Vinaya Pitaka - Monastic Rules
Bhikkhu Vibhanga - Sanghādisesa 8: Falsely Accusing Another Bhikkhu of a Pārājika Offence
- Translated from the Pali by Bhikkhu Brahmali.
Origin story
1At one time the Buddha, the Master, was staying at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. At that time Venerable Dabba the Mallian had realised arahantship when he was seven years old. He had realised all there is to be realised by a disciple, and he had nothing further to do. Then, while he was in seclusion, he reflected on this and thought, "How might I be of service to the Sangha? Perhaps I could assign the lodgings for the Sangha and designate the meals?"
2In the evening Venerable Dabba the Mallian came out of seclusion and approached the Master. He paid homage to him, sat down to one side, and said: "Bhante, while I was in seclusion I reflected that I have attained all that can be attained by a disciple, and I was wondering how I might be of service to the Sangha. Bhante, I wish to assign lodgings for the Sangha and designate the meals."
"Well then, Dabba, please do so."
"Yes, Master."
3Then the Master spoke on the Dhamma and addressed the monks: "Monks, let the Sangha elect Dabba the Mallian as the assigner of lodgings and the designator of meals. And this is how he should be elected. First Dabba should be asked, and then an experienced and competent monk should inform the Sangha:
4‘Bhante, let the Sangha listen to me. If it seems appropriate to the Sangha, it should elect Venerable Dabba the Mallian as assigner of lodgings and as designator of meals. This is the motion.
5‘Bhante, let the Sangha listen to me. The Sangha elects Venerable Dabba the Mallian as assigner of lodgings and as designator of meals. Any monk who agrees to electing Venerable Dabba the Mallian as assigner of lodgings and as designator of meals should remain silent. Any monk who does not agree should say so.
6ʻThe Sangha has elected Venerable Dabba the Mallian as assigner of lodgings and as designator of meals. The Sangha approves and is therefore silent. I will remember it thus.’"
7Then Venerable Dabba assigned lodgings to the monks according to their character. He assigned lodgings in the same place to those monks who were sutta experts, thinking, "They will recite the suttas to each other." Likewise for the Vinaya experts, thinking, "They will investigate the Vinaya;" for the Dhamma teachers, thinking, "They will have a Dhamma discussion;" for he meditators, thinking, "They will not disturb each other;" for the gossips and the body builders, thinking, "In this way even these venerables will be happy."
When monks arrived at night, he would enter the fire element and assign lodgings with the help of that light. Monks would even arrive late on purpose, hoping to see the marvel of psychic power of Venerable Dabba the Mallian.
8They would approach Venerable Dabba and say: "Venerable Dabba, assign us a lodging."
"Where would you like to stay?"
They would intentionally suggest somewhere far away: "Please give us a lodging on Mount Vulture Peak, or at Robbers’ Cliff, or on Black Rock on the slope of Mount Isigili, or in the Sattapaṇṇi Cave on the slope of Mount Vebhāra, or in Cool Grove on the hill at the Snake’s Pool, or at Gomaṭa Gorge, or at Tinduka Gorge, or at Tapoda Gorge, or in Tapoda Park, or in Jīvaka’s Mango Grove, or in the deer park at Maddakucchi."
9Venerable Dabba the Mallian entered the fire element, and with his finger glowing, he walked in front of those monks. They followed closely behind him with the help of that light. He would then assign them lodgings: "This is the bed, this the bench, this the cushion, this the pillow, this the toilet, this the urinal, this the drinking water, this the water for other uses, this the walking stick, these are the Sangha’s agreements, this the time to enter, this the time to depart." Then Venerable Dabba the Mallian returned to the Bamboo Grove.
10At that time some monks who were followers of Mettiya and Bhummaja were newly ordained. They had little merit: they obtained inferior lodgings and meals. The people of Rājagaha wished to give specially prepared almsfood to the senior monks—ghee, oil, and special foods—but to the monks who were the followers of Mettiya and Bhummaja they gave ordinary food, broken rice accompanied by porridge. After the meal, when they had returned from almsround, they asked the senior monks: "What did you get at the refectory?"
Some said, "We got ghee, oil, and special foods."
But the monks who were followers of Mettiya and Bhummaja said, "We didn’t get anything, except ordinary food of broken rice and porridge."
11At that time a householder who offered nice food gave a regular meal to four monks. He made his offering in the refectory together with his wife and children. Some of them offered rice, others curries, others oil, and others special foods. On one occasion the meal to be given by this householder on the following day had been designated to some of the followers of Mettiya and Bhummaja. Just then that householder went to the monastery on some business. He approached Venerable Dabba the Mallian, paid homage to him, and sat down to one side. Venerable Dabba then instructed, inspired, and gladdened him with a Dhamma talk. After the talk, he asked Venerable Dabba, "Bhante, to whom is tomorrow’s meal in our house designated?"
