he said to the monk, "Give me my bag, bhante, I am not ill."

"Why then, friend, did you say so?"

Then the man informed the monk. He became anxious … "There is no offence, monk, for who does not know."

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147 At one time a certain monk was going along a main road together with a caravan. A certain man won that monk over with a gift. Seeing a customs station, he gave the monk a valuable jewel, saying, "Bhante, please take this jewel past the customs." So the monk took the jewel past the customs station. He became anxious … " … expulsion."

148 At one time a certain monk out of compassion released a pig trapped in a snare. He became anxious …

"What was your intention, monk?"

"I was motivated by compassion, Master."

"There is no offence for one who is motivated by compassion."

149 At one time a certain monk released a pig trapped in a snare, intending to steal it, thinking, "lest the owners see it." He became anxious … " … expulsion."

150 At one time a certain monk out of compassion released a deer trapped in a snare … released a deer trapped in a snare, intending to steal it, thinking, "lest the owners see it." … out of compassion released fish trapped in a fish-net … released fish trapped in a fish-net, intending to steal them, thinking, "lest the owners see them." He became anxious … " … expulsion."

151 At one time a certain monk, seeing some goods in a vehicle, thought, "If I take these from here I will be expelled." So he took them by setting the vehicle in motion. He became anxious … " … expulsion."

152 At one time a certain monk, thinking, "I will give it to the owners," seized a piece of flesh taken up by a hawk. The owners reprimanded that monk, saying, "You are no longer a recluse." He became anxious … "There is no offence, monk, for one who does not intend to steal."

153 At one time a certain monk, intending to steal and thinking, "lest the owners see it," seized a piece of flesh taken up by a hawk. The owners reprimanded the monk, saying, "You are no longer a recluse." He became anxious … " … expulsion."

154 At one time some men who had put a raft together placed it on the river Aciravatī. When the bindings were destroyed, they went away, the sticks being spread all over. Some monks, perceiving them as discarded, got them out of the water. The owners reprimanded those monks, saying, "You are no longer recluses." They became anxious … "Monks, there is no offence for one who perceives them as discarded."

155 At one time some men who had put a raft together placed it on the river Aciravatī. When the bindings were destroyed, they went away, the sticks being spread all over. Some monks, intending to steal and thinking, "lest the owners see it," got them out of the water. The owners reprimanded the monks, saying, "You are no longer recluses." They became anxious … "You, monks, have fallen into an offence entailing expulsion."

156 At one time a certain cowherd, hanging his robe on a tree, went to relieve himself. A certain monk, thinking it was discarded, took it. Then the cowherd reprimanded that monk, saying, "You are no longer a recluse." He became anxious … "There is no offence, monk, for one who thinks it is discarded."

157 At one time, as a certain monk was crossing a river, a robe that had escaped from the hands of dyers, stuck to his foot. The monk took hold of it, thinking, "I will give it to the owners." The owners reprimanded that monk, saying, "You are no longer a recluse." He became anxious … "There is no offence, monk, for one who does not intend to steal."

158 At one time, as a certain monk was crossing a river, a robe that had escaped from the hands of dyers stuck to his foot . The monk took hold of it, intending to steal and thinking, "lest the owners see it." The owners reprimanded the monk, saying, "You are no longer a recluse." He became anxious … " … expulsion."

159 At one time a certain monk, seeing a pot of ghee, ate it little by little. He became anxious … "Monk, there is no offence entailing expulsion, but there is an offence of bad conduct."

160 At one time a number of monks, having made an arrangement, went away, thinking, "we will steal these goods." One of them stole the goods. The others said, "We are not expelled; the one who took it is expelled." They informed the Master. He said, "You, monks, have fallen into an offence entailing expulsion."

161 At one time a number of monks, having made an arrangement and having stolen some goods, shared them out. When it was being shared out, none of them received a share that amounted to five māsakas. They said, "We are not expelled." They informed the Master. He said, "You, monks, have fallen into an offence entailing expulsion."

162 At one time, when Sāvatthī was short of food, a certain monk, intending to steal, took a handful of rice belonging to a shopkeeper. He became anxious … " … expulsion."

163 At one time, when Sāvatthī was short of food, a certain monk, intending to steal, took a handful of kidney-beans … a handful of beans … a handful of sesamum belonging to a shopkeeper. He became anxious … " … expulsion."

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164 At one time thieves in the Dark Wood near Sāvatthī, having killed a cow, eaten some flesh and put the remainder aside, went away. Some monks, perceiving it as discarded, had it offered and ate it. The thieves reprimanded those monks, saying, "You are no longer recluses." They became anxious … "There is no offence, monks, for one who perceives it as discarded."

165 At one time thieves in the Dark Wood near Sāvatthī, having killed a pig … " … for one who perceives it as discarded."

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166 At one time a certain monk went to a meadow and, intending to steal, took some cut grass worth five māsakas. He became anxious … " … expulsion."

167 At one time a certain monk went to a meadow and, intending to steal, cut grass worth five māsakas and took it away. He became anxious … " … expulsion."

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168 At one time some visiting monks divided up the mangoes belonging to the Sangha and ate them. The resident monks reprimanded those monks, saying, "You are no longer recluses." They became anxious. They informed the Master.

"What was your intention, monks?"

"We thought they was meant for eating, Master."

"There is no offence, monks, for one who thinks it is meant for eating."

169 At one time some visiting monks divided up the rose-apples belonging to the Sangha … the bread-fruit belonging to the Sangha … the jack-fruit … the palm fruits … the sugar-cane … the timbarūsaka fruits belonging to the Sangha and ate them. The resident monks … "There is no offence, monks, for one who thinks it is meant for eating."

170 At one time the keepers of a mango-grove gave a mango to some monks. The monks, thinking, "They have the authority to guard, but not to give," had scruples and did not accept it. They informed the Master. He said, "There is no offence, monks, when it is a gift from a guardian."

171 At one time keepers of a rose-apple grove … a timbarūsaka grove gave timbarūsaka fruit to some monks. The monks, thinking, "they have the authority to guard … " … "There is no offence, monks, when it is a gift from a guardian."

172 At one time a certain monk, having borrowed a piece of wood belonging to the Sangha, used it to shore up the wall of his own dwelling. The monks reprimanded that monk, saying, "You are no longer a recluse." He became anxious and informed the Master. He said, "monk, what was your intention?"

"I was borrowing it, Master."

"There is no offence, monk, when one is borrowing."

173 At one time a certain monk, intending to steal, took water belonging to the Sangha … clay belonging to the Sangha … intending to steal, took a pile of tiṇa-grass belonging to the Sangha. He became anxious … " … expulsion."

174 At one time a certain monk, intending to steal, set fire to a pile of tiṇa-grass belonging to the Sangha. He became anxious … "There is no offence entailing expulsion, but there is an offence of bad conduct."

175 At one time a certain monk, intending to steal, took a bed belonging to the Sangha. He became anxious … " … expulsion."

176 At one time a certain monk, intending to steal, took a bench belonging to the Sangha … took a cushion … a pillow … a door … a window … intending to steal, took a rafter belonging to the Sangha. He became anxious … " … expulsion."

177 At one time the furnishings and requisites for a dwelling belonging to a certain lay follower were used elsewhere by some monks. That lay-follower became vexed, annoyed and angry, and said, "how can those venerables use elsewhere requisites belonging somewhere else?" They informed the Master. "Monks, one should not use elsewhere requisites belonging somewhere else. If one does, there is an offence of bad conduct."

178 At one time some monks, having scruples about taking requisites to the uposatha hall or to a meeting place, sat down on the ground. Their limbs and robes were covered with dust. They informed the Master. "Monks, I allow you to borrow."

179 At one time at Campā a nun who was a pupil of the nun Thullanandā went to the family who supported the nun Thullanandā and said, "The lady wants to drink rice-gruel containing the three pungent ingredients." When it was ready, she took it away and enjoyed it herself. When the nun Thullananadā found out about this, she reprimanded her, saying, "You are no longer a recluse." She became anxious. She then informed the nuns, who in turn informed the monks, who then informed the Master. "Monks, there is no offence entailing expulsion, but in a deliberate lie there is an offence entailing confession."

180 At one time in Rājagaha a nun who was a pupil of the nun Thullanandā went to the family who supported the nun Thullanandā and said, "The lady wants to eat a honey-ball." When it was ready, she took it away and enjoyed it herself. When the nun Thullanandā found out about this, she … "Monks, there is no offence entailing expulsion, but in a deliberate lie there is an offence entailing confession."

181 At one time in Vesāli the householder who was the supporter of Venerable Ajjuka had two children living with him, a son and a nephew. That householder said to Venerable Ajjuka, "Bhante, please point out this location to the one of these two boys who has faith and confidence."

