… at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six monks having entered a village at the wrong time, having sat down in a hall, talked a variety of worldly talk, that is to say talk of kings, talk of thieves, talk of great ministers, talk of armies, talk of fears, talk of battles, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of scents, talk of relations, talk of vehicles, talk of villages, talk of little towns, talk of towns, talk of the country, talk of women, talk of strong drink, talk of streets, talk of wells, talk of those departed before, talk of diversity, speculation about the world, speculation about the sea, talk on becoming and not becoming thus or thus. People looked down upon, criticised, spread it about, saying:

"How can these recluses, sons of the Sakyans, having entered a village at the wrong time, having sat down in a hall, talk a variety of worldly talk, that is to say, talk of kings … talk on becoming and not becoming thus or thus? It is like householders who enjoy pleasures of the senses."

Monks heard these people who … spread it about. Those who were modest monks … spread it about, saying: "How can this group of six monks, having entered a village at the wrong time, … talk a variety of worldly talk, that is to say … talk of becoming and not becoming thus or thus?" …

"Is it true, as is said, that you, monks, having entered a village at the wrong time … talked a variety of worldly talk, that is to say … talk of becoming and not becoming thus or thus?"

"It is true, lord."

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

"How can you, foolish men, having entered a village at the wrong time, … talk a variety of worldly talk, that is to say … talk of becoming and not becoming thus or thus? It is not, foolish men, for pleasing those who are not (yet) pleased … And thus, monks, this rule of training should be set forth:

"Whatever monk should enter a village at the wrong time, 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 several monks, going to Sāvatthī through the Kosalan country, arrived at a certain village in the evening. People, having seen these monks, spoke thus: "Enter, honoured sirs." Then these monks, thinking, "It is forbidden by the lord to enter a village at the wrong time," being scrupulous, did not enter. Thieves robbed these monks. Then these monks, having arrived in Sāvatthī, told this matter to the monks. The monks 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, having asked (for permission), to enter a village at the wrong time. And thus, monks, this rule of training should be set forth:

"Whatever monk, not having asked (for permission), should enter a village at the wrong time, 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 a certain monk, going to Sāvatthī through the Kosalan country, arrived at a certain village in the evening. People, having seen that monk, spoke thus: "Enter, honoured sir." Then that monk, thinking, "It is forbidden by the lord to enter a village at the wrong time, not having asked (for permission)," being scrupulous, did not enter. Thieves robbed that monk. Then that monk, having arrived in Sāvatthī, told this matter to the monks. The monks 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, having asked (for permission) if a monk be there, to enter a village at the wrong time. And thus, monks, this rule of training should be set forth: Whatever monk, not having asked (for permission) if a monk be there, should enter a village at the wrong time, 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 a certain monk came to be bitten by a snake. A certain monk, thinking: "I will bring fire," went to a village. Then that monk, thinking, "It is forbidden by the lord, not having asked (for permission) if a monk be there, to enter a village at the wrong time," being scrupulous, did not enter. They 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, if there is some kind of urgent thing to be done, not having asked (for permission) if a monk be there, to enter a village at the wrong time. And thus, monks, this rule of training should be set forth:

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"Whatever monk, not having asked (for permission) if a monk be there, should enter a village at the wrong time, unless there is some kind of urgent thing to be done, there is an offence of expiation."

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

If a monk be there means: he becomes able to enter having asked (for permission).

If a monk be not there means: he does not become able to enter having asked (for permission).

The wrong time means: after noon has passed until sunrise.

Should enter a village means: if he passes beyond the enclosure of a village that is fenced in, there is an offence of expiation; if he enters the precincts of a village that is not fenced in, there is an offence of expiation.

Unless there is some kind of urgent thing to be done means: setting to one side some kind of urgent thing to be done.

If he thinks that it is the wrong time when it is the wrong time (and) not having asked (for permission) if a monk be there, enters a village unless there is some kind of urgent thing to be done, there is an offence of expiation. If he is in doubt as to whether it is the wrong time … If he thinks that it is the right time when it is the wrong time … offence of expiation. If he thinks that it is the wrong time when it is the right time, there is an offence of wrong-doing. If he is in doubt as to whether it is the right time, there is an offence of wrong-doing. If he thinks that it is the right time when it is the right time, there is no offence.

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There is no offence if there is some kind of urgent thing to be done; if a monk be there he enters having asked (for permission); if no monk being there he enters not having asked (for permission); if he is going into a village; if he is going to the nuns’ quarters; if he is going to the sleeping-place of adherents of other sects; if he is going on his way back; if the way is through a village; if there are accidents; if he is mad, if he is the first wrong-doer.