"To the monks who are followers of Mettiya and Bhummaja."
The householder was disappointed, and he thought, "Why should bad monks eat in our house?" After returning to his house, he told a female slave: "For those who are coming for tomorrow’s meal, prepare seats on the porch and serve them broken rice and porridge."
"Yes, Sir."
12The monks who were followers of Mettiya and Bhummaja said to one another: "Yesterday we were designated a meal from the householder who offers nice food, and tomorrow he will serve us together with his wife and children. Some of them will offer us rice, others curry, others oil, and others special foods." And because they were excited, they did not sleep properly that night.
13Then, after dressing in the morning, those monks took their bowl and robe, and went to the house of that householder. When the female slave saw them coming, she prepared seats on the porch and said to them: "Please sit, bhantes."
The monks thought: "The meal must not be ready, since we are given seats on the porch."
She then brought them broken rice accompanied by porridge and said: "Eat, bhantes."
"But, sister, we have come for the regular meal."
"I know. But yesterday I was told by the householder to serve you in this way. Please eat."
Then those monks said to each other: "Yesterday this householder came to the monastery and spoke with Dabba the Mallian. Dabba must be responsible for this split between us and this householder." And because they were dejected, they did not eat as much as they would have liked. After the meal, they returned to the monastery, put their bowls and robes away, and sat on their haunches outside the monastery entrance, supported by their outer robe. They were silent and dismayed, their shoulders drooping and their heads down, glum and speechless.
14Just then the nun Mettiyā approached them and said: "I pay homage to you, sirs." But they did not respond. A second time and a third time she said the same thing, but they still did not respond.
"Have I done something wrong? Why donʼt you respond?"
"Itʼs because weʼve been badly treated by Dabba the Mallian, and youʼre not taking an interest."
"What can I do?"
"If you would like, you could make the Master expel Dabba the Mallian."
"What should I do? How am I able to do that?"
"Go to the Master and say, ‘Bhante, this is not proper or appropriate. There is fear, distress, and oppression in this district, where none of these should exist. From where one would expect security, there is insecurity. It is as if water is burning. Venerable Dabba the Mallian has raped me.’"
"Very well, sirs," and she approached the Master, paid homage to him, and stood to one side. She then repeated what she had been told to say.
15The Master then convened the Sangha and asked Venerable Dabba the Mallian: "Dabba, do you remember doing as the nun Mettiyā says?"
"Bhante, the Master knows about me."
A second and a third time the Master asked the same question and got the same response. He then said: "Dabba, the Dabbas do not give such evasive answers. If it was done by you, say so; if it was not done by you, then say that."
"Bhante, since I was born I do not recall having sexual intercourse even in a dream, much less when I was awake."
Then the Master addressed the monks: "Well then, monks, expel the nun Mettiyā, and call these monks to account." The Master then rose from his seat and entered his dwelling.
16When the monks had expelled the nun Mettiyā, the monks who were followers of Mettiya and Bhummaja said to them: "Do not expel the nun Mettiyā; she has done nothing wrong. She was urged on by us, because we were angry, displeased, and aiming to make Dabba leave the monastic life."
"But did you groundlessly accuse Venerable Dabba the Mallian of an offence entailing expulsion?"
"Yes."
The monks of few desires … complained and criticised them: "How can the monks who are followers of Mettiya and Bhummaja groundlessly accuse Venerable Dabba of an offence entailing expulsion?"
17They rebuked those monks in many ways and then informed the Master. He said: "Is it true, monks, that you groundlessly accused Dabba the Mallian of an offence entailing expulsion?"
"Itʼs true, Master."
The Buddha, the Master, rebuked them: " … Foolish men, how could you groundlessly accuse Dabba the Mallian of an offence entailing expulsion? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:
Final ruling
18"If a monk who is angry and displeased groundlessly accuses another monk of an offence entailing expulsion, aiming to make him leave the monastic life, and then after some time, whether he is questioned or not, it is clear that the issue is groundless, and he admits his anger, he commits an offence entailing suspension."
Definitions
19Bu-Ss.8.2">A: whoever … Monk: … The monk ordained by a complete Sangha through a procedure of one motion and three announcements, which is unchallengeable and fit to stand—this sort of monk is meant in this case.
20Another monk: a different monk.
21Angry: upset, dissatisfied, discontent, having ill-will, hostile.
22Displeased: because of that upset, that anger, that dissatisfaction, and that discontent, he is displeased.
23Groundlessly: not seen, not heard, not suspected.