At that time the householderʼs nephew had faith and confidence, and so Venerable Ajjuka pointed out that location to him. He then established a household with that wealth and made a gift. Then the householderʼs son said to Venerable Ānanda:

"Bhante Ānanda, who is the fatherʼs heir, the son or the nephew?"

"The son, friend, is the fatherʼs heir."

"Bhante, this master Ajjuka has pointed out our wealth to our cohabitant."

"Friend, Venerable Ajjuka is no longer a recluse." Then Venerable Ajjuka said to Venerable Ānanda:

"Friend Ānanda, please investigate." At that time Venerable Upāli was siding with Venerable Ajjuka. Then Venerable Upāli said to Venerable Ānanda:

"Friend Ānanda, when one is asked by the owner to point out a location to so-and-so, and one does so, what offence has one committed?"

"Bhante, one has not committed any offence, not even one of bad conduct."

"Friend, Venerable Ajjuka was asked by the owner to point out a loaction to so-and-so, and he did so. Friend, there is no offence for Venerable Ajjuka."

182 Now at that time in Benares the family that supported Venerable Pilindavaccha was oppressed by thieves, and two children were kidnapped. Venerable Pilindavaccha having bought these children back by his psychic power placed them in a large house. People saw those children and said:

"This is the majesty of the psychic power of master Pilindavaccha," and they placed confidence in Venerable Pilindavaccha. The monks became vexed, annoyed and angry, and said, "How can this Venerable Pilindavaccha bring back children who have been kidnapped by thieves?" They informed the Master. He said: "Monks, there is no offence in the area of psychic powers for one who possesses them."

183 At one time the two monks Paṇḍaka and Kapila were friends. One lived in a village and one at Kosambī. Then, while the first monk was going from the village to Kosambī, as he was crossing a river, a lump of fat that had escaped from the hands of pork-butchers stuck to his foot. He took hold of it, thinking, "I will give it to the owners." The owners reprimanded him, saying, "You are no longer a recluse."

Then a woman cowherd who had seen him crossing said, "come, bhante, have sexual intercourse." Thinking, "I am no longer a recluse," he had sexual intercourse with her.

When he arrived in Kosambī, he informed the monks and they informed the Master. He said, "Monks, there is no offence entailing expulsion for stealing, but there is an offence entailing expulsion for having sexual intercourse."

184 Now at that time at Sāgalā, a monk who was the disciple of Venerable Daḷhika, being tormented by discontent, took a turban from a shopkeeper. He then said to Venerable Daḷhika, "Bhante, I am no longer a recluse, I will leave the Sangha."

"But what have you done, friend?" He told him. Having had the turban brought, Venerable Daḷhika valued it, and it was not worth five māsakas. "Friend, there is no offence entailing expulsion," and he gave a talk on the Dhamma. That monk was delighted.

185 The second offence entailing expulsion is finished.

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1 tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṃ upagacchiṃsu. āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṃ karitvā vassaṃ upagacchi. atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṃ pakkamiṃsu. āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasi, tattha hemantaṃ, tattha gimhaṃ. atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca sankaḍḍhitvā tiṇakuṭikaṃ akāsi. dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca sankaḍḍhitvā tiṇakuṭikaṃ akāsi. tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu.

2 atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi—  "yāvatatiyakaṃ kho me gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. ahaṃ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo. yannūnāhaṃ sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ kareyyan"ti.

3 atha kho āyasmā dhaniyo kumbhakāraputto sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ karitvā tiṇañca kaṭṭhañca gomayañca sankaḍḍhitvā taṃ kuṭikaṃ paci. sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā, seyyathāpi indagopako. seyyathāpi nāma kinkaṇikasaddo; evamevaṃ tassā kuṭikāya saddo ahosi.

4 atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa taṃ kuṭikaṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ lohitikaṃ. disvāna bhikkhū āmantesi—  "kiṃ etaṃ, bhikkhave, abhirūpaṃ dassanīyaṃ pāsādikaṃ lohitikaṃ, seyyathāpi indagopako"ti? atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. vigarahi buddho bhagavā—  "ananucchavikaṃ, bhikkhave, tassa moghapurisassa ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṃ kuṭikaṃ karissati. na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati. gacchathetaṃ, bhikkhave, kuṭikaṃ bhindatha. mā pacchimā janatā pāṇesu pātabyataṃ āpajji. na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā. yo kareyya, āpatti dukkaṭassā"ti. "evaṃ, bhante"ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasankamiṃsu; upasankamitvā taṃ kuṭikaṃ bhindiṃsu. atha kho āyasmā dhaniyo kumbhakāraputto te bhikkhū etadavoca— "kissa me tumhe, āvuso, kuṭikaṃ bhindathā"ti? "bhagavā, āvuso, bhedāpetī"ti. "bhindathāvuso, sace dhammassāmī bhedāpetī"ti.

5 atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi—  "yāvatatiyakaṃ kho me gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. atthi ca me dārugahe gaṇako sandiṭṭho. yannūnāhaṃ dārugahe gaṇakaṃ dārūni yācitvā dārukuṭikaṃ kareyyan"ti.

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6 atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasankami; upasankamitvā dārugahe gaṇakaṃ etadavoca—  "yāvatatiyakaṃ kho me, āvuso, gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. dehi me, āvuso, dārūni. icchāmi dārukuṭikaṃ kātun"ti. "natthi, bhante, tādisāni dārūni yānāhaṃ ayyassa dadeyyaṃ. atthi, bhante, devagahadārūni nagarapaṭisankhārikāni āpadatthāya nikkhittāni. sace tāni dārūni rājā dāpeti harāpetha, bhante"ti. "dinnāni, āvuso, raññā"ti.

7 atha kho dārugahe gaṇakassa etadahosi—  "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. rājāpimesaṃ abhippasanno. nārahati adinnaṃ dinnanti vattun"ti. atha kho dārugahe gaṇako āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ etadavoca—  "harāpetha, bhante"ti. atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṃ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṃ akāsi.

8 atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasankami; upasankamitvā dārugahe gaṇakaṃ etadavoca— "yāni tāni, bhaṇe, devagahadārūni nagarapaṭisankhārikāni āpadatthāya nikkhittāni kahaṃ tāni dārūnī"ti? "tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī"ti.

9 atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi—  "kathañhi nāma devo devagahadārūni nagarapaṭisankhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī"ti. atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasankami; upasankamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca—  "saccaṃ kira devena devagahadārūni nagarapaṭisankhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī"ti? "ko evamāhā"ti? "dārugahe gaṇako, devā"ti. "tena hi, brāhmaṇa, dārugahe gaṇakaṃ āṇāpehī"ti. atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṃ bandhaṃ āṇāpesi.

10 addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṃ bandhaṃ niyyamānaṃ. disvāna dārugahe gaṇakaṃ etadavoca—  "kissa tvaṃ, āvuso, bandho niyyāsī"ti? "tesaṃ, bhante, dārūnaṃ kiccā"ti. "gacchāvuso, ahampi āgacchāmī"ti. "eyyāsi, bhante, purāhaṃ haññāmī"ti.

11 atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasankami; upasankamitvā paññatte āsane nisīdi. atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasankami; upasankamitvā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ etadavoca—  "saccaṃ kira mayā, bhante, devagahadārūni nagarapaṭisankhārikāni āpadatthāya nikkhittāni ayyassa dinnānī"ti? "evaṃ, mahārājā"ti. "mayaṃ kho, bhante, rājāno nāma bahukiccā bahukaraṇīyā, datvāpi na sareyyāma; ingha, bhante, sarāpehī"ti. "sarasi tvaṃ, mahārāja, paṭhamābhisitto evarūpiṃ vācaṃ bhāsitā—  ‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’"ti. "sarāmahaṃ, bhante. santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā. tesaṃ appamattakepi kukkuccaṃ uppajjati. tesaṃ mayā sandhāya bhāsitaṃ, tañca kho araññe apariggahitaṃ. so tvaṃ, bhante, tena lesena dārūni adinnaṃ harituṃ maññasi. kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ haneyya vā bandheyya vā pabbājeyya vā. gaccha, bhante, lomena tvaṃ muttosi. māssu punapi evarūpaṃ akāsī"ti.

12 manussā ujjhāyanti khiyyanti vipācenti—  "alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ. apagatā ime sāmaññā, apagatā ime brahmaññā. rājānampi ime vañcenti, kiṃ panaññe manusse"ti.

13 assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma āyasmā dhaniyo kumbhakāraputto rañño dārūni adinnaṃ ādiyissatī"ti.

