Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Pācittiya 3: The Training Rule on Malicious Talebearing.
- Translated from the Pali by Brahmali Bhikkhu.
Origin story
1
At one time the Buddha, the Master, was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time some monks belonging to the group of six were engaging in malicious talebearing among monks who were quarrelling, arguing, and disputing. After hearing something on one side they reported it to the other side, and vice versa, in order to create division between them. In this way new quarrels were created and existing quarrels became worse.
The monks of few desires … complained and criticised them: “How can those monks belonging to the group of six engage in malicious talebearing among monks who are quarrelling, arguing, and disputing? And after hearing something on one side, how can they report it to the other side, and vice versa, in order to create division between them, and in this way create new quarrels and make existing quarrels worse?"
2 After criticising those monks in many ways, they informed the Master. … “Is it true, monks, that you are acting in this way?" “It’s true, Master." The Buddha, the Master, criticised them: “ … Foolish men, how can you engage in malicious talebearing among monks who are quarrelling, arguing, and disputing? And after hearing something on one side, how can you report it to the other side, and vice versa, in order to create division between them, and in this way create new quarrels and make existing quarrels worse? This will not give rise to confidence in those without it, nor increase the confidence of those who have it … And, monks, this training rule should be recited thus:
Final ruling
3 “If a monk engages in malicious talebearing, he commits an offence entailing confession."
Definitions
4 Malicious talebearing: there is in malicious talebearing in two ways: for one wanting to endear himself or for one aiming at division. He engages in malicious talebearing in ten ways: about caste, about name, about family, about work, about trade, about illnesses, about physical traits, about defilements, about offences, and by insulting.
Permutations
Permutations part 1
Definitions
5 Caste: there are two kinds of castes: low castes and high castes. Low castes: outcasts, bamboo workers, hunters, chariot-makers, waste-removers. These are called low castes. High castes: nobles and brahmans. These are called high castes.
6 Insults: there are two kinds of insults: low insults and high insults. Low insults: you are a camel, you are a ram, you are an ox, you are a donkey, you are an animal, you are bound for hell; you are not going to a good destination, you can only expect a bad destination; adding the disparaging endings ya or bha to someone’s name, or calling someone words for the male and female genitals. These are called low insults. High insults: you are wise, you are competent, you are intelligent, you are learned, you are a Dhamma-speaker; you are not going to a bad destination, you can only expect a good destination. These are called high insults.
Exposition
Direct abuse
7 If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is an outcast, he is a bamboo worker, he is a hunter, he is a chariot-maker, he is a waste-remover,’" then for every statement, he commits an offence entailing confession.
8 If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a noble, he is a brahman,’" then for every statement, he commits an offence entailing confession.
9 If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is an Avakaṇṇaka, he is a Javakaṇṇaka, he is a Dhaniṭṭhaka, he is a Saviṭṭhaka, he is a Kulavaḍḍhaka,’" then for every statement, he commits an offence entailing confession.
10If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a Buddharakkhita, he is a Dhammarakkhita, he is a Sangharakkhita,’" then for every statement, he commits an offence entailing confession.
11If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a Kosiya, he is a Bhāradvāja,’" then for every statement, he commits an offence entailing confession.
12If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a Gotama, he is a Moggallāna, he is a Kaccāna, he is a Vāsiṭṭha,’" then for every statement, he commits an offence entailing confession.
13If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a carpenter, he is a waste-remover,’" then for every statement, he commits an offence entailing confession.
14If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a farmer, he is a trader, he is a cattle-keeper,’" then for every statement, he commits an offence entailing confession.
15If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a reed-worker, he is a potter, he is a weaver, he is a leather-worker, he is a hairdresser,’" then for every statement, he commits an offence entailing confession.
16If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a calculator, he is an accountant, he is a scribe,’" then for every statement, he commits an offence entailing confession.
17If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He has eczema, he has boils, he is a leper, he has tuberculosis, he is an epileptic,’" then for every statement, he commits an offence entailing confession.
18If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a diabetic,’" then for every statement, he commits an offence entailing confession.
19If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is too tall, he is too short, he is too dark, he is too fair,’" then for every statement, he commits an offence entailing confession.
20If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is not too tall, he is not too short, he is not too dark, he is not too fair,’" then for every statement, he commits an offence entailing confession.
21If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is possessed by sense desire, he is possessed by anger, he is possessed by confusion,’" then for every statement, he commits an offence entailing confession.
22If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is without sense desire, he is without anger, he is without confusion,’" then for every statement, he commits an offence entailing confession.
23If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He has committed an offence entailing expulsion, he has committed an offence entailing suspension, he has committed a serious offence, he has committed an offence entailing confession, he has committed an offence entailing acknowledgement, he has committed an offence of bad conduct, he has committed an offence of bad speech,’" then for every statement, he commits an offence entailing confession.
