Theravāda Collection on Monastic Law The Small Division The chapter on minor topics

Bathing At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against trees while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks from the group of six are doing this?” “It’s true, sir.” The Buddha rebuked them, “It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can they do this? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t rub your body against a tree while bathing. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against posts while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” The monks heard the complaints of those people and they told the Buddha. … “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t rub your body against a post while bathing. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against walls while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” … “You shouldn’t rub your body against a wall while bathing. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against a rubbing board while bathing. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” “You shouldn’t rub your body against a rubbing board while bathing. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six bathed with a wooden rubbing-hand. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those people and they told the Buddha. “You shouldn’t bathe with a wooden rubbing-hand. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six bathed with a string of cinnabar beads. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” “You shouldn’t bathe with a string of cinnabar beads. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six massaged one another. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” “You shouldn’t massage one another. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six bathed with an ornamented scrubber. People complained and criticized them, “How can the Sakyan monastics do this? They’re just like householders who indulge in worldly pleasures!” … They told the Buddha. “You shouldn’t bathe with an ornamented scrubber. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain monk had an itchy skin disease. He was not comfortable without a scrubber. “I allow a plain scrubber for those who are sick.” At that time a monk who was weak from old age was unable to rub his own body while bathing. “I allow gloves of cloth.” Being afraid of wrongdoing, the monks did not give back massages. “I allow a massage with the flat of the hand.”

Personal beautification At that time the monks from the group of six wore earrings, ornamental hanging strings, necklaces, ornamental girdles, bangles, armlets, bracelets, and rings. People complained and criticized them, “… They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those people. They told the Buddha. “Is it true, monks, that the monks from the group of six are wearing these things?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear earrings, an ornamental hanging string, a necklace, an ornamental girdle, a bangle, an armlet, a bracelet, or a ring. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six grew their hair long. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t grow your hair long. If you do, you commit an offense of wrong conduct. I allow you to grow it to a length of 3.5 centimeters or for two months at the most.” At that time the monks from the group of six brushed their hair, and they combed it, combed it with their hands, smoothed it with beeswax, and smoothed it with water and oil. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t brush your hair, or comb it, comb it with your hands, smooth it with beeswax, or smooth it with water and oil. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six looked at their faces in mirrors and in bowls of water. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t look at your face in a mirror or in a bowl of water. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain monk had a sore on his face. He asked the monks, “What kind of sore is it?” They replied, “It’s this kind of sore.” He did not trust them. “I allow you to look at your face in a mirror or in a bowl of water if you have a disease.” At that time the monks from the group of six used facial ointments, applied facial creams, powdered their face, applied rouge to their face, wore cosmetics on the body, wore cosmetics on the face, and wore cosmetics on the body and face. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use facial ointments, apply facial creams, powder your face, apply rouge to your face, wear cosmetics on the body, wear cosmetics on the face, or wear cosmetics on the body and face. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain monk had an eye disease. “I allow facial ointments for those who are sick.” Entertainment, etc. On one occasion in Rājagaha there was a hilltop fair, and the monks from the group of six went to see it. People complained and criticized them, “How can the Sakyan monastics go and see dancing, singing, and music? They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t go and see dancing, singing, and music. If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six were singing the Teaching with a drawn-out voice. People complained and criticized them, “These Sakyan monastics sing with a drawn-out voice just like we do.” The monks heard the complaints of those people, and the monks of few desires complained and criticized them, “How can the monks from the group of six sing like this?” They told the Buddha. “Is it true, monks, that the monks from the group of six are singing like this?” “It’s true, sir.” … the Buddha gave a teaching and addressed the monks: “There are these five drawbacks to singing the Teaching with a drawn-out voice: one delights in the sound; others delight in the sound; householders criticize it; when one who takes pleasure in performing with the voice, one’s stillness is disrupted; later generations follow one’s example. You shouldn’t sing the Teaching with a drawn-out voice. If you do, you commit an offense of wrong conduct.” Being afraid of wrongdoing, the monks did not chant. They told the Buddha. “I allow chanting.”

At that time the monks from the group of six wore fleecy woolen robes with fleece on the outside. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear a fleecy woolen robe with fleece on the outside. If you do, you commit an offense of wrong conduct.”

Fruit On one occasion when the mango trees in King Bimbisāra’s park were bearing fruit, the king allowed the monks to eat as many mangoes as they wished. The monks from the group of six plucked and ate them all, even the unripe ones. Just then the king needed mangoes. He told his people, “Go to the park and bring back mangoes.” Saying, “Yes, sir,” they went to the park and said to the park keeper, “The king needs mangoes. Please get some.” “There aren’t any. The monks plucked and ate them all, including the unripe ones.” They reported it to the king. He said, “It’s good that the venerables have eaten the mangoes. Still, the Buddha has praised moderation.” People complained and criticized them, “How can the Sakyan monastics eat the king’s mangoes without moderation?” The monks heard the complaints of those people and then told the Buddha. “You shouldn’t eat mangoes. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain association was offering a meal to the Sangha. They had prepared mango curry. Being afraid of wrongdoing, the monks did not accept it. “Accept, monks, and eat it. I allow pieces of mango.” Soon afterwards a certain association was offering a meal to the Sangha. They were unable to prepare mango pieces and so gave whole mangoes in the dining hall. Being afraid of wrongdoing, the monks did not accept them. “Accept, monks, and eat it. I allow you to eat fruit that’s allowable for monastics for any of five reasons: it’s been damaged by fire, a knife, or a fingernail, or it’s seedless, or the seeds have been removed.”

Protection On one occasion a monk had been bitten by a snake and died. They told the Buddha. “That monk hadn’t spread good will to the four royal snake clans. Had he done so, he wouldn’t have died. What are the four clans? The Virūpakkhas, the Erāpathas, the Chabyāputtas, and the Kaṇhāgotamas. To protect yourselves, monks, you should spread good will to these four royal snake clans. And it should be done like this: I have good will toward the Virūpakkhas, Toward the Erāpathas I have good will; I have good will toward the Chabyāputtas, And toward the Kaṇhāgotamas. I have good will toward the legless, Toward the two-legged I have good will; I have good will toward the four-legged, And toward the many-legged. May the legless not hurt me, May the two-legged not hurt me. May the four-legged not hurt me, May the many-legged not hurt me. All beings, all creatures, All living beings everywhere, May they all have good fortune, May none meet with anything bad. The Buddha is unlimited, The Teaching is unlimited, The Sangha is unlimited. But creeping animals are limited: Snakes, scorpions, centipedes, Spiders, lizards, and mice. I’m now protected and guarded; May the creatures turn back. I pay homage to the Buddha, To the seven fully awakened Buddhas.”

On one occasion a monk who was plagued by lust cut off his own penis. They told the Buddha. He said, “This fool has cut off one thing, when he should’ve cut off something else. You shouldn’t cut off your own penis. If you do, you commit a serious offense.”

Bowls On one occasion a wealthy merchant of Rājagaha had obtained a valuable block of sandalwood. He thought, “Why don’t I have a bowl carved from this block of sandal? I’d use the chips myself, but give the bowl away as a gift.” He then had a bowl carved, put it in a carrying net, hung it at the end of a succession of vertical bamboo poles, and announced, “I’ll give this bowl to any perfected monastic or brahmin who brings it down by supernormal power.” Pūraṇa Kassapa went to that merchant and said, “I’m perfected and have supernormal powers. Give me the bowl.” “If you’re perfected and have supernormal powers, then bring it down and it’s yours.” The same thing happened with Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, and the Jain ascetic from Ñātika. Soon afterwards, after robing up in the morning, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja took their bowls and robes and entered Rājagaha for alms. Piṇḍola Bhāradvāja said to Mahāmoggallāna, “Venerable, you’re perfected and have supernormal powers. If you go and bring down that bowl, it’s yours.” “Venerable, you too are perfected and have supernormal powers. If you bring it down, it’s yours.” Piṇḍola Bhāradvāja then rose into the air, took hold of that bowl, and circled around Rājagaha three times. Just then that merchant, together with his wives and children, was standing in his own house, raising his joined palms in homage, thinking, “May Venerable Piṇḍola Bhāradvāja land right here at our house.” And Piṇḍola Bhāradvāja did just that. The merchant then took the bowl from his hands, filled it with expensive fresh foods, and gave it back to Piṇḍola Bhāradvāja, who then left for the monastery. People heard that Piṇḍola Bhāradvāja had taken down the merchant’s bowl, and making a great uproar, they followed right behind him. Hearing all the noise, the Buddha asked Venerable Ānanda what it was, and Ānanda told him what had happened. Soon afterwards the Buddha had the Sangha of monks gathered and questioned Piṇḍola Bhāradvāja: “Is it true, Bhāradvāja, that you brought down that merchant’s bowl?” “It’s true, sir.” The Buddha rebuked him, “It’s not suitable, Bhāradvāja, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you show a superhuman ability, a wonder of supernormal power, to householders for the sake of a miserable wooden bowl? It’s just like a woman showing her private parts for a miserable <i lang='pi' translate='no'>māsaka</i> coin. This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks: “You shouldn’t show a superhuman ability, a wonder of supernormal power, to householders. If you do, you commit an offense of wrong conduct. Now destroy that wooden bowl and turn it into splinters. Give these to the monks to use as scent in ointments. And you shouldn’t use a wooden bowl. If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six used luxurious bowls made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use almsbowls made with gold, silver, gems, beryl, crystal, bronze, glass, tin, lead, or copper. If you do, you commit an offense of wrong conduct. I allow two kinds of almsbowls: iron bowls and ceramic bowls.” At that time the bottoms of the bowls became scratched. “I allow a circular bowl rest.” Soon afterwards the monks from the group of six used luxurious bowl rests made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use luxurious bowl rests. If you do, you commit an offense of wrong conduct. I allow two kinds of bowl rests: bowl-rests made of tin and a bowl-rests made of lead.” There were thick bowl rests on which the bowls did not sit properly. “I allow you to carve them out.” There were marks left from the carving. “I allow you to cut a shark-teeth pattern.” Soon the monks from the group of six used colorful bowl rests, decorated like walls. As they were walking about, they showed them off in the streets. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use colorful bowl rests, decorated like a wall. If you do, you commit an offense of wrong conduct. I allow ordinary bowl rests.” At this time there were monks who put away their bowls while still wet. The bowls were stained. “You shouldn’t put away your bowl while still wet. If you do, you commit an offense of wrong conduct. You should sun your bowl and then put it away.” Soon afterwards there were monks who sunned their bowls while still wet. The bowls became smelly. “You shouldn’t sun your bowl while still wet. If you do, you commit an offense of wrong conduct. You should dry the bowl and then sun it before you put it away.” Monks left their bowls in the heat of the sun. The bowls became discolored. “You shouldn’t leave your bowl in the heat of the sun. If you do, you commit an offense of wrong conduct. You should sun it in the heat for a short time and then put it away.” On one occasion a number of almsbowls had been put down outside without support. A whirlwind rolled the bowls around and as a result they broke. “I allow a bowl rack.” On one occasion there were monks who had put their bowls on the edge of a bench. They fell down and broke. “You shouldn’t put your almsbowl on the edge of a bench. If you do, you commit an offense of wrong conduct.” On one occasion there were monks who had put their bowls on the edge of a ledge. They fell down and broke. “You shouldn’t put your almsbowl on the edge of a ledge. If you do, you commit an offense of wrong conduct.” At that time the monks put their bowls upside down on the ground. The edges of the bowls were scratched. “I allow a spread of grass.” The grass was eaten by termites. “I allow a cloth.” The cloth was eaten by termites. “I allow a platform for bowls.” The bowls fell off the platform and broke. “I allow a storage container for almsbowls.” The bowls were scratched in the storage containers. “I allow a bowl bag.” There were no shoulder straps. “I allow a shoulder strap and a string for fastening.” At that time there were monks who hung their bowls from wall pegs. The bowls fell down and broke. “You shouldn’t hang up your almsbowl. If you do, you commit an offense of wrong conduct.” At that time there were monks who placed their bowls on beds. Sitting down absentmindedly, they crushed the bowls, breaking them. “You shouldn’t place your bowl on a bed. If you do, you commit an offense of wrong conduct.” At that time monks placed their bowls on benches. Sitting down absentmindedly, they crushed the bowls, breaking them. “You shouldn’t place your bowl on a bench. If you do, you commit an offense of wrong conduct.” At that time there were monks who put their bowls in their laps. When they got up absentmindedly, the bowls fell down and broke. “You shouldn’t put your bowl in your lap. If you do, you commit an offense of wrong conduct.” At one time there were monks who put their bowls on a sunshade. A whirlwind lifted the sunshade, and the bowls fell down and broke. “You shouldn’t put your bowl on a sunshade. If you do, you commit an offense of wrong conduct.” At that time there were monks who opened doors with a bowl in their hand. The doors swung back and the bowls broke. “You shouldn’t open a door with an almsbowl in your hand. If you do, you commit an offense of wrong conduct.”

At that time there were monks who walked for alms with gourds as bowls. People complained and criticized them, “They’re just like the monastics of other religions.” “You shouldn’t walk for alms with a gourd as a bowl. If you do, you commit an offense of wrong conduct.” At that time there were monks who walked for alms with waterpots as bowls. People complained and criticized them, “They’re just like the monastics of other religions.” “You shouldn’t walk for alms with a waterpot as a bowl. If you do, you commit an offense of wrong conduct.” At that time a certain monk who only used discarded things used a skull as a bowl. A woman who saw this was terrified, screaming, “Oh my God, a demon!” People complained and criticized him, “How can the Sakyan monastics use skulls as bowls? They’re just like goblins.” “You shouldn’t use a skull as a bowl. If you do, you commit an offense of wrong conduct. And you shouldn’t use only discarded things. If you do, you commit an offense of wrong conduct.” At that time there were monks who carried away chewed food remnants, bones, and wastewater in their bowls. People complained and criticized them, “These Sakyan monastics use the vessel they’re eating from as a trash can.” “You shouldn’t carry away chewed food remnants, bones, and wastewater in your almsbowl. If you do, you commit an offense of wrong conduct. I allow trash cans.”

Robe making At that time the monks tore cloth to pieces by hand and then sewed robes. The robes were ugly. They told the Buddha. “I allow a knife and a felt sheath.” Soon afterwards the Sangha was offered a knife with a handle. “I allow a knife with a handle.” At this time the monks from the group of six used luxurious knife handles made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use luxurious knife handles. If you do, you commit an offense of wrong conduct. I allow knife handles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.” At that time the monks used chicken feathers and pieces of bamboo to sew robes. The robes were badly sewn. “I allow needles.” The needles rusted. “I allow a cylinder for the needles.” The needles still rusted. “I allow you to fill them with yeast.” The needles still rusted. “I allow you to fill them with flour.” The needles still rusted. “I allow stone powder.” The needles still rusted. “I allow you to mix it with beeswax.” The stone powder broke apart. “I allow a case.” At that time the monks erected posts here and there, bound them together, and sewed robes. The corners of the robes were deformed. They told the Buddha. “I allow a frame and a string. You should tie down the cloth to the frame as required, before sewing the robe.” They laid the frame on uneven ground. The frame broke. “You shouldn’t lay the frame on uneven ground. If you do, you commit an offense of wrong conduct.” They laid the frame on the ground. The frame got dirty. “I allow a spread of grass.” The edges of the frame deteriorated. “I allow you to add an edge lengthwise and crosswise.” The frame was not the right size. “I allow an inner frame, folding a straw mat to fit the frame, spacers, strings for tying together, and strings for tying down. After tying it together, you should sew the robe.” The seams were unevenly spaced. “I allow a ruler.” The seams were not straight. “I allow you to make a guide line.” There were monks who stepped on the frame with dirty feet. The frame got dirty. “You shouldn’t step on the frame with dirty feet. If you do, you commit an offense of wrong conduct.” There were monks who stepped on the frame with wet feet. The frame got dirty. “You shouldn’t step on the frame with wet feet. If you do, you commit an offense of wrong conduct.” There were monks who stepped on the frame while wearing sandals. The frame got dirty. “You shouldn’t step on the frame while wearing sandals. If you do, you commit an offense of wrong conduct.” When sewing robes, the monks used their bare fingers. They pricked their fingers. “I allow thimbles.” Soon the monks from the group of six used luxurious thimbles made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use luxurious thimbles. If you do, you commit an offense of wrong conduct. I allow a thimble made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.” Needles, knives, and thimbles got lost. “I allow a small bowl.” The small bowls became crowded. “I allow a bag for thimbles.” There was no shoulder strap. “I allow a shoulder strap and a string for fastening.” When sewing robes outside, the monks were troubled by the cold and heat. They told the Buddha. “I allow sewing sheds and roof covers.” They built the sewing shed on a low base. It was flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the sewing sheds. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Grass and dust fell into the sewing sheds. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” At that time, when they had finished sewing a robe, there were monks who abandoned the frame right there and left. Rats and termites ate it. “You should fold up the frame.” The frame broke. “You should fold it up with a rod for support.” The frame unfolded. “You should tie it up with a rope.” At that time there were monks who leaned the frame against a wall or a pillar and left. It fell down and broke. “You should hang it from a wall peg.”