24An offence entailing expulsion: one of the four.
25Accuses: charges or causes to be charged.
26Aiming to make him leave the monastic life: aiming to make him leave the state of a monk, leave the state of an ascetic, leave his virtue, leave the benefits of asceticism.
27And then after some time: the moment, the instant, the second after he has made the accusation.
28He is questioned: he is questioned about the grounds of his accusation.
29Not: he is not spoken to by anyone.
30Issue: there are four kinds of issues: issues due to disputes, issues due to accusations, issues due to offences, issues due to proceedings.
31And he admits his anger: what I said was empty, what I said was false, what I said was untruthful; I said it without knowing.
32He commits an offence entailing suspension … This is the name and designation of this class of offence. Therefore, too, it is said that he commits an offence entailing suspension.
Permutations
Permutations part 1
Doing the accusing oneself
33Although he has not seen it, he charges someone with having committed an offence entailing expulsion: "I have seen that you have committed an offence entailing expulsion. You are no longer an ascetic, not a son of the Sakyan; you are excluded from the uposatha ceremony, from the invitation ceremony, and from acts of the Sangha." For each statement, he commits an offence entailing suspension.
34Although he has not heard it, he charges someone with having committed an offence entailing expulsion: "I have heard that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
35Although he does not suspect it, he charges someone with having committed an offence entailing expulsion: "I suspect that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
36Although he has not seen it, he charges someone with having committed an offence entailing expulsion: "I have seen and I have heard that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
37Although he has not seen it, he charges someone with having committed an offence entailing expulsion: "I have seen and I suspect that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
38Although he has not seen it, he charges someone with having committed an offence entailing expulsion: "I have seen and I have heard and I suspect that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
39Although he has not heard it, he charges someone with having committed an offence entailing expulsion: "I have heard and I suspect … I have heard and I have seen … I have heard and I suspect and I have seen that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
40Although he does not suspect it, he charges someone with having committed an offence entailing expulsion: "I suspect and I have seen … I suspect and I have heard … I suspect and I have seen and I have heard that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
41He has seen that someone has committed an offence entailing expulsion, but he charges him thus: "I have heard that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
42He has seen that someone has committed an offence entailing expulsion, but he charges him thus: "I suspect … I have heard and I suspect that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
43He has heard that someone has committed an offence entailing expulsion, but he charges him thus: "I suspect … I have seen … I suspect and I have seen that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
44He suspects that someone has committing an offence entailing expulsion, but he charges him thus: "I have seen … I have heard … I have seen and I have heard that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
45He has seen someone committing an offence entailing expulsion, but he has doubts about what he has seen, he is not sure about what he has seen, he does not remember what he has seen, he is confused about what he has seen … he has doubts about what he has heard, he is not sure about what he has heard, he does not remember what he has heard, he is confused about what he has heard … he has doubts about what he suspects, he is not sure about what he suspects, he does not remember what he suspects, he is confused about what he suspects. If he then charges him thus: "I suspect and I have seen … I suspect and I have heard … I suspect and I have seen and I have heard that you have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
Getting someone else to do the accusing
46Although he has not seen it, he has someone charged for having committed an offence entailing expulsion: "You have been seen. You have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
47Although he has not heard it … Although he does not suspect it, he has someone charged for having committed an offence entailing expulsion: "You have been seen. You have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
48Although he has not seen it, he has someone charged for having committed an offence entailing expulsion: "You have been seen and you have been heard … You have been seen and you are suspected … You have been seen and you have been heard and you are suspected. You have committed an offence entailing expulsion … " … Although he has not heard it, he has someone charged for having committed an offence entailing expulsion … Although he does not suspect it, he has someone charged for having committed an offence entailing expulsion: "You are suspected and you have been seen … You are suspected and you have been heard … You are suspected and you have been seen and you have been heard. You have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
49He has seen that someone has committed an offence entailing expulsion, but he has him charged thus: "You have been heard … " … but he has him charged thus: "You are suspected … " … but he has him charged thus: "You have been heard and you are suspected. You have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
50He has heard that someone has committed … He suspects that someone has committed an offence entailing expulsion, but he has him charged thus: "You have been seen … " … but he has him charged thus: "You have been heard … " … but he has him charged thus: "You have been seen and you have been heard. You have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
51He has seen that someone has committed an offence entailing expulsion, but he has doubts about what he has seen, he is not sure about what he has seen, he does not remember what he has seen, he is confused about what he has seen … he has doubts about what he has heard, he is not sure about what he has heard, he does not remember what he has heard, he is confused about what he has heard … he has doubts about what he suspects, he is not sure about what he suspects, he does not remember what he suspects, he is confused about what he suspects. If he then has him charged thus: "You are suspected and you have been seen … " … he is confused about what he suspects. If he then has him charged thus: "You are suspected and you have been heard … " … he is confused about what he suspects. If he then has him charged thus: "You are suspected and you have been seen and you have been heard. You have committed an offence entailing expulsion. You are no longer … " For each statement, he commits an offence entailing suspension.