The Third

1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena chabbaggiyā bhikkhū vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathenti, seyyathidaṃ— rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. manussā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma samaṇā sakyaputtiyā vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathessanti, seyyathidaṃ—  rājakathaṃ corakathaṃ … pe …   itibhavābhavakathaṃ iti vā, seyyathāpi gihī kāmabhogino"ti.

2 assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma chabbaggiyā bhikkhū vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathessanti, seyyathidaṃ—  rājakathaṃ corakathaṃ … pe … itibhavābhavakathaṃ iti vā"ti … pe …   "saccaṃ kira tumhe, bhikkhave, vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathetha, seyyathidaṃ—  rājakathaṃ corakathaṃ … pe …   itibhavābhavakathaṃ iti vā"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe …   kathañhi nāma tumhe, moghapurisā, vikāle gāmaṃ pavisitvā sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathessatha, seyyathidaṃ—  rājakathaṃ corakathaṃ … pe … itibhavābhavakathaṃ iti vā. netaṃ, moghapurisā, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

3 "yo pana bhikkhu vikāle gāmaṃ paviseyya, pācittiyan"ti.

4 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

5 tena kho pana samayena sambahulā bhikkhū kosalesu janapade sāvatthiṃ gacchantā sāyaṃ aññataraṃ gāmaṃ upagacchiṃsu. manussā te bhikkhū passitvā etadavocuṃ— "pavisatha, bhante"ti. atha kho te bhikkhū—  "bhagavatā paṭikkhittaṃ vikāle gāmaṃ pavisitun"ti kukkuccāyantā na pavisiṃsu. corā te bhikkhū acchindiṃsu. atha kho te bhikkhū sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesuṃ. bhikkhū bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, āpucchā vikāle gāmaṃ pavisituṃ. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

6 "yo pana bhikkhu anāpucchā vikāle gāmaṃ paviseyya, pācittiyan"ti.

7 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

8 tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṃ gacchanto sāyaṃ aññataraṃ gāmaṃ upagacchi. manussā taṃ bhikkhuṃ passitvā etadavocuṃ— "pavisatha, bhante"ti. atha kho so bhikkhu—  "bhagavatā paṭikkhittaṃ anāpucchā vikāle gāmaṃ pavisitun"ti kukkuccāyanto na pāvisi. corā taṃ bhikkhuṃ acchindiṃsu. atha kho so bhikkhu sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. bhikkhū bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, santaṃ bhikkhuṃ āpucchā vikāle gāmaṃ pavisituṃ. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

9 "yo pana bhikkhu santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ paviseyya, pācittiyan"ti.

10 evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.

11 tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti. aññataro bhikkhu "aggiṃ āharissāmī"ti gāmaṃ gacchati. atha kho so bhikkhu—  "bhagavatā paṭikkhittaṃ santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ pavisitun"ti kukkuccāyanto na pāvisi … pe …   bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, tathārūpe accāyike karaṇīye santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ pavisituṃ. evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha— 

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12 "yo pana bhikkhu santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ paviseyya, aññatra tathārūpā accāyikā karaṇīyā, pācittiyan"ti. (85:134)

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

14 santo nāma bhikkhu sakkā hoti āpucchā pavisituṃ.

15 asanto nāma bhikkhu na sakkā hoti āpucchā pavisituṃ.

16 vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā.

17 gāmaṃ paviseyyāti parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassa. aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassa.

18 aññatra tathārūpā accāyikā karaṇīyāti ṭhapetvā tathārūpaṃ accāyikaṃ karaṇīyaṃ.

19 vikāle vikālasaññī santaṃ bhikkhuṃ anāpucchā gāmaṃ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa. vikāle vematiko santaṃ bhikkhuṃ anāpucchā gāmaṃ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa. vikāle kālasaññī santaṃ bhikkhuṃ anāpucchā gāmaṃ pavisati, aññatra tathārūpā accāyikā karaṇīyā, āpatti pācittiyassa.

20 kāle vikālasaññī, āpatti dukkaṭassa. kāle vematiko, āpatti dukkaṭassa. kāle kālasaññī, anāpatti.

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21 anāpatti—  tathārūpe accāyike karaṇīye, santaṃ bhikkhuṃ āpucchā pavisati, asantaṃ bhikkhuṃ anāpucchā pavisati, antarārāmaṃ gacchati, bhikkhunupassayaṃ gacchati, titthiyaseyyaṃ gacchati, paṭikkamanaṃ gacchati, gāmena maggo hoti, āpadāsu, ummattakassa, ādikammikassāti.

22 vikālagāmappavisanasikkhāpadaṃ niṭṭhitaṃ tatiyaṃ.