… at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time King Pasenadi of Kosala came to march out against an army. The group of six monks went to see the army fighting. Then King Pasenadi of Kosala saw the group of six monks coming from afar; on seeing them, sending for them, he spoke thus:

"Why do you, honoured sirs, come here?"

"Sire, we want to see your Majesty."

"What, honoured sirs, is the good of seeing me since it is the battle you delight in? Should not the lord be seen?"

People … spread it about, saying:

"How can these recluses, sons of the Sakyans, come to see an army fighting? For us it is not profitable and for us it is ill-gotten; such as we come with the army for the sake of livelihood, on account of child and wife."

Monks heard these people who … spread it about. Those who were modest monks … spread it about, saying:

"How can this group of six monks go to see an army fighting?"

They told this matter to the lord …

"Is it true, as is said, that you, monks, went to see an army fighting?"

"It is true, lord."

The enlightened one, the lord, rebuked them, saying:

"How can you, foolish men, go to see an army fighting? It is not, foolish men, for pleasing those who are not (yet) pleased … And thus, monks, this rule of training should be set forth:

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Whatever monk should go to see an army fighting, there is an offence of expiation."

And thus this rule of training for monks came to be laid down by the lord.

Now at that time the uncle of a certain monk became ill in the army. He sent a messenger to that monk, saying: "I am indeed ill in the army, let the revered sir come. I want the revered sir to come."

Then it occurred to that monk: "A rule of training laid down by the lord says: ‘There should be no going to see the army fighting,’ but my uncle is ill in the army. What line of conduct should be followed by me?" He told this matter to the lord. Then the lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

"I allow you, monks, to go to an army when there is sufficient reason for it. And thus, monks, this rule of training should be set forth:

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"Whatever monk should go to see an army fighting, unless there is sufficient reason for it, there is an offence of expiation."

Whatever means: … is monk to be understood in this case.

Army fighting means: having gone out from the village, it comes to be camped or marched forth. Army means elephants, horses, chariots, infantry. An elephant (has) twelve men, a horse (has) three men, a chariot (has) four men, the infantry (has) four men, hands on arrows.

If he goes to see, there is an offence of wrong-doing. Standing where he sees, there is an offence of expiation. If, having dismissed from sight, he sees again, there is an offence of expiation.

Unless there is sufficient reason for it means: setting aside a sufficient reason for it.

If he thinks that there is fighting when there is fighting, (and) goes to see, unless there is sufficient reason for it, there is an offence of expiation. If he is in doubt as to whether there is fighting … If he thinks that there is not fighting when there is fighting … offence of expiation. If he goes to see one or other, there is an offence of wrong-doing. Standing where he sees, there is an offence of wrong-doing. If having dismissed from sight, he sees again, there is an offence of wrong-doing. If he thinks that there is fighting when there is not fighting, there is an offence of wrong-doing. If he is in doubt as to whether there is not fighting, there is an offence of wrong-doing. If he thinks that there is not fighting when there is not fighting, there is no offence.

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There is no offence if, standing in the monastery, he sees; if it comes to a place where a monk is resting or to a place where he is sitting down or to a place where he is lying down; if he, going along the opposite road, sees it; if there is a sufficient reason for it; if there are accidents; if he is mad, if he is the first wrong-doer.

The Eighth

1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena rājā pasenadi kosalo senāya abbhuyyāto hoti. chabbaggiyā bhikkhū uyyuttaṃ senaṃ dassanāya agamaṃsu. addasā kho rājā pasenadi kosalo chabbaggiye bhikkhū dūratova āgacchante. disvāna pakkosāpetvā etadavoca—  "kissa tumhe, bhante, āgatatthā"ti? "mahārājānaṃ mayaṃ daṭṭhukāmā"ti. "kiṃ, bhante, maṃ diṭṭhena yuddhābhinandinaṃ; nanu bhagavā passitabbo"ti? manussā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma samaṇā sakyaputtiyā uyyuttaṃ senaṃ dassanāya āgacchissanti. amhākampi alābhā, amhākampi dulladdhaṃ, ye mayaṃ ājīvassa hetu puttadārassa kāraṇā senāya āgacchāmā"ti.

2 assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma chabbaggiyā bhikkhū uyyuttaṃ senaṃ dassanāya gacchissantī"ti … pe …   "saccaṃ kira tumhe, bhikkhave, uyyuttaṃ senaṃ dassanāya gacchathā"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe …   kathañhi nāma tumhe, moghapurisā, uyyuttaṃ senaṃ dassanāya gacchissatha. netaṃ, moghapurisā, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

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3 "yo pana bhikkhu uyyuttaṃ senaṃ dassanāya gaccheyya, pācittiyan"ti.

4 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

5 tena kho pana samayena aññatarassa bhikkhuno mātulo senāya gilāno hoti. so tassa bhikkhuno santike dūtaṃ pāhesi—  "ahañhi senāya gilāno. āgacchatu bhadanto. icchāmi bhadantassa āgatan"ti. atha kho tassa bhikkhuno etadahosi— "bhagavatā sikkhāpadaṃ paññattaṃ—  ‘na uyyuttaṃ senaṃ dassanāya gantabban’ti. ayañca me mātulo senāya gilāno. kathaṃ nu kho mayā paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesi. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, tathārūpappaccayā senāya gantuṃ. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

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6 "yo pana bhikkhu uyyuttaṃ senaṃ dassanāya gaccheyya, aññatra tathārūpappaccayā, pācittiyan"ti. (48:97)

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

8 uyyuttā nāma senā gāmato nikkhamitvā niviṭṭhā vā hoti payātā vā.

9 senā nāma hatthī assā rathā pattī. dvādasapuriso hatthī, tipuriso asso, catupuriso ratho, cattāro purisā sarahatthā patti. dassanāya gacchati, āpatti dukkaṭassa. yattha ṭhito passati, āpatti pācittiyassa. dassanūpacāraṃ vijahitvā punappunaṃ passati, āpatti pācittiyassa.

10 aññatra tathārūpappaccayāti ṭhapetvā tathārūpappaccayaṃ.

11 uyyutte uyyuttasaññī dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa. uyyutte vematiko dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa. uyyutte anuyyuttasaññī dassanāya gacchati, aññatra tathārūpappaccayā, āpatti pācittiyassa.

12 ekamekaṃ dassanāya gacchati, āpatti dukkaṭassa. yattha ṭhito passati, āpatti dukkaṭassa. dassanūpacāraṃ vijahitvā punappunaṃ passati, āpatti dukkaṭassa. anuyyutte uyyuttasaññī, āpatti dukkaṭassa. anuyyutte vematiko, āpatti dukkaṭassa. anuyyutte anuyyuttasaññī, anāpatti.

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13 anāpatti—  ārāme ṭhito passati, bhikkhussa ṭhitokāsaṃ vā nisinnokāsaṃ vā nipannokāsaṃ vā āgacchati, paṭipathaṃ gacchanto passati, tathārūpappaccayā, āpadāsu, ummattakassa, ādikammikassāti.

14 uyyuttasenāsikkhāpadaṃ niṭṭhitaṃ aṭṭhamaṃ.