Permutations part 2
Summary
52Someone is impure, but one thinks he is pure; someone is pure, but one thinks he is impure; someone is impure and one thinks he is impure; someone is pure and one thinks he is pure.
Exposition
Impure but seen as pure
53An impure person has committed an offence entailing expulsion. If one thinks he is pure, but then, without having obtained his consent, speaks with the aim of making him leave the monastic life, one commits one offence entailing suspension and one offence of bad conduct.
54An impure person has committed an offence entailing expulsion. If one thinks he is pure, and then, having obtained his consent, speaks with the aim of making him leave the monastic life, one commits an offence entailing suspension.
55An impure person has committed an offence entailing expulsion. If one thinks he is pure, and then, without having obtained his consent, speaks with the aim of abusing him, one commits one offence (entailing confession) for abusive speech and one offence of bad conduct.
56An impure person has committed an offence entailing expulsion. If one thinks he is pure, and then, having obtained his consent, speaks with the aim of abusing him, one commits an offence (entailing confession) for abusive speech.
Pure but seen as impure
57A pure person has not committed an offence entailing expulsion. If one thinks he is impure, and then, without having obtained his consent, speaks with the aim of making him leave the monastic life, one commits an offence of bad conduct.
58A pure person has not committed an offence entailing expulsion. If one thinks he is impure, but then, having obtained his consent, speaks with the aim of making him leave the monastic life, there is no offence.
59A pure person has not committed an offence entailing expulsion. If one thinks he is impure, but then, without having obtained his consent, speaks with the aim of abusing him, one commits one offence (entailing confession) for abusive speech and one offence of bad conduct.
60A pure person has not committed an offence entailing expulsion. If one thinks he is impure, but then, having obtained his consent, speaks with the aim of abusing him, one commits an offence (entailing confession) for abusive speech.
Impure and seen as impure
61An impure person has committed an offence entailing expulsion. If one thinks he is impure, but then, without having obtained his consent, speaks with the aim of making him leave the monastic life, one commits an offence of bad conduct.
62An impure person has committed an offence entailing expulsion. If one thinks he is impure, and then, having obtained his consent, speaks with the aim of making him leave the monastic life, there is no offence.
63An impure person has committed an offence entailing expulsion. If one thinks he is impure, and then, without having obtained his consent, speaks with the aim of abusing him, one commits one offence (entailing confession) for abusive speech and one offence of bad conduct.
64An impure person has committed an offence entailing expulsion. If one thinks he is impure, and then, having obtained his consent, speaks with the aim of abusing him, one commits an offence (entailing confession) for abusive speech.
Pure and seen as pure
65A pure person has not committed an offence entailing expulsion. If one thinks he is pure, and then, without having obtained his consent, speaks with the aim of making him leave the monastic life, one commits one offence entailing suspension and one offence of bad conduct.
66A pure person has not committed an offence entailing expulsion. If one thinks he is pure, but then, having obtained his consent, speaks with the aim of making him leave the monastic life, one commits an offence entailing suspension.
67A pure person has not committed an offence entailing expulsion. If one thinks he is pure, but then, without having obtained his consent, speaks with the aim of abusing him, one commits one offence (entailing confession) for abusive speech and one offence of bad conduct.
68A pure person has not committed an offence entailing expulsion. If one thinks he is pure, but then, having obtained his consent, speaks with the aim of abusing him, one commits an offence (entailing confession) for abusive speech.
Non-offences
69There is no offence: if he thinks a pure person is impure; if he thinks an impure person is impure; if he is insane; if he is the first offender.
1 tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṃ sacchikataṃ hoti. yaṃ kiñci sāvakena pattabbaṃ sabbaṃ tena anuppattaṃ hoti. natthi cassa kiñci uttari karaṇīyaṃ, katassa vā paticayo. atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi— "mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ. yaṃ kiñci sāvakena pattabbaṃ sabbaṃ mayā anuppattaṃ. natthi ca me kiñci uttari karaṇīyaṃ, katassa vā paticayo. kiṃ nu kho ahaṃ sanghassa veyyāvaccaṃ kareyyan"ti?
