Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Pācittiya 42: Not to dismiss a bhikkhu with whom one is on alms round.
- Translated from the Pali by I.B. Horner.
1. Bu-Pc.42, Bu-Pc.42.1, Bu-Pc.42.1.1, BD.2.351"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the venerable Upananda, the son of the Sakyans, spoke thus to a monk, who shared (his) brother’s cell:
"Come, your reverence, we will enter the village for alms-food." Without having had (alms-food) given to him, he dismissed him, saying: "Go away, your reverence. Neither talking nor sitting down with you comes to be a comfort for me; either talking or sitting down alone comes to be a comfort for me."
2Then that monk, when the meal-time was near, was not able to walk for alms, and returning he did not achieve participation in the meal; he became famished. Then that monk, having gone to the monastery, told this matter to the monks. Those who were modest monks … spread it about, saying: "How can the venerable Upananda, the son of the Sakyans, saying to a monk, ‘Come, your reverence, we will go into the village for alms-food,’ without having had (alms-food) given to him, dismiss him … ?" …
"Is it true, as is said, that you, Upananda, saying to a monk, ‘Come … ’ dismiss him? It is not, foolish man, for pleasing those who are not (yet) pleased … And thus, monks, this rule of training should be set forth:
3"Whatever monk, saying to a monk, ‘Come, your reverence, we will go into a village or little town for alms-food,’ either causing to be given or not causing to be given (alms-food) to him, should dismiss him, saying, ‘Go away, your reverence, neither talking nor sitting down with you comes to be a comfort for me; either
talking or sitting down alone comes to be a comfort for me’—if doing it for just this object, not for another, there is an offence of expiation."
4 Whatever means: … is monk to be understood in this case.
5Monk means: another monk.
6Come, your reverence, to a village or little town means: a village and a little town and a town, a village as well as little town.
7Causing to be given (alms-food) to him means: causing conjey or solid food or soft food to be given.
8Not causing to be given means: not causing anything to be given.
9Should dismiss means: if desiring to laugh, desiring to sport together with a woman, if desiring to sit down in private, if desiring to indulge in bad habits, he speaks thus: ‘Go away, your reverence, neither talking … sitting down alone comes to be a comfort for me,’ (and) dismisses him, there is an offence of wrong-doing. Dismissing him from sight or from hearing is an offence of wrong-doing. When he is dismissed, there is an offence of expiation.
If doing it for just this object, not for another means:
there comes to be no other object whatever (for which) to dismiss him.
10‒12 If he thinks that he is ordained when he is ordained, (and) dismisses him, there is an offence of expiation. If he is in doubt as to whether he is ordained … If he thinks that he is not ordained when he is ordained, (and) dismisses him, there is an offence of expiation. If he finds fault with another, there is an offence of wrong-doing. If he dismisses one who is not ordained, there is an offence of wrong-doing. If he finds fault with another, there is an offence of wrong-doing. If he thinks that he is ordained when he is not ordained there is an offence of wrong-doing. If he is in doubt as to whether he is not ordained, there is an offence of wrong-doing. If he thinks that he is not ordained when he is not ordained, there is an offence of wrong-doing.
13 There is no offence if he dismisses him, saying: ‘Together we will not both keep going’; if, seeing costly goods, he dismisses him, saying, ‘It will produce a state of greed’; if, seeing a woman, he dismisses him, saying, ‘She will produce dissatisfaction’; if he dismisses him, saying, ‘Take back conjey or solid food or soft food for one who is ill, or for one who is left behind, or for a guardian of the dwelling-place’; if, not desiring to indulge in bad habits, he dismisses him if it ought to be done; if he is mad, if he is the first wrong-doer.
1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena āyasmā upanando sakyaputto bhātuno saddhivihārikaṃ bhikkhuṃ etadavoca— "ehāvuso, gāmaṃ piṇḍāya pavisissāmā"ti. tassa adāpetvā uyyojesi— "gacchāvuso, na me tayā saddhiṃ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī"ti. atha kho so bhikkhu upakaṭṭhe kāle nāsakkhi piṇḍāya carituṃ, paṭikkamanepi bhattavissaggaṃ na sambhāvesi, chinnabhatto ahosi.
2 atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma āyasmā upanando sakyaputto bhikkhuṃ— ‘ehāvuso, gāmaṃ piṇḍāya pavisissāmā’ti tassa adāpetvā uyyojessatī"ti … pe … "saccaṃ kira tvaṃ, upananda, bhikkhuṃ— ‘ehāvuso, gāmaṃ piṇḍāya pavisissāmā’ti tassa adāpetvā uyyojesī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … kathañhi nāma tvaṃ, moghapurisa, bhikkhuṃ— "ehāvuso, gāmaṃ piṇḍāya pavisissāmā"ti tassa adāpetvā uyyojessasi. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
3 "yo pana bhikkhu bhikkhuṃ— ‘ehāvuso, gāmaṃ vā nigamaṃ vā piṇḍāya pavisissāmā’ti tassa dāpetvā vā adāpetvā vā uyyojeyya— ‘gacchāvuso, na me tayā saddhiṃ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī’ti, etadeva paccayaṃ karitvā anaññaṃ, pācittiyan"ti. (42:91)
4 yo panāti yo, yādiso … pe … bhikkhūti … pe … ayaṃ imasmiṃ atthe adhippeto bhikkhūti.
6 ehāvuso, gāmaṃ vā nigamaṃ vāti gāmopi nigamopi nagarampi, gāmo ceva nigamo ca.
7 tassa dāpetvāti yāguṃ vā bhattaṃ vā khādanīyaṃ vā bhojanīyaṃ vā dāpetvā.
8 adāpetvāti na kiñci dāpetvā.
9 uyyojeyyāti mātugāmena saddhiṃ hasitukāmo kīḷitukāmo raho nisīditukāmo anācāraṃ ācaritukāmo evaṃ vadeti— "gacchāvuso, na me tayā saddhiṃ kathā vā nisajjā vā phāsu hoti, ekakassa me kathā vā nisajjā vā phāsu hotī"ti uyyojeti, āpatti dukkaṭassa. dassanūpacāraṃ vā savanūpacāraṃ vā vijahantassa āpatti dukkaṭassa. vijahite, āpatti pācittiyassa.
10 etadeva paccayaṃ karitvā anaññanti na añño koci paccayo hoti uyyojetuṃ.
11 upasampanne upasampannasaññī uyyojeti, āpatti pācittiyassa. upasampanne vematiko uyyojeti, āpatti pācittiyassa. upasampanne anupasampannasaññī uyyojeti, āpatti pācittiyassa.
12 kalisāsanaṃ āropeti, āpatti dukkaṭassa. anupasampannaṃ uyyojeti, āpatti dukkaṭassa. kalisāsanaṃ āropeti, āpatti dukkaṭassa. anupasampanne upasampannasaññī, āpatti dukkaṭassa. anupasampanne vematiko, āpatti dukkaṭassa. anupasampanne anupasampannasaññī, āpatti dukkaṭassa.
13 anāpatti— "ubho ekato na yāpessāmā"ti uyyojeti, "mahagghaṃ bhaṇḍaṃ passitvā lobhadhammaṃ uppādessatī"ti uyyojeti, "mātugāmaṃ passitvā anabhiratiṃ uppādessatī"ti uyyojeti, "gilānassa vā ohiyyakassa vā vihārapālassa vā yāguṃ vā bhattaṃ vā khādanīyaṃ vā bhojanīyaṃ vā nīharā"ti uyyojeti, na anācāraṃ ācaritukāmo, sati karaṇīye uyyojeti, ummattakassa, ādikammikassāti.