Various allowable requisites When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī. And so did the monks, having put their needles, knives, and medicines in their almsbowls. They told the Buddha. “I allow a medicine bag.” There was no shoulder strap. “I allow a shoulder strap and a string for fastening it.” On one occasion a certain monk bound his sandals to his belt and entered the village for alms. A lay follower who bowed to him hit his head against those sandals. The monk was embarrassed. When he had returned to the monastery, he told the monks what had happened, who in turn told the Buddha. “I allow a bag for sandals.” There was no shoulder strap. “I allow a shoulder strap and a string for fastening it.”

While they were traveling, there was only unallowable water, but no water filter. “I allow a water filter.” There was no suitable cloth. “I allow a filter with a handle.” There was still no suitable cloth. “I allow a water strainer.” On one occasion, there were two monks traveling through the Kosalan country. One monk misbehaved, and the other monk said to him, “Don’t do that. It’s not allowable.” Because of that, the first monk became resentful. Soon afterwards the other monk was very thirsty. He asked the resentful monk to borrow his water filter. He refused and the other monk died from thirst. When the resentful monk arrived at the monastery, he told the monks what had happened. “So you refused to lend your water filter when asked?” “Yes.” The monks of few desires complained and criticized him, “How could a monk do such a thing?” They told the Buddha. Soon afterwards the Buddha had the monks gathered and questioned that monk: “Is it true, monk, that you did this?” “It’s true, sir.” The Buddha rebuked him, “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you refuse to lend your water filter when asked? This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks: “If you’re traveling with a monk and he asks to borrow your water filter, you should lend it. If you don’t, you commit an offense of wrong conduct. On the other hand, you shouldn’t travel without a water filter. If you do, you commit an offense of wrong conduct. If there’s no water filter or strainer, you should determine a corner of your robe: ‘I’ll drink after filtering with this.’” The Buddha eventually arrived at Vesālī where he stayed in the house with the peaked roof in the Great Wood. At this time the monks were doing building work, but there were not enough water filters. They told the Buddha. “I allow a water filter of cloth fitted to a wooden framework.” There were still not enough filters. “I allow you to filter by spreading cloth on water.” At this time the monks were troubled by mosquitoes. “I allow a mosquito tent.”

Buildings Walking paths At this time in Vesālī people had arranged a succession of fine meals. After eating the fine food, the monks were often sick, their bodies being full of impurities. Just then Jīvaka Komārabhacca was in Vesālī on some business, and he saw those monks. He went to the Buddha, bowed, sat down, and said, “At present, sir, there are monks who are often sick, their bodies being full of impurities. Please allow walking-meditation paths and saunas. In this way the monks will rarely get sick.” The Buddha then instructed, inspired, and gladdened him with a teaching, after which Jīvaka got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow walking-meditation paths and saunas.” Monks did walking meditation on uneven walking paths. As a result their feet hurt. “I allow you to even them out.” They built walking-meditation paths on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up on the walking-meditation paths. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Monks fell off while doing walking meditation. “I allow railings.” Doing walking meditation outside, monks were troubled by the cold and the heat. They told the Buddha. “I allow indoor walking-meditation paths.” Grass and dust fell into the indoor walking-meditation paths. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” Saunas They built saunas on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the saunas. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” The saunas didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” The base of the sauna walls deteriorated. “I allow you to make encircling trenches.” The saunas didn’t have flues. “I allow flues.” At that time the monks built a fireplace in the middle of a small sauna. There was no access around the fireplace. “In a small sauna, you should make the fireplace to one side, but in a large one in the middle.” The fire in the sauna scorched their faces. “I allow clay for the face.” They moistened the clay in their hands. “I allow a trough for the clay.” The clay was smelly. “I allow you to add scent.” The fire in the sauna scorched their bodies. “I allow you to bring water.” They brought the water in basins and bowls. “I allow a place for the water and a water scoop.” Because the sauna had a grass roof, they did not sweat. “I allow you to firm up the structure and then to plaster it inside and outside.” The sauna was muddy. “I allow three kinds of floors: floors of brick, stone, and wood.” It was still muddy. “You should wash it.” The water remained. “I allow water drains.” The monks sat on the ground and their limbs became itchy. “I allow sauna benches.” At that time the saunas were unenclosed. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” There were no gatehouses. “I allow gatehouses.” They built the gatehouses on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the gatehouses. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” The gatehouses didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” Grass and dust fell into the gatehouses. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.” The yards were muddy. “I allow a you to cover them with gravel.” They were unable to do it. “I allow you to lay paving stones.” The water remained. “I allow water drains.”

At that time naked monks bowed down to other naked monks, had other naked monks bow down to them, provided assistance to other naked monks, had other naked monks provide assistance to them, gave to other naked monks, received, ate fresh foods, ate cooked foods, ate other foods, and drank. They told the Buddha. “One who is naked shouldn’t bow down to one who is naked, shouldn’t bow down to anyone, shouldn’t have a naked monk bow down to him, shouldn’t have anyone bow down to him, shouldn’t provide assistance to a naked monk, shouldn’t have a naked monk provide assistance to him, shouldn’t give to a naked monk, shouldn’t receive, shouldn’t eat fresh foods, shouldn’t eat cooked food, shouldn’t eat anything, and shouldn’t drink. If you do, you commit an offense of wrong conduct.”

At that time the monks put their robes on the ground in the sauna. The robes got dirty. They told the Buddha. “I allow bamboo robe racks and clotheslines.” It rained and the robes became wet. “I allow sauna sheds.” They built the sauna sheds on a low base. They were flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the sauna sheds. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” Grass and dust fell into the sauna sheds. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” Being afraid of wrongdoing, the monks did not provide assistance to one another either in the sauna or in the water. “I allow you to regard three things as a ‘covering’: a sauna, water, and a cloth.” Wells On one occasion there was no water in the sauna. They told the Buddha. “I allow a well.” The edge of the well collapsed. “I allow you to construct three kinds of foundations: foundations of brick, stone, and wood.” The well was situated at a low point. It was flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the well. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” At that time the monks used creepers and belts to haul water. “I allow a water-hauling rope.” It hurt their hands. “I allow a well-sweep, a pulley, and well-wheels.” Many vessels broke. “I allow three kinds of buckets: buckets made of iron, wood, and hide.” Hauling water outside, the monks were troubled by the cold and the heat. They told the Buddha. “I allow well houses.” Grass and dust fell into the well houses. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” The wells were not covered. Grass, dust, and dirt fell into them. “I allow covers.” There were no vessels for the water. “I allow water troughs and waterpots.”

Other structures At that time the monks bathed here and there in the monastery. The monastery became muddy. They told the Buddha. “I allow a waste-water disposal area.” The area was unenclosed. The monks were embarrassed to bathe there. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” The area became muddy. “I allow three kinds of deckings: deckings of brick, stone, and wood.” The water remained. “I allow water drains.” The monks were cold. “I allow a water wiper and a towel to dry yourselves.” On one occasion a lay follower wanted to build a lotus bathing tank for the benefit of the Sangha. They told the Buddha. “I allow lotus bathing tanks.” The edges of the tank collapsed. “I allow you to construct three kinds of foundations: foundations of brick, stone, and wood.” It was difficult to get up to the tank. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” The water in the tanks became stagnant. “I allow a channel and a drain.” On one occasion a certain monk wanted to build a sauna with a pointed roof for the benefit of the Sangha. “I allow saunas with pointed roofs.”

Various regulations on proper conduct and allowable requisites At one time the monks from the group of six did not have sitting mats for a period of four months. They told the Buddha. “You shouldn’t be without a sitting mat for a period of four months. If you are, you commit an offense of wrong conduct.” At that time the monks from the group of six slept in beds covered in flowers. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t sleep in a bed covered in flowers. If you do, you commit an offense of wrong conduct.” Soon, people brought scents and garlands to the monastery. Being afraid of wrongdoing, the monks did not accept. “I allow you to accept scent to make the five-finger mark on your door and to accept flowers to place to one side in your dwelling.”

On one occasion the Sangha was offered a piece of felt. “I allow felt.” The monks thought, “Should it be determined or assigned to another?” “It should neither be determined nor assigned to another.” The monks from the group of six ate food on a stand with a heating device. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t eat food on a stand with a heating device. If you do, you commit an offense of wrong conduct.” On one occasion a certain sick monk was unable to hold his bowl with his hands while eating. “I allow a stand.” At that time the monks from the group of six ate from the same vessel and drank from the same vessel, and they lay down on the same bed, on the same sheet, under the same cover, and both on the same sheet and under the same cover. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t eat from the same vessel, drink from the same vessel, lie down on the same bed, lie down on the same sheet, lie down under the same cover, or lie down both on the same sheet and under the same cover. If you do, you commit an offense of wrong conduct.”

Overturning the bowl At one time Vaḍḍha the Licchavī was a friend of the monks Mettiya and Bhūmajaka. On one occasion he went to them and said, “Respectful greetings, venerables.” They did not respond. A second time and a third time he said the same thing, but they still did not respond. “Have I done something wrong? Why don’t you respond?” “It’s because we’ve been treated badly by Dabba the Mallian, and you’re not taking an interest.” “But what can I do?” “If you like, you could make the Buddha expel Dabba.” “And how can I do that?” “Go to the Buddha and say, ‘Sir, this is not proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist. It’s windy where it should be calm. It’s as if water is burning. Venerable Dabba the Mallian has raped my wife.’” Saying, “Alright, venerables,” he went to the Buddha, bowed, sat down, and repeated what he had been told to say. Soon afterwards the Buddha had the Sangha gathered and questioned Dabba: “Dabba, do you remember doing as Vaḍḍha says?” “Sir, you know what I’m like.” A second and a third time the Buddha asked the same question and got the same response. He then said, “Dabba, the Dabbas don’t give such evasive answers. If it was done by you, say so; if it wasn’t, then say that.” “Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.” The Buddha addressed the monks: “Well then, monks, the Sangha should overturn the almsbowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. When a lay follower has eight qualities, you should overturn your bowl against him: he’s trying to stop monks from getting material support; he’s trying to harm monks; he’s trying to get monks to lose their place of residence; he abuses and reviles monks; he causes division between monks; he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. And the overturning of the bowl is to be done like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality. If the Sangha is ready, it should overturn the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. This is the motion. Please, venerables, I ask the Sangha to listen. Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality. The Sangha overturns the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. Any monk who approves of overturning the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. The Sangha approves and is therefore silent. I will remember it thus.’” Turning the bowl upright After robing up the following morning, Venerable Ānanda took his bowl and robe, went to the house of Vaḍḍha the Licchavī, and told him, “Vaḍḍha, the Sangha has overturned the bowl against you. You’re prohibited from interacting with the Sangha.” And Vaḍḍha fainted right there. But Vaḍḍha’s friends and relatives said to him, “Don’t be sad, Vaḍḍha. We’ll reconcile you with the Buddha and the Sangha of monks.” Soon afterwards Vaḍḍha, together with his wives and children, together with his friends and relatives, with wet clothes and wet hair, went to the Buddha. He bowed down at the Buddha’s feet and said, “Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful. Please forgive me so that I may restrain myself in the future.” “You have certainly made a mistake. You’ve been foolish, confused, and unskillful. But since you acknowledge your mistake and make proper amends, I forgive you. For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint in the future.” The Buddha then addressed the monks: “Well then, the Sangha should turn the almsbowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. When a lay follower has eight qualities, you should turn your bowl upright for him: he’s not trying to stop monks from getting material support; he’s not trying to harm monks; he’s not trying to get monks to lose their place of residence; he doesn’t abuse or revile monks; he doesn’t cause division between monks; he doesn’t disparage the Buddha; he doesn’t disparage the Teaching; he doesn’t disparage the Sangha. And the turning of the bowl upright is to be done like this. Vaḍḍha the Licchavī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, raise his joined palms, and say: ‘Venerables, the Sangha has overturned the bowl against me, prohibiting me from interacting with the Sangha. I’m now conducting myself properly and suitably so as to deserve to be released. I ask the Sangha to turn the bowl upright for me.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. He is now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him. If the Sangha is ready, it should turn the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha. He is now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him. The Sangha turns the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. Any monk who approves of turning the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has turned the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha. The Sangha approves and is therefore silent. I will remember it thus.’”

Stepping on cloth When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward the country of Bhaggā. When he eventually arrived, he stayed at Susumāragira in the Bhesakaḷā Grove, the deer park. At this time Prince Bodhi had recently built the Kokanada stilt house. It had not yet been inhabited by any monastic or brahmin, or anyone else. The prince said to the young brahmin Sañcikāputta, “My dear Sañcikāputta, please go to the Buddha, bow down in my name with your head at his feet, and ask if he’s healthy, strong, and living at ease. And then say, ‘Sir, please accept tomorrow’s meal from Prince Bodhi together with the Sangha of monks.’” Saying, “Yes, sir,” Sañcikāputta went to the Buddha and exchanged pleasantries with him. He then sat down and told the Buddha all he had been asked to say, concluding with the invitation for the meal on the following day. The Buddha consented by remaining silent. Knowing that the Buddha had consented, Sañcikāputta got up from his seat, returned to the prince, and told him what had happened. The next morning Prince Bodhi had various kinds of fine foods prepared, and had the entire Kokanada stilt house covered with white cloth, all the way to the bottom step of the staircase. He then said to Sañcikāputta, “Go to the Buddha and tell him the meal is ready.” And Sañcikāputta did as instructed. Soon afterwards, the Buddha robed up in the morning, took his bowl and robe, and went the prince’s house. The prince was standing outside the gatehouse, waiting for the Buddha. When he saw the Buddha coming, he went out to meet him, bowed down to him, and then returned to the Kokanada stilt house with the Buddha in front. But the Buddha stopped at the bottom stair of that staircase. The prince said, “Sir, please step on the cloth. It will be for my long-term benefit and happiness.” The Buddha remained silent. A second time the prince repeated his request, but the Buddha still remained silent. When the prince made his request for the third time, the Buddha looked at Venerable Ānanda. And Ānanda said to the prince, “Please fold up the cloth. The Buddha doesn’t step on cloth coverings. He has compassion for later generations.” The prince then had the cloth folded up and had a seat prepared up in the stilt house. The Buddha ascended the house and sat down on the prepared seat together with the Sangha of monks. The prince personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the prince sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t step on a cloth covering. If you do, you commit an offense of wrong conduct.” On one occasion a woman who was unable to conceive invited the monks, prepared a cloth, and said, “Venerables, please step on the cloth.” But being afraid of wrongdoing, they refused. “Please step on the cloth as a blessing.” They still refused. That woman complained and criticized them, “How can the venerables not step on a cloth as a blessing when asked?” The monks heard the complaints of that woman, and they told the Buddha what had happened. “Householders want blessings. I allow you, when asked, to step on a cloth covering as a blessing for householders.” Being afraid of wrongdoing, the monks did not step on a towel after washing their feet. “I allow you to step on a towel after washing your feet.” The second section for recitation is finished.

More regulations on proper conduct and allowable requisites. When the Buddha had stayed in the country of Bhaggā for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Soon Visākhā Migāramātā went to the Buddha, taking a waterpot, a ceramic foot scrubber, and a broom. She bowed to the Buddha, sat down, and said, “Sir, for my long-term benefit and happiness, please accept this waterpot, foot scrubber, and broom.” The Buddha accepted the waterpot and the broom, but not the ceramic foot scrubber. He then instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed down, circumambulated him with her right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow waterpots and brooms. But you shouldn’t use a ceramic foot scrubber. If you do, you commit an offense of wrong conduct. I allow three kinds of foot scrubbers: stones, pebbles, and pumice.” Visākhā again went to the Buddha, now taking a standard fan and a palm-leaf fan. She bowed, sat down, and said, “Sir, for my long-term benefit and happiness, please accept this standard fan and this palm-leaf fan.” The Buddha accepted both. He then instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed, circumambulated him with her right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow standard fans and a palm-leaf fans.”

On one occasion the Sangha was offered a mosquito whisk. “I allow mosquito whisks.” The Sangha was offered a yak-tail whisk. “You shouldn’t use a yak-tail whisk. If you do, you commit an offense of wrong conduct. I allow three kinds of whisks: those made of bark, vetiver grass, and peacocks’ tail feathers.” On one occasion the Sangha was offered a sunshade. “I allow sunshades.” Soon afterwards the monks from the group of six walked about holding sunshades. Then, as a certain Buddhist lay follower and a number of Ājīvaka disciples were going to the park, the Ājīvakas saw those monks in the distance with their sunshades. They said to that lay follower, “These venerables of yours are coming. They’re holding sunshades, just like accountants and government officials.” “These aren’t monks. They’re wanderers.” And they made a bet on whether they were monks or not. When the monks came close, that lay follower recognized them. And he complained and criticized them, “How can the venerables walk about holding sunshades?” The monks heard the complaints of that lay follower and they told the Buddha. “Is it true, monks, that the monks from the group of six are doing this?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t use a sunshade. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain sick monk was not comfortable without a sunshade. “I allow sick monks to use sunshades.” When they heard that the Buddha had allowed sunshades for the sick, but not for the healthy, and being afraid of wrongdoing, the monks did not use sunshades in the monastery or in the vicinity of the monastery. “I allow you to use a sunshade in a monastery and in the vicinity of a monastery, even if you’re healthy.”