14 atha kho te bhikkhū āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusanghaṃ sannipātāpetvā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ paṭipucchi—  "saccaṃ kira tvaṃ, dhaniya, rañño dārūni adinnaṃ ādiyī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā—  "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. kathañhi nāma tvaṃ, moghapurisa, rañño dārūni adinnaṃ ādiyissasi. netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisa, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā"ti.

15 tena kho pana samayena aññataro purāṇavohāriko mahāmatto bhikkhūsu pabbajito bhagavato avidūre nisinno hoti. atha kho bhagavā taṃ bhikkhuṃ etadavoca— "kittakena kho, bhikkhu, rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā"ti? "pādena vā, bhagavā, pādārahena vā"ti. tena kho pana samayena rājagahe pañcamāsako pādo hoti. atha kho bhagavā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ anekapariyāyena vigarahitvā dubbharatāya … pe …   evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

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16 "yo pana bhikkhu adinnaṃ theyyasankhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā—  ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso"ti.

17 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

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18 tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharitvā ārāmaṃ haritvā bhājesuṃ. bhikkhū evamāhaṃsu— "mahāpuññattha tumhe, āvuso. bahuṃ tumhākaṃ cīvaraṃ uppannan"ti. "kuto, āvuso, amhākaṃ puññaṃ, idāni mayaṃ rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharimhā"ti. "nanu, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ. kissa tumhe, āvuso, rajakabhaṇḍikaṃ avaharitthā"ti? "saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ. tañca kho gāme, no araññe"ti. "nanu, āvuso, tathevetaṃ hoti. ananucchavikaṃ, āvuso, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. kathañhi nāma tumhe, āvuso, rajakabhaṇḍikaṃ avaharissatha. netaṃ, āvuso, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā"ti. atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ.

19 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusanghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi—  "saccaṃ kira tumhe, bhikkhave, rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharitthā"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā—  "ananucchavikaṃ, moghapurisā, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. kathañhi nāma tumhe, moghapurisā, rajakabhaṇḍikaṃ avaharissatha. netaṃ, moghapurisā, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisā, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā"ti. atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya … pe …   vīriyārambhassa vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi … pe …   evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

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20 "yo pana bhikkhu gāmā vā araññā vā adinnaṃ theyyasankhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā—  ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso"ti. (2:2)

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21 yo panāti yo yādiso … pe … bhikkhūti … pe …   ayaṃ imasmiṃ atthe adhippeto bhikkhūti.

22 gāmo nāma ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.

23 gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto.

24 araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāma.

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25 adinnaṃ nāma yaṃ adinnaṃ anissaṭṭhaṃ apariccattaṃ rakkhitaṃ gopitaṃ mamāyitaṃ parapariggahitaṃ. etaṃ adinnaṃ nāma.

26 theyyasankhātanti theyyacitto avaharaṇacitto.

27 ādiyeyyāti ādiyeyya hareyya avahareyya iriyāpathaṃ vikopeyya ṭhānā cāveyya sanketaṃ vītināmeyya.

28 yathārūpaṃ nāma pādaṃ vā pādārahaṃ vā atirekapādaṃ vā.

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29 rājāno nāma pathabyārājā padesarājā maṇḍalikā antarabhogikā akkhadassā mahāmattā, ye vā pana chejjabhejjaṃ karontā anusāsanti. ete rājāno nāma.

30 coro nāma yo pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ adinnaṃ theyyasankhātaṃ ādiyati. eso coro nāma.

31 haneyyuṃ vāti hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyuṃ.

32 bandheyyuṃ vāti rajjubandhanena vā andubandhanena vā sankhalikabandhanena vā gharabandhanena vā nagarabandhanena vā gāmabandhanena vā nigamabandhanena vā bandheyyuṃ, purisaguttiṃ vā kareyyuṃ.

33 pabbājeyyuṃ vāti gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṃ.

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34 corosi bālosi mūḷhosi thenosīti paribhāso eso.

35 tathārūpaṃ nāma pādaṃ vā pādārahaṃ vā atirekapādaṃ vā.

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36 ādiyamānoti ādiyamāno haramāno avaharamāno iriyāpathaṃ vikopayamāno ṭhānā cāvayamāno sanketaṃ vītināmayamāno.

37 ayampīti purimaṃ upādāya vuccati.

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38 pārājiko hotīti seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya; evameva bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasankhātaṃ ādiyitvā assamaṇo hoti asakyaputtiyo. tena vuccati— "pārājiko hotī"ti.

39 asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā. eso saṃvāso nāma. so tena saddhiṃ natthi. tena vuccati—  "asaṃvāso"ti.

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40 bhūmaṭṭhaṃ thalaṭṭhaṃ ākāsaṭṭhaṃ vehāsaṭṭhaṃ udakaṭṭhaṃ nāvaṭṭhaṃ yānaṭṭhaṃ bhāraṭṭhaṃ ārāmaṭṭhaṃ vihāraṭṭhaṃ khettaṭṭhaṃ vatthuṭṭhaṃ gāmaṭṭhaṃ araññaṭṭhaṃ udakaṃ dantapoṇaṃ vanappati haraṇakaṃ upanidhi sunkaghātaṃ pāṇo apadaṃ dvipadaṃ catuppadaṃ bahuppadaṃ ocarako oṇirakkho saṃvidāvahāro sanketakammaṃ nimittakammanti.

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41 bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hoti nikhātaṃ paṭicchannaṃ. bhūmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassa. tattha paṃsuṃ khaṇati vā byūhati vā uddharati vā, āpatti dukkaṭassa. kumbhiṃ āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. attano bhājanaṃ pavesetvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. attano bhājanagataṃ vā karoti muṭṭhiṃ vā chindati, āpatti pārājikassa. suttāruḷhaṃ bhaṇḍaṃ pāmangaṃ vā kaṇṭhasuttakaṃ vā kaṭisuttakaṃ vā sāṭakaṃ vā veṭhanaṃ vā theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. koṭiyaṃ gahetvā uccāreti, āpatti thullaccayassa. ghaṃsanto nīharati, āpatti thullaccayassa. antamaso kesaggamattampi kumbhimukhā moceti, āpatti pārājikassa. sappiṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto ekena payogena pivati, āpatti pārājikassa. tattheva bhindati vā chaḍḍeti vā jhāpeti vā aparibhogaṃ vā karoti, āpatti dukkaṭassa.

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42 thalaṭṭhaṃ nāma bhaṇḍaṃ thale nikkhittaṃ hoti. thalaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

43 ākāsaṭṭhaṃ nāma bhaṇḍaṃ ākāsagataṃ hoti. moro vā kapiñjaro vā tittiro vā vaṭṭako vā, sāṭakaṃ vā veṭhanaṃ vā hiraññaṃ vā suvaṇṇaṃ vā chijjamānaṃ patati. ākāsaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. gamanaṃ upacchindati, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

44 vehāsaṭṭhaṃ nāma bhaṇḍaṃ vehāsagataṃ hoti. mañce vā pīṭhe vā cīvaravaṃse vā cīvararajjuyā vā bhittikhile vā nāgadante vā rukkhe vā laggitaṃ hoti, antamaso pattādhārakepi. vehāsaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

45 udakaṭṭhaṃ nāma bhaṇḍaṃ udake nikkhittaṃ hoti. udakaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. nimujjati vā ummujjati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. tattha jātakaṃ uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā bhisaṃ vā macchaṃ vā kacchapaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

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46 nāvā nāma yāya tarati. nāvaṭṭhaṃ nāma bhaṇḍaṃ nāvāya nikkhittaṃ hoti. "nāvaṭṭhaṃ bhaṇḍaṃ avaharissāmī"ti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. nāvaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. bandhanaṃ moceti, āpatti dukkaṭassa. bandhanaṃ mocetvā āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. uddhaṃ vā adho vā tiriyaṃ vā antamaso kesaggamattampi sankāmeti, āpatti pārājikassa.

47 yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā. yānaṭṭhaṃ nāma bhaṇḍaṃ yāne nikkhittaṃ hoti. yānaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. yānaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

48 bhāro nāma sīsabhāro khandhabhāro kaṭibhāro olambako. sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. khandhaṃ oropeti, āpatti pārājikassa. khandhe bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. kaṭiṃ oropeti, āpatti pārājikassa. kaṭiyā bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. hatthena gaṇhāti, āpatti pārājikassa. hatthe bhāraṃ theyyacitto bhūmiyaṃ nikkhipati, āpatti pārājikassa. theyyacitto bhūmito gaṇhāti, āpatti pārājikassa.

49 ārāmo nāma pupphārāmo phalārāmo. ārāmaṭṭhaṃ nāma bhaṇḍaṃ ārāme catūhi ṭhānehi nikkhittaṃ hoti— bhūmaṭṭhaṃ thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. ārāmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. tattha jātakaṃ mūlaṃ vā tacaṃ vā pattaṃ vā pupphaṃ vā phalaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. dhammaṃ caranto parajjati, āpatti thullaccayassa.