2 atha kho āyasmato dabbassa mallaputtassa etadahosi— "yannūnāhaṃ sanghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyyan"ti. atha kho āyasmā dabbo mallaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasankami; upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā dabbo mallaputto bhagavantaṃ etadavoca— "idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ, yaṃ kiñci sāvakena pattabbaṃ, sabbaṃ mayā anupattaṃ, natthi ca me kiñci uttari karaṇīyaṃ, katassa vā paticayo, kiṃ nu kho ahaṃ sanghassa veyyāvaccaṃ kareyyanti. tassa mayhaṃ, bhante, etadahosi— ‘yannūnāhaṃ sanghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyyan’ti. icchāmahaṃ, bhante, sanghassa senāsanañca paññapetuṃ bhattāni ca uddisitun"ti. "sādhu sādhu, dabba. tena hi tvaṃ, dabba, sanghassa senāsanañca paññapehi bhattāni ca uddisā"ti. "evaṃ, bhante"ti kho āyasmā dabbo mallaputto bhagavato paccassosi.
3 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi— "tena hi, bhikkhave, sangho dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannatu. evañca pana, bhikkhave, sammannitabbo. paṭhamaṃ dabbo mallaputto yācitabbo. yācitvā byattena bhikkhunā paṭibalena sangho ñāpetabbo—
4 ‘suṇātu me, bhante, sangho. yadi sanghassa pattakallaṃ sangho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammanneyya. esā ñatti.
5 suṇātu me, bhante, sangho. sangho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannati. yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
6 sammato saṇghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. khamati sanghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.
7 sammato ca panāyasmā dabbo mallaputto sabhāgānaṃ bhikkhūnaṃ ekajjhaṃ senāsanaṃ paññapeti. ye te bhikkhū suttantikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti— "te aññamaññaṃ suttantaṃ sangāyissantī"ti. ye te bhikkhū vinayadharā tesaṃ ekajjhaṃ senāsanaṃ paññapeti— "te aññamaññaṃ vinayaṃ vinicchinissantī"ti. ye te bhikkhū dhammakathikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti— "te aññamaññaṃ dhammaṃ sākacchissantī"ti. ye te bhikkhū jhāyino tesaṃ ekajjhaṃ senāsanaṃ paññapeti— "te aññamaññaṃ na byābādhissantī"ti. ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṃ senāsanaṃ paññapeti— "imāyapime āyasmanto ratiyā acchissantī"ti. yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṃ samāpajjitvā teneva ālokena senāsanaṃ paññapeti. apisu bhikkhū sañcicca vikāle āgacchanti— "mayaṃ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṃ passissāmā"ti.
8 te āyasmantaṃ dabbaṃ mallaputtaṃ upasankamitvā evaṃ vadanti— "amhākaṃ, āvuso dabba, senāsanaṃ paññapehī"ti. te āyasmā dabbo mallaputto evaṃ vadeti— "katthāyasmantā icchanti, kattha paññapemī"ti? te sañcicca dūre apadisanti— "amhākaṃ, āvuso dabba, gijjhakūṭe pabbate senāsanaṃ paññapehi. amhākaṃ, āvuso, corapapāte senāsanaṃ paññapehi. amhākaṃ, āvuso, isigilipasse kāḷasilāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, vebhārapasse sattapaṇṇiguhāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṃ paññapehi. amhākaṃ, āvuso, gotamakakandarāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, tindukakandarāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, tapodakandarāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, tapodārāme senāsanaṃ paññapehi. amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññapehi. amhākaṃ, āvuso, maddakucchismiṃ migadāye senāsanaṃ paññapehī"ti.
9 tesaṃ āyasmā dabbo mallaputto tejodhātuṃ samāpajjitvā anguliyā jalamānāya purato purato gacchati. tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapeti— "ayaṃ mañco, idaṃ pīṭhaṃ, ayaṃ bhisi, idaṃ bibbohanaṃ, idaṃ vaccaṭṭhānaṃ, idaṃ passāvaṭṭhānaṃ, idaṃ pānīyaṃ, idaṃ paribhojanīyaṃ, ayaṃ kattaradaṇḍo, idaṃ sanghassa katikasaṇṭhānaṃ, imaṃ kālaṃ pavisitabbaṃ, imaṃ kālaṃ nikkhamitabban"ti. tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapetvā punadeva veḷuvanaṃ paccāgacchati.
