Yā pana bhikkhunī ussayavādikā vihareyya gahapatinā vā gahapatiputtena vā dāsena vā kammakārena vā antamaso samaṇaparibbājakenāpi, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ. If a nun takes legal action against a householder or a householder’s offspring or a slave or a worker or even toward a monastic or a wanderer, then that nun has committed an immediate offense entailing sending away and suspension. “buddhaṁ paccācikkhāmi dhammaṁ paccācikkhāmi, saṅghaṁ paccācikkhāmi, sikkhaṁ paccācikkhāmi, kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī”ti. I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them,’ “māyye kupitā anattamanā evaṁ avaca ‘buddhaṁ paccācikkhāmi, dhammaṁ paccācikkhāmi, saṅghaṁ paccācikkhāmi, sikkhaṁ paccācikkhāmi, kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī’ti, abhiramāyye, svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti, ‘Venerable, don’t say such things in anger, I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.’ Take delight, Venerable; the Teaching is well proclaimed. Practice the spiritual life for the complete ending of suffering.’ Yā pana bhikkhunī agārikassa vā paribbājakassa vā paribbājikāya vā samaṇacīvaraṁ dadeyya, pācittiyaṁ. If a nun gives a monastic robe to a householder or a male wanderer or a female wanderer, she commits an offense entailing confession. Tatthāyaṁ samayo, gilānasamayo, cīvaradānasamayo , cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo, ayaṁ tattha samayo. These are the appropriate occasions: she is sick; it is the robe-giving season; it is a time of making robes; she is traveling; she is on a boat; it is a big occasion; it is a meal given by a monastic. Samaṇuddesāpi ce evaṁ vadeyya: Also if a novice nun says, Sā samaṇuddesā bhikkhunīhi evamassa vacanīyā: then the nuns should correct her like this: “māyye, samaṇuddese evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, ‘No, Venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. anekapariyāyenāyye, samaṇuddese antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā”ti. In many discourses the Buddha has declared the obstructive things to be obstructive and how they obstruct one who indulges in them.’ Evañca sā samaṇuddesā bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā samaṇuddesā bhikkhunīhi evamassa vacanīyā: If that novice nun continues as before, she should be told: “ajjatagge te, ayye, samaṇuddese na ceva so bhagavā satthā apadisitabbo, ‘From today on you may not refer to the Buddha as your teacher. yampi caññā samaṇuddesā labhanti bhikkhunīhi saddhiṁ dirattatirattaṁ sahaseyyaṁ, sāpi te natthi, And you can no longer share a sleeping place with the nuns for two or three nights, as can other novice nuns. Yā pana bhikkhunī jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ. If a nun supports that novice nun, or she is attended on by her, lives with her, or shares a sleeping place with her, even though she knows that she has been expelled in this way, she commits an offense entailing confession.
Sacāhaṁ, ayye, tumhākaṁ bhaṇḍakaṁ gaṇhāmi, assamaṇī homi, brahmacariyā cavāmi, nirayaṁ upapajjāmi; Venerables, if I took your things I wouldn’t be a monastic anymore. I would fall from the spiritual life and be reborn in hell. yā pana maṁ abhūtena evamāha sāpi assamaṇī hotu, brahmacariyā cavatu, nirayaṁ upapajjatū”ti. May anyone who speaks such an untruth about me depart from monasticism, fall from the spiritual life, and be reborn in hell!”
Tena kho pana samayena thullanandā bhikkhunī naṭānampi naṭakānampi laṅghakānampi sokajjhāyikānampi kumbhathūṇikānampi samaṇacīvaraṁ deti— At that time the nun Thullanandā was giving monastic robes to actors, dancers, acrobats, magicians, and musicians, saying,kumbhathūṇikānampi → kumbhathūnikānaṁpi (sya-all); kumbhathuṇikānampi (mr); sokajjhāyikānampi → sokasāyikānampi (bj) “kathañhi nāma ayyā thullanandā agārikassa samaṇacīvaraṁ dassatī”ti …pe… “How can Venerable Thullanandā give monastic robes to householders?” … “saccaṁ kira, bhikkhave, thullanandā bhikkhunī agārikassa samaṇacīvaraṁ detī”ti? “Is it true, monks, that the nun Thullanandā does this?” kathañhi nāma, bhikkhave, thullanandā bhikkhunī agārikassa samaṇacīvaraṁ dassati. “How can the nun Thullanandā do this? “Yā pana bhikkhunī agārikassa vā paribbājakassa vā paribbājikāya vā samaṇacīvaraṁ dadeyya, pācittiyan”ti. ‘If a nun gives a monastic robe to a householder or a male wanderer or a female wanderer, she commits an offense entailing confession.’”agārikassa → āgārikassa (sya-all) " Samaṇacīvaraṁ nāma A monastic robe:
seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyantī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti. just as a man with his head cut off is unable to continue living by reconnecting it to the body, so is a lustful nun who consents to a lustful man making physical contact with her, to touching her, to taking hold of her, to contacting her, or to squeezing her, anywhere below the collar bone but above the knees, not a monastic, not a daughter of the Sakyan. Therefore it is said “she is expelled.”