50 vihāraṭṭhaṃ nāma bhaṇḍaṃ vihāre catūhi ṭhānehi nikkhittaṃ hoti—  bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. vihāraṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. vihāraṃ abhiyuñjati, āpatti dukkaṭassa. sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. dhammaṃ caranto parajjati, āpatti thullaccayassa.

51 khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyati. khettaṭṭhaṃ nāma bhaṇḍaṃ khette catūhi ṭhānehi nikkhittaṃ hoti—  bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. khettaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti, dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. tattha jātakaṃ pubbaṇṇaṃ vā aparaṇṇaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. khettaṃ abhiyuñjati, āpatti dukkaṭassa. sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. dhammaṃ caranto parajjati, āpatti thullaccayassa. khīlaṃ vā rajjuṃ vā vatiṃ vā mariyādaṃ vā sankāmeti, āpatti dukkaṭassa. ekaṃ payogaṃ anāgate, āpatti thullaccayassa. tasmiṃ payoge āgate, āpatti pārājikassa.

52 vatthu nāma ārāmavatthu vihāravatthu. vatthuṭṭhaṃ nāma bhaṇḍaṃ vatthusmiṃ catūhi ṭhānehi nikkhittaṃ hoti—  bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. vatthuṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. vatthuṃ abhiyuñjati, āpatti dukkaṭassa. sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. dhammaṃ caranto parajjati, āpatti thullaccayassa. khīlaṃ vā rajjuṃ vā vatiṃ vā pākāraṃ vā sankāmeti, āpatti dukkaṭassa. ekaṃ payogaṃ anāgate āpatti thullaccayassa. tasmiṃ payoge āgate āpatti pārājikassa.

53 gāmaṭṭhaṃ nāma bhaṇḍaṃ gāme catūhi ṭhānehi nikkhittaṃ hoti— bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. gāmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

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54 araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ araññaṃ. araññaṭṭhaṃ nāma bhaṇḍaṃ araññe catūhi ṭhānehi nikkhittaṃ hoti—  bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. araññaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā tiṇaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

55 udakaṃ nāma bhājanagataṃ vā hoti pokkharaṇiyā vā taḷāke vā. theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. attano bhājanaṃ pavesetvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ udakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. attano bhājanagataṃ karoti, āpatti pārājikassa. mariyādaṃ bhindati, āpatti dukkaṭassa. mariyādaṃ bhinditvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti pārājikassa. atirekamāsakaṃ vā ūnapañcamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti thullaccayassa. māsakaṃ vā ūnamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti dukkaṭassa.

56 dantapoṇaṃ nāma chinnaṃ vā acchinnaṃ vā. pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

57 vanappati nāma yo manussānaṃ pariggahito hoti rukkho paribhogo. theyyacitto chindati, pahāre pahāre āpatti dukkaṭassa. ekaṃ pahāraṃ anāgate, āpatti thullaccayassa. tasmiṃ pahāre āgate, āpatti pārājikassa.

58 haraṇakaṃ nāma aññassa haraṇakaṃ bhaṇḍaṃ. theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. sahabhaṇḍahārakaṃ padasā nessāmīti paṭhamaṃ pādaṃ sankāmeti, āpatti thullaccayassa. dutiyaṃ pādaṃ sankāmeti, āpatti pārājikassa. patitaṃ bhaṇḍaṃ gahessāmīti pātāpeti, āpatti dukkaṭassa. patitaṃ bhaṇḍaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

59 upanidhi nāma upanikkhittaṃ bhaṇḍaṃ. dehi me bhaṇḍanti vuccamāno nāhaṃ gaṇhāmīti bhaṇati, āpatti dukkaṭassa. sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. sāmiko na mayhaṃ dassatīti dhuraṃ nikkhipati, āpatti pārājikassa. dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. dhammaṃ caranto parajjati, āpatti thullaccayassa.

60 sunkaghātaṃ nāma raññā ṭhapitaṃ hoti pabbatakhaṇḍe vā nadītitthe vā gāmadvāre vā—  "atra paviṭṭhassa sunkaṃ gaṇhantū"ti. tatra pavisitvā rājaggaṃ bhaṇḍaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. paṭhamaṃ pādaṃ sunkaghātaṃ atikkāmeti, āpatti thullaccayassa. dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa. antosunkaghāte ṭhito bahisunkaghātaṃ pāteti, āpatti pārājikassa. sunkaṃ pariharati, āpatti dukkaṭassa.

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61 pāṇo nāma manussapāṇo vuccati. theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. padasā nessāmīti paṭhamaṃ pādaṃ sankāmeti, āpatti thullaccayassa. dutiyaṃ pādaṃ sankāmeti, āpatti pārājikassa.

62 apadaṃ nāma ahi macchā. pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

63 dvipadaṃ nāma manussā, pakkhajātā. theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. padasā nessāmīti paṭhamaṃ pādaṃ sankāmeti, āpatti thullaccayassa. dutiyaṃ pādaṃ sankāmeti, āpatti pārājikassa.

64 catuppadaṃ nāma—  hatthī assā oṭṭhā goṇā gadrabhā pasukā. theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. padasā nessāmīti paṭhamaṃ pādaṃ sankāmeti, āpatti thullaccayassa. dutiyaṃ pādaṃ sankāmeti, āpatti thullaccayassa. tatiyaṃ pādaṃ sankāmeti, āpatti thullaccayassa. catutthaṃ pādaṃ sankāmeti, āpatti pārājikassa.

65 bahuppadaṃ nāma—  vicchikā satapadī uccālingapāṇakā. pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa. padasā nessāmīti sankāmeti, pade pade āpatti thullaccayassa. pacchimaṃ pādaṃ sankāmeti, āpatti pārājikassa.

66 ocarako nāma bhaṇḍaṃ ocaritvā ācikkhati—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.

67 oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

68 saṃvidāvahāro nāma sambahulā saṃvidahitvā eko bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassa.

69 sanketakammaṃ nāma sanketaṃ karoti—  "purebhattaṃ vā pacchābhattaṃ vā rattiṃ vā divā vā tena sanketena taṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. tena sanketena taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa. taṃ sanketaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. avahārakassa āpatti pārājikassa.

70 nimittakammaṃ nāma nimittaṃ karoti. akkhiṃ vā nikhaṇissāmi bhamukaṃ vā ukkhipissāmi sīsaṃ vā ukkhipissāmi, tena nimittena taṃ bhaṇḍaṃ avaharāti, āpatti dukkaṭassa. tena nimittena taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa. taṃ nimittaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. avahārakassa āpatti pārājikassa.

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71 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so taṃ maññamāno taṃ avaharati, āpatti ubhinnaṃ pārājikassa.

72 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so taṃ maññamāno aññaṃ avaharati, mūlaṭṭhassa anāpatti. avahārakassa āpatti pārājikassa.

73 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so aññaṃ maññamāno taṃ avaharati, āpatti ubhinnaṃ pārājikassa.

74 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so aññaṃ maññamāno aññaṃ avaharati, mūlaṭṭhassa anāpatti. avahārakassa āpatti pārājikassa.

75 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmassa pāvada—  ‘itthannāmo itthannāmassa pāvadatu—  itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatū’"ti, āpatti dukkaṭassa. so itarassa āroceti, āpatti dukkaṭassa. avahārako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. so taṃ bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassa.

76 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmassa pāvada—  ‘itthannāmo itthannāmassa pāvadatu—  itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatū’"ti, āpatti dukkaṭassa. so aññaṃ āṇāpeti, āpatti dukkaṭassa. avahārako paṭiggaṇhāti, āpatti dukkaṭassa. so taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. āṇāpakassa ca avahārakassa ca āpatti pārājikassa.

77 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so gantvā puna paccāgacchati—  "nāhaṃ sakkomi taṃ bhaṇḍaṃ avaharitun"ti. so puna āṇāpeti—  "yadā sakkosi tadā taṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.

78 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so āṇāpetvā vippaṭisārī na sāveti—  "mā avaharī"ti. so taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.

79 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so āṇāpetvā vippaṭisārī sāveti—  "mā avaharī"ti. so "āṇatto ahaṃ tayā"ti, taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. avahārakassa āpatti pārājikassa.

80 bhikkhu bhikkhuṃ āṇāpeti—  "itthannāmaṃ bhaṇḍaṃ avaharā"ti, āpatti dukkaṭassa. so āṇāpetvā vippaṭisārī sāveti—  "mā avaharī"ti. so "sādhū"ti? oramati, ubhinnaṃ anāpatti.