Carrying nets and staffs, etc.On one occasion a monk put his almsbowl in a carrying net, hung it from a staff, and passed through the gateway to a certain village at an unusual hour. People said, “This must be a gangster coming with his gleaming sword.” They pounced and seized him, but when they recognized him, they let him go. He returned to the monastery and told the monks what had happened. They said, “So you used a carrying net and a staff?” “Yes.” The monks of few desires complained and criticized him, “How can a monk use a carrying net and a staff?” They told the Buddha … “It’s true, sir.” … After rebuking him … the Buddha gave a teaching and addressed the monks: “You shouldn’t use a carrying net and a staff. If you do, you commit an offense of wrong conduct.” On one occasion there was a sick monk who was unable to walk about without a staff. “I allow you to give a sick monk permission to use a staff. And it should be given like this. The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’m sick. I’m unable to walk about without a staff. I ask the Sangha for permission to use a staff.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Monk so-and-so is sick. He is unable to walk about without a staff. He is asking the Sangha for permission to use a staff. If the Sangha is ready, it should give monk so-and-so permission to use a staff. This is the motion. Please, venerables, I ask the Sangha to listen. Monk so-and-so is sick. He is unable to walk about without a staff. He is asking the Sangha for permission to use a staff. The Sangha gives monk so-and-so permission to use a staff. Any monk who approves of giving monk so-and-so permission to use a staff should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given monk so-and-so permission to use a staff. The Sangha approves and is therefore silent. I will remember it thus.’” On one occasion there was a sick monk who was unable to carry his almsbowl without a carrying net. They told the Buddha. “I allow you to give a sick monk permission to use a carrying net. And it should be given like this. The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’m sick. I’m unable to carry my bowl without a carrying net. I ask the Sangha for permission to use a carrying net.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Monk so-and-so is sick. He is unable to carry his bowl without a carrying net. He is asking the Sangha for permission to use a carrying net. If the Sangha is ready, it should give monk so-and-so permission to use a carrying net. This is the motion. Please, venerables, I ask the Sangha to listen. Monk so-and-so is sick. He is unable to carry his bowl without a carrying net. He is asking the Sangha for permission to use a carrying net. The Sangha gives monk so-and-so permission to use a carrying net. Any monk who approves of giving monk so-and-so permission to use a carrying net should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given monk so-and-so permission to use a carrying net. The Sangha approves and is therefore silent. I will remember it thus.’” On one occasion there was a sick monk who was unable to walk about without a staff or to carry his almsbowl without a carrying net. They told the Buddha. “I allow you to give a sick monk permission to use a staff and a carrying net. And it should be given like this. The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’m sick. I’m unable to walk about without a staff or to carry my bowl without a carrying net. I ask the Sangha for permission to use a staff and a carrying net.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Monk so-and-so is sick. He is unable to walk about without a staff or to carry his bowl without a carrying net. He is asking the Sangha for permission to use a staff and a carrying net. If the Sangha is ready, it should give monk so-and-so permission to use a staff and a carrying net. This is the motion. Please, venerables, I ask the Sangha to listen. Monk so-and-so is sick. He is unable to walk about without a staff or to carry his bowl without a carrying net. He is asking the Sangha for permission to use a staff and a carrying net. The Sangha gives monk so-and-so permission to use a staff and a carrying net. Any monk who approves of giving monk so-and-so permission to use a staff and a carrying net should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given monk so-and-so permission to use a staff and a carrying net. The Sangha approves and is therefore silent. I will remember it thus.’”

At that time there was a monk who was a regurgitator. After regurgitating, he would swallow. The monks complained and criticized him, “This monk is eating at the wrong time.” They told the Buddha. “This monk has only recently passed away as a cow. I allow a regurgitator to regurgitate. But you shouldn’t take it out of the mouth and then swallow it. If you do, you should be dealt with according to the rule.”

Soon afterwards a certain association was offering a meal to the Sangha. Lots of rice fell on the floor in the dining hall. People complained and criticized them, “When they’re given rice, how can the Sakyan monastics not receive it with care? Each lump of rice is the result of hard work.” The monks heard the complaints of those people. They told the Buddha. “I allow you to pick up and eat what falls down while being given. It has been relinquished by the donors.”

Personal grooming On one occasion a certain monk with long nails was walking for alms. A woman who saw him said to him, “Come, venerable, and have sex.” “It’s not allowable.” “If you don’t, I’ll scratch my limbs with my nails and make a scene, saying that you abused me.” “That’s your business, sister.” Yet that woman did as she had threatened. People rushed up and took hold of that monk. But when they saw the skin and blood on that woman’s nails, they realized she had done it herself, and they released the monk. He then returned to the monastery and told the monks what had happened. “So you grow your nails long?” “Yes.” The monks of few desires complained and criticized him, “How can a monk grow his nails long?” They told the Buddha. “You shouldn’t grow your nails long. If you do, you commit an offense of wrong conduct.” Soon afterwards the monks were cutting their nails with their nails and teeth, or by grinding them on walls. Their fingers hurt. “I allow nail clippers.” They cut their nails so short that they bled. Their fingers hurt. “You should cut your nails so that they’re even with the tip of the flesh.” At this time the monks from the group of six polished their fingernails and toenails. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t polish your fingernails and toenails. If you do, you commit an offense of wrong conduct. But I allow you to remove dirt.” At that time there were monks who had long hair. They told the Buddha. “Are you able to shave each other’s heads?” “We are.” The Buddha then gave a teaching and addressed the monks: “I allow a razor, a whetstone, a razor case, felt, and all barber equipment.” At this time the monks from the group of six trimmed their beards, grew their beards long, grew goatees, grew sideburns, grew circle beards, sculpted their chest hair, grew mustaches, and removed the hair from their private parts. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t trim your beards, grow your beard long, grow goatees, grow sideburns, grow circle beards, sculpt your chest hair, grow mustaches, or remove the hair from your private parts. If you do, you commit an offense of wrong conduct.” A certain monk had a sore on his private parts, and the medicine did not stick. “I allow you to remove hair from the private parts if you have a disease.” At that time the monks from the group of six cut their hair with scissors. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t cut your hair with scissors. If you do, you commit an offense of wrong conduct.” A monk who had a sore on his head was unable to shave with a razor. “I allow you to cut your hair with scissors if you have a disease.” At this time there were monks who grew their nasal hair long. People complained and criticized them, “They’re just like goblins!” “You shouldn’t grow your nasal hair long. If you do, you commit an offense of wrong conduct.” The monks had their nasal hair removed with small stones and beeswax. Their noses hurt. “I allow tweezers.” The monks from the group of six had their gray hairs removed. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t remove gray hairs. If you do, you commit an offense of wrong conduct.” On one occasion a monk’s ear was blocked by earwax. “I allow earpicks.” Soon the monks from the group of six used luxurious earpicks made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use luxurious earpicks. If you do, you commit an offense of wrong conduct. I allow earpicks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”

More regulations on proper conduct and allowable requisites At one time the monks from the group of six had amassed a large number of metal and bronze goods. When people walking about the dwellings saw this, they complained and criticized them, “How can the Sakyan monastics amass a large number of metal and bronze goods? They’re just like merchants.” “You shouldn’t amass a large number of metal and bronze goods. If you do, you commit an offense of wrong conduct.” Being afraid of wrongdoing, the monks did not accept ointment boxes, ointment sticks, earpicks, or even metal used for binding. “I allow ointment boxes, ointment sticks, earpicks, and metal used for binding.” On one occasion the monks from the group of six were sitting with their upper robes as a back-and-knee strap. The panels of the robes were torn apart. “You shouldn’t sit with your upper robe as a back-and-knee strap. If you do, you commit an offense of wrong conduct.” There was a sick monk who was not comfortable without a back-and-knee strap. “I allow back-and-knee straps.” The monks thought, “How are the back-and-knee straps to be made?” “I allow a warp, a reed, a weft, a shuttle, and all weaving equipment.”

On one occasion a monk went to the village for alms without a belt. His sarong fell off on the street. People shouted out, and he felt humiliated. When he had returned to the monastery, he told the monks what had happened. They in turn told the Buddha, who said: “You shouldn’t enter an inhabited area without a belt. If you do, you commit an offense of wrong conduct. I allow belts.” Soon the monks from the group of six wore luxurious belts: belts with multiple strings, belts like the head of a water snake, belts of twisted strings of various colors, belts like ornamental ropes. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear luxurious belts. If you do, you commit an offense of wrong conduct. I allow two kinds of belts: belts made from strips of cloth and from pigs’ intestines.” The edges of the belts wore away. “I allow belts of twisted strings of various colors and belts like ornamental ropes.” The ends of the belts wore away. “I allow making a loop and a knot.” The loop at the end wore away. “I allow buckles.” Soon the monks from the group of six wore luxurious buckles made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear luxurious buckles. If you do, you commit an offense of wrong conduct. I allow buckles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, shell, or string.” On one occasion Venerable Ānanda robed up in light upper robes and went to the village for alms. A whirlwind lifted up his robes. When he had returned to the monastery, he told the monks what had happened. They in turn told the Buddha. “I allow toggles and loops.” Soon the monks from the group of six wore luxurious toggles made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear luxurious toggles. If you do, you commit an offense of wrong conduct. I allow toggles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, shell, or string.” When the monks fastened toggles and loops to their robes, they caused the robes to wear. “I allow toggle shields and loop shields.” They fastened the toggle shields and the loop shields on the edge of the robe. The corners of the robe separated. “I allow you to fasten the toggle shields at the edge and the loop shields twelve or thirteen centimeters in from the edge.” At this time the monks from the group of six wore their sarongs like householders—in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, and the hundred-fold style. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear your sarong like householders—in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, or the hundred-fold style. If you do, you commit an offense of wrong conduct.” The monks from the group of six wore their upper robes like householders. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear your upper robe like householders. If you do, you commit an offense of wrong conduct.” The monks from the group of six wore their sarongs like loin cloths. People complained and criticized them, “They’re just like the king’s porters!” “You shouldn’t wear your sarong like a loin cloth. If you do, you commit an offense of wrong conduct.”

At that time the monks from the group of six used carrying poles with loads on both ends. People complained and criticized them, “They’re just like the king’s porters!” “You shouldn’t use a carrying pole with loads on both ends. If you do, you commit an offense of wrong conduct. I allow a carrying pole with a load on one end, a two-person carrying pole with a load in the middle, loads for the head, loads for the shoulder, loads for the hip, and hanging loads.”

At that time there were monks who did not clean their teeth. As a result, they had bad breath. They told the Buddha. “There are these five drawbacks to not cleaning your teeth: it’s bad for your eyes; you get bad breath; your taste buds aren’t cleansed; bile and phlegm cover the food; you don’t enjoy the food. There are these five benefits of cleaning your teeth: it’s good for your eyes; you don’t get bad breath; your taste buds are cleansed; bile and phlegm don’t cover the food; you enjoy the food. I allow tooth cleaners.” The monks from the group of six used long tooth cleaners, which they even used to smack the novices. “You shouldn’t use long tooth cleaners. If you do, you commit an offense of wrong conduct. I allow tooth cleaners that are at most thirteen centimeters long. And you shouldn’t use them to smack the novice monks. If you do, you commit an offense of wrong conduct.” On one occasion a monk used a tooth cleaner that was too short and it got stuck in his throat. “You shouldn’t use tooth cleaners that are too short. If you do, you commit an offense of wrong conduct. You shouldn’t use tooth cleaners shorter than seven centimeters.”

On one occasion the monks from the group of six set fire to a forest. People complained and criticized them, “They’re just like land clearers.” “You shouldn’t set fire to a forest. If you do, you commit an offense of wrong conduct.” On one occasion the dwellings were overgrown with grass. There was a forest fire and the dwellings burned down. Being afraid of wrongdoing, the monks had not lit a counterfire for protection. “When there is a forest fire, I allow you to light a counterfire for protection.” At that time the monks from the group of six climbed trees and then jumped between them. People complained and criticized them, “They’re just like monkeys!” “You shouldn’t climb trees. If you do, you commit an offense of wrong conduct.” On one occasion a certain monk was walking on a road through the Kosalan country on his way to Sāvatthī when he was blocked by an elephant. He quickly went up to a tree, but being afraid of wrongdoing, he did not climb it. Soon the elephant went away. When he arrived at Sāvatthī, he told the monks what had happened. They in turn told the Buddha. “I allow you to climb a tree to the height of a man if there’s something to be done, or as far as you need if there’s an emergency.”

Teaching, etc. At this time there were two monks called Yameḷa and Kekuṭa, brothers born into a brahmin family, who were well-spoken and had good voices. They went to the Buddha, bowed, sat down, and said, “Sir, the monks now have a variety of names and come from a variety of families, castes, and households. They corrupt the word of the Buddha by using their own expressions. Now we could give metrical form to the word of the Buddha.” The Buddha rebuked them, “Foolish men, how can you suggest such a thing? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t give metrical form to the word of the Buddha. If you do, you commit an offense of wrong conduct. You should learn the word of the Buddha using its own expressions.” At that time the monks from the group of six were studying cosmological theory. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those lay people and told the Buddha. “Is there any growth and fulfillment on this spiritual path, monks, for one who sees cosmological theory as the essence?” “No, sir.” “Would anyone who sees this spiritual path as the essence learn cosmological theory?” “No.” “You shouldn’t learn cosmological theory. If you do, you commit an offense of wrong conduct.” The monks from the group of six taught cosmological theory. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t teach cosmological theory. If you do, you commit an offense of wrong conduct.” The monks from the group of six studied worldly subjects. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those lay people and told the Buddha. “You shouldn’t study worldly subjects. If you do, you commit an offense of wrong conduct.” The monks from the group of six taught worldly subjects. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t teach worldly subjects. If you do, you commit an offense of wrong conduct.” On one occasion the Buddha sneezed while teaching a large gathering. The monks made an uproar, saying, “May you live long, venerable sir!” Because of the noise, the teaching was interrupted. The Buddha said to the monks: “If you say, ‘May you live long!’ to one who sneezes, will they live or die because of that?” “No, sir.” “You shouldn’t say, ‘May you live long!’ to one who sneezes. If you do, you commit an offense of wrong conduct.” At that time when monks sneezed, people said, “May you live long, venerable!” Being afraid of wrongdoing, the monks did not respond. People complained and criticized them, “How can the Sakyan monastics not respond when spoken to like this?” They told the Buddha. “Monks, householders want blessings. When householders say, ‘May you live long!’ I allow you to respond with similar words.”

On one occasion when the Buddha was seated teaching a large gathering, there was a monk who had eaten garlic. Not to annoy the other monks, he was sitting at a distance. The Buddha saw him and asked the monks why he was sitting there. The monks told him and the Buddha said, “Monks, should one eat anything that would stop one from hearing a teaching such as this?” “No, sir.” “You shouldn’t eat garlic. If you do, you commit an offense of wrong conduct.” On one occasion Venerable Sāriputta had a stomachache. Venerable Mahāmoggallāna went to him and said, “When you had a stomachache in the past, Sāriputta, what made you better?” “Garlic.” They told the Buddha. “I allow you to eat garlic if you’re sick.”

Restrooms At that time there were monks who urinated here and there in the monastery. The monastery became filthy. “You should urinate in one location.” The monastery became smelly. “I allow urine-collection pots.” It was painful to sit there while urinating. “I allow foot stands for urinating.” The foot stands were unenclosed. The monks were embarrassed to urinate there. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” Not being covered, the urine-collection pots were smelly. “I allow lids.” At that time there were monks who defecated here and there in the monastery. The monastery became filthy. “You should defecate in one location.” The monastery became smelly. “I allow cesspits.” The edge of the cesspit collapsed. “I allow you to construct three kinds of foundations: foundations of brick, stone, and wood.” The cesspit was situated at a low point. It was flooded. “I allow you to raise the base.” The mound collapsed. “I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.” It was difficult to get up to the cesspit. “I allow three kinds of stairs: stairs of brick, stone, and wood.” People fell down while climbing the stairs. “I allow rails.” When seated on the edge to defecate, they fell down. “I allow you to lay a floor with a gap in the middle for defecating.” It was painful to sit there while defecating. “I allow foot stands for defecating.” They urinated outside the cesspit. “I allow urinals.” There were no wiping sticks. “I allow wiping sticks.” There was no container for the wiping sticks. “I allow containers for wiping sticks.” Not being covered, the cesspit was smelly. “I allow lids.” Because they were defecating outdoors, the monks were troubled by the cold and the heat. “I allow restrooms.” The restrooms didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” Grass and dust fell into the restrooms. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.” On one occasion a monk who was weak from old age fell over as he was getting up after defecating. “I allow suspended ropes to hold onto.” The restrooms were unenclosed. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” There were no gatehouses. “I allow gatehouses.” The gatehouses didn’t have doors. “I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.” Grass and dust fell into the gatehouses. “I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.” The yards were muddy. “I allow you to cover them with gravel.” They were unable to do it. “I allow you to lay paving stones.” The water remained. “I allow water drains.” There were no restroom ablution pots. “I allow restroom ablution pots.” There were no scoops for the ablution pots. “I allow scoops for the ablution pots.” It was painful to sit there while washing. “I allow ablution foot stands.” The foot stands were unenclosed. The monks were embarrassed to wash there. “I allow three kinds of encircling walls: walls of brick, stone, and wood.” The restroom ablution pots were not covered. Grass, dust, and dirt fell into them. “I allow lids.”