10 tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. yāni sanghassa lāmakāni senāsanāni tāni tesaṃ pāpuṇanti lāmakāni ca bhattāni. tena kho pana samayena rājagahe manussā icchanti therānaṃ bhikkhūnaṃ abhisankhārikaṃ piṇḍapātaṃ dātuṃ sappimpi telampi uttaribhangampi. mettiyabhūmajakānaṃ pana bhikkhūnaṃ pākatikaṃ denti yathārandhaṃ kaṇājakaṃ bilangadutiyaṃ. te pacchābhattaṃ piṇḍapātapaṭikkantā there bhikkhū pucchanti— "tumhākaṃ, āvuso, bhattagge kiṃ ahosi? tumhākaṃ, āvuso, bhattagge kiṃ ahosī"ti? ekacce therā evaṃ vadanti— "amhākaṃ, āvuso, sappi ahosi telaṃ ahosi uttaribhangaṃ ahosī"ti. mettiyabhūmajakā pana bhikkhū evaṃ vadanti— "amhākaṃ, āvuso, na kiñci ahosi, pākatikaṃ yathārandhaṃ kaṇājakaṃ bilangadutiyan"ti.
11 tena kho pana samayena kalyāṇabhattiko gahapati sanghassa catukkabhattaṃ deti niccabhattaṃ. so bhattagge saputtadāro upatiṭṭhitvā parivisati. aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhangena pucchanti. tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṃ svātanāya mettiyabhūmajakānaṃ bhikkhūnaṃ uddiṭṭhaṃ hoti. atha kho kalyāṇabhattiko gahapati ārāmaṃ agamāsi kenacideva karaṇīyena. so yenāyasmā dabbo mallaputto tenupasankami; upasankamitvā āyasmantaṃ dabbaṃ mallaputtaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho kalyāṇabhattikaṃ gahapatiṃ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca— "kassa, bhante, amhākaṃ ghare svātanāya bhattaṃ uddiṭṭhan"ti? "mettiyabhūmajakānaṃ kho, gahapati, bhikkhūnaṃ tumhākaṃ ghare svātanāya bhattaṃ uddiṭṭhan"ti. atha kho kalyāṇabhattiko gahapati anattamano ahosi— "kathañhi nāma pāpabhikkhū amhākaṃ ghare bhuñjissantī"ti. gharaṃ gantvā dāsiṃ āṇāpesi— "ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilangadutiyena parivisā"ti. "evaṃ, ayyā"ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.
12 atha kho mettiyabhūmajakā bhikkhū— "hiyyo kho, āvuso, amhākaṃ kalyāṇabhattikassa gahapatino bhattaṃ uddiṭṭhaṃ, sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhangena pucchissantī"ti. te teneva somanassena na cittarūpaṃ rattiyā supiṃsu.
13 atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya yena kalyāṇabhattikassa gahapatino nivesanaṃ tenupasankamiṃsu. addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante. disvāna koṭṭhake āsanaṃ paññapetvā mettiyabhūmajake bhikkhū etadavoca— "nisīdatha, bhante"ti. atha kho mettiyabhūmajakānaṃ bhikkhūnaṃ etadahosi— "nissaṃsayaṃ kho na tāva bhattaṃ siddhaṃ bhavissati. yathā mayaṃ koṭṭhake nisīdeyyāmā"ti. atha kho sā dāsī kaṇājakena bilangadutiyena upagacchi— "bhuñjatha, bhante"ti. "mayaṃ kho, bhagini, niccabhattikā"ti. "jānāmi, ayyā, niccabhattikāti. api cāhaṃ hiyyova gahapatinā āṇattā— ‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilangadutiyena parivisā’ti. bhuñjatha, bhante"ti. atha kho mettiyabhūmajakā bhikkhū— "hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṃ agamāsi dabbassa mallaputtassa santike. nissaṃsayaṃ kho mayaṃ dabbena mallaputtena gahapatino antare paribhinnā"ti. te teneva domanassena na cittarūpaṃ bhuñjiṃsu. atha kho mettiyabhūmajakā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā ārāmaṃ gantvā pattacīvaraṃ paṭisāmetvā bahārāmakoṭṭhake sanghāṭipallatthikāya nisīdiṃsu tuṇhībhūtā mankubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.
14 atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasankami; upasankamitvā mettiyabhūmajake bhikkhū etadavoca— "vandāmi, ayyā"ti. evaṃ vutte, mettiyabhūmajakā bhikkhū nālapiṃsu. dutiyampi kho … pe … tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca— "vandāmi, ayyā"ti. tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṃsu. "kyāhaṃ ayyānaṃ aparajjhāmi? kissa maṃ ayyā nālapantī"ti? "tathā hi pana tvaṃ, bhagini, amhe dabbena mallaputtena viheṭhīyamāne ajjhupekkhasī"ti? "kyāhaṃ, ayyā, karomī"ti? "sace kho tvaṃ, bhagini, iccheyyāsi ajjeva bhagavā dabbaṃ mallaputtaṃ nāsāpeyyā"ti. "kyāhaṃ, ayyā, karomi, kiṃ mayā sakkā kātun"ti? "ehi tvaṃ, bhagini, yena bhagavā tenupasankama; upasankamitvā bhagavantaṃ evaṃ vadehi— ‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ. yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā. yato nivātaṃ tato savātaṃ. udakaṃ maññe ādittaṃ. ayyenamhi dabbena mallaputtena dūsitā’"ti. "evaṃ, ayyā"ti kho mettiyā bhikkhunī mettiyabhūmajakānaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasankami; upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho sā mettiyā bhikkhunī bhagavantaṃ etadavoca— "idaṃ, bhante, nacchannaṃ nappatirūpaṃ. yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā. yato nivātaṃ tato savātaṃ. udakaṃ maññe ādittaṃ. ayyenamhi dabbena mallaputtena dūsitā"ti.