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81 pañcahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassa—  parapariggahitañca hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

82 pañcahi ākārehi adinnaṃ ādiyantassa āpatti thullaccayassa—  parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti dukkaṭassa. ṭhānā cāveti, āpatti thullaccayassa.

83 pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti dukkaṭassa. ṭhānā cāveti, āpatti dukkaṭassa.

84 chahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassa. na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti thullaccayassa. ṭhānā cāveti, āpatti pārājikassa.

85 chahi ākārehi adinnaṃ ādiyantassa āpatti thullaccayassa. na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, lahuko ca hoti parikkhāro atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti dukkaṭassa. ṭhānā cāveti, āpatti thullaccayassa.

86 chahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti dukkaṭassa. ṭhānā cāveti, āpatti dukkaṭassa.

87 pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti dukkaṭassa. ṭhānā cāveti, āpatti dukkaṭassa.

88 pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti dukkaṭassa. ṭhānā cāveti, āpatti dukkaṭassa.

89 pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. āmasati, āpatti dukkaṭassa. phandāpeti, āpatti dukkaṭassa. ṭhānā cāveti, āpatti dukkaṭassa.

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90 anāpatti—  sasaññissa, vissāsaggāhe, tāvakālike, petapariggahe, tiracchānagatapariggahe, paṃsukūlasaññissa, ummattakassa, khittacittassa vedanāṭṭassa ādikammikassāti.

91 adinnādānamhi paṭhamabhāṇavāro niṭṭhito.

2.1 vinītavatthuuddānagāthā

92 rajakehi pañca akkhātā,
caturo attharaṇehi ca;
andhakārena ve pañca,
pañca hāraṇakena ca.

93 niruttiyā pañca akkhātā,
vātehi apare duve;
asambhinne kusāpāto,
jantaggena sahā dasa.

94 vighāsehi pañca akkhātā,
pañca ceva amūlakā;
dubbhikkhe kuramaṃsañca,
pūvasakkhalimodakā.

95 chaparikkhārathavikā,
bhisivaṃsā na nikkhame;
khādanīyañca vissāsaṃ,
sasaññāyapare duve.

96 satta nāvaharāmāti,
satta ceva avāharuṃ;
sanghassa avaharuṃ satta,
pupphehi apare duve.

97 tayo ca vuttavādino,
maṇi tīṇi atikkame;
sūkarā ca migā macchā,
yānañcāpi pavattayi.

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98 duve pesī duve dārū,
paṃsukūlaṃ duve dakā;
anupubbavidhānena,
tadañño na paripūrayi.

99 sāvatthiyā caturo muṭṭhī,
dve vighāsā duve tiṇā;
sanghassa bhājayuṃ satta,
satta ceva assāmikā.

100 dārudakā mattikā dve tiṇāni,
sanghassa satta avahāsi seyyaṃ;
sassāmikaṃ na cāpi nīhareyya,
hareyya sassāmikaṃ tāvakālikaṃ.

101 campā rājagahe ceva,
vesāliyā ca ajjuko;
bārāṇasī ca kosambī,
sāgalā daḷhikena cāti.

2.2 vinītavatthu

102 tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avahariṃsu. tesaṃ kukkuccaṃ ahosi—  "bhagavatā sikkhāpadaṃ paññattaṃ. kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā"ti. bhagavato etamatthaṃ ārocesuṃ. "āpattiṃ tumhe, bhikkhave, āpannā pārājikan"ti. (1)

103 tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacittaṃ uppādesi. tassa kukkuccaṃ ahosi—  "bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno"ti? bhagavato etamatthaṃ ārocesi. "anāpatti, bhikkhu, cittuppāde"ti. (2)

104 tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto āmasi. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. āpatti dukkaṭassā"ti. (3)

105 tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto phandāpesi. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. āpatti thullaccayassā"ti. (4)

106 tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto ṭhānā cāvesi. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (5)

107 tena kho pana samayena aññataro piṇḍacāriko bhikkhu mahagghaṃ uttarattharaṇaṃ passitvā theyyacittaṃ uppādesi … pe …   theyyacitto āmasi … pe …   theyyacitto phandāpesi … pe …   theyyacitto ṭhānā cāvesi. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (6 –⁠9)

108 tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṃ passitvā nimittaṃ akāsi— "rattiṃ avaharissāmī"ti. so taṃ maññamāno taṃ avahari … pe …   taṃ maññamāno aññaṃ avahari … pe …   aññaṃ maññamāno taṃ avahari … pe …   aññaṃ maññamāno aññaṃ avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (10 –⁠13)

109 tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṃ passitvā nimittaṃ akāsi— "rattiṃ avaharissāmī"ti. so taṃ maññamāno attano bhaṇḍaṃ avahari. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. āpatti dukkaṭassā"ti. (14)

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110 tena kho pana samayena aññataro bhikkhu aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasi … pe …   theyyacitto phandāpesi … pe …   theyyacitto khandhaṃ oropesi … pe …   khandhe bhāraṃ theyyacitto āmasi … pe …   theyyacitto phandāpesi … pe … theyyacitto kaṭiṃ oropesi … pe …   kaṭiyā bhāraṃ theyyacitto āmasi … pe …   theyyacitto phandāpesi … pe …   theyyacitto hatthena aggahesi … pe …   hatthe bhāraṃ theyyacitto bhūmiyaṃ nikkhipi … pe …   theyyacitto bhūmito aggahesi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (15 –⁠25)

111 tena kho pana samayena aññataro bhikkhu ajjhokāse cīvaraṃ pattharitvā vihāraṃ pāvisi. aññataro bhikkhu—  "māyidaṃ cīvaraṃ nassī"ti, paṭisāmesi. so nikkhamitvā taṃ bhikkhuṃ pucchi—  "āvuso, mayhaṃ cīvaraṃ kena avahaṭan"ti? so evamāha—  "mayā avahaṭan"ti. "so taṃ ādiyi, assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …  . bhagavato etamatthaṃ ārocesi. "kiṃcitto tvaṃ, bhikkhū"ti? "niruttipatho ahaṃ, bhagavā"ti. "anāpatti, bhikkhu, niruttipathe"ti. (26)

112 tena kho pana samayena aññataro bhikkhu pīṭhe cīvaraṃ nikkhipitvā. pīṭhe nisīdanaṃ nikkhipitvā …   heṭṭhāpīṭhe pattaṃ nikkhipitvā vihāraṃ pāvisi. aññataro bhikkhu—  "māyaṃ patto nassī"ti paṭisāmesi. so nikkhamitvā taṃ bhikkhuṃ pucchi—  "āvuso, mayhaṃ patto kena avahaṭo"ti? so evamāha—  "mayā avahaṭo"ti. so taṃ ādiyi, "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, niruttipathe"ti. (27 –⁠29)

113 tena kho pana samayena aññatarā bhikkhunī vatiyā cīvaraṃ pattharitvā vihāraṃ pāvisi. aññatarā bhikkhunī—  "māyidaṃ cīvaraṃ nassī"ti paṭisāmesi. sā nikkhamitvā taṃ bhikkhuniṃ pucchi—  "ayye, mayhaṃ cīvaraṃ kena avahaṭan"ti? sā evamāha—  "mayā avahaṭan"ti. "sā taṃ ādiyi, assamaṇīsi tvan"ti. tassā kukkuccaṃ ahosi … pe …  . atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "anāpatti, bhikkhave, niruttipathe"ti. (30)

114 tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṃ sāṭakaṃ passitvā sāmikānaṃ dassāmīti, aggahesi. sāmikā taṃ bhikkhuṃ codesuṃ— "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "kiṃcitto tvaṃ, bhikkhū"ti? "atheyyacitto ahaṃ, bhagavā"ti. "anāpatti, bhikkhu, atheyyacittassā"ti. (31)

115 tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṃ veṭhanaṃ passitvā—  "pure sāmikā passantī"ti theyyacitto aggahesi. sāmikā taṃ bhikkhuṃ codesuṃ—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (32)

116 tena kho pana samayena aññataro bhikkhu susānaṃ gantvā abhinne sarīre paṃsukūlaṃ aggahesi. tasmiñca sarīre peto adhivattho hoti. atha kho so peto taṃ bhikkhuṃ etadavoca—  "mā, bhante, mayhaṃ sāṭakaṃ aggahesī"ti. so bhikkhu anādiyanto agamāsi. atha kho taṃ sarīraṃ uṭṭhahitvā tassa bhikkhuno piṭṭhito piṭṭhito anubandhi. atha kho so bhikkhu vihāraṃ pavisitvā dvāraṃ thakesi. atha kho taṃ sarīraṃ tattheva paripati. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. na ca, bhikkhave, abhinne sarīre paṃsukūlaṃ gahetabbaṃ. yo gaṇheyya, āpatti dukkaṭassā"ti. (33)