Even more regulations on proper conduct and allowable requisites At one time the monks from the group of six were misbehaving in many ways. They planted flowering trees, watered and plucked them, and then tied the flowers together. They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same. They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of respectable families. They ate from the same plates as these women and drank from the same vessels. They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers. They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics. They danced, sang, played instruments, and performed. While the women were dancing, singing, playing instruments, and performing, so would they. They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, board games, tipcat, painting with the hand, dice, leaf flutes, toy plows, somersaults, pinwheels, toy measures, toy carriages, toy bows, guessing from syllables, thought guessing, mimicking deformities. They trained in elephant riding, in horsemanship, in carriage riding, in archery, in swordsmanship. And they ran in front of elephants, horses, and carriages, and they ran backward and forward. They whistled, clapped their hands, wrestled, and boxed. They spread their outer robe on a stage and said to the dancing girls, “Dance here, sister,” and they made gestures of approval. And they misbehaved in a variety of ways. They told the Buddha. Soon afterwards he gave a teaching and addressed the monks: “You shouldn’t engage in various kinds of misbehavior. If you do, you should be dealt with according to the rule.”

At the time of Venerable Uruvelakassapa’s going forth, the Sangha was offered a large number of iron, wooden, and ceramic goods. The monks thought, “Which iron, wooden, and ceramic goods have been allowed by the Buddha, and which not?” They told the Buddha. The Buddha then gave a teaching and addressed the monks: “I allow all iron goods except weapons; all wooden goods except high couches, luxurious couches, wooden almsbowls, and wooden shoes; and all ceramic goods except ceramic foot scrubbers and clay huts.” The fifth chapter on minor topics is finished. This is the summary: “On a tree, and on a post, and against a wall, On a rubbing board, rubbing-hand, and with a string; Massage, scrubber, itchy, And old age, ordinary hand massage. And earrings, hanging strings, shouldn’t wear a necklace; Hips, bangles, armlets, Bracelets, rings. Long, brush, comb, hands, Beeswax, water and oil; Sores in a mirror or bowl of water, Ointment, creams, powder. They applied, and body cosmetics, Facial cosmetics, both; Eye disease, and hilltop, drawn-out voice, outside. Mangoes, pieces, with whole, Snake, and cut off, sandal; Luxurious, bowl bottoms, Gold, thick, marks. Colorful, stained, smelly, In the heat, they broke, on a bench; Ledge, straw, cloth, Platform, and container. Bag, and shoulder strap, So a string for fastening; From a peg, and on a bed, and on a bench, In the lap, on a sunshade, opening. Gourd, waterpots, skull, Chewed food remnants, trash can; Tore, handle, gold, Feather, and piece, cylinder. Yeast, flour, and stone powder, Beeswax, case; Deformed corners, tied down, uneven, Ground, deteriorating, and not right. Ruler, and guide line, Dirty, wet, sandals; Finger, and thimble, Small bowl, bag, strap. Outside, low base, And also the mound, they had difficulty; Fell down, grass and dust, Plaster inside and outside. White, and black color, And treating with red ocher; Making a garland pattern, and a creeper pattern, A shark-teeth pattern, pattern. Bamboo robe rack, and line, Did the Leader allow; Abandoned and left, The frame broke. Unfolded, and against a wall, Taking their bowls they went; Bag, and fastening string, And bound the sandals. And sandal bag, And shoulder strap, string; Unallowable water while traveling, Water filter, cloth. Water strainer, two monks, The Sage went to Vesālī; Wooden frame, spreading there, He allowed a filter. With mosquitoes, with fine, And often sick, Jīvaka; Walking-meditation paths, sauna, On uneven, low base. Three foundations, they had difficulty, Stairs, rails, railings; Outside, grass and dust, Plastered inside and outside. White, and black color, And treating with red ocher; Making a garland pattern, and a creeper pattern, A shark-teeth pattern, pattern. Bamboo, and clothesline, And should raise the base; Mound, and stairs, rails, Door, door frame. Lower hinge, upper hinge, Door jamb, bolt socket; Bolt, latch, keyhole, And door-pulling, rope. Encircling trench, and flue, And in the middle, clay for the face; Trough, smelly, scorched, Water place, scoop. And did not sweat, muddy, Wash, should make a drain; And bench, gatehouse, making, Gravel, stones, drain. Naked, on the ground, raining, Three coverings there; Well, collapsed, low, With creepers, belt. Well-sweep, pulley, wheel, Many vessels broke; Iron, wood, hide, House, grass, and cover. Trough, disposal area, wall, Muddy, and with a drain; Cold, lotus bathing tank, And stagnant, pointed roof. Four months, and they slept, And piece of felt, should not determine; Heating, stand, They ate from one, they lay down. Vaḍḍha, Bodhi, he did not step on, Waterpot, ceramic foot scrubber, broom; Stone, and pebbles, Pumice foot scrubbers. Standard fan, palm-leaf fan, And mosquito, yak-tail; Sunshade, and without, in a monastery, Three with agreement on carrying net. Regurgitator, rice, long nails, Cutting, the fingers hurt; Bled, and even, Twenty, long haired. Razor, stone, case, Felt, barber equipment; They trimmed beards, grew them long, Goatee, sideburns. Circle beard, and chest hair, Mustache, would remove from private parts; Disease, sore with scissors, Long, and small stones. Gray, blocked, luxurious, Metal goods, with ointment box; And clasping the knees, back-and-knee strap, Weft, shuttle, belt. Multiple string belt, water snake head belt, Belts of twisted strings of various colors, belts like ornamental ropes; Strips of cloth, and pigs’ intestines, Edges, twisted strings of various colors, ornamental ropes; End, loop, and knot, Also the loop at the end wore away. Toggles, and luxurious, Also should insert a shield at the edge; Sarongs like householders, elephant trunk, Fish style, four-corner style. Palm leaf, hundred fold, Wearing upper robes like householders; Loin cloths, carrying poles with loads on both ends, Tooth cleaner, smacking. Stuck in the throat, and forest, Counterfire, tree, with elephant; Yameḷa, cosmological theory, They learned, they taught. Worldly talk, knowledge, He sneezed, blessing, and he ate; Stomachache, and became filthy, Smelly, painful, foot stands. They were embarrassed, covered, smelly, And they did it here and there; Smelly, cesspit, collapsed, Raised base, and with foundation. Stairs, rails, On the edge, and painful, foot stands; Outside, urinal, and sticks, And container, uncovered. Restroom, and door, And just the door frame; Lower hinge, upper hinge, And door jamb, bolt socket. Bolt, latch, keyhole, And just a door-pulling hole; Rope, plastered inside and outside, And white color, black. Making a garland pattern, a creeper pattern, Shark, the fivefold pattern; Bamboo robe rack, and line, Weak from old age, wall. And so also just a gatehouse, Gravel, paving stones; Remained, drain, And also pot, scoop. Painful, embarrassed, lid, And they misbehaved; He allowed iron goods, Except weapons. Except high couches and luxurious couches, And wooden almsbowls, wooden shoes; All wooden goods, The Great Sage allowed. Ceramic foot scrubbers, and clay huts, The Buddha having excepted; Also all clay goods, The Compassionate One allowed. The details of the topics, If the same as the preceding, Is also found in brief in the summary verses, For the purpose of guiding those who have understood it. Thus there are one hundred and ten topics In the chapter on minor topics in the Monastic Law. Indeed, the true Teaching will be long lived, And good people will be supported. A well-trained expert in the Monastic Law, A good person intent on what’s beneficial, A wise one, lighting a lamp—This is a learned one worthy of homage.” The chapter on minor topics is finished.

Theravāda Vinayapiṭaka Cūḷavagga 15. Khuddakavatthukkhandhaka

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma te, bhikkhave, moghapurisā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, nahāyamānena bhikkhunā rukkhe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā thambhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā thambhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, nahāyamānena bhikkhunā thambhe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā kuṭṭe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā kuṭṭe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti …pe… “na, bhikkhave, nahāyamānena bhikkhunā kuṭṭe kāyo ugghaṁsetabbo. Yo ugghaṁseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū aṭṭāne nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, aṭṭāne nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū gandhabbahatthakena nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “na, bhikkhave, gandhabbahatthakena nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū kuruvindakasuttiyā nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhoginoti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, kuruvindakasuttiyā nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū viggayha parikammaṁ kārāpenti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, viggayha parikammaṁ kārāpetabbaṁ. Yo kārāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū mallakena nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, mallakena nahāyitabbaṁ. Yo nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno kacchurogābādho hoti. Na tassa vinā mallakena phāsu hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa akatamallakan”ti. Tena kho pana samayena aññataro bhikkhu jarādubbalo nahāyamāno na sakkoti attano kāyaṁ ugghaṁsetuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ukkāsikan”ti. Tena kho pana samayena bhikkhū piṭṭhiparikammaṁ kātuṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, puthupāṇikan”ti.

Tena kho pana samayena chabbaggiyā bhikkhū vallikaṁ dhārenti …pe… pāmaṅgaṁ dhārenti …pe… kaṇṭhasuttakaṁ dhārenti …pe… kaṭisuttakaṁ dhārenti …pe… ovaṭṭikaṁ dhārenti …pe… kāyuraṁ dhārenti …pe… hatthābharaṇaṁ dhārenti …pe… aṅgulimuddikaṁ dhārenti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vallikaṁ dhārenti …pe… pāmaṅgaṁ dhārenti, kaṇṭhasuttakaṁ dhārenti, kaṭisuttakaṁ dhārenti, ovaṭṭikaṁ dhārenti, kāyuraṁ dhārenti, hatthābharaṇaṁ dhārenti, aṅgulimuddikaṁ dhārentī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, vallikā dhāretabbā …pe… na pāmaṅgo dhāretabbo … na kaṇṭhasuttakaṁ dhāretabbaṁ … na kaṭisuttakaṁ dhāretabbaṁ … na ovaṭṭikaṁ dhāretabbaṁ … na kāyuraṁ dhāretabbaṁ … na hatthābharaṇaṁ dhāretabbaṁ … na aṅgulimuddikā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū dīghe kese dhārenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, dīghā kesā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dumāsikaṁ vā duvaṅgulaṁ vā”ti. Tena kho pana samayena chabbaggiyā bhikkhū kocchena kese osaṇṭhenti …pe… phaṇakena kese osaṇṭhenti, hatthaphaṇakena kese osaṇṭhenti, sitthatelakena kese osaṇṭhenti, udakatelakena kese osaṇṭhenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, kocchena kesā osaṇṭhetabbā …pe… na sitthatelakena kesā osaṇṭhetabbā … na udakatelakena kesā osaṇṭhetabbā. Yo osaṇṭheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū ādāsepi udakapattepi mukhanimittaṁ olokenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ādāse vā udakapatte vā mukhanimittaṁ oloketabbaṁ. Yo olokeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno mukhe vaṇo hoti. So bhikkhū pucchi—“kīdiso me, āvuso, vaṇo”ti? Bhikkhū evamāhaṁsu—“ediso te, āvuso vaṇo”ti. So na saddahati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ābādhappaccayā ādāse vā udakapatte vā mukhanimittaṁ oloketun”ti. Tena kho pana samayena chabbaggiyā bhikkhū mukhaṁ ālimpanti …pe… mukhaṁ ummaddenti, mukhaṁ cuṇṇenti, manosilikāya mukhaṁ lañchenti, aṅgarāgaṁ karonti, mukharāgaṁ karonti, aṅgarāgamukharāgaṁ karonti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, mukhaṁ ālimpitabbaṁ …pe… na mukhaṁ ummadditabbaṁ, na mukhaṁ cuṇṇetabbaṁ, na manosilikāya mukhaṁ lañchetabbaṁ, na aṅgarāgo kātabbo, na mukharāgo kātabbo, na aṅgarāgamukharāgo kātabbo. Yo kareyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ābādhappaccayā mukhaṁ ālimpitun”ti. Tena kho pana samayena rājagahe giraggasamajjo hoti. Chabbaggiyā bhikkhū giraggasamajjaṁ dassanāya agamaṁsu. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā naccampi gītampi vāditampi dassanāya gacchissanti, seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, naccaṁ vā gītaṁ vā vāditaṁ vā dassanāya gantabbaṁ. Yo gaccheyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyanti. Manussā ujjhāyanti khiyyanti vipācenti—“yatheva mayaṁ gāyāma, evamevime samaṇā sakyaputtiyā āyatakena gītassarena dhammaṁ gāyantī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Saccaṁ kira, bhikkhave …pe… “saccaṁ, bhagavā”ti …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṁ gāyantassa. Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati—ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṁ gāyantassa. Na, bhikkhave, āyatakena gītassarena dhammo gāyitabbo. Yo gāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū sarabhaññe kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sarabhaññan”ti.

Tena kho pana samayena chabbaggiyā bhikkhū bāhiralomiṁ uṇṇiṁ dhārenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bāhiyalomi uṇṇi dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ārāme ambā phalino honti. Raññā māgadhena seniyena bimbisārena anuññātaṁ hoti—“yathāsukhaṁ ayyā ambaṁ paribhuñjantū”ti. Chabbaggiyā bhikkhū taruṇaññeva ambaṁ pātāpetvā paribhuñjiṁsu. Rañño ca māgadhassa seniyassa bimbisārassa ambena attho hoti. Atha kho rājā māgadho seniyo bimbisāro manusse āṇāpesi—“gacchatha, bhaṇe, ārāmaṁ gantvā ambaṁ āharathā”ti. “Evaṁ, devā”ti kho te manussā rañño māgadhassa seniyassa bimbisārassa paṭissutvā ārāmaṁ gantvā ārāmapālaṁ etadavocuṁ—“devassa, bhaṇe, ambena attho, ambaṁ dethā”ti. “Natthāyyā, ambaṁ. Taruṇaññeva ambaṁ pātāpetvā bhikkhū paribhuñjiṁsū”ti. Atha kho te manussā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ. “Suparibhuttaṁ, bhaṇe, ayyehi ambaṁ, api ca bhagavatā mattā vaṇṇitā”ti. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā rañño ambaṁ paribhuñjissantī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ambaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti. Sūpe ambapesikāyo pakkhittā honti. Bhikkhū kukkuccāyantā nappaṭiggaṇhanti …pe… “paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, ambapesikan”ti. Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti. Te na pariyāpuṇiṁsu ambapesikaṁ kātuṁ, bhattagge sakaleheva ambehi denti. Bhikkhū kukkuccāyantā nappaṭiggaṇhanti. “Paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṁ paribhuñjituṁ—aggiparicitaṁ, satthaparicitaṁ, nakhaparicitaṁ, abījaṁ, nibbattabījaññeva pañcamaṁ. Anujānāmi, bhikkhave, imehi pañcahi samaṇakappehi phalaṁ paribhuñjitun”ti.

Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti. Bhagavato etamatthaṁ ārocesuṁ. “Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya. Katamāni cattāri ahirājakulāni? Virūpakkhaṁ ahirājakulaṁ, erāpathaṁ ahirājakulaṁ, chabyāputtaṁ ahirājakulaṁ, kaṇhāgotamaṁ ahirājakulaṁ. Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya. Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṁ, attaguttiyā attarakkhāya attaparittaṁ kātuṁ. Evañca pana, bhikkhave, kātabbaṁ—‘Virūpakkhehi me mettaṁ, Mettaṁ erāpathehi me; Chabyāputtehi me mettaṁ, Mettaṁ kaṇhāgotamakehi ca. Apādakehi me mettaṁ, mettaṁ dvipādakehi me; Catuppadehi me mettaṁ, mettaṁ bahuppadehi me. Mā maṁ apādako hiṁsi, mā maṁ hiṁsi dvipādako; Mā maṁ catuppado hiṁsi, mā maṁ hiṁsi bahuppado. Sabbe sattā sabbe pāṇā, sabbe bhūtā ca kevalā; Sabbe bhadrāni passantu, mā kiñci pāpamāgamā. Appamāṇo buddho, Appamāṇo dhammo; Appamāṇo saṅgho, Pamāṇavantāni sarīsapāni. Ahi vicchikā satapadī, Uṇṇanābhi sarabū mūsikā; Katā me rakkhā kataṁ me parittaṁ, Paṭikkamantu bhūtāni; Sohaṁ namo bhagavato, Namo sattannaṁ sammāsambuddhānan’”ti.

Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito attano aṅgajātaṁ chindi. Bhagavato etamatthaṁ ārocesuṁ. “Aññamhi so, bhikkhave, moghapuriso chetabbamhi, aññaṁ chindi. Na, bhikkhave, attano aṅgajātaṁ chetabbaṁ. Yo chindeyya, āpatti thullaccayassā”ti.

Tena kho pana samayena rājagahakassa seṭṭhissa mahagghassa candanassa candanagaṇṭhi uppannā hoti. Atha kho rājagahakassa seṭṭhissa etadahosi—“yannūnāhaṁ imāya candanagaṇṭhiyā pattaṁ lekhāpeyyaṁ. Lekhañca me paribhogaṁ bhavissati, pattañca dānaṁ dassāmī”ti. Atha kho rājagahako seṭṭhi tāya candanagaṇṭhiyā pattaṁ lekhāpetvā sikkāya uḍḍitvā veḷagge ālaggetvā veḷuparamparāya bandhitvā evamāha—“yo samaṇo vā brāhmaṇo vā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti. Atha kho pūraṇo kassapo yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca—“ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan”ti. “Sace, bhante, āyasmā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti. Atha kho makkhali gosālo … ajito kesakambalo … pakudho kaccāyano … sañcayo belaṭṭhaputto … nigaṇṭho nāṭaputto yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca—“ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan”ti. “Sace, bhante, āyasmā arahā ceva iddhimā ca, dinnaṁyeva pattaṁ oharatū”ti. Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca piṇḍolabhāradvājo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu. Atha kho āyasmā piṇḍolabhāradvājo āyasmantaṁ mahāmoggallānaṁ etadavoca—“āyasmā kho mahāmoggallāno arahā ceva iddhimā ca. Gacchāvuso, moggallāna, etaṁ pattaṁ ohara. Tuyheso patto”ti. “Āyasmā kho bhāradvājo arahā ceva iddhimā ca. Gacchāvuso, bhāradvāja, etaṁ pattaṁ ohara. Tuyheso patto”ti. Atha kho āyasmā piṇḍolabhāradvājo vehāsaṁ abbhuggantvā taṁ pattaṁ gahetvā tikkhattuṁ rājagahaṁ anupariyāyi. Tena kho pana samayena rājagahako seṭṭhi saputtadāro sake nivesane ṭhito hoti pañjaliko namassamāno—idheva, bhante, ayyo bhāradvājo amhākaṁ nivesane patiṭṭhātūti. Atha kho āyasmā piṇḍolabhāradvājo rājagahakassa seṭṭhissa nivesane patiṭṭhāsi. Atha kho rājagahako seṭṭhi āyasmato piṇḍolabhāradvājassa hatthato pattaṁ gahetvā mahagghassa khādanīyassa pūretvā āyasmato piṇḍolabhāradvājassa adāsi. Atha kho āyasmā piṇḍolabhāradvājo taṁ pattaṁ gahetvā ārāmaṁ agamāsi. Assosuṁ kho manussā—ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti. Te ca manussā uccāsaddā mahāsaddā āyasmantaṁ piṇḍolabhāradvājaṁ piṭṭhito piṭṭhito anubandhiṁsu. Assosi kho bhagavā uccāsaddaṁ mahāsaddaṁ; sutvāna āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo”ti? “Āyasmatā, bhante, piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohārito. Assosuṁ kho, bhante, manussā—ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti. Te ca, bhante, manussā uccāsaddā mahāsaddā āyasmantaṁ piṇḍolabhāradvājaṁ piṭṭhito piṭṭhito anubandhā. So eso, bhante, bhagavā uccāsaddo mahāsaddo”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ piṇḍolabhāradvājaṁ paṭipucchi—“saccaṁ kira tayā, bhāradvāja, rājagahakassa seṭṭhissa patto ohārito”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ, bhāradvāja, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassessasi. Seyyathāpi, bhāradvāja, mātugāmo chavassa māsakarūpassa kāraṇā kopinaṁ dasseti; evameva kho tayā, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitaṁ. Netaṁ, bhāradvāja, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, gihīnaṁ uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassetabbaṁ. Yo dasseyya, āpatti dukkaṭassa. Bhindathetaṁ, bhikkhave, dārupattaṁ sakalikaṁ sakalikaṁ katvā, bhikkhūnaṁ añjanupapisanaṁ detha. Na ca, bhikkhave, dārupatto dhāretabbo. Yo dhāreyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena chabbaggiyā bhikkhū uccāvace patte dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sovaṇṇamayo patto dhāretabbo …pe… na rūpiyamayo patto dhāretabbo … na maṇimayo patto dhāretabbo … na veḷuriyamayo patto dhāretabbo … na phalikamayo patto dhāretabbo … na kaṁsamayo patto dhāretabbo … na kācamayo patto dhāretabbo … na tipumayo patto dhāretabbo … na sīsamayo patto dhāretabbo … na tambalohamayo patto dhāretabbo. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dve patte—ayopattaṁ, mattikāpattan”ti. Tena kho pana samayena pattamūlaṁ ghaṁsiyati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pattamaṇḍalan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni pattamaṇḍalāni dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacāni pattamaṇḍalāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dve pattamaṇḍalāni—tipumayaṁ, sīsamayan”ti. Bahalāni maṇḍalāni na acchupiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, likhitun”ti. Valī honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, makaradantakaṁ chinditun”ti. Tena kho pana samayena chabbaggiyā bhikkhū citrāni pattamaṇḍalāni dhārenti rūpakākiṇṇāni bhittikammakatāni. Tāni rathikāyapi dassentā āhiṇḍanti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatāni. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, pakatimaṇḍalan”ti. Tena kho pana samayena bhikkhū sodakaṁ pattaṁ paṭisāmenti. Patto dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sodako patto paṭisāmetabbo. Yo paṭisāmeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, otāpetvā pattaṁ paṭisāmetun”ti. Tena kho pana samayena bhikkhū sodakaṁ pattaṁ otāpenti. Patto duggandho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sodako patto otāpetabbo. Yo otāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, vodakaṁ katvā otāpetvā pattaṁ paṭisāmetun”ti. Tena kho pana samayena bhikkhū uṇhe pattaṁ nidahanti. Pattassa vaṇṇo dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uṇhe patto nidahitabbo. Yo nidaheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, muhuttaṁ uṇhe otāpetvā pattaṁ paṭisāmetun”ti. Tena kho pana samayena sambahulā pattā ajjhokāse anādhārā nikkhittā honti. Vātamaṇḍalikāya āvaṭṭetvā pattā bhijjiṁsu. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pattādhārakan”ti. Tena kho pana samayena bhikkhū miḍḍhante pattaṁ nikkhipanti. Paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, miḍḍhante patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū paribhaṇḍante pattaṁ nikkhipanti. Paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, paribhaṇḍante patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū chamāya pattaṁ nikkujjanti. Oṭṭho ghaṁsiyati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tiṇasanthārakan”ti. Tiṇasanthārako upacikāhi khajjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, coḷakan”ti. Coḷakaṁ upacikāhi khajjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pattamāḷakan”ti. Pattamāḷako paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pattakuṇḍolikan”ti. Pattakuṇḍolikāya patto ghaṁsiyati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pattatthavikan”ti. Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti. Tena kho pana samayena bhikkhū bhittikhilepi nāgadantakepi pattaṁ laggenti. Paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, patto laggetabbo. Yo laggeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū mañce pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, mañce patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū pīṭhe pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, pīṭhe patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū aṅke pattaṁ nikkhipanti, satisammosā uṭṭhahanti. Paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, aṅke patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū chatte pattaṁ nikkhipanti. Vātamaṇḍalikāya chattaṁ ukkhipiyati paripatitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, chatte patto nikkhipitabbo. Yo nikkhipeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū pattahatthā kavāṭaṁ paṇāmenti. Kavāṭo āvaṭṭitvā patto bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, pattahatthena kavāṭaṁ paṇāmetabbaṁ. Yo paṇāmeyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena bhikkhū tumbakaṭāhe piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi titthiyā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, tumbakaṭāhe piṇḍāya caritabbaṁ. Yo careyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū ghaṭikaṭāhe piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi titthiyā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ghaṭikaṭāhe piṇḍāya caritabbaṁ. Yo careyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu sabbapaṁsukūliko hoti. So chavasīsassa pattaṁ dhāreti. Aññatarā itthī passitvā bhītā vissaramakāsi—“abhuṁ me pisāco vatāyan”ti. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā chavasīsassa pattaṁ dhāressanti, seyyathāpi pisācillikā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, chavasīsassa patto dhāretabbo. Yo dhāreyya, āpatti dukkaṭassa. Na ca, bhikkhave, sabbapaṁsukūlikena bhavitabbaṁ. Yo bhaveyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū calakānipi aṭṭhikānipi ucchiṭṭhodakampi pattena nīharanti. Manussā ujjhāyanti khiyyanti vipācenti—“yasmiṁ yevime samaṇā sakyaputtiyā bhuñjanti sova nesaṁ paṭiggaho”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na bhikkhave, calakāni vā aṭṭhikāni vā ucchiṭṭhodakaṁ vā pattena nīharitabbaṁ. Yo nīhareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, paṭiggahan”ti.

Tena kho pana samayena bhikkhū hatthena vipphāḷetvā cīvaraṁ sibbenti. Cīvaraṁ vilomikaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, satthakaṁ namatakan”ti. Tena kho pana samayena saṅghassa daṇḍasatthakaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, daṇḍasatthakan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvace satthakadaṇḍe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā satthakadaṇḍā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayan”ti. Tena kho pana samayena bhikkhū kukkuṭapattenapi veḷupesikāyapi cīvaraṁ sibbenti. Cīvaraṁ dussibbitaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sūcin”ti. Sūciyo kaṇṇakitāyo honti …pe… “anujānāmi, bhikkhave, sūcināḷikan”ti. Sūcināḷikāyapi kaṇṇakitāyo honti …pe… “anujānāmi, bhikkhave, kiṇṇena pūretun”ti. Kiṇṇepi kaṇṇakitāyo honti …pe… “anujānāmi, bhikkhave, sattuyā pūretun”ti. Sattuyāpi kaṇṇakitāyo honti …pe… “anujānāmi, bhikkhave, saritakan”ti. Saritakepi kaṇṇakitāyo honti …pe… “anujānāmi, bhikkhave, madhusitthakena sāretun”ti. Saritakaṁ paribhijjati …pe… “anujānāmi, bhikkhave, saritakasipāṭikan”ti. Tena kho pana samayena bhikkhū tattha tattha khilaṁ nikkhaṇitvā sambandhitvā cīvaraṁ sibbenti. Cīvaraṁ vikaṇṇaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kathinaṁ kathinarajjuṁ tattha tattha obandhitvā cīvaraṁ sibbetun”ti. Visame kathinaṁ pattharanti. Kathinaṁ paribhijjati …pe… “na, bhikkhave, visame kathinaṁ pattharitabbaṁ. Yo patthareyya, āpatti dukkaṭassā”ti. Chamāya kathinaṁ pattharanti. Kathinaṁ paṁsukitaṁ hoti …pe… “anujānāmi, bhikkhave, tiṇasanthārakan”ti. Kathinassa anto jīrati …pe… “anujānāmi, bhikkhave, anuvātaṁ paribhaṇḍaṁ āropetun”ti. Kathinaṁ nappahoti …pe… “anujānāmi, bhikkhave, daṇḍakathinaṁ bidalakaṁ salākaṁ vinandhanarajjuṁ vinandhanasuttaṁ vinandhitvā cīvaraṁ sibbetun”ti. Suttantarikāyo visamā honti …pe… “anujānāmi, bhikkhave, kaḷimbhakan”ti. Suttā vaṅkā honti …pe… “anujānāmi, bhikkhave, moghasuttakan”ti. Tena kho pana samayena bhikkhū adhotehi pādehi kathinaṁ akkamanti. Kathinaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, adhotehi pādehi kathinaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū allehi pādehi kathinaṁ akkamanti. Kathinaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, allehi pādehi kathinaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū saupāhanā kathinaṁ akkamanti. Kathinaṁ dussati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saupāhanena kathinaṁ akkamitabbaṁ. Yo akkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū cīvaraṁ sibbantā aṅguliyā paṭiggaṇhanti. Aṅguliyo dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, paṭiggahan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvace paṭiggahe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā paṭiggahā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti. Tena kho pana samayena sūciyopi satthakāpi paṭiggahāpi nassanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āvesanavitthakan”ti. Āvesanavitthake samākulā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, paṭiggahathavikan”ti. Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti. Tena kho pana samayena bhikkhū abbhokāse cīvaraṁ sibbantā sītenapi uṇhenapi kilamanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kathinasālaṁ kathinamaṇḍapan”ti. Kathinasālā nīcavatthukā hoti, udakena otthariyyati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne—iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Kathinasālāya tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjukan”ti. Tena kho pana samayena bhikkhū cīvaraṁ sibbetvā tattheva kathinaṁ ujjhitvā pakkamanti, undūrehipi upacikāhipi khajjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kathinaṁ saṅgharitun”ti. Kathinaṁ paribhijjati …pe… “anujānāmi, bhikkhave, goghaṁsikāya kathinaṁ saṅgharitun”ti. Kathinaṁ viniveṭhiyati …pe… “anujānāmi, bhikkhave, bandhanarajjun”ti. Tena kho pana samayena bhikkhū kuṭṭepi thambhepi kathinaṁ ussāpetvā pakkamanti. Paripatitvā kathinaṁ bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhittikhile vā nāgadante vā laggetun”ti.

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Tena kho pana samayena bhikkhū sūcikampi satthakampi bhesajjampi pattena ādāya gacchanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhesajjatthavikan”ti. Aṁsabaddhako na hoti …pe… “anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti. Tena kho pana samayena aññataro bhikkhu upāhanāyo kāyabandhanena bandhitvā gāmaṁ piṇḍāya pāvisi. Aññataro upāsako taṁ bhikkhuṁ abhivādento upāhanāyo sīsena ghaṭṭeti. So bhikkhu maṅku ahosi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, upāhanatthavikan”ti. Aṁsabaddhako na hoti …pe… “anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.

Tena kho pana samayena antarāmagge udakaṁ akappiyaṁ hoti. Parissāvanaṁ na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, parissāvanan”ti. Coḷakaṁ nappahoti …pe… “anujānāmi, bhikkhave, kaṭacchuparissāvanan”ti. Coḷakaṁ nappahoti …pe… “anujānāmi, bhikkhave, dhammakaraṇan”ti. Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Eko bhikkhu anācāraṁ ācarati. Dutiyo bhikkhu taṁ bhikkhuṁ etadavoca—“mā, āvuso, evarūpaṁ akāsi. Netaṁ kappatī”ti. So tasmiṁ upanandhi. Atha kho so bhikkhu pipāsāya pīḷito upanaddhaṁ bhikkhuṁ etadavoca—“dehi me, āvuso, parissāvanaṁ, pānīyaṁ pivissāmī”ti. Upanaddho bhikkhu na adāsi. So bhikkhu pipāsāya pīḷito kālamakāsi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. “Kiṁ pana tvaṁ, āvuso, parissāvanaṁ yāciyamāno na adāsī”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhu parissāvanaṁ yāciyamāno na dassatī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi—“saccaṁ kira tvaṁ, bhikkhu, parissāvanaṁ yāciyamāno na adāsī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, parissāvanaṁ yāciyamāno na dassasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, addhānamaggappaṭipannena bhikkhunā parissāvanaṁ yāciyamānena na dātabbaṁ. Yo na dadeyya, āpatti dukkaṭassa. Na ca, bhikkhave, aparissāvanakena addhāno paṭipajjitabbo. Yo paṭipajjeyya, āpatti dukkaṭassa. Sace na hoti parissāvanaṁ vā dhammakaraṇo vā, saṅghāṭikaṇṇopi adhiṭṭhātabbo—iminā parissāvetvā pivissāmī”ti. Atha kho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena bhikkhū navakammaṁ karonti. Parissāvanaṁ na sammati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, daṇḍaparissāvanan”ti. Daṇḍaparissāvanaṁ na sammati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ottharakan”ti. Tena kho pana samayena bhikkhū makasehi ubbāḷhā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, makasakuṭikan”ti.