seyyathāpi nāma paṇḍupalāso bandhanā pamutto abhabbo haritatthāya, evameva bhikkhunī jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodessāmi na gaṇassa ārocessāmīti dhuraṁ nikkhittamatte assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti. just as a fallen, withered leaf is incapable of becoming green again, so is a nun who knows that a nun has committed an offense entailing expulsion, but who thinks, “I will neither confront her myself nor tell the community,” by the mere fact of abandoning her duty, not a monastic, not a daughter of the Sakyan. Therefore it is said “she is expelled.”
seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti, evameva bhikkhunī yāvatatiyaṁ samanubhāsanāya na paṭinissajjantī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti. just as an ordinary stone that has broken in half cannot be put together again, so is a nun who does not stop when pressed three times not a monastic, not a daughter of the Sakyan. Therefore it is said “she is expelled.”
seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā evameva bhikkhunī aṭṭhamaṁ vatthuṁ paripūrentī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti. just as a palm tree with its crown cut off is incapable of further growth, so is a nun who fulfills the eight parts not a monastic, not a daughter of the Sakyan. Therefore it is said “she is expelled.”
“assamaṇiyo imā muṇḍā bandhakiniyo. “They’re not monastics these shaven-headed sluts. “Yā pana bhikkhunī ussayavādikā vihareyya gahapatinā vā gahapatiputtena vā dāsena vā kammakārena vā antamaso samaṇaparibbājakenāpi, ayaṁ bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesan”ti. ‘If a nun takes legal action against a householder or a householder’s offspring or a slave or a worker or even toward a monastic or a wanderer, then that nun has committed an immediate offense entailing sending away and suspension.’”kammakārena → kammakarena (bj, sya-all); ussayavādikā → usuyyavādikā (sya-all) " Samaṇaparibbājako nāma A monastic or a wanderer:
Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā tāsāhaṁ santike brahmacariyaṁ carissāmī”ti. The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.” Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā tāsāhaṁ santike brahmacariyaṁ carissāmī’”ti …pe… … Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī’”ti?
‘buddhaṁ paccācikkhāmi, dhammaṁ paccācikkhāmi, saṅghaṁ paccācikkhāmi, sikkhaṁ paccācikkhāmi. Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro. Santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī’ti, “I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them,” ‘māyye, kupitā anattamanā evaṁ avaca— buddhaṁ paccācikkhāmi, dhammaṁ paccācikkhāmi, saṅghaṁ paccācikkhāmi, sikkhaṁ paccācikkhāmi. Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro. Santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmīti, abhiramāyye, svākkhāto dhammo; cara brahmacariyaṁ sammā dukkhassa antakiriyāyā’ti. “Venerable, don’t say such things in anger, ‘I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.’ Take delight, Venerable; the Teaching is well proclaimed. Practice the spiritual life for the complete ending of suffering.”abhiramāyye → abhiramayye (bj, sya-all, pts1ed) “buddhaṁ paccācikkhāmi …pe… sikkhaṁ paccācikkhāmi. Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro. Santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī”ti. “I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.” Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro. The Sakyan daughters are not the only monastics. Santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī’ti. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.’ Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro. The Sakyan daughters are not the only monastics. Santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī’ti. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.’ Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro. The Sakyan daughters are not the only monastics. Santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā tāsāhaṁ santike brahmacariyaṁ carissāmī’ti. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.” Kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro. The Sakyan daughters are not the only monastics. Santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī’ti. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.”
Tatthāyaṁ samayo, gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo, ayaṁ tattha samayo. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes; he is traveling; he is on a boat; it is a big occasion; it is a meal given by a monastic. Samaṇuddesopi ce evaṁ vadeyya Also if a novice monastic says, so samaṇuddeso bhikkhūhi evamassa vacanīyo then the monks should correct him like this: “māvuso, samaṇuddesa evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, ‘No, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. anekapariyāyenāvuso, samaṇuddesa antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā”ti, In many discourses the Buddha has declared the obstructive things to be obstructive and how they obstruct one who indulges in them.’ evañca so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo If that novice monastic continues as before, he should be told: “ajjatagge te, āvuso, samaṇuddesa na ceva so bhagavā satthā apadisitabbo, ‘From today on you may not refer to the Buddha as your teacher. yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ, sāpi te natthi, And you can no longer share a sleeping place with the monks for two or three nights, as can other novice monastics. Yo pana bhikkhu jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ. If a monk supports that novice monastic, or he is attended on by him, lives with him, or shares a sleeping place with him, even though he knows that he has been expelled in this way, he commits an offense entailing confession.