117 tena kho pana samayena aññataro bhikkhu sanghassa cīvare bhājīyamāne theyyacitto kusaṃ sankāmetvā cīvaraṃ aggahesi. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (34)

118 tena kho pana samayena āyasmā ānando jantāghare aññatarassa bhikkhuno antaravāsakaṃ attano maññamāno nivāsesi. atha kho so bhikkhu āyasmantaṃ ānandaṃ etadavoca—  "kissa me tvaṃ, āvuso ānanda, antaravāsakaṃ nivāsesī"ti? "sakasaññī ahaṃ, āvuso"ti. bhagavato etamatthaṃ ārocesuṃ. "anāpatti, bhikkhave, sakasaññissā"ti. (35)

119 tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā sīhavighāsaṃ passitvā pacāpetvā paribhuñjiṃsu. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, sīhavighāse"ti. (36)

120 tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā byagghavighāsaṃ passitvā …   dīpivighāsaṃ passitvā …   taracchavighāsaṃ passitvā … kokavighāsaṃ passitvā pacāpetvā paribhuñjiṃsu. tesaṃ kukkuccaṃ ahosi … pe … "anāpatti, bhikkhave, tiracchānagatapariggahe"ti. (37 –⁠40)

121 tena kho pana samayena aññataro bhikkhu sanghassa odane bhājīyamāne—  "aparassa bhāgaṃ dehī"ti amūlakaṃ aggahesi. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. āpatti sampajānamusāvāde pācittiyassā"ti. (41)

122 tena kho pana samayena aññataro bhikkhu sanghassa khādanīye bhājīyamāne … sanghassa pūve bhājīyamāne …   sanghassa ucchumhi bhājīyamāne …   sanghassa timbarūsake bhājīyamāne—  "aparassa bhāgaṃ dehī"ti amūlakaṃ aggahesi. tassa kukkuccaṃ ahosi … pe …  . "anāpatti, bhikkhu, pārājikassa. āpatti sampajānamusāvāde pācittiyassā"ti. (42 –⁠45)

123 tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṃ pavisitvā pattapūraṃ odanaṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (46)

124 tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṃ pavisitvā pattapūraṃ maṃsaṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (47)

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125 tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṃ pavisitvā pattapūraṃ pūvaṃ theyyacitto avahari … pe …   pattapūrā sakkhaliyo theyyacitto avahari … pe …   pattapūre modake theyyacitto avahari. tassa kukkuccaṃ ahosi … pe … "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (48 –⁠50)

126 tena kho pana samayena aññataro bhikkhu divā parikkhāraṃ passitvā nimittaṃ akāsi—  "rattiṃ avaharissāmī"ti. so taṃ maññamāno taṃ avahari … pe …   taṃ maññamāno aññaṃ avahari … pe …   aññaṃ maññamāno taṃ avahari … pe …   aññaṃ maññamāno aññaṃ avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (51 –⁠54)

127 tena kho pana samayena aññataro bhikkhu divā parikkhāraṃ passitvā nimittaṃ akāsi—  "rattiṃ avaharissāmī"ti. so taṃ maññamāno attano parikkhāraṃ avahari. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. āpatti dukkaṭassā"ti. (55)

128 tena kho pana samayena aññataro bhikkhu pīṭhe thavikaṃ passitvā—  "ito gaṇhanto pārājiko bhavissāmī"ti saha pīṭhakena sankāmetvā aggahesi. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (56)

129 tena kho pana samayena aññataro bhikkhu sanghassa bhisiṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (57)

130 tena kho pana samayena aññataro bhikkhu cīvaravaṃse cīvaraṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (58)

131 tena kho pana samayena aññataro bhikkhu vihāre cīvaraṃ avaharitvā—  "ito nikkhamanto pārājiko bhavissāmī"ti vihārā na nikkhami … pe …   bhagavato etamatthaṃ ārocesuṃ. "nikkhami vā so, bhikkhave, moghapuriso na vā nikkhami, āpatti pārājikassā"ti. (59)

132 tena kho pana samayena dve bhikkhū sahāyakā honti. eko bhikkhu gāmaṃ piṇḍāya pāvisi. dutiyo bhikkhu sanghassa khādanīye bhājīyamāne sahāyakassa bhāgaṃ gahetvā tassa vissasanto paribhuñji. so jānitvā taṃ codesi—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "kiṃcitto tvaṃ, bhikkhū"ti? "vissāsaggāho ahaṃ, bhagavā"ti. "anāpatti, bhikkhu, vissāsaggāhe"ti. (60)

133 tena kho pana samayena sambahulā bhikkhū cīvarakammaṃ karonti. sanghassa khādanīye bhājīyamāne sabbesaṃ paṭivisā āharitvā upanikkhittā honti. aññataro bhikkhu aññatarassa bhikkhuno paṭivisaṃ attano maññamāno paribhuñji. so jānitvā taṃ codesi—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "kiṃcitto tvaṃ, bhikkhū"ti? "sakasaññī ahaṃ, bhagavā"ti. "anāpatti, bhikkhu, sakasaññissā"ti. (61)

134 tena kho pana samayena sambahulā bhikkhū cīvarakammaṃ karonti. sanghassa khādanīye bhājīyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno paṭiviso āharitvā upanikkhitto hoti. pattasāmiko bhikkhu attano maññamāno paribhuñji. so jānitvā taṃ codesi—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, sakasaññissā"ti. (62)

135 tena kho pana samayena ambacorakā ambaṃ pātetvā bhaṇḍikaṃ ādāya agamaṃsu. sāmikā te corake anubandhiṃsu. corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. sāmikā te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   bhagavato etamatthaṃ ārocesuṃ. "kiṃcittā tumhe, bhikkhave"ti? "paṃsukūlasaññino mayaṃ, bhagavā"ti. "anāpatti, bhikkhave, paṃsukūlasaññissā"ti. (63)

136 tena kho pana samayena jambucorakā …   labujacorakā …   panasacorakā … tālapakkacorakā …   ucchucorakā …   timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṃ ādāya agamaṃsu. sāmikā te corake anubandhiṃsu. corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. sāmikā te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhave, paṃsukūlasaññissā"ti. (64 –⁠69)

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137 tena kho pana samayena ambacorakā ambaṃ pātetvā bhaṇḍikaṃ ādāya agamaṃsu. sāmikā te corake anubandhiṃsu. corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. bhikkhū—  "pure sāmikā passantī"ti, theyyacittā paribhuñjiṃsu. sāmikā te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe … "āpattiṃ tumhe, bhikkhave, āpannā pārājikan"ti. (70)

138 tena kho pana samayena jambucorakā …   labujacorakā …   panasacorakā … tālapakkacorakā …   ucchucorakā …   timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṃ ādāya agamaṃsu. sāmikā te corake anubandhiṃsu. corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. bhikkhū—  "pure sāmikā passantī"ti, theyyacittā paribhuñjiṃsu. sāmikā te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   "āpattiṃ tumhe, bhikkhave, āpannā pārājikan"ti. (71 –⁠76)

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139 tena kho pana samayena aññataro bhikkhu sanghassa ambaṃ theyyacitto avahari … sanghassa jambuṃ …   sanghassa labujaṃ …   sanghassa panasaṃ …   sanghassa tālapakkaṃ …   sanghassa ucchuṃ …   sanghassa timbarūsakaṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (77 –⁠83)

140 tena kho pana samayena aññataro bhikkhu pupphārāmaṃ gantvā ocitaṃ pupphaṃ pañcamāsagghanakaṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (84)

141 tena kho pana samayena aññataro bhikkhu pupphārāmaṃ gantvā pupphaṃ ocinitvā pañcamāsagghanakaṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (85)

142 tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca—  "āvuso, tuyhaṃ upaṭṭhākakulaṃ vutto vajjemī"ti. so gantvā ekaṃ sāṭakaṃ āharāpetvā attanā paribhuñji. so jānitvā taṃ codesi—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. na ca, bhikkhave, vutto vajjemīti vattabbo. yo vadeyya, āpatti dukkaṭassā"ti. (86)

143 tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchati. aññataro bhikkhu taṃ bhikkhuṃ etadavoca—  "āvuso, mayhaṃ upaṭṭhākakulaṃ vutto vajjehī"ti. so gantvā yugasāṭakaṃ āharāpetvā ekaṃ attanā paribhuñji, ekaṃ tassa bhikkhuno adāsi. so jānitvā taṃ codesi—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. na ca, bhikkhave, vutto vajjehīti vattabbo. yo vadeyya, āpatti dukkaṭassā"ti. (87)