24If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a stream-enterer,’" then for every statement, he commits an offence entailing confession.
25If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is a camel, he is a ram, he is an ox, he is a donkey, he is an animal, he is bound for hell; he is not going to a good destination, he can only expect a bad destination,’" then for every statement, he commits an offence entailing confession.
26If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says this about you: ‘He is wise, he is competent, he is intelligent, he is learned, he is a Dhamma-speaker; he is not going to a bad destination, he can only expect a good destination,’" then for every statement, he commits an offence entailing confession.
Indirect abuse
27If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘There are outcasts, bamboo workers, hunters, chariot-makers, waste-removers, right here,’ and he is not speaking about anyone else, he is speaking about you," then for every statement, he commits an offence of bad conduct.
28If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘There are nobles, brahmans, right here,’ and he is not speaking about anyone else, he is speaking about you," then for every statement, he commits an offence of bad conduct. …
29If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘There are wise ones, competent ones, intelligent ones, learned ones, Dhamma-speakers, right here; they are not going to a bad destination, they can only expect a good destination,’ and he is not speaking about anyone else, he is speaking about you," then for every statement, he commits an offence of bad conduct.
30If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘Perhaps these are outcasts, bamboo workers, hunters, chariot-makers, waste-removers,’ and he is not speaking about anyone else, he is speaking about you," then for every statement, he commits an offence of bad conduct.
31If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘Perhaps these are wise ones, competent ones, intelligent ones, learned ones, Dhamma-speakers,’ and he is not speaking about anyone else, he is speaking about you," then for every statement, he commits an offence of bad conduct.
32If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘We are not outcasts, bamboo workers, hunters, chariot-makers, waste-removers,’ and he is not speaking about anyone else, he is speaking about you," then for every statement, he commits an offence of bad conduct.
33If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing by saying to yet another who is fully ordained, “So-and-so says, ‘We are not wise ones, competent ones, intelligent ones, learned ones, Dhamma-speakers; we are not going to a bad destination, we can only expect a good destination,’ and he is not speaking about anyone else, he is speaking about you," then for every statement, he commits an offence of bad conduct.
Permutations part 2
34If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing to yet another who is fully ordained, then for every statement, he commits an offence entailing confession.
35If one who is fully ordained, after hearing it from another who is fully ordained, engages in malicious talebearing to yet another who is not fully ordained, then for every statement, he commits an offence of bad conduct.
36If one who is fully ordained, after hearing it from another who is not fully ordained, engages in malicious talebearing to yet another who is fully ordained, then for every statement, he commits an offence of bad conduct.
37If one who is fully ordained, after hearing it from another who is not fully ordained, engages in malicious talebearing to yet another who is not fully ordained, then for every statement, he commits an offence of bad conduct.
Non-offences
38There is no offence: if he is not wanting to endear himself; if he is not aiming at division; if he is insane; if he is the first offender.
39The third rule, the training rule on malicious talebearing, is finished.
1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena chabbaggiyā bhikkhū bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ pesuññaṃ upasaṃharanti; imassa sutvā amussa akkhāyanti, imassa bhedāya; amussa sutvā imassa akkhāyanti, amussa bhedāya. tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṃvattanti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma chabbaggiyā bhikkhū bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ pesuññaṃ upasaṃharissanti, imassa sutvā amussa akkhāyissanti, imassa bhedāya; amussa sutvā imassa akkhāyissanti, amussa bhedāya. tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṃvattantī"ti.
2 atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira tumhe, bhikkhave, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ pesuññaṃ upasaṃharatha, imassa sutvā amussa akkhāyatha, imassa bhedāya, amussa sutvā imassa akkhāyatha, amussa bhedāya? tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṃvattantī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma tumhe, moghapurisā, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ pesuññaṃ upasaṃharissatha. imassa sutvā amussa akkhāyissatha, imassa bhedāya. amussa sutvā imassa akkhāyissatha, amussa bhedāya. tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṃvattanti. netaṃ, moghapurisā, appasannānaṃ vā pasādāya. pasannānaṃ vā bhiyyobhāvāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
3 "bhikkhupesuññe pācittiyan"ti. (3:52)
4 pesuññaṃ nāma dvīhākārehi pesuññaṃ hoti— piyakamyassa vā bhedādhippāyassa vā. dasahākārehi pesuññaṃ upasaṃharati— jātitopi, nāmatopi, gottatopi, kammatopi, sippatopi, ābādhatopi, lingatopi, kilesatopi, āpattitopi, akkosatopi.
5 jāti nāma dve jātiyo— hīnā ca jāti ukkaṭṭhā ca jāti. hīnā nāma jāti— caṇḍālajāti venajāti nesādajāti rathakārajāti pukkusajāti. esā hīnā nāma jāti. ukkaṭṭhā nāma jāti— khattiyajāti brāhmaṇajāti. esā ukkaṭṭhā nāma jāti … pe … .