“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahuṁ cīvaraṁ viññāpessanti, “How can the Sakyan monastics ask for many robes without moderation? dussavāṇijjaṁ vā samaṇā sakyaputtiyā karissanti, paggāhikasālaṁ vā pasāressantī”ti. Are they going to trade in cloth or set up shop?”paggāhikasālaṁ → paṭaggāhikasālaṁ (?)
“kathañhi nāma samaṇā sakyaputtiyā suddhakāḷakānaṁ eḷakalomānaṁ santhataṁ kārāpessanti, seyyathāpi gihī kāmabhogino”ti. “How could the Sakyan monastics have blankets made entirely of black wool? They’re just like householders who indulge in worldly pleasures!”
“kathañhi nāma samaṇā sakyaputtiyā anuvassaṁ santhataṁ kārāpessanti, yācanabahulā viññattibahulā viharissanti— “How can the Sakyan monastics have blankets made every year, begging and asking, Ime pana samaṇā sakyaputtiyā anuvassaṁ santhataṁ kārāpenti, yācanabahulā viññattibahulā viharanti—
Atha kho so puriso āyasmato upanandassa sakyaputtassa kahāpaṇaṁ datvā ujjhāyati khiyyati vipāceti—“Yatheva mayaṁ rūpiyaṁ paṭiggaṇhāma evamevime samaṇā sakyaputtiyā rūpiyaṁ paṭiggaṇhantī”ti. After giving a kahāpaṇa to Upananda, that man complained and criticized him, “The Sakyan monastics accept money just as we do.”
“kathañhi nāma samaṇā sakyaputtiyā nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjissanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics engage in trades that involve money? They’re just like householders who indulge in worldly pleasures!”
“kathañhi nāma samaṇā sakyaputtiyā bahū patte sannicayaṁ karissanti, “How can the Sakyan monastics store up many bowls? pattavāṇijjaṁ vā samaṇā sakyaputtiyā karissanti āmattikāpaṇaṁ vā pasāressantī”ti. Are they starting up as bowl merchants or setting up a bowl shop?”
“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti. “How can the Sakyan monastics have no sense of moderation and ask for many bowls? “kathañhi nāma samaṇā sakyaputtiyā hatthesu piṇḍāya carissanti, seyyathāpi titthiyā”ti. “How can the Sakyan monastics collect almsfood with their hands, just like the monastics of other religions?” “kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū patte viññāpessanti.
“antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro”ti. “These Sakyan monastics are hoarding things indoors, just like King Seniya Bimbisāra of Magadha.”
“kathañhi nāma samaṇā sakyaputtiyā sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpessantī”ti. “How could the Sakyan monastics ask for thread and then get weavers to weave them robe-cloth?”
“Eso kho ayyo samaṇo paṭhamaṁ upagato; sace so anujānāti, vaseyyāthā”ti. “Sirs, a monastic is already staying there. If he agrees, you may stay.” Ayaṁ pana samaṇo—mayā sāmaṁ yāciyamāno—na icchati mañceva paṭicchituṁ sabbañca sāpateyyan”ti But this monastic doesn’t want me and all this property, even when I beg him!”
“kiṁ nu kho so samaṇo sassuyā jāro udāhu obhāsatī”ti? “Is this monastic my mother-in-law’s lover, or is he speaking indecently?” “kiṁ nu kho so samaṇo gharasuṇhāya jāro udāhu obhāsatī”ti? “Is this monastic my daughter-in-law’s lover, or is he speaking indecently?” “he je, kiṁ te eso samaṇo avocā”ti? “Hey, what did that monastic say to you?”
“kathañhi nāma samaṇā sakyaputtiyā pathaviṁ khaṇissantipi khaṇāpessantipi. “How can the Sakyan monastics dig the earth and have it dug? Ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti. They are hurting one-sensed life.”
“kathañhi nāma samaṇā sakyaputtiyā rukkhaṁ chindissantipi chedāpessantipi ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti. “How can the Sakyan monastics cut down trees and have them cut down? They are hurting life with one sense.”
“yatheva mayaṁ sapajāpatikā āhiṇḍāma, evamevime samaṇā sakyaputtiyā bhikkhunīhi saddhiṁ saṁvidhāya āhiṇḍantī”ti. “Just as we walk about with our wives, so these Sakyan monastics walk about by arrangement with nuns.”
“yatheva mayaṁ sapajāpatikā nāvāya kīḷāma, evamevime samaṇā sakyaputtiyā bhikkhunīhi saddhiṁ saṁvidhāya nāvāya kīḷantī”ti. “Just as we enjoy ourselves on boats with our wives, so these Sakyan monastics make arrangements with the nuns and then enjoy themselves on boats.”nāvāya → ekanāvāya (sya-all)
“kathañhi nāma samaṇā sakyaputtiyā anuvasitvā anuvasitvā āvasathapiṇḍaṁ bhuñjissanti. “How can the Sakyan monastics stay on and on, eating alms at the guesthouse?