144 tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca—  "āvuso, tuyhaṃ upaṭṭhākakulaṃ vutto vajjemī"ti. sopi evamāha— "vutto vajjehī"ti. so gantvā āḷhakaṃ sappiṃ tulaṃ guḷaṃ doṇaṃ taṇḍulaṃ āharāpetvā attanā paribhuñji. so jānitvā taṃ codesi—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. na ca, bhikkhave, vutto vajjemīti vattabbo, na ca vutto vajjehīti vattabbo. yo vadeyya, āpatti dukkaṭassā"ti. (88)

145 tena kho pana samayena aññataro puriso mahagghaṃ maṇiṃ ādāya aññatarena bhikkhunā saddhiṃ addhānamaggappaṭipanno hoti. atha kho so puriso sunkaṭṭhānaṃ passitvā tassa bhikkhuno ajānantassa thavikāya maṇiṃ pakkhipitvā sunkaṭṭhānaṃ atikkamitvā aggahesi. tassa kukkuccaṃ ahosi … pe …   "kiṃcitto tvaṃ, bhikkhū"ti? "nāhaṃ, bhagavā, jānāmī"ti. "anāpatti, bhikkhu, ajānantassā"ti. (89)

146 tena kho pana samayena aññataro puriso mahagghaṃ maṇiṃ ādāya aññatarena bhikkhunā saddhiṃ addhānamaggappaṭipanno hoti. atha kho so puriso sunkaṭṭhānaṃ passitvā gilānālayaṃ karitvā attano bhaṇḍikaṃ tassa bhikkhuno adāsi. atha kho so puriso sunkaṭṭhānaṃ atikkamitvā taṃ bhikkhuṃ etadavoca—  "āhara me, bhante, bhaṇḍikaṃ; nāhaṃ akallako"ti. "kissa pana tvaṃ, āvuso, evarūpaṃ akāsī"ti? atha kho so puriso tassa bhikkhuno etamatthaṃ ārocesi. tassa kukkuccaṃ ahosi … pe … "kiṃcitto tvaṃ, bhikkhū"ti? "nāhaṃ, bhagavā, jānāmī"ti. "anāpatti, bhikkhu, ajānantassā"ti. (90)

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147 tena kho pana samayena aññataro bhikkhu satthena saddhiṃ addhānamaggappaṭipanno hoti. aññataro puriso taṃ bhikkhuṃ āmisena upalāpetvā sunkaṭṭhānaṃ passitvā mahagghaṃ maṇiṃ tassa bhikkhuno adāsi—  "imaṃ, bhante, maṇiṃ sunkaṭṭhānaṃ atikkāmehī"ti. atha kho so bhikkhu taṃ maṇiṃ sunkaṭṭhānaṃ atikkāmesi. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (91)

148 tena kho pana samayena aññataro bhikkhu pāse bandhaṃ sūkaraṃ kāruññena muñci. tassa kukkuccaṃ ahosi … pe …   "kiṃcitto tvaṃ, bhikkhū"ti? "kāruññādhippāyo ahaṃ, bhagavā"ti. "anāpatti, bhikkhu, kāruññādhippāyassā"ti. (92)

149 tena kho pana samayena aññataro bhikkhu pāse bandhaṃ sūkaraṃ—  "pure sāmikā passantī"ti, theyyacitto muñci. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (93)

150 tena kho pana samayena aññataro bhikkhu pāse bandhaṃ migaṃ kāruññena muñci … pāse bandhaṃ migaṃ—  "pure sāmikā passantī"ti, theyyacitto muñci …   kumine bandhe macche kāruññena muñci …   kumine bandhe macche—  "pure sāmikā passantī"ti theyyacitto muñci. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (94 –⁠97)

151 tena kho pana samayena aññataro bhikkhu yāne bhaṇḍaṃ passitvā—  "ito gaṇhanto pārājiko bhavissāmī"ti, atikkamitvā pavaṭṭetvā aggahesi. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (98)

152 tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṃ maṃsapesiṃ— "sāmikānaṃ dassāmī"ti aggahesi. sāmikā taṃ bhikkhuṃ codesuṃ—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, atheyyacittassā"ti. (99)

153 tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṃ maṃsapesiṃ—  "pure sāmikā passantī"ti, theyyacitto aggahesi. sāmikā taṃ bhikkhuṃ codesuṃ— "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (100)

154 tena kho pana samayena manussā uḷumpaṃ bandhitvā aciravatiyā nadiyā osārenti. bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṃsu. bhikkhū paṃsukūlasaññino uttāresuṃ. sāmikā te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhave, paṃsukūlasaññissā"ti. (101)

155 tena kho pana samayena manussā uḷumpaṃ bandhitvā aciravatiyā nadiyā osārenti. bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṃsu. bhikkhū—  "pure sāmikā passantī"ti, theyyacittā uttāresuṃ. sāmikā te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   "āpattiṃ tumhe, bhikkhave, āpannā pārājikan"ti. (102)

156 tena kho pana samayena aññataro gopālako rukkhe sāṭakaṃ ālaggetvā uccāraṃ agamāsi. aññataro bhikkhu paṃsukūlasaññī aggahesi. atha kho so gopālako taṃ bhikkhuṃ codesi—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, paṃsukūlasaññissā"ti. (103)

157 tena kho pana samayena aññatarassa bhikkhuno nadiṃ tarantassa rajakānaṃ hatthato muttaṃ sāṭakaṃ pāde laggaṃ hoti. so bhikkhu—  "sāmikānaṃ dassāmī"ti aggahesi. sāmikā taṃ bhikkhuṃ codesuṃ—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, atheyyacittassā"ti. (104)

158 tena kho pana samayena aññatarassa bhikkhuno nadiṃ tarantassa rajakānaṃ hatthato muttaṃ sāṭakaṃ pāde laggaṃ hoti. so bhikkhu—  "pure sāmikā passantī"ti, theyyacitto aggahesi. sāmikā taṃ bhikkhuṃ codesuṃ—  "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (105)

159 tena kho pana samayena aññataro bhikkhu sappikumbhiṃ passitvā thokaṃ thokaṃ paribhuñji. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā"ti. (106)

160 tena kho pana samayena sambahulā bhikkhū saṃvidahitvā agamaṃsu—  "bhaṇḍaṃ avaharissāmā"ti. eko bhaṇḍaṃ avahari. te evamāhaṃsu—  "na mayaṃ pārājikā. yo avahaṭo so pārājiko"ti. bhagavato etamatthaṃ ārocesuṃ …   "āpattiṃ tumhe, bhikkhave, āpannā pārājikan"ti. (107)

161 tena kho pana samayena sambahulā bhikkhū saṃvidahitvā bhaṇḍaṃ avaharitvā bhājesuṃ. tehi bhājīyamāne ekamekassa paṭiviso na pañcamāsako pūri. te evamāhaṃsu—  "na mayaṃ pārājikā"ti. bhagavato etamatthaṃ ārocesuṃ. "āpattiṃ tumhe, bhikkhave, āpannā pārājikan"ti. (108)

162 tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ dubbhikkhe āpaṇikassa taṇḍulamuṭṭhiṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (109)

163 tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ dubbhikkhe āpaṇikassa muggamuṭṭhiṃ …   māsamuṭṭhiṃ …   tilamuṭṭhiṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (110 –⁠112)

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164 tena kho pana samayena sāvatthiyaṃ andhavane corakā gāviṃ hantvā maṃsaṃ khāditvā sesakaṃ paṭisāmetvā agamaṃsu. bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. corakā te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhave, paṃsukūlasaññissā"ti. (113)

165 tena kho pana samayena sāvatthiyaṃ andhavane corakā sūkaraṃ hantvā maṃsaṃ khāditvā sesakaṃ paṭisāmetvā agamaṃsu. bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. corakā te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhave, paṃsukūlasaññissā"ti. (114)

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166 tena kho pana samayena aññataro bhikkhu tiṇakkhettaṃ gantvā lūtaṃ tiṇaṃ pañcamāsagghanakaṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (115)

167 tena kho pana samayena aññataro bhikkhu tiṇakkhettaṃ gantvā tiṇaṃ lāyitvā pañcamāsagghanakaṃ theyyacitto avahari. tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (116)

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168 tena kho pana samayena āgantukā bhikkhū sanghassa ambaṃ bhājāpetvā paribhuñjiṃsu. āvāsikā bhikkhū te bhikkhū codesuṃ—  "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   bhagavato etamatthaṃ ārocesuṃ. "kiṃcittā tumhe, bhikkhave"ti? "paribhogatthāya mayaṃ, bhagavā"ti. "anāpatti, bhikkhave, paribhogatthāyā"ti. (117)