6 akkoso nāma dve akkosā— hīno ca akkoso ukkaṭṭho ca akkoso. hīno nāma akkoso— "oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosi; natthi tuyhaṃ sugati; duggatiyeva tuyhaṃ pāṭikankhā"ti, yakārena vā bhakārena vā kāṭakoṭacikāya vā. eso hīno nāma akkoso. ukkaṭṭho nāma akkoso— "paṇḍitosi, byattosi, medhāvīsi, bahussutosi, dhammakathikosi; natthi tuyhaṃ duggati; sugatiyeva tuyhaṃ pāṭikankhā"ti. eso ukkaṭṭho nāma akkoso.
7 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘caṇḍālo veno nesādo rathakāro pukkuso’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
8 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘khattiyo brāhmaṇo’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
9 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘avakaṇṇako javakaṇṇako dhaniṭṭhako saviṭṭhako kulavaḍḍhako’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
10 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘buddharakkhito dhammarakkhito saṇgharakkhito’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
11 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘kosiyo bhāradvājo’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
12 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘gotamo moggallāno kaccāno vāsiṭṭho’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
13 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘koṭṭhako pupphachaḍḍako’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
14 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘kassako vāṇijo gorakkho’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
15 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘naḷakāro kumbhakāro pesakāro cammakāro nahāpito’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
16 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘muddiko gaṇako lekhako’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
17 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘kuṭṭhiko gaṇḍiko kilāsiko sosiko apamāriko’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
18 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘madhumehiko’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
19 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘atidīgho atirasso atikaṇho accodāto’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
20 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘nātidīgho nātirasso nātikaṇho nāccodāto’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
21 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘rāgapariyuṭṭhito dosapariyuṭṭhito mohapariyuṭṭhito’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
22 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘vītarāgo vītadoso vītamoho’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
23 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘pārājikaṃ ajjhāpanno, saṇghādisesaṃ ajjhāpanno, thullaccayaṃ ajjhāpanno, pācittiyaṃ ajjhāpanno, pāṭidesanīyaṃ ajjhāpanno, dukkaṭaṃ ajjhāpanno, dubbhāsitaṃ ajjhāpanno’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
24 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘sotāpanno’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
25 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘oṭṭho meṇḍo goṇo gadrabho tiracchānagato nerayiko, natthi tassa sugati, duggatiyeva tassa pāṭikankhā’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
26 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo taṃ ‘paṇḍito byatto medhāvī bahussuto dhammakathiko, natthi tassa duggati, sugatiyeva tassa pāṭikankhā’ti bhaṇatī"ti. āpatti vācāya, vācāya pācittiyassa.
27 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo ‘santi idhekacce caṇḍālā venā nesādā rathakārā, pukkusā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī"ti. āpatti vācāya, vācāya dukkaṭassa.
28 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo ‘santi idhekacce khattiyā brāhmaṇā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī"ti. āpatti vācāya, vācāya dukkaṭassa … pe … .
29 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo ‘santi idhekacce paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthi tesaṃ duggati, sugatiyeva tesaṃ pāṭikankhā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī"ti. āpatti vācāya, vācāya dukkaṭassa.
30 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo ‘ye nūna caṇḍālā venā nesādā rathakārā pukkusā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī"ti. āpatti vācāya, vācāya dukkaṭassa.
31 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo ‘ye nūna paṇḍitā byattā medhāvī bahussutā dhammakathikā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī"ti. āpatti vācāya, vācāya dukkaṭassa.
32 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo ‘na mayaṃ caṇḍālā venā nesādā rathakārā pukkusā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī"ti. āpatti vācāya, vācāya dukkaṭassa.
33 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati— "itthannāmo ‘na mayaṃ paṇḍitā byattā medhāvī bahussutā dhammakathikā, natthamhākaṃ duggati, sugatiyeva amhākaṃ pāṭikankhā’ti bhaṇati, na so aññaṃ bhaṇati, taññeva bhaṇatī"ti. āpatti vācāya, vācāya dukkaṭassa.
34 upasampanno upasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati; āpatti vācāya, vācāya pācittiyassa.
35 upasampanno upasampannassa sutvā anupasampannassa pesuññaṃ upasaṃharati, āpatti dukkaṭassa.
36 upasampanno anupasampannassa sutvā upasampannassa pesuññaṃ upasaṃharati, āpatti dukkaṭassa.
37 upasampanno anupasampannassa sutvā anupasampannassa pesuññaṃ upasaṃharati, āpatti dukkaṭassa.
38 anāpatti— napiyakamyassa, nabhedādhippāyassa, ummattakassa, ādikammikassāti.