15 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusanghaṃ sannipātāpetvā āyasmantaṃ dabbaṃ mallaputtaṃ paṭipucchi— "sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā"ti? "yathā maṃ, bhante, bhagavā jānātī"ti. dutiyampi kho bhagavā … pe … tatiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca— "sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā"ti? "yathā maṃ, bhante, bhagavā jānātī"ti. "na kho, dabba, dabbā evaṃ nibbeṭhenti. sace tayā kataṃ katanti vadehi, sace tayā akataṃ akatanti vadehī"ti. "yato ahaṃ, bhante, jāto nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitā, pageva jāgaro"ti. atha kho bhagavā bhikkhū āmantesi— "tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsetha. ime ca bhikkhū anuyuñjathā"ti. idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.
16 atha kho te bhikkhū mettiyaṃ bhikkhuniṃ nāsesuṃ. atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṃ— "māvuso, mettiyaṃ bhikkhuniṃ nāsetha. na sā kiñci aparajjhati. amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī"ti. "kiṃ pana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsethā"ti? "evamāvuso"ti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsessantī"ti.
17 atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira tumhe, bhikkhave, dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsethā"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe … "kathañhi nāma tumhe, moghapurisā, dabbaṃ mallaputtaṃ amūlakena pārājikena dhammena anuddhaṃsessatha. netaṃ, moghapurisā, appasannānaṃ vā pasādāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—
18 "yo pana bhikkhu bhikkhuṃ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṃseyya— ‘appeva nāma naṃ imamhā brahmacariyā cāveyyan’ti, tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṃ adhikaraṇaṃ hoti bhikkhu ca dosaṃ patiṭṭhāti, sanghādiseso"ti. (8:12)
19 yo panāti yo yādiso … pe … bhikkhūti … pe … ayaṃ imasmiṃ atthe adhippeto bhikkhūti.
21 duṭṭho dosoti kupito anattamano anabhiraddho āhatacitto khilajāto.
22 appatītoti tena ca kopena tena ca dosena tāya ca anattamanatāya tāya ca anabhiraddhiyā appatīto hoti.
23 amūlakaṃ nāma adiṭṭhaṃ asutaṃ aparisankitaṃ.
24 pārājikena dhammenāti catunnaṃ aññatarena.
25 anuddhaṃseyyāti codeti vā codāpeti vā.
26 appeva nāma naṃ imamhā brahmacariyā cāveyyanti bhikkhubhāvā cāveyyaṃ, samaṇadhammā cāveyyaṃ, sīlakkhandhā cāveyyaṃ, tapoguṇā cāveyyaṃ.
27 tato aparena samayenāti yasmiṃ khaṇe anuddhaṃsito hoti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatte.
28 samanuggāhīyamānoti yena vatthunā anuddhaṃsito hoti tasmiṃ vatthusmiṃ samanuggāhīyamāno.
29 asamanuggāhīyamānoti na kenaci vuccamāno.
30 adhikaraṇaṃ nāma cattāri adhikaraṇāni— vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ.
31 bhikkhu ca dosaṃ patiṭṭhātīti tucchakaṃ mayā bhaṇitaṃ, musā mayā bhaṇitaṃ, abhūtaṃ mayā bhaṇitaṃ, ajānantena mayā bhaṇitaṃ.
32 sanghādisesoti … pe … tenapi vuccati sanghādisesoti.
33 adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codeti— "diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṇghakammaṃ vā"ti, āpatti vācāya, vācāya sanghādisesassa.
34 asutassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codeti— "suto mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṇghakammaṃ vā"ti, āpatti vācāya, vācāya sanghādisesassa.
35 aparisankitassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codeti— "parisankito mayā, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṇghakammaṃ vā"ti, āpatti vācāya, vācāya sanghādisesassa.