169 tena kho pana samayena āgantukā bhikkhū sanghassa jambuṃ …   sanghassa labujaṃ … sanghassa panasaṃ …   sanghassa tālapakkaṃ …   sanghassa ucchuṃ …   sanghassa timbarūsakaṃ bhājāpetvā paribhuñjiṃsu. āvāsikā bhikkhū te bhikkhū codesuṃ— "assamaṇāttha tumhe"ti. tesaṃ kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhave, paribhogatthāyā"ti. (118 –⁠123)

170 tena kho pana samayena ambapālakā bhikkhūnaṃ ambaphalaṃ denti. bhikkhū— "gopetuṃ ime issarā, nayime dātun"ti, kukkuccāyantā na paṭiggaṇhanti. bhagavato etamatthaṃ ārocesuṃ. "anāpatti, bhikkhave, gopakassa dāne"ti. (124)

171 tena kho pana samayena jambupālakā …   labujapālakā …   panasapālakā … tālapakkapālakā …   ucchupālakā …   timbarūsakapālakā bhikkhūnaṃ timbarūsakaṃ denti. bhikkhū—  "gopetuṃ ime issarā, nayime dātun"ti, kukkuccāyantā na paṭiggaṇhanti. bhagavato etamatthaṃ ārocesuṃ. "anāpatti, bhikkhave, gopakassa dāne"ti. (125 –⁠130)

172 tena kho pana samayena aññataro bhikkhu sanghassa dāruṃ tāvakālikaṃ haritvā attano vihārassa kuṭṭaṃ upatthambhesi. bhikkhū taṃ bhikkhuṃ codesuṃ— "assamaṇosi tvan"ti. tassa kukkuccaṃ ahosi. bhagavato etamatthaṃ ārocesi. "kiṃcitto tvaṃ, bhikkhū"ti? "tāvakāliko ahaṃ, bhagavā"ti. "anāpatti, bhikkhu, tāvakālike"ti. (131)

173 tena kho pana samayena aññataro bhikkhu sanghassa udakaṃ theyyacitto avahari … sanghassa mattikaṃ theyyacitto avahari …   sanghassa puñjakitaṃ tiṇaṃ theyyacitto avahari …   tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (132 –⁠134)

174 tena kho pana samayena aññataro bhikkhu sanghassa puñjakitaṃ tiṇaṃ theyyacitto jhāpesi. tassa kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhu, pārājikassa. āpatti dukkaṭassā"ti. (135)

175 tena kho pana samayena aññataro bhikkhu sanghassa mañcaṃ theyyacitto avahari … tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (136)

176 tena kho pana samayena aññataro bhikkhu sanghassa pīṭhaṃ …   sanghassa bhisiṃ … sanghassa bibbohanaṃ …   sanghassa kavāṭaṃ …   sanghassa ālokasandhiṃ …   sanghassa gopānasiṃ theyyacitto avahari …   tassa kukkuccaṃ ahosi … pe …   "āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan"ti. (137 –⁠142)

177 tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṃ senāsanaṃ aññatra paribhuñjanti. atha kho so upāsako ujjhāyati khiyyati vipāceti—  "kathañhi nāma bhadantā aññatra paribhogaṃ aññatra paribhuñjissantī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo. yo paribhuñjeyya, āpatti dukkaṭassā"ti. (143)

178 tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṃ kukkuccāyantā chamāyaṃ nisīdanti. gattānipi cīvarānipi paṃsukitāni honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, tāvakālikaṃ haritun"ti. (144)

179 tena kho pana samayena campāyaṃ thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṃ gantvā—  "ayyā icchati tekaṭulayāguṃ pātun"ti, pacāpetvā haritvā attanā paribhuñji. sā jānitvā taṃ codesi— "assamaṇīsi tvan"ti. tassā kukkuccaṃ ahosi … pe …  . atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. bhikkhū bhagavato etamatthaṃ ārocesuṃ. "anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā"ti. (145)

180 tena kho pana samayena rājagahe thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṃ gantvā—  "ayyā icchati madhugoḷakaṃ khāditun"ti, pacāpetvā haritvā attanā paribhuñji. sā jānitvā taṃ codesi— "assamaṇīsi tvan"ti. tassā kukkuccaṃ ahosi … pe …   "anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā"ti. (146)

181 tena kho pana samayena vesāliyaṃ āyasmato ajjukassa upaṭṭhākassa gahapatino dve dārakā honti—  putto ca bhāgineyyo ca. atha kho so gahapati āyasmantaṃ ajjukaṃ etadavoca—  "imaṃ, bhante, okāsaṃ yo imesaṃ dvinnaṃ dārakānaṃ saddho hoti pasanno tassa ācikkheyyāsī"ti. tena kho pana samayena tassa gahapatino bhāgineyyo saddho hoti pasanno. atha kho āyasmā ajjuko taṃ okāsaṃ tassa dārakassa ācikkhi. so tena sāpateyyena kuṭumbañca saṇṭhapesi dānañca paṭṭhapesi. atha kho tassa gahapatino putto āyasmantaṃ ānandaṃ etadavoca—  "ko nu kho, bhante ānanda, pituno dāyajjo—  putto vā bhāgineyyo vā"ti? "putto kho, āvuso, pituno dāyajjo"ti. "ayaṃ, bhante, ayyo ajjuko amhākaṃ sāpateyyaṃ amhākaṃ methunakassa ācikkhī"ti. "assamaṇo, āvuso, āyasmā ajjuko"ti. atha kho āyasmā ajjuko āyasmantaṃ ānandaṃ etadavoca—  "dehi me, āvuso ānanda, vinicchayan"ti. tena kho pana samayena āyasmā upāli āyasmato ajjukassa pakkho hoti. atha kho āyasmā upāli āyasmantaṃ ānandaṃ etadavoca—  "yo nu kho, āvuso ānanda, sāmikena ‘imaṃ okāsaṃ itthannāmassa ācikkheyyāsī’ti vutto tassa ācikkhati, kiṃ so āpajjatī"ti? "na, bhante, kiñci āpajjati, antamaso dukkaṭamattampī"ti. "ayaṃ, āvuso, āyasmā ajjuko sāmikena—  ‘imaṃ okāsaṃ itthannāmassa ācikkhā’ti vutto tassa ācikkhati; anāpatti, āvuso, āyasmato ajjukassā"ti. (147)

182 tena kho pana samayena bārāṇasiyaṃ āyasmato pilindavacchassa upaṭṭhākakulaṃ corehi upaddutaṃ hoti. dve ca dārakā nītā honti. atha kho āyasmā pilindavaccho te dārake iddhiyā ānetvā pāsāde ṭhapesi. manussā te dārake passitvā— "ayyassāyaṃ pilindavacchassa iddhānubhāvo"ti, āyasmante pilindavacche abhippasīdiṃsu. bhikkhū ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma āyasmā pilindavaccho corehi nīte dārake ānessatī"ti. bhagavato etamatthaṃ ārocesuṃ. "anāpatti, bhikkhave, iddhimassa iddhivisaye"ti. (148)

183 tena kho pana samayena dve bhikkhū sahāyakā honti—  paṇḍuko ca kapilo ca. eko gāmake viharati, eko kosambiyaṃ. atha kho tassa bhikkhuno gāmakā kosambiṃ gacchantassa antarāmagge nadiṃ tarantassa sūkarikānaṃ hatthato muttā medavaṭṭi pāde laggā hoti. so bhikkhu—  "sāmikānaṃ dassāmī"ti aggahesi. sāmikā taṃ bhikkhuṃ codesuṃ—  "assamaṇosi tvan"ti. taṃ uttiṇṇaṃ gopālikā passitvā etadavoca—  "ehi, bhante, methunaṃ dhammaṃ paṭisevā"ti. so—  "pakatiyāpāhaṃ assamaṇo"ti tassā methunaṃ dhammaṃ paṭisevitvā kosambiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. bhikkhū bhagavato etamatthaṃ ārocesuṃ. "anāpatti, bhikkhave, adinnādāne pārājikassa; āpatti methunadhammasamāyoge pārājikassā"ti. (149)

184 tena kho pana samayena sāgalāyaṃ āyasmato daḷhikassa saddhivihāriko bhikkhu anabhiratiyā pīḷito āpaṇikassa veṭhanaṃ avaharitvā āyasmantaṃ daḷhikaṃ etadavoca—  "assamaṇo ahaṃ, bhante, vibbhamissāmī"ti. "kiṃ tayā, āvuso, katan"ti? so tamatthaṃ ārocesi. āharāpetvā agghāpesi. taṃ agghāpentaṃ na pañcamāsake agghati. "anāpatti, āvuso, pārājikassā"ti. dhammakathaṃ akāsi. so bhikkhu abhiramatīti. (150)

185 dutiyapārājikaṃ samattaṃ.