Tena kho pana samayena vesāliyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti. Bhikkhū paṇītāni bhojanāni bhuñjitvā abhisannakāyā honti bahvābādhā. Atha kho jīvako komārabhacco vesāliṁ agamāsi kenacideva karaṇīyena. Addasā kho jīvako komārabhacco bhikkhū abhisannakāye bahvābādhe. Disvāna yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca—“etarahi, bhante, bhikkhū abhisannakāyā bahvābādhā. Sādhu, bhante, bhagavā bhikkhūnaṁ caṅkamañca jantāgharañca anujānātu. Evaṁ bhikkhū appābādhā bhavissantī”ti. Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, caṅkamañca jantāgharañcā”ti. Tena kho pana samayena bhikkhū visame caṅkame caṅkamanti. Pādā dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, samaṁ kātun”ti. Caṅkamo nīcavatthuko hoti. Udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne—iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Tena kho pana samayena bhikkhū caṅkame caṅkamantā paripatanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, caṅkamanavedikan”ti. Tena kho pana samayena bhikkhū ajjhokāse caṅkamantā sītenapi uṇhenapi kilamanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, caṅkamanasālan”ti. Caṅkamanasālāyaṁ tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. Jantāgharaṁ nīcavatthukaṁ hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne—iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Jantāgharassa kavāṭaṁ na hoti …pe… “anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun”ti. Jantāgharassa kuṭṭapādo jīrati …pe… “anujānāmi, bhikkhave, maṇḍalikaṁ kātun”ti. Jantāgharassa dhūmanettaṁ na hoti …pe… “anujānāmi, bhikkhave, dhūmanettan”ti. Tena kho pana samayena bhikkhū khuddake jantāghare majjhe aggiṭṭhānaṁ karonti. Upacāro na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, khuddake jantāghare ekamantaṁ aggiṭṭhānaṁ kātuṁ, mahallake majjhe”ti. Jantāghare aggi mukhaṁ ḍahati …pe… “anujānāmi, bhikkhave, mukhamattikan”ti. Hatthe mattikaṁ tementi …pe… “anujānāmi, bhikkhave, mattikādoṇikan”ti. Mattikā duggandhā hoti …pe… “anujānāmi, bhikkhave, vāsetun”ti. Jantāghare aggi kāyaṁ ḍahati …pe… “anujānāmi, bhikkhave, udakaṁ atiharitun”ti. Pātiyāpi pattenapi udakaṁ atiharanti …pe… “anujānāmi, bhikkhave, udakaṭṭhānaṁ, udakasarāvakan”ti. Jantāgharaṁ tiṇacchadanaṁ na sedeti …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātun”ti. Jantāgharaṁ cikkhallaṁ hoti …pe… “anujānāmi, bhikkhave, santharituṁ tayo santhare—iṭṭhakāsantharaṁ, silāsantharaṁ, dārusantharan”ti. Cikkhallaṁyeva hoti …pe… “anujānāmi, bhikkhave, dhovitun”ti. Udakaṁ santiṭṭhati …pe… “anujānāmi, bhikkhave, udakaniddhamanan”ti. Tena kho pana samayena bhikkhū jantāghare chamāya nisīdanti, gattāni kaṇḍūvanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, jantāgharapīṭhan”ti. Tena kho pana samayena jantāgharaṁ aparikkhittaṁ hoti …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Koṭṭhako na hoti …pe… “anujānāmi, bhikkhave, koṭṭhakan”ti. Koṭṭhako nīcavatthuko hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne—iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Koṭṭhakassa kavāṭaṁ na hoti …pe… “anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun”ti. Koṭṭhake tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti. Pariveṇaṁ cikkhallaṁ hoti …pe… “anujānāmi, bhikkhave, marumbaṁ upakiritun”ti. Na pariyāpuṇanti …pe… “anujānāmi, bhikkhave, padarasilaṁ nikkhipitun”ti. Udakaṁ santiṭṭhati …pe… “anujānāmi, bhikkhave, udakaniddhamanan”ti.

Tena kho pana samayena bhikkhū naggā naggaṁ abhivādenti …pe… naggā naggaṁ abhivādāpenti, naggā naggassa parikammaṁ karonti, naggā naggassa parikammaṁ kārāpenti, naggā naggassa denti, naggā paṭiggaṇhanti, naggā khādanti, naggā bhuñjanti, naggā sāyanti, naggā pivanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, naggena naggo abhivādetabbo …pe… na naggena abhivādetabbaṁ … na naggena naggo abhivādāpetabbo … na naggena abhivādāpetabbaṁ … na naggena naggassa parikammaṁ kātabbaṁ … na naggena naggassa parikammaṁ kārāpetabbaṁ … na naggena naggassa dātabbaṁ … na naggena paṭiggahetabbaṁ … na naggena khāditabbaṁ … na naggena bhuñjitabbaṁ … na naggena sāyitabbaṁ … na naggena pātabbaṁ. Yo piveyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena bhikkhū jantāghare chamāya cīvaraṁ nikkhipanti. Cīvaraṁ paṁsukitaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, cīvaravaṁsaṁ cīvararajjun”ti. Deve vassante cīvaraṁ ovassati …pe… “anujānāmi, bhikkhave, jantāgharasālan”ti. Jantāgharasālā nīcavatthukā hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ …pe… ārohantā vihaññanti …pe… ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Jantāgharasālāya tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ …pe… cīvaravaṁsaṁ cīvararajjun”ti. Tena kho pana samayena bhikkhū jantāgharepi udakepi parikammaṁ kātuṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tisso paṭicchādiyo—jantāgharapaṭicchādiṁ, udakapaṭicchādiṁ, vatthapaṭicchādin”ti. Tena kho pana samayena jantāghare udakaṁ na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, udapānan”ti. Udapānassa kūlaṁ lujjati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Udapāno nīcavatthuko hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… ārohantā vihaññanti …pe… ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Tena kho pana samayena bhikkhū vallikāyapi kāyabandhanenapi udakaṁ vāhenti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, udakavāhanarajjun”ti. Hatthā dukkhā honti …pe… “anujānāmi, bhikkhave, tulaṁ karakaṭakaṁ cakkavaṭṭakan”ti. Bhājanā bahū bhijjanti …pe… “anujānāmi, bhikkhave, tayo vārake—lohavārakaṁ, dāruvārakaṁ, cammakkhaṇḍan”ti. Tena kho pana samayena bhikkhū ajjhokāse udakaṁ vāhentā sītenapi uṇhenapi kilamanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, udapānasālan”ti. Udapānasālāya tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. Udapāno apāruto hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati …pe… “anujānāmi, bhikkhave, apidhānan”ti. Udakabhājanaṁ na saṁvijjati …pe… “anujānāmi, bhikkhave, udakadoṇiṁ udakakaṭāhan”ti.

Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ nahāyanti. Ārāmo cikkhallo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, candanikan”ti. Candanikā pākaṭā hoti. Bhikkhū hiriyanti nahāyituṁ …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Candanikā cikkhallā hoti …pe… “anujānāmi, bhikkhave, santharituṁ tayo santhare—iṭṭhakāsantharaṁ, silāsantharaṁ, dārusantharan”ti. Udakaṁ santiṭṭhati …pe… “anujānāmi, bhikkhave, udakaniddhamanan”ti. Tena kho pana samayena bhikkhūnaṁ gattāni sītigatāni honti. Bhagavato etamatthaṁ ārocesuṁ …pe… “anujānāmi, bhikkhave, udakapuñchaniṁ coḷakenapi paccuddharitun”ti. Tena kho pana samayena aññataro upāsako saṅghassa atthāya pokkharaṇiṁ kāretukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ …pe… “anujānāmi, bhikkhave, pokkharaṇin”ti. Pokkharaṇiyā kūlaṁ lujjati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne—iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Pokkharaṇiyā udakaṁ purāṇaṁ hoti …pe… “anujānāmi, bhikkhave, udakamātikaṁ udakaniddhamanan”ti. Tena kho pana samayena aññataro bhikkhu saṅghassa atthāya nillekhaṁ jantāgharaṁ kattukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ …pe… “anujānāmi, bhikkhave, nillekhaṁ jantāgharan”ti.

Tena kho pana samayena chabbaggiyā bhikkhū cātumāsaṁ nisīdanena vippavasanti. Bhagavato etamatthaṁ ārocesuṁ …pe… “na, bhikkhave, cātumāsaṁ nisīdanena vippavasitabbaṁ. Yo vippavaseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū pupphābhikiṇṇesu sayanesu sayanti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, pupphābhikiṇṇesu sayanesu sayitabbaṁ. Yo sayeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena manussā gandhampi mālampi ādāya ārāmaṁ āgacchanti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gandhaṁ gahetvā kavāṭe pañcaṅgulikaṁ dātuṁ, pupphaṁ gahetvā vihāre ekamantaṁ nikkhipitun”ti.

Tena kho pana samayena saṅghassa namatakaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, namatakan”ti. Atha kho bhikkhūnaṁ etadahosi—“namatakaṁ adhiṭṭhātabbaṁ nu kho udāhu vikappetabban”ti …pe… “na, bhikkhave, namatakaṁ adhiṭṭhātabbaṁ, na vikappetabban”ti. Tena kho pana samayena chabbaggiyā bhikkhū āsittakūpadhāne bhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ …pe… “na, bhikkhave, āsittakūpadhāne bhuñjitabbaṁ. Yo bhuñjeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti. So bhuñjamāno na sakkoti hatthena pattaṁ sandhāretuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, maḷorikan”ti. Tena kho pana samayena chabbaggiyā bhikkhū ekabhājanepi bhuñjanti …pe… ekathālakepi pivanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ekabhājane bhuñjitabbaṁ …pe… na ekathālake pātabbaṁ … na ekamañce tuvaṭṭitabbaṁ … na ekattharaṇā tuvaṭṭitabbaṁ … na ekapāvuraṇā tuvaṭṭitabbaṁ … na ekattharaṇapāvuraṇā tuvaṭṭitabbaṁ. Yo tuvaṭṭeyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena vaḍḍho licchavī mettiyabhūmajakānaṁ bhikkhūnaṁ sahāyo hoti. Atha kho vaḍḍho licchavī yena mettiyabhūmajakā bhikkhū tenupasaṅkami, upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—“vandāmi, ayyā”ti. Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu. Dutiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca—“vandāmi, ayyā”ti. Dutiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu. Tatiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca—“vandāmi, ayyā”ti. Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu. “Kyāhaṁ ayyānaṁ aparajjhāmi, kissa maṁ ayyā nālapantī”ti? “Tathā hi pana tvaṁ, āvuso vaḍḍha, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī”ti. “Kyāhaṁ, ayyā, karomī”ti? “Sace kho tvaṁ, āvuso vaḍḍha, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā”ti. “Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun”ti? “Ehi tvaṁ, āvuso vaḍḍha, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi—‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; yato nivātaṁ tato savātaṁ; udakaṁ maññe ādittaṁ; ayyena me dabbena mallaputtena pajāpati dūsitā’”ti. “Evaṁ, ayyā”ti kho vaḍḍho licchavī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vaḍḍho licchavī bhagavantaṁ etadavoca—“idaṁ, bhante, nacchannaṁ nappatirūpaṁ. Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; yato nivātaṁ tato savātaṁ; udakaṁ maññe ādittaṁ; ayyena me dabbena mallaputtena pajāpati dūsitā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ vaḍḍho āhā”ti? “Yathā maṁ, bhante, bhagavā jānātī”ti. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ vaḍḍho āhā”ti? “Yathā maṁ, bhante, bhagavā jānātī”ti. “Na kho, dabba, dabbā evaṁ nibbeṭhenti. Sace tayā kataṁ, katanti vadehi; sace akataṁ, akatanti vadehī”ti. “Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro”ti. Atha kho bhagavā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjatu, asambhogaṁ saṅghena karotu. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto nikkujjitabbo—bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati. Anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgatassa upāsakassa pattaṁ nikkujjituṁ. Evañca pana, bhikkhave, nikkujjitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Vaḍḍho licchavī āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁseti. Yadi saṅghassa pattakallaṁ, saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjeyya, asambhogaṁ saṅghena kareyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Vaḍḍho licchavī āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁseti. Saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjati, asambhogaṁ saṅghena karoti. Yassāyasmato khamati vaḍḍhassa licchavissa pattassa nikkujjanā, asambhogaṁ saṅghena karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Nikkujjito saṅghena vaḍḍhassa licchavissa patto, asambhogo saṅghena. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena vaḍḍhassa licchavissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā vaḍḍhaṁ licchaviṁ etadavoca—“saṅghena te, āvuso vaḍḍha, patto nikkujjito. Asambhogosi saṅghenā”ti. Atha kho vaḍḍho licchavī—saṅghena kira me patto nikkujjito, asambhogomhi kira saṅghenāti—tattheva mucchito papato. Atha kho vaḍḍhassa licchavissa mittāmaccā ñātisālohitā vaḍḍhaṁ licchaviṁ etadavocuṁ—“alaṁ, āvuso vaḍḍha, mā soci, mā paridevi. Mayaṁ bhagavantaṁ pasādessāma bhikkhusaṅghañcā”ti. Atha kho vaḍḍho licchavī saputtadāro samittāmacco sañātisālohito allavattho allakeso yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ ayyaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsesiṁ. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. “Taggha tvaṁ, āvuso vaḍḍha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsesi. Yato ca kho tvaṁ, āvuso vaḍḍha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuḍḍhihesā, āvuso vaḍḍha, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti. Atha kho bhagavā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjatu, sambhogaṁ saṅghena karotu. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto ukkujjitabbo—na bhikkhūnaṁ alābhāya parisakkati, na bhikkhūnaṁ anatthāya parisakkati, na bhikkhūnaṁ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, na buddhassa avaṇṇaṁ bhāsati, na dhammassa avaṇṇaṁ bhāsati, na saṅghassa avaṇṇaṁ bhāsati. Anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgatassa upāsakassa pattaṁ ukkujjituṁ. Evañca pana, bhikkhave, ukkujjitabbo. Tena, bhikkhave, vaḍḍhena licchavinā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘saṅghena me, bhante, patto nikkujjito, asambhogomhi saṅghena. Sohaṁ, bhante, sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, saṅghaṁ pattukkujjanaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṅghaṁ pattukkujjanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjeyya, sambhogaṁ saṅghena kareyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṅghaṁ pattukkujjanaṁ yācati. Saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjati, sambhogaṁ saṅghena karoti. Yassāyasmato khamati vaḍḍhassa licchavissa pattassa ukkujjanā, sambhogaṁ saṅghena karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Ukkujjito saṅghena vaḍḍhassa licchavissa patto, sambhogo saṅghena. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaggā tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bhaggā tadavasari. Tatra sudaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti, anajjhāvuttho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho bodhi rājakumāro sañcikāputtaṁ māṇavaṁ āmantesi—“ehi tvaṁ, samma sañcikāputta, yena bhagavā tenupasaṅkama, upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi—‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. “Evaṁ, bho”ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sañcikāputto māṇavo bhagavantaṁ etadavoca—“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Evañca vadeti—‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sañcikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami, upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca—“avocumha kho mayaṁ bhoto vacanena taṁ bhavantaṁ gotamaṁ—‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Evañca vadeti—adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. Adhivutthañca pana samaṇena gotamenā”ti. Atha kho bodhi rājakumāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañcikāputtaṁ māṇavaṁ āmantesi—“ehi tvaṁ, samma sañcikāputta, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavato kālaṁ ārocehi—‘kālo, bhante, niṭṭhitaṁ bhattan’”ti. “Evaṁ, bho”ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti, bhagavantaṁ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ. Disvāna tato paccuggantvā bhagavantaṁ abhivādetvā purekkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimasopānakaḷevaraṁ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṁ etadavoca—“akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Evaṁ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho …pe… tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca—“akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Atha kho bhagavā āyasmantaṁ ānandaṁ apalokesi. Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca—“saṁharantu, rājakumāra, dussāni. Na bhagavā celapaṭikaṁ akkamissati pacchimaṁ janataṁ tathāgato anukampatī”ti. Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanade pāsāde āsanaṁ paññapesi. Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bodhiṁ rājakumāraṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, celapaṭikā akkamitabbā. Yo akkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarā itthī apagatagabbhā bhikkhū nimantetvā dussaṁ paññapetvā etadavoca—“akkamatha, bhante, dussan”ti. Bhikkhū kukkuccāyantā na akkamanti. “Akkamatha, bhante, dussaṁ maṅgalatthāyā”ti. Bhikkhū kukkuccāyantā na akkamiṁsu. Atha kho sā itthī ujjhāyati khiyyati vipāceti—“kathañhi nāma ayyā maṅgalatthāya yāciyamānā celapaṭikaṁ na akkamissantī”ti. Assosuṁ kho bhikkhū tassā itthiyā ujjhāyantiyā khiyyantiyā vipācentiyā. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Gihī, bhikkhave, maṅgalikā. Anujānāmi, bhikkhave, gihīnaṁ maṅgalatthāya yāciyamānena celapaṭikaṁ akkamitun”ti. Tena kho pana samayena bhikkhū dhotapādakaṁ akkamituṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dhotapādakaṁ akkamitun”ti. Dutiyabhāṇavāro niṭṭhito.