36 adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codeti— "diṭṭho mayā suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
37 adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codeti— "diṭṭho mayā parisankito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
38 adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codeti— "diṭṭho mayā suto ca parisankito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
39 asutassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codeti— "suto mayā parisankito ca … pe … suto mayā diṭṭho ca … pe … suto mayā parisankito ca diṭṭho ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
40 aparisankitassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codeti— "parisankito mayā diṭṭho ca … pe … parisankito mayā suto ca … pe … parisankito mayā diṭṭho ca suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
41 diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codeti— "suto mayā pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
42 diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codeti— "parisankito mayā, pārājikaṃ dhammaṃ ajjhāpannosi … pe … suto mayā parisankito ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
43 sutassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codeti— "parisankito mayā, pārājikaṃ dhammaṃ ajjhāpannosi … pe … diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi … pe … parisankito mayā diṭṭho ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
44 parisankitassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codeti— "diṭṭho mayā, pārājikaṃ dhammaṃ ajjhāpannosi … pe … suto mayā, pārājikaṃ dhammaṃ ajjhāpannosi … pe … diṭṭho mayā suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi … pe … āpatti vācāya, vācāya sanghādisesassa.
45 diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. diṭṭhe vematiko diṭṭhaṃ no kappeti diṭṭhaṃ nassarati diṭṭhaṃ pamuṭṭho hoti … pe … sute vematiko sutaṃ no kappeti sutaṃ nassarati sutaṃ pamuṭṭho hoti … pe … parisankite vematiko parisankitaṃ no kappeti parisankitaṃ nassarati parisankitaṃ pamuṭṭho hoti. tañce codeti— "parisankito mayā diṭṭho ca … pe … parisankito mayā suto ca … pe … parisankito mayā diṭṭho ca suto ca, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṇghakammaṃ vā"ti, āpatti vācāya, vācāya sanghādisesassa.
46 adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codāpeti— "diṭṭhosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṇghakammaṃ vā"ti, āpatti vācāya, vācāya sanghādisesassa.
47 asutassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti … pe … aparisankitassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codāpeti— "parisankitosi, pārājikaṃ dhammaṃ ajjhāpannosi … pe … āpatti vācāya, vācāya sanghādisesassa.
48 adiṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codāpeti— "diṭṭhosi sutosi … pe … diṭṭhosi parisankitosi … pe … diṭṭhosi sutosi parisankitosi, pārājikaṃ dhammaṃ ajjhāpannosi … pe … asutassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti … pe … aparisankitassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codāpeti— "parisankitosi, diṭṭhosi … pe … parisankitosi, sutosi … pe … parisankitosi, diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
49 diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. tañce codāpeti— "sutosi … pe … tañce codāpeti— "parisankitosi … pe … tañce codāpeti— "sutosi, parisankitosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
50 sutassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti … pe … parisankitassa hoti— "pārājikaṃ dhammaṃ ajjhāpanno"ti. tañce codāpeti— "diṭṭhosi … pe … tañce codāpeti— "sutosi … pe … tañce codāpeti— "diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi … pe … āpatti vācāya, vācāya sanghādisesassa.
51 diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto. diṭṭhe vematiko diṭṭhaṃ no kappeti diṭṭhaṃ nassarati diṭṭhaṃ pamuṭṭho hoti … pe … sute vematiko sutaṃ no kappeti sutaṃ nassarati sutaṃ pamuṭṭho hoti … pe … parisankite vematiko parisankitaṃ no kappeti parisankitaṃ nassarati parisankitaṃ pamuṭṭho hoti. tañce codāpeti— "parisankitosi, diṭṭhosi … pe … parisankitaṃ pamuṭṭho hoti, tañce codāpeti— "parisankitosi sutosi … pe … parisankitaṃ pamuṭṭho hoti, tañce codāpeti— "parisankitosi, diṭṭhosi, sutosi, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosi, natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṇghakammaṃ vā"ti, āpatti vācāya, vācāya sanghādisesassa.
52 asuddhe suddhadiṭṭhi, suddhe asuddhadiṭṭhi, asuddhe asuddhadiṭṭhi, suddhe suddhadiṭṭhi.
53 asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti sanghādisesena dukkaṭassa.
54 asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti sanghādisesassa.
55 asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.
56 asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.
57 suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.
58 suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, anāpatti.
59 suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.
60 suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.
61 asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.
62 asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, anāpatti.
63 asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.
64 asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno. tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.
65 suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti sanghādisesena dukkaṭassa.
66 suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti sanghādisesassa.
67 suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno. tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.
68 suddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.
69 anāpatti— suddhe asuddhadiṭṭhissa, asuddhe asuddhadiṭṭhissa, ummattakassa, ādikammikassāti.