“kathañhi nāma samaṇā sakyaputtiyā kulesu viññāpetvā viññāpetvā bhuñjissanti. “How can the Sakyan monastics repeatedly ask families to get invited to meals? “anujānāmi, bhikkhave, samaṇabhattasamaye gaṇabhojanaṁ bhuñjituṁ. “Monks, I allow you to eat in a group when the meal is given by a monastic. Tatthāyaṁ samayo. Gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo—ayaṁ tattha samayo”ti. These are the appropriate occasions: he is sick; it is the robe-giving season; it is a time of making robes; he is traveling; he is on a boat; it is a big occasion; it is a meal given by a monastic.’”nāvābhiruhanasamayo → nāvābhirūhana … (bj, sya-all, pts1ed) Samaṇabhattasamayo nāma It is a meal given by a monastic: yo koci paribbājakasamāpanno bhattaṁ karoti. “Samaṇabhattasamayo”ti bhuñjitabbaṁ. if any kind of wanderer is making the meal, he may eat in a group.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataraṁ kulaṁ tenupasaṅkami; Soon afterwards, after robing up in the morning, the Buddha took his bowl and robe and went to a certain family with Venerable Ānanda as his attendant.
“kathañhi nāma samaṇā sakyaputtiyā paṇītabhojanāni attano atthāya viññāpetvā bhuñjissanti. “How can the Sakyan monastics eat fine foods that they have requested for themselves?
Sāmantā paribbājikāyo taṁ paribbājikaṁ etadavocuṁ—“jāro te eso samaṇo”ti. The female wanderers sitting next to her said to her, “This monastic is your lover.” “Na me so samaṇo jāro, ekaṁ maññamāno dve pūve adāsī”ti. “He’s not. He gave me two, thinking they were one.” Sāmantā paribbājikāyo taṁ paribbājikaṁ etadavocuṁ—“jāro te eso samaṇo”ti. Once again the female wanderers sitting next to her said to her, “This monastic is your lover.” “Na me so samaṇo jāro, ekaṁ maññamāno dve pūve adāsī”ti. “He’s not. He gave me two, thinking they were one.” “Tassāvuso, samaṇassa gotamassa muṇḍagahapatikassa parivesanāya laddho”ti. “From the food distribution of the ascetic Gotama, that shaven-headed householder.”
Ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nivātesu sayanesu sayanti. But these Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti. If Upāli goes forth with them, he’ll be able to live happily without exhausting himself after we’ve passed away.” “etha mayaṁ, ayyā, samaṇesu sakyaputtiyesu pabbajissāmā”ti. “Come, let’s go forth with the Sakyan monastics.”
Tena kho pana samayena kaṇṭakassa nāma samaṇuddesassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti— At that time the novice monastic Kaṇṭaka had the following bad and erroneous view:kaṇṭakassa → kaṇḍakassa (sya-all, pts1ed, mr) Assosuṁ kho sambahulā bhikkhū kaṇṭakassa nāma kira samaṇuddesassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— A number of monks heard that the novice monastic Kaṇṭaka had that view. Atha kho te bhikkhū yena kaṇṭako samaṇuddeso tenupasaṅkamiṁsu; upasaṅkamitvā kaṇṭakaṁ samaṇuddesaṁ etadavocuṁ— They went to see him and asked, evampi kho kaṇṭako samaṇuddeso tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati— But even though the monks corrected Kaṇṭaka like this, he stubbornly held on to that bad and erroneous view, and he continued to insist on it. Yato ca kho te bhikkhū nāsakkhiṁsu kaṇṭakaṁ samaṇuddesaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ. Since those monks were unable to make him give up that view, they went to the Buddha and told him what had happened. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā kaṇṭakaṁ samaṇuddesaṁ paṭipucchi— Soon afterwards the Buddha had the Sangha gathered and questioned the Kaṇṭaka: “tena hi, bhikkhave, saṅgho kaṇṭakaṁ samaṇuddesaṁ nāsetu. “Well then, monks, the Sangha should expel the novice monastic Kaṇṭaka. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ sāpi te natthi. And, unlike other novices, you can no longer share a sleeping place with the monks for two or three nights. Atha kho saṅgho kaṇṭakaṁ samaṇuddesaṁ nāsesi. The Sangha then expelled Kaṇṭaka. Tena kho pana samayena chabbaggiyā bhikkhū jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpentipi upaṭṭhāpentipi sambhuñjantipi sahāpi seyyaṁ kappenti. Soon afterwards the monks from the group of six befriended Kaṇṭaka, and they were attended on by him, lived with him, and shared a sleeping place with him. Yet they knew that he had been expelled. “kathañhi nāma chabbaggiyā bhikkhū jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpessantipi upaṭṭhāpessantipi sambhuñjissantipi sahāpi seyyaṁ kappessantī”ti …pe… “How can the monks from the group of six befriend Kaṇṭaka, and be attended on by him, live with him, and share a sleeping place with him, even though they know that he has been expelled?” … “saccaṁ kira tumhe, bhikkhave, jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpethāpi upaṭṭhāpethāpi sambhuñjathāpi sahāpi seyyaṁ kappethā”ti? “Is it true, monks, that you do this?” kathañhi nāma tumhe, moghapurisā, jānaṁ tathānāsitaṁ kaṇṭakaṁ samaṇuddesaṁ upalāpessathāpi upaṭṭhāpessathāpi sambhuñjissathāpi sahāpi seyyaṁ kappessatha. “Foolish men, how can you do this? “Samaṇuddesopi ce evaṁ vadeyya— ‘Also if a novice monastic says, so samaṇuddeso bhikkhūhi evamassa vacanīyo— then the monks should correct him like this: ‘māvuso samaṇuddesa, evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. “No, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. Anekapariyāyenāvuso samaṇuddesa, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā’ti. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” Evañca so samaṇuddeso bhikkhūhi vuccamāno tatheva paggaṇheyya, so samaṇuddeso bhikkhūhi evamassa vacanīyo— If that novice monastic continues as before, he should be told:Evañca → evañca pana (bj, pts1ed, mr) " ‘ajjatagge te, āvuso samaṇuddesa, na ceva so bhagavā satthā apadisitabbo. “From today on you may not refer to the Buddha as your teacher. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ sāpi te natthi. And, unlike other novices, you can no longer share a sleeping place with the monks for two or three nights. Yo pana bhikkhu jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā upaṭṭhāpeyya vā sambhuñjeyya vā saha vā seyyaṁ kappeyya, pācittiyan”ti. If a monk befriends that novice monastic, or he is attended on by him, lives with him, or shares a sleeping place with him, even though he knows that he has been expelled in this way, he commits an offense entailing confession.’” Samaṇuddeso nāma A novice monastic: So samaṇuddesoti Him: yo so evaṁvādī samaṇuddeso. the novice monastic who speaks in that way. aññehi bhikkhūhi, ye passanti ye suṇanti tehi vattabbo— “mā, āvuso samaṇuddesa, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya. other monks, those who see it or hear about it. They should correct him, “No, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. Anekapariyāyenāvuso samaṇuddesa, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāyā”ti. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.” sace paṭinissajjati iccetaṁ kusalaṁ, no ce paṭinissajjati so samaṇuddeso bhikkhūhi evamassa vacanīyo— If he gives up that view, all is well. If he does not, he should be told: “ajjatagge te, āvuso samaṇuddesa, na ceva so bhagavā satthā apadisitabbo. “From today on you may not refer to the Buddha as your teacher. Yampi caññe samaṇuddesā labhanti bhikkhūhi saddhiṁ dirattatirattaṁ sahaseyyaṁ sāpi te natthi. And, unlike other novices, you can no longer share a sleeping place with the monks for two or three nights. Samaṇuddeso nāma Novice monastic: ekacchanne nāsitake samaṇuddese nipanne bhikkhu nipajjati, āpatti pācittiyassa. under the same ceiling: if the monk lies down when the expelled novice monastic is already lying down, he commits an offense entailing confession; Bhikkhu nipanne nāsitako samaṇuddeso nipajjati, āpatti pācittiyassa. if the monk is already lying down when the expelled novice monastic lies down, he commits an offense entailing confession;
“kathañhi nāma samaṇā sakyaputtiyā vikāle gāmaṁ pavisitvā sabhāyaṁ nisīditvā anekavihitaṁ tiracchānakathaṁ kathessanti, seyyathidaṁ— “How can the Sakyan monastics enter the village at the wrong time, sit down in the public meeting hall, and talk about such worldly things?
“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā bahū sūcighare viññāpessanti. “How can the Sakyan monastics not have any sense of moderation and ask for many needle cases?
“kathañhi nāma samaṇā sakyaputtiyā mañcampi pīṭhampi tūlonaddhaṁ kārāpessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics have beds and benches made upholstered with cotton down? They’re just like householders who indulge in worldly pleasures!”
“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā paṭiggahessanti. “How can the Sakyan monastics not have a sense of moderation in receiving offerings?
