Tripiṭaka Mahāvibhaṅga
The Great Analysis
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Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying on the Vulture Peak at Rājagaha.
Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṁ upagacchiṁsu.
At that time a number of monks who were friends had made grass huts on the slope of Mount Isigili and had entered the rainy-season residence there.
Āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṁ karitvā vassaṁ upagacchi.
Among them was Venerable Dhaniya the potter.
Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṁ pakkamiṁsu.
When the three months were over and they had completed the rainy-season residence, the monks demolished their grass huts, put away the grass and sticks, and left to wander the country.
Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṁ vasi, tattha hemantaṁ, tattha gimhaṁ.
But Venerable Dhaniya spent the winter and the summer right there.
Atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
Then, on one occasion, while Dhaniya was in the village to collect almsfood, some women gathering grass and firewood demolished his grass hut and took away the grass and sticks.
Dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi.
A second time Dhaniya collected grass and sticks and made a grass hut,
Dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
and again the hut was demolished in the same way.
Tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi.
The same thing happened a third time.
Tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
“yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
“Three times this has happened.
Ahaṁ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo.
But I’m well-trained and experienced in my own craft of pottery.
Yannūnāhaṁ sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ kareyyan”ti.
Why don’t I knead mud myself and make a hut entirely of clay?”
Atha kho āyasmā dhaniyo kumbhakāraputto sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ karitvā tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṁ kuṭikaṁ paci.
And he did just that. He then collected grass, sticks, and cow-dung, and he baked his hut.
Sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā, seyyathāpi indagopako.
It was a pretty and attractive little hut, red in color like a scarlet rain-mite.
Seyyathāpi nāma kiṅkaṇikasaddo; evamevaṁ tassā kuṭikāya saddo ahosi.
And when struck, it sounded just like a bell.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ gijjhakūṭā pabbatā orohanto addasa taṁ kuṭikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ.
Soon afterwards the Buddha was descending from the Vulture Peak with a number of monks when he saw that hut.
“kiṁ etaṁ, bhikkhave, abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ, seyyathāpi indagopako”ti?
“What’s this pretty and attractive thing that’s red in color like a scarlet rain-mite?”
“ananucchavikaṁ, bhikkhave, tassa moghapurisassa ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṁ kuṭikaṁ karissati.
How could he make a hut entirely of clay?
Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati.
Doesn’t he have any consideration, compassion, and mercy for living beings?
Mā pacchimā janatā pāṇesu pātabyataṁ āpajji.
so that future generations don’t follow his example.
Na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā.
And, monks, you shouldn’t make a hut entirely of clay.
“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā taṁ kuṭikaṁ bhindiṁsu.
Saying, “Yes, sir,” they went to demolish it.
“Bhindathāvuso, sace dhammassāmī bhedāpetī”ti.
“Demolish it then, if the Lord of the Truth has said so.”
“yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
“Three times, while I was in the village to collect almsfood, women gathering grass and firewood demolished my hut and took away the grass and sticks.
Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā.
And now my hut made entirely of clay has been demolished at the Buddha’s request.
Atthi ca me dārugahe gaṇako sandiṭṭho.
Now, the caretaker of the woodyard is a friend of mine.
Yannūnāhaṁ dārugahe gaṇakaṁ dārūni yācitvā dārukuṭikaṁ kareyyan”ti.
Why don’t I ask him for timber and make a hut out of that?”
Atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca—
Dhaniya then went to the caretaker of the woodyard and told him what had happened,
“yāvatatiyakaṁ kho me, āvuso, gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā.
“Natthi, bhante, tādisāni dārūni yānāhaṁ ayyassa dadeyyaṁ.
“There’s no timber, sir, that I could give you.
Atthi, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni.
This timber is held by the king. It’s meant for repairs of the town and put aside in case of an emergency.
Sace tāni dārūni rājā dāpeti harāpetha, bhante”ti.
You can only have it if the king gives it away.”
“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā.
“These Sakyan monastics have integrity. They are celibate and their conduct is good, and they are truthful, moral, and have a good character.
Nārahati adinnaṁ dinnanti vattun”ti.
These venerables wouldn’t say something is given if it wasn’t.”
Atha kho dārugahe gaṇako āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca—
And he said to Dhaniya,
Atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṁ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṁ akāsi.
Dhaniya then had that