Atha kho bhagavā bhaggesu yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho visākhā migāramātā ghaṭakañca katakañca sammajjaniñca ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—“paṭiggaṇhātu me, bhante, bhagavā ghaṭakañca katakañca sammajjaniñca, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Paṭiggahesi bhagavā ghaṭakañca sammajjaniñca. Na bhagavā katakaṁ paṭiggahesi. Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, ghaṭakañca sammajjaniñca. Na, bhikkhave, katakaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tisso pādaghaṁsaniyo—sakkharaṁ, kathalaṁ, samuddapheṇakan”ti. Atha kho visākhā migāramātā vidhūpanañca tālavaṇṭañca ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—“paṭiggaṇhātu me, bhante, bhagavā vidhūpanañca tālavaṇṭañca, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Paṭiggahesi bhagavā vidhūpanañca tālavaṇṭañca. Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi …pe… padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, vidhūpanañca tālavaṇṭañcā”ti.

Tena kho pana samayena saṅghassa makasabījanī uppannā hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, makasabījanin”ti. Cāmaribījanī uppannā hoti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, cāmaribījanī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tisso bījaniyo—vākamayaṁ, usīramayaṁ, morapiñchamayan”ti. Tena kho pana samayena saṅghassa chattaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, chattan”ti. Tena kho pana samayena chabbaggiyā bhikkhū chattappaggahitā āhiṇḍanti. Tena kho pana samayena aññataro upāsako sambahulehi ājīvakasāvakehi saddhiṁ uyyānaṁ agamāsi. Addasāsuṁ kho te ājīvakasāvakā chabbaggiye bhikkhū dūratova chattappaggahite āgacchante. Disvāna taṁ upāsakaṁ etadavocuṁ—“ete kho ayyā tumhākaṁ bhadantā chattappaggahitā āgacchanti, seyyathāpi gaṇakamahāmattā”ti. “Nāyyā ete bhikkhū, paribbājakā”ti. “Bhikkhū na bhikkhū”ti abbhutaṁ akaṁsu. Atha kho so upāsako upagate sañjānitvā ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā chattappaggahitā āhiṇḍissantī”ti. Assosuṁ kho bhikkhū tassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Saccaṁ kira, bhikkhave …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, chattaṁ dhāretabbaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa bhikkhuno vinā chattaṁ na phāsu hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa chattaṁ dhāretun”ti. Tena kho pana samayena bhikkhū—gilānasseva bhagavatā chattaṁ anuññātaṁ no agilānassāti—ārāme ārāmūpacāre chattaṁ dhāretuṁ kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṁ dhāretun”ti.

Tena kho pana samayena aññataro bhikkhu sikkāya pattaṁ uṭṭitvā daṇḍe ālaggetvā vikāle aññatarena gāmadvārena atikkamati. Manussā—“esayyo coro gacchati, asissa vijjotalatī”ti anupatitvā gahetvā sañjānitvā muñciṁsu. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. “Kiṁ pana tvaṁ, āvuso, daṇḍasikkaṁ dhāresī”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhu daṇḍasikkaṁ dhāressasī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, daṇḍasikkā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasammutiṁ dātuṁ. Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, gilāno; na sakkomi vinā daṇḍena āhiṇḍituṁ. Sohaṁ, bhante, saṅghaṁ daṇḍasammutiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ. So saṅghaṁ daṇḍasammutiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno daṇḍasammutiṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ. So saṅghaṁ daṇḍasammutiṁ yācati. Saṅgho itthannāmassa bhikkhuno daṇḍasammutiṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinnā saṅghena itthannāmassa bhikkhuno daṇḍasammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa bhikkhuno sikkāsammutiṁ dātuṁ. Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, gilāno; na sakkomi vinā sikkāya pattaṁ pariharituṁ. Sohaṁ, bhante, saṅghaṁ sikkāsammutiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ. So saṅghaṁ sikkāsammutiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno sikkāsammutiṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ. So saṅghaṁ sikkāsammutiṁ yācati. Saṅgho itthannāmassa bhikkhuno sikkāsammutiṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno sikkāsammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinnā saṅghena itthannāmassa bhikkhuno sikkāsammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasikkāsammutiṁ dātuṁ. Evañca pana, bhikkhave, dātabbā. Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, gilāno; na sakkomi vinā daṇḍena āhiṇḍituṁ; na sakkomi vinā sikkāya pattaṁ pariharituṁ. Sohaṁ, bhante, saṅghaṁ daṇḍasikkāsammutiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. So saṅghaṁ daṇḍasikkāsammutiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu gilāno na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ. So saṅghaṁ daṇḍasikkāsammutiṁ yācati. Saṅgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasikkāsammutiyā dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinnā saṅghena itthannāmassa bhikkhuno daṇḍasikkāsammuti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Tena kho pana samayena aññataro bhikkhu romanthako hoti. So romanthitvā romanthitvā ajjhoharati. Bhikkhū ujjhāyanti khiyyanti vipācenti—“vikālāyaṁ bhikkhu bhojanaṁ bhuñjatī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Eso, bhikkhave, bhikkhu aciraṅgoyoniyā cuto. Anujānāmi, bhikkhave, romanthakassa romanthanaṁ. Na ca, bhikkhave, bahimukhadvāraṁ nīharitvā ajjhoharitabbaṁ. Yo ajjhohareyya, yathādhammo kāretabbo”ti.

Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti. Bhattagge bahusitthāni pakiriyiṁsu. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā odane diyyamāne na sakkaccaṁ paṭiggahessanti, ekamekaṁ sitthaṁ kammasatena niṭṭhāyatī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yaṁ diyyamānaṁ patati, taṁ sāmaṁ gahetvā paribhuñjituṁ. Pariccattaṁ taṁ, bhikkhave, dāyakehī”ti.

Tena kho pana samayena aññataro bhikkhu dīghehi nakhehi piṇḍāya carati. Aññatarā itthī passitvā taṁ bhikkhuṁ etadavoca—“ehi, bhante, methunaṁ dhammaṁ paṭisevā”ti. “Alaṁ, bhagini, netaṁ kappatī”ti. “Sace kho tvaṁ, bhante, nappaṭisevissasi, idānāhaṁ attano nakhehi gattāni vilikhitvā kuppaṁ karissāmi—ayaṁ maṁ bhikkhu vippakarotī”ti. “Pajānāhi tvaṁ, bhaginī”ti. Atha kho sā itthī attano nakhehi gattāni vilikhitvā kuppaṁ akāsi—“ayaṁ maṁ bhikkhu vippakarotī”ti. Manussā upadhāvitvā taṁ bhikkhuṁ aggahesuṁ. Addasāsuṁ kho te manussā tassā itthiyā nakhe chavimpi lohitampi. Disvāna—“imissāyeva itthiyā idaṁ kammaṁ, akārako bhikkhū”ti—taṁ bhikkhuṁ muñciṁsu. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. “Kiṁ pana tvaṁ, āvuso, dīghe nakhe dhāresī”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhu dīghe nakhe dhāressasī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, dīghā nakhā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū nakhenapi nakhaṁ chindanti, mukhenapi nakhaṁ chindanti, kuṭṭepi ghaṁsanti. Aṅguliyo dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, nakhacchedanan”ti. Salohitaṁ nakhaṁ chindanti. Aṅguliyo dukkhā honti …pe… “anujānāmi, bhikkhave, maṁsappamāṇena nakhaṁ chinditun”ti. Tena kho pana samayena chabbaggiyā bhikkhū vīsatimaṭṭhaṁ kārāpenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, vīsatimaṭṭhaṁ kārāpetabbaṁ. Yo kārāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, malamattaṁ apakaḍḍhitun”ti. Tena kho pana samayena bhikkhūnaṁ kesā dīghā honti. Bhagavato etamatthaṁ ārocesuṁ. “Ussahanti pana, bhikkhave, bhikkhū aññamaññaṁ kese oropetun”ti? “Ussahanti, bhagavā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā …pe… bhikkhū āmantesi—“anujānāmi, bhikkhave, khuraṁ khurasilaṁ khurasipāṭikaṁ namatakaṁ sabbaṁ khurabhaṇḍan”ti. Tena kho pana samayena chabbaggiyā bhikkhū massuṁ kappāpenti …pe… massuṁ vaḍḍhāpenti … golomikaṁ kārāpenti … caturassakaṁ kārāpenti … parimukhaṁ kārāpenti … aḍḍhadukaṁ kārāpenti … dāṭhikaṁ ṭhapenti … sambādhe lomaṁ saṁharāpenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, massu kappāpetabbaṁ …pe… na massu vaḍḍhāpetabbaṁ … na golomikaṁ kārāpetabbaṁ … na caturassakaṁ kārāpetabbaṁ … na parimukhaṁ kārāpetabbaṁ … na aḍḍhadukaṁ kārāpetabbaṁ … na dāṭhikā ṭhapetabbā … na sambādhe lomaṁ saṁharāpetabbaṁ. Yo saṁharāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno sambādhe vaṇo hoti. Bhesajjaṁ na santiṭṭhati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ābādhappaccayā sambādhe lomaṁ saṁharāpetun”ti. Tena kho pana samayena chabbaggiyā bhikkhū kattarikāya kese chedāpenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, kattarikāya kesā chedāpetabbā. Yo chedāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno sīse vaṇo hoti, na sakkoti khurena kese oropetuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ābādhappaccayā kattarikāya kese chedāpetun”ti. Tena kho pana samayena bhikkhū dīghāni nāsikālomāni dhārenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi pisācillikā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, dīghaṁ nāsikālomaṁ dhāretabbaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū sakkharikāyapi madhusitthakenapi nāsikālomaṁ gāhāpenti. Nāsikā dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, saṇḍāsan”ti. Tena kho pana samayena chabbaggiyā bhikkhū palitaṁ gāhāpenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, palitaṁ gāhāpetabbaṁ. Yo gāhāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno kaṇṇagūthakehi kaṇṇā thakitā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kaṇṇamalaharaṇin”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā kaṇṇamalaharaṇiyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā kaṇṇamalaharaṇiyo dhāretabbā. Yo dhāreyya, āpatti dukkaṭassāti. Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayan”ti.

Tena kho pana samayena chabbaggiyā bhikkhū bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayaṁ karonti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayaṁ karissanti, seyyathāpi kaṁsapattharikā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayo kātabbo. Yo kareyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi kaṇṇamalaharaṇimpi bandhanamattampi kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, añjaniṁ añjanisalākaṁ kaṇṇamalaharaṇiṁ bandhanamattan”ti. Tena kho pana samayena chabbaggiyā bhikkhū saṅghāṭipallatthikāya nisīdanti. Saṅghāṭiyā pattā lujjanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saṅghāṭipallatthikāya nisīditabbaṁ. Yo nisīdeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Tassa vinā āyogena na phāsu hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āyogan”ti. Atha kho bhikkhūnaṁ etadahosi—“kathaṁ nu kho āyogo kātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tantakaṁ vemaṁ kavaṭaṁ salākaṁ sabbaṁ tantabhaṇḍakan”ti.

Tena kho pana samayena aññataro bhikkhu akāyabandhano gāmaṁ piṇḍāya pāvisi. Tassa rathikāya antaravāsako pabhassittha. Manussā ukkuṭṭhimakaṁsu. So bhikkhu maṅku ahosi. Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, akāyabandhanena gāmo pavisitabbo. Yo paviseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, kāyabandhanan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni kāyabandhanāni dhārenti—kalābukaṁ, deḍḍubhakaṁ, murajaṁ, maddavīṇaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacāni kāyabandhanāni dhāretabbāni—kalābukaṁ, deḍḍubhakaṁ, murajaṁ, maddavīṇaṁ. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dve kāyabandhanāni—paṭṭikaṁ, sūkarantakan”ti. Kāyabandhanassa dasā jīranti …pe… “anujānāmi, bhikkhave, murajaṁ maddavīṇan”ti. Kāyabandhanassa anto jīrati …pe… “anujānāmi, bhikkhave, sobhaṇaṁ guṇakan”ti. Kāyabandhanassa pavananto jīrati …pe… “anujānāmi, bhikkhave, vidhan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvace vidhe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā vidhā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayaṁ suttamayan”ti. Tena kho pana samayena āyasmā ānando lahukā saṅghāṭiyo pārupitvā gāmaṁ piṇḍāya pāvisi. Vātamaṇḍalikāya saṅghāṭiyo ukkhipiyiṁsu. Atha kho āyasmā ānando ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gaṇṭhikaṁ pāsakan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā gaṇṭhikāyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā gaṇṭhikā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayaṁ suttamayan”ti. Tena kho pana samayena bhikkhū gaṇṭhikampi pāsakampi cīvare appenti. Cīvaraṁ jīrati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gaṇṭhikaphalakaṁ pāsakaphalakan”ti. Gaṇṭhikaphalakampi pāsakaphalakampi ante appenti. Koṭṭo vivariyati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gaṇṭhikaphalakaṁ ante appetuṁ; pāsakaphalakaṁ sattaṅgulaṁ vā aṭṭhaṅgulaṁ vā ogāhetvā appetun”ti. Tena kho pana samayena chabbaggiyā bhikkhū gihinivatthaṁ nivāsenti—hatthisoṇḍakaṁ, macchavāḷakaṁ, catukaṇṇakaṁ, tālavaṇṭakaṁ, satavalikaṁ. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, gihinivatthaṁ nivāsetabbaṁ—hatthisoṇḍakaṁ, macchavāḷakaṁ, catukaṇṇakaṁ, tālavaṇṭakaṁ, satavalikaṁ. Yo nivāseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū gihipārutaṁ pārupanti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, gihipārutaṁ pārupitabbaṁ. Yo pārupeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū saṁvelliyaṁ nivāsenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi rañño muṇḍavaṭṭī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saṁvelliyaṁ nivāsetabbaṁ. Yo nivāseyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena chabbaggiyā bhikkhū ubhatokājaṁ haranti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi rañño muṇḍavaṭṭī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ubhatokājaṁ haritabbaṁ. Yo hareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ekatokājaṁ antarākājaṁ sīsabhāraṁ khandhabhāraṁ kaṭibhāraṁ olambakan”ti.

Tena kho pana samayena bhikkhū dantakaṭṭhaṁ na khādanti. Mukhaṁ duggandhaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane. Acakkhussaṁ, mukhaṁ duggandhaṁ hoti, rasaharaṇiyo na visujjhanti, pittaṁ semhaṁ bhattaṁ pariyonandhati, bhattamassa nacchādeti—ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane. Pañcime, bhikkhave, ānisaṁsā dantakaṭṭhassa khādane. Cakkhussaṁ, mukhaṁ na duggandhaṁ hoti, rasaharaṇiyo visujjhanti, pittaṁ semhaṁ bhattaṁ na pariyonandhati, bhattamassa chādeti—ime kho, bhikkhave, pañca ānisaṁsā dantakaṭṭhassa khādane. Anujānāmi, bhikkhave, dantakaṭṭhan”ti. Tena kho pana samayena chabbaggiyā bhikkhū dīghāni dantakaṭṭhāni khādanti, teheva sāmaṇeraṁ ākoṭenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, dīghaṁ dantakaṭṭhaṁ khāditabbaṁ. Yo khādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhaṅgulaparamaṁ dantakaṭṭhaṁ, na ca tena sāmaṇero ākoṭetabbo. Yo ākoṭeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno atimaṭāhakaṁ dantakaṭṭhaṁ khādantassa kaṇṭhe vilaggaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, atimaṭāhakaṁ dantakaṭṭhaṁ khāditabbaṁ. Yo khādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, caturaṅgulapacchimaṁ dantakaṭṭhan”ti.

Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi davaḍāhakā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, dāyo ālimpitabbo. Yo ālimpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena vihārā tiṇagahanā honti, davaḍāhe ḍayhamāne vihārā ḍayhanti. Bhikkhū kukkuccāyanti paṭaggiṁ dātuṁ, parittaṁ kātuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṁ dātuṁ, parittaṁ kātun”ti. Tena kho pana samayena chabbaggiyā bhikkhū rukkhaṁ abhiruhanti, rukkhā rukkhaṁ saṅkamanti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi makkaṭā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, rukkho abhiruhitabbo. Yo abhiruheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṁ gacchantassa antarāmagge hatthī pariyuṭṭhāti. Atha kho so bhikkhu rukkhamūlaṁ upadhāvitvā kukkuccāyanto rukkhaṁ na abhiruhi. So hatthī aññena agamāsi. Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sati karaṇīye porisaṁ rukkhaṁ abhiruhituṁ āpadāsu yāvadatthan”ti.

Tena kho pana samayena yameḷakekuṭā nāma bhikkhū dve bhātikā honti brāhmaṇajātikā kalyāṇavācā kalyāṇavākkaraṇā. Te yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ—“etarahi, bhante, bhikkhū nānānāmā nānāgottā nānājaccā nānākulā pabbajitā. Te sakāya niruttiyā buddhavacanaṁ dūsenti. Handa mayaṁ, bhante, buddhavacanaṁ chandaso āropemā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, evaṁ vakkhatha—“handa mayaṁ, bhante, buddhavacanaṁ chandaso āropemā”ti. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, buddhavacanaṁ chandaso āropetabbaṁ. Yo āropeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṁ pariyāpuṇitun”ti. Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ pariyāpuṇanti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Api nu kho, bhikkhave, lokāyate sāradassāvī imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyā”ti? “No hetaṁ, bhante”. “Imasmiṁ vā pana dhammavinaye sāradassāvī lokāyataṁ pariyāpuṇeyyā”ti? “No hetaṁ, bhante”. “Na, bhikkhave, lokāyataṁ pariyāpuṇitabbaṁ. Yo pariyāpuṇeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ vācenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, lokāyataṁ vācetabbaṁ. Yo vāceyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ pariyāpuṇanti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, tiracchānavijjā pariyāpuṇitabbā. Yo pariyāpuṇeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ vācenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, tiracchānavijjā vācetabbā. Yo vāceyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento khipi. Bhikkhū—“jīvatu, bhante, bhagavā; jīvatu sugato”ti—uccāsaddaṁ mahāsaddaṁ akaṁsu. Tena saddena dhammakathā antarā ahosi. Atha kho bhagavā bhikkhū āmantesi—“api nu kho, bhikkhave, khipite ‘jīvā’ti vutto tappaccayā jīveyya vā mareyya vā”ti? “No hetaṁ, bhante”. “Na, bhikkhave, khipite ‘jīvā’ti vattabbo. Yo vadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena manussā bhikkhūnaṁ khipite “jīvatha, bhante”ti vadanti. Bhikkhū kukkuccāyantā nālapanti. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma samaṇā sakyaputtiyā ‘jīvatha, bhante’ti vuccamānā nālapissantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Gihī, bhikkhave, maṅgalikā. Anujānāmi, bhikkhave, gihīnaṁ ‘jīvatha, bhante’ti vuccamānena ‘ciraṁ jīvā’ti vattun”ti.

Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. Aññatarena bhikkhunā lasuṇaṁ khāyitaṁ hoti. So—mā bhikkhū byābādhiṁsūti—ekamantaṁ nisīdi. Addasā kho bhagavā taṁ bhikkhuṁ ekamantaṁ nisinnaṁ. Disvāna bhikkhū āmantesi—“kiṁ nu kho so, bhikkhave, bhikkhu ekamantaṁ nisinno”ti? “Etena, bhante, bhikkhunā lasuṇaṁ khāyitaṁ. So—mā bhikkhū byābādhiṁsūti—ekamantaṁ nisinno”ti. “Api nu kho, bhikkhave, taṁ khāditabbaṁ, yaṁ khāditvā evarūpāya dhammakathāya paribāhiyo assā”ti? “No hetaṁ, bhante”. “Na, bhikkhave, lasuṇaṁ khāditabbaṁ. Yo khādeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena āyasmato sāriputtassa udaravātābādho hoti. Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca—“pubbe te, āvuso sāriputta, udaravātābādho kena phāsu hotī”ti? “Lasuṇena me, āvuso”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ābādhappaccayā lasuṇaṁ khāditun”ti.

Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ passāvaṁ karonti. Ārāmo dussati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekamantaṁ passāvaṁ kātun”ti. Ārāmo duggandho hoti …pe… “anujānāmi, bhikkhave, passāvakumbhin”ti. Dukkhaṁ nisinnā passāvaṁ karonti …pe… “anujānāmi, bhikkhave, passāvapādukan”ti. Passāvapādukā pākaṭā honti. Bhikkhū hiriyanti passāvaṁ kātuṁ …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Passāvakumbhī apārutā duggandhā hoti …pe… “anujānāmi, bhikkhave, apidhānan”ti. Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ vaccaṁ karonti. Ārāmo dussati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekamantaṁ vaccaṁ kātun”ti. Ārāmo duggandho hoti …pe… “anujānāmi, bhikkhave, vaccakūpan”ti. Vaccakūpassa kūlaṁ lujjati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Vaccakūpo nīcavatthuko hoti, udakena otthariyyati …pe… “anujānāmi, bhikkhave, uccavatthukaṁ kātun”ti. Cayo paripatati …pe… “anujānāmi, bhikkhave, cinituṁ tayo caye—iṭṭhakācayaṁ, silācayaṁ, dārucayan”ti. Ārohantā vihaññanti …pe… “anujānāmi, bhikkhave, tayo sopāne—iṭṭhakāsopānaṁ, silāsopānaṁ, dārusopānan”ti. Ārohantā paripatanti …pe… “anujānāmi, bhikkhave, ālambanabāhan”ti. Ante nisinnā vaccaṁ karontā paripatanti …pe… “anujānāmi, bhikkhave, santharitvā majjhe chiddaṁ katvā vaccaṁ kātun”ti. Dukkhaṁ nisinnā vaccaṁ karonti …pe… “anujānāmi, bhikkhave, vaccapādukan”ti. Bahiddhā passāvaṁ karonti …pe… “anujānāmi, bhikkhave, passāvadoṇikan”ti. Avalekhanakaṭṭhaṁ na hoti …pe… “anujānāmi, bhikkhave, avalekhanakaṭṭhan”ti. Avalekhanapiṭharo na hoti …pe… “anujānāmi, bhikkhave, avalekhanapiṭharan”ti. Vaccakūpo apāruto duggandho hoti …pe… “anujānāmi, bhikkhave, apidhānan”ti. Ajjhokāse vaccaṁ karontā sītenapi uṇhenapi kilamanti …pe… “anujānāmi, bhikkhave, vaccakuṭin”ti. Vaccakuṭiyā kavāṭaṁ na hoti …pe… “anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti. Vaccakuṭiyā tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti. Tena kho pana samayena aññataro bhikkhu jarādubbalo vaccaṁ katvā vuṭṭhahanto paripatati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, olambakan”ti. Vaccakuṭi aparikkhittā hoti …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Koṭṭhako na hoti …pe… “ anujānāmi, bhikkhave, koṭṭhakan”ti. Koṭṭhakassa kavāṭaṁ na hoti …pe… “anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti. Koṭṭhake tiṇacuṇṇaṁ paripatati …pe… “anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti. Pariveṇaṁ cikkhallaṁ hoti …pe… “anujānāmi, bhikkhave, marumbaṁ pakiritun”ti. Na pariyāpuṇanti …pe… “anujānāmi, bhikkhave, padarasilaṁ nikkhipitun”ti. Udakaṁ santiṭṭhati …pe… “anujānāmi, bhikkhave, udakaniddhamanan”ti. Ācamanakumbhī na hoti …pe… “anujānāmi, bhikkhave, ācamanakumbhin”ti. Ācamanasarāvako na hoti …pe… “anujānāmi, bhikkhave, ācamanasarāvakan”ti. Dukkhaṁ nisinnā ācamenti …pe… “anujānāmi, bhikkhave, ācamanapādukan”ti. Ācamanapādukā pākaṭā honti, bhikkhū hiriyanti ācametuṁ …pe… “anujānāmi, bhikkhave, parikkhipituṁ tayo pākāre—iṭṭhakāpākāraṁ, silāpākāraṁ, dārupākāran”ti. Ācamanakumbhī apārutā hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati …pe… “anujānāmi, bhikkhave, apidhānan”ti.

Tena kho pana samayena chabbaggiyā bhikkhū evarūpaṁ anācāraṁ ācaranti—mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi. Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi; naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti …pe… lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti; aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti; hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti; tharusmimpi sikkhanti; hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi; usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti; raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti—“idha, bhagini, naccassū”ti; nalāṭikampi denti; vividhampi anācāraṁ ācaranti. Bhagavato etamatthaṁ ārocesuṁ …pe… “na, bhikkhave, vividhaṁ anācāraṁ ācaritabbaṁ. Yo ācareyya, yathādhammo kāretabbo”ti.

Tena kho pana samayena āyasmante uruvelakassape pabbajite saṅghassa bahuṁ lohabhaṇḍaṁ dārubhaṇḍaṁ mattikābhaṇḍaṁ uppannaṁ hoti. Atha kho bhikkhūnaṁ etadahosi—“kiṁ nu kho bhagavatā lohabhaṇḍaṁ anuññātaṁ, kiṁ ananuññātaṁ; kiṁ dārubhaṇḍaṁ anuññātaṁ, kiṁ ananuññātaṁ; kiṁ mattikābhaṇḍaṁ anuññātaṁ, kiṁ ananuññātan”ti? Bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, ṭhapetvā paharaṇiṁ sabbaṁ lohabhaṇḍaṁ, ṭhapetvā āsandiṁ pallaṅkaṁ dārupattaṁ dārupādukaṁ sabbaṁ dārubhaṇḍaṁ, ṭhapetvā katakañca kumbhakārikañca sabbaṁ mattikābhaṇḍan”ti. Khuddakavatthukkhandhako pañcamo. Tassuddānaṁ Rukkhe thambhe ca kuṭṭe ca, aṭṭāne gandhasuttiyā; Vigayha mallako kacchu, jarā ca puthupāṇikā. Vallikāpi ca pāmaṅgo, kaṇṭhasuttaṁ na dhāraye; Kaṭi ovaṭṭi kāyuraṁ, hatthābharaṇamuddikā. Dīghe kocche phaṇe hatthe, sitthā udakatelake; Ādāsudapattavaṇā, ālepommaddacuṇṇanā. Lañchenti aṅgarāgañca, mukharāgaṁ tadūbhayaṁ; Cakkhurogaṁ giraggañca, āyataṁ sarabāhiraṁ. Ambapesisakalehi, ahicchindi ca candanaṁ; Uccāvacā pattamūlā, suvaṇṇo bahalā valī. Citrā dussati duggandho, uṇhe bhijjiṁsu miḍḍhiyā; Paribhaṇḍaṁ tiṇaṁ coḷaṁ, mālaṁ kuṇḍolikāya ca. Thavikā aṁsabaddhañca, tathā bandhanasuttakā; Khile mañce ca pīṭhe ca, aṅke chatte paṇāmanā. Tumbaghaṭichavasīsaṁ, calakāni paṭiggaho; Vipphālidaṇḍasovaṇṇaṁ, patte pesi ca nāḷikā. Kiṇṇasattu saritañca, madhusitthaṁ sipāṭikaṁ; Vikaṇṇaṁ bandhivisamaṁ, chamājirapahoti ca. Kaḷimbhaṁ moghasuttañca, adhotallaṁ upāhanā; Aṅgule paṭiggahañca, vitthakaṁ thavikabaddhakā. Ajjhokāse nīcavatthu, cayo cāpi vihaññare; Paripati tiṇacuṇṇaṁ, ullittaavalittakaṁ. Setaṁ kāḷakavaṇṇañca, parikammañca gerukaṁ; Mālākammaṁ latākammaṁ, makaradantakapāṭikaṁ. Cīvaravaṁsaṁ rajjuñca, anuññāsi vināyako; Ujjhitvā pakkamanti ca, kathinaṁ paribhijjati. Viniveṭhiyati kuṭṭepi, pattenādāya gacchare; Thavikā bandhasuttañca, bandhitvā ca upāhanā. Upāhanatthavikañca, aṁsabaddhañca suttakaṁ; Udakākappiyaṁ magge, parissāvanacoḷakaṁ. Dhammakaraṇaṁ dve bhikkhū, vesāliṁ agamā muni; Daṇḍaṁ ottharakaṁ tattha, anuññāsi parissāvanaṁ. Makasehi paṇītena, bahvābādhā ca jīvako; Caṅkamanajantāgharaṁ, visame nīcavatthuko. Tayo caye vihaññanti, sopānālambavedikaṁ; Ajjhokāse tiṇacuṇṇaṁ, ullittaavalittakaṁ. Setakaṁ kāḷavaṇṇañca, parikammañca gerukaṁ; Mālākammaṁ latākammaṁ, makaradantakapāṭikaṁ. Vaṁsaṁ cīvararajjuñca, uccañca vatthukaṁ kare; Cayo sopānabāhañca, kavāṭaṁ piṭṭhasaṅghāṭaṁ. Udukkhaluttarapāsakaṁ, vaṭṭiñca kapisīsakaṁ; Sūcighaṭitāḷacchiddaṁ, āviñchanañca rajjukaṁ. Maṇḍalaṁ dhūmanettañca, majjhe ca mukhamattikā; Doṇi duggandhā dahati, udakaṭṭhānaṁ sarāvakaṁ. Na sedeti ca cikkhallaṁ, dhovi niddhamanaṁ kare; Pīṭhañca koṭṭhake kammaṁ, marumbā silā niddhamanaṁ. Naggā chamāya vassante, paṭicchādī tayo tahiṁ; Udapānaṁ lujjati nīcaṁ, valliyā kāyabandhane. Tulaṁ kaṭakaṭaṁ cakkaṁ, bahū bhijjanti bhājanā; Lohadārucammakhaṇḍaṁ, sālātiṇāpidhāni ca. Doṇicandani pākāraṁ, cikkhallaṁ niddhamanena ca; Sītigataṁ pokkharaṇiṁ, purāṇañca nillekhaṇaṁ. Cātumāsaṁ sayanti ca, namatakañca nadhiṭṭhahe; Āsittakaṁ maḷorikaṁ, bhuñjantekaṁ tuvaṭṭeyyuṁ. Vaḍḍho bodhi na akkami, ghaṭaṁ katakasammajjani; Sakkharaṁ kathalañceva, pheṇakaṁ pādaghaṁsanī. Vidhūpanaṁ tālavaṇṭaṁ, makasañcāpi cāmarī; Chattaṁ vinā ca ārāme, tayo sikkāya sammuti. Romasitthā nakhā dīghā, chindantaṅgulikā dukkhā; Salohitaṁ pamāṇañca, vīsati dīghakesatā. Khuraṁ silaṁ sipāṭikaṁ, namatakaṁ khurabhaṇḍakaṁ; Massuṁ kappenti vaḍḍhenti, golomicaturassakaṁ. Parimukhaṁ aḍḍhadukañca, dāṭhisambādhasaṁhare; Ābādhā kattarivaṇo, dīghaṁ sakkharikāya ca. Palitaṁ thakitaṁ uccā, lohabhaṇḍañjanī saha; Pallatthikañca āyogo, vaṭaṁ salākabandhanaṁ. Kalābukaṁ deḍḍubhakaṁ, murajaṁ maddavīṇakaṁ; Paṭṭikā sūkarantañca, dasā murajaveṇikā; Anto sobhaṁ guṇakañca, pavanantopi jīrati. Gaṇṭhikā uccāvacañca, phalakantepi ogāhe; Gihivatthaṁ hatthisoṇḍaṁ, macchakaṁ catukaṇṇakaṁ. Tālavaṇṭaṁ satavali, gihipārutapārupaṁ; Saṁvelli ubhatokājaṁ, dantakaṭṭhaṁ ākoṭane. Kaṇṭhe vilaggaṁ dāyañca, paṭaggi rukkhahatthinā; Yameḷe lokāyatakaṁ, pariyāpuṇiṁsu vācayuṁ. Tiracchānakathā vijjā, khipi maṅgalaṁ khādi ca; Vātābādho dussati ca, duggandho dukkhapādukā. Hiriyanti pāruduggandho, tahaṁ tahaṁ karonti ca; Duggandho kūpaṁ lujjanti, uccavatthu cayena ca. Sopānālambanabāhā, ante dukkhañca pādukā; Bahiddhā doṇi kaṭṭhañca, piṭharo ca apāruto. Vaccakuṭiṁ kavāṭañca, piṭṭhasaṅghāṭameva ca; Udukkhaluttarapāso, vaṭṭiñca kapisīsakaṁ. Sūcighaṭitāḷacchiddaṁ, āviñchanacchiddameva ca; Rajju ullittāvalittaṁ, setavaṇṇañca kāḷakaṁ. Mālākammaṁ latākammaṁ, makaraṁ pañcapaṭikaṁ; Cīvaravaṁsaṁ rajjuñca, jarādubbalapākāraṁ. Koṭṭhake cāpi tatheva, marumbaṁ padarasilā; Santiṭṭhati niddhamanaṁ, kumbhiñcāpi sarāvakaṁ. Dukkhaṁ hiri apidhānaṁ, anācārañca ācaruṁ; Lohabhaṇḍaṁ anuññāsi, ṭhapayitvā paharaṇiṁ. Ṭhapayitvāsandipallaṅkaṁ, dārupattañca pādukaṁ; Sabbaṁ dārumayaṁ bhaṇḍaṁ, anuññāsi mahāmuni. Katakaṁ kumbhakārañca, ṭhapayitvā tathāgato; Sabbampi mattikābhaṇḍaṁ, anuññāsi anukampako. Yassa vatthussa niddeso, purimena yadi samaṁ; Tampi saṅkhittaṁ uddāne, nayato taṁ vijāniyā. Evaṁ dasasatā vatthū, vinaye khuddakavatthuke; Saddhammaṭṭhitiko ceva, pesalānañcanuggaho. Susikkhito vinayadharo, hitacitto supesalo; Padīpakaraṇo dhīro, pūjāraho bahussutoti. Khuddakavatthukkhandhako niṭṭhito.