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito verañjāyaṁ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. “Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, is staying at Verañjā at the foot of Naleru’s Nimba tree with a large sangha of five hundred monks. so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti, With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. that you don’t bow down to old brahmins, stand up for them, or offer them a seat. “Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ. “Brahmin, in the world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, I don’t see anyone I should bow down to, rise up for, or offer a seat. “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti. “There’s a way you could rightly say that I lack taste. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.” “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti. “There’s a way you could rightly say that I have no enjoyment. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.” “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti. “There’s a way you could rightly say that I teach inaction. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.” “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti. “There’s a way you could rightly say that I’m an annihilationist. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.” “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti. “There’s a way you could rightly say that I’m disgusting. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.” “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti. “There’s a way you could rightly say that I’m an exterminator. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.” “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti. “There’s a way you could rightly say that I’m austere. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. But that’s not what you had in mind.” “Atthi khvesa, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti. “There’s a way you could rightly say that I’m retiring. Ayaṁ kho, brāhmaṇa, pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya—‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi. But that’s not what you had in mind. Tehi assamaṇḍalikāsu bhikkhūnaṁ patthapatthapulakaṁ paññattaṁ hoti. In the horse pen they prepared portion upon portion of steamed grain for the monks.patthapatthapulakaṁ → patthapatthapūlakaṁ (sya-all); patthapatthamūlakaṁ (pts1ed, mr) Bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya verañjaṁ piṇḍāya pavisitvā piṇḍaṁ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthapulakaṁ ārāmaṁ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti. Then, after robing up in the morning, the monks took their bowls and robes and entered Verañjā for alms. Not getting anything, they went to the horse pen. They then brought back many portions of steamed grain to the monastery, where they pounded and ate them. Atha kho bhagavā nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena verañjassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. The Buddha robed up, took his bowl and robe and, with Ānanda as his attendant, went to that brahmin’s house where he sat down on the prepared seat. assamaṇabhāvaṁ patthayamāno longing to be a non-ascetic, “yannūnāhaṁ assamaṇo assan”ti … ‘Why don’t I become a non-ascetic?’ … “assamaṇoti maṁ dhārehī”ti vadati viññāpeti … ‘Consider me a non-ascetic.’ … Yāni vā panaññānipi atthi buddhavevacanāni vā dhammavevacanāni vā saṅghavevacanāni vā sikkhāvevacanāni vā vinayavevacanāni vā pātimokkhavevacanāni vā uddesavevacanāni vā upajjhāyavevacanāni vā ācariyavevacanāni vā saddhivihārikavevacanāni vā antevāsikavevacanāni vā samānupajjhāyakavevacanāni vā samānācariyakavevacanāni vā sabrahmacārivevacanāni vā gihivevacanāni vā upāsakavevacanāni vā ārāmikavevacanāni vā sāmaṇeravevacanāni vā titthiyavevacanāni vā titthiyasāvakavevacanāni vā assamaṇavevacanāni vā asakyaputtiyavevacanāni vā, Or whatever other synonyms there are for the Buddha, for the Teaching, for the Sangha, for the practice, for the training, for the Monastic Code, for the recitation, for a preceptor, for a teacher, for a student, for a pupil, for a co-student, for a co-pupil, for a fellow monastic, for a householder, for a lay follower, for a monastery worker, for a novice monk, for a monastic of another religion, for a lay follower of another religion, for a non-ascetic, or for a non-monastic— tiracchānagatitthiyāpi methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo, pageva manussitthiyā. Tena vuccati— “antamaso tiracchānagatāyapī”ti. even having had sexual intercourse with a female animal, he is not an ascetic, not a Sakyan monastic, let alone with a woman—therefore it is called “even with a female animal”. seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti. just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.” “assamaṇo ahaṁ, vibbhamissāmī”ti, He thought he was no longer a monastic and that he would have to disrobe.
“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. “These Sakyan monastics have integrity. They are celibate and their conduct is good, and they are truthful, moral, and have a good character.samacārino → sammacārino (mr) ‘dinnaññeva samaṇabrāhmaṇānaṁ tiṇakaṭṭhodakaṁ paribhuñjantū’”ti. ‘I give the grass, sticks, and water for the monastics and brahmins to enjoy’?” Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā. There are monastics and brahmins who have a sense of conscience, who are afraid of wrongdoing and fond of the training. Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ haneyya vā bandheyya vā pabbājeyya vā. Even so, I cannot beat, imprison, or banish a monastic or brahmin living in my own kingdom. “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. “These Sakyan monastics are shameless and immoral liars. evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti. so too is a monk who, intending to steal, takes an ungiven pāda coin, the value of a pāda, or more than a pāda, not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.” “So taṁ ādiyi, assamaṇosi tvan”ti. The first monk took hold of him and said, “You’re not a monastic anymore!” So taṁ ādiyi, “assamaṇosi tvan”ti. The first monk took hold of him and said, “You’re not a monastic anymore!” “Sā taṁ ādiyi, assamaṇīsi tvan”ti. The first nun took hold of her and said, “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. … “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇāttha tumhe”ti. “You’re not monastics anymore!” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” “assamaṇīsi tvan”ti. “You’re not a monastic anymore!” “assamaṇīsi tvan”ti. “You’re not a monastic anymore!” “Assamaṇo, āvuso, āyasmā ajjuko”ti. “Venerable Ajjuka is not a monastic anymore.” “assamaṇosi tvan”ti. “You’re not a monastic anymore!” So—“pakatiyāpāhaṁ assamaṇo”ti tassā methunaṁ dhammaṁ paṭisevitvā Thinking he was no longer a monastic, he had sexual intercourse with her. “assamaṇo ahaṁ, bhante, vibbhamissāmī”ti. “Sir, I’m not a monastic anymore. I’ll disrobe.”
migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti— and they went to Migalaṇḍika, the monastic lookalike, and said, Atha kho migalaṇḍiko samaṇakuttako pattacīvarehi bhaṭo sambahule bhikkhū jīvitā voropetvā lohitakaṁ asiṁ ādāya yena vaggumudā nadī tenupasaṅkami. And hired for a bowl and robes, Migalaṇḍika killed a number of monks. He then took his blood-stained knife to the river Vaggumudā.lohitakaṁ → lohitagataṁ (pts1ed, mr) Atha kho migalaṇḍikassa samaṇakuttakassa lohitakaṁ taṁ asiṁ dhovantassa ahudeva kukkuccaṁ ahu vippaṭisāro— While washing it, he became anxious and remorseful, thinking, Atha kho aññatarā mārakāyikā devatā abhijjamāne udake āgantvā migalaṇḍikaṁ samaṇakuttakaṁ etadavoca— Then a god from the realm of the Lord of Death, coming across the water, said to Migalaṇḍika, Atha kho migalaṇḍiko samaṇakuttako— Migalaṇḍika thought, Atha kho migalaṇḍiko samaṇakuttako ekampi bhikkhuṁ ekāhena jīvitā voropesi, dvepi bhikkhū ekāhena jīvitā voropesi, tayopi bhikkhū ekāhena jīvitā voropesi, cattāropi bhikkhū ekāhena jīvitā voropesi, pañcapi bhikkhū ekāhena jīvitā voropesi, dasapi bhikkhū ekāhena jīvitā voropesi, vīsampi bhikkhū ekāhena jīvitā voropesi, tiṁsampi bhikkhū ekāhena jīvitā voropesi, cattālīsampi bhikkhū ekāhena jīvitā voropesi, paññāsampi bhikkhū ekāhena jīvitā voropesi, saṭṭhimpi bhikkhū ekāhena jīvitā voropesi. Then, on a single day, Migalaṇḍika killed one monk, two monks, three, four, five, ten, twenty, thirty, forty, fifty, even sixty monks. migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti—
“saccaṁ kira, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropenti, aññamaññampi jīvitā voropenti migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vadanti— “Is it true, monks, that there are monks who have taken their own lives, who have killed one another, and who have said to Migalaṇḍika,vadanti → vadenti (bj, sya-all) Kathañhi nāma te, bhikkhave, bhikkhū attanāpi attānaṁ jīvitā voropessanti, aññamaññampi jīvitā voropessanti, migalaṇḍikampi samaṇakuttakaṁ upasaṅkamitvā evaṁ vakkhanti— How could those monks do this? “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. “These Sakyan monastics are shameless and immoral liars. “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino.
evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic.
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṁ aggo mahācoro yo asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati. But in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, this is the most notorious gangster of all: one who claims to have a non-existent superhuman quality. evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo. so too is a monk with bad desires, overcome by desire, who claims to have a non-existent superhuman quality not an ascetic, not a Sakyan monastic.
“kathañhi nāma samaṇā sakyaputtiyā puratopi pacchatopi olambentā nivāsessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics wear their sarongs hanging down in front and behind? They’re just like householders who indulge in worldly pleasures!”
“kathañhi nāma samaṇā sakyaputtiyā sūpampi odanampi attano atthāya viññāpetvā bhuñjissanti. “How can the Sakyan monastics eat rice and bean curry that they have requested themselves?
“kathañhi nāma samaṇā sakyaputtiyā sāmisena hatthena pānīyathālakaṁ paṭiggahessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics receive drinking-water vessels with hands soiled with food? They’re just like householders who indulge in worldly pleasures!”
“kathañhi nāma samaṇā sakyaputtiyā sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics discard their bowl-washing water containing rice in inhabited areas? They’re just like householders who indulge in worldly pleasures!”
“kathañhi nāma samaṇā sakyaputtiyā chattapāṇissa gilānassa dhammaṁ na desessantī”ti. “How can the Sakyan monastics not give teachings to someone who’s sick holding a sunshade?”
“kathañhi nāma samaṇā sakyaputtiyā udake uccārampi passāvampi kheḷampi karissanti, seyyathāpi gihī kāmabhogino”ti. “How can the Sakyan monastics defecate, urinate, and spit in water? They’re just like householders who indulge in worldly pleasures!”
“uḷārā ime samaṇā sakyaputtiyā ye ime evarūpe araññe viharanti. “These Sakyan monastics who live in the wilderness are superb. Yatheva me tvaṁ aṅgamaṅgāni parāmasi evameva me samaṇo udāyī aṅgamaṅgāni parāmasī”ti. He touched me all over just like you do.” “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. “These Sakyan monastics are shameless and immoral liars. Kathañhi nāma samaṇo udāyī mama bhariyāya aṅgamaṅgāni parāmasissati. How could the ascetic Udāyī touch my wife all over? Sace kulitthiyo kuladhītaro kulakumāriyo kulasuṇhāyo kuladāsiyo ārāmaṁ vā vihāraṁ vā gaccheyyuṁ, tāpi samaṇā sakyaputtiyā dūseyyun”ti. If you do, the Sakyan monastics might molest them.”Sace → sace hi (sya-all); kuladhītaro → kuladhītayo (bj); kuladhītāyo (si, sya-all, pts1ed)
“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. “These Sakyan monastics are shameless and immoral liars. Kathañhi nāma samaṇo udāyī maṁ sāmaṁ methunadhammaṁ yācitvā, ‘ko imaṁ vasalaṁ duggandhaṁ āmasissatī’ti niṭṭhubhitvā pakkamissati. How could the ascetic Udāyī ask for sexual intercourse from me, but then spit out, ‘Who would touch this stinking wretch!’ and leave? “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino …pe… in the same way. kathañhi nāma samaṇo udāyī imissā sāmaṁ methunadhammaṁ yācitvā, ‘ko imaṁ vasalaṁ duggandhaṁ āmasissatī’ti niṭṭhubhitvā pakkamissati.
“natthamhākaṁ tayā saddhiṁ āhārūpahāro, samaṇena saddhiṁ amhākaṁ āhārūpahāro, “We deal with the monastic, not with you. Samaṇena bhavitabbaṁ abyāvaṭena. A monastic shouldn’t get involved. Samaṇo assa susamaṇo, You should behave like a proper monastic. Na kappati samaṇānaṁ sakyaputtiyānaṁ evarūpaṁ kātuṁ. That’s not allowable for the Sakyan monastics.
“kathañhi nāma samaṇā sakyaputtiyā cetiyarukkhaṁ chedāpessanti gāmapūjitaṁ nigamapūjitaṁ nagarapūjitaṁ janapadapūjitaṁ raṭṭhapūjitaṁ. “How could the Sakyan monastics fell a tree that serves as a shrine and is revered by village, town, district, and kingdom? Ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti. They are hurting one-sensed life.”viheṭhentī → viheṭhessanti (katthaci)
bhikkhubhāvā cāveyyaṁ, samaṇadhammā cāveyyaṁ, sīlakkhandhā cāveyyaṁ, tapoguṇā cāveyyaṁ. to make him leave the monkhood, leave the state of a monastic, leave his morality, leave the virtue of monasticism. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi, asakyaputtiyosi …pe… You’re not an ascetic, not a Sakyan monastic. …” assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi …pe… You’re not an ascetic …” assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic.
assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” “assamaṇosi, asakyaputtiyosi …pe… “You’re not an ascetic, not a Sakyan monastic. …” Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” Pārājikaṁ dhammaṁ ajjhāpannosi, assamaṇosi, asakyaputtiyosi …pe… You’ve committed an offense entailing expulsion. You’re not an ascetic, not a Sakyan monastic. …” assamaṇosi, asakyaputtiyosi, You’re not an ascetic, not a Sakyan monastic. bhikkhubhāvā cāveyyaṁ, samaṇadhammā cāveyyaṁ, sīlakkhandhā cāveyyaṁ, tapoguṇā cāveyyaṁ. to make him leave the monkhood, leave the state of a monastic, leave his morality, leave the virtue of monasticism. “assamaṇosi, asakyaputtiyosi, “You’re not an ascetic, not a Sakyan monastic. “assamaṇosi …pe… “You’re not an ascetic …” “assamaṇosi …pe… “You’re not an ascetic …” “assamaṇosi, asakyaputtiyosi, “You’re not an ascetic, not a Sakyan monastic. “assamaṇosi …pe… “You’re not an ascetic …” “assamaṇosi …pe… “You’re not an ascetic …” “assamaṇosi …pe… “You’re not an ascetic …” “assamaṇosi, asakyaputtiyosi, “You’re not an ascetic, not a Sakyan monastic.
“etha mayaṁ, āvuso, samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti. “Let’s cause a schism in the Sangha of the ascetic Gotama. Let’s break its authority.” “samaṇo kho, āvuso, gotamo mahiddhiko mahānubhāvo. “The ascetic Gotama is powerful and mighty. Kathaṁ mayaṁ samaṇassa gotamassa saṅghabhedaṁ karissāma cakkabhedan”ti? How can we do this?” “Etha mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācissāma— “Well, let’s go to the ascetic Gotama and request five things: Imāni samaṇo gotamo nānujānissati. The ascetic Gotama won’t allow this. Sakkā kho, āvuso, imehi pañcahi vatthūhi samaṇassa gotamassa saṅghabhedo kātuṁ cakkabhedo. Kokālika said, “It might be possible to cause a schism in the Sangha with these five points, “mayaṁ, āvuso, samaṇaṁ gotamaṁ upasaṅkamitvā pañca vatthūni yācimhā—
Imāni samaṇo gotamo nānujānāti. saying, “The ascetic Gotama doesn’t agree to them, “ime kho samaṇā sakyaputtiyā dhutā sallekhavuttino, “These Sakyan monastics are practicing asceticism and living with the aim of self-effacement. samaṇo pana gotamo bāhulliko bāhullāya cetetī”ti. But the ascetic Gotama is extravagant and has chosen a life of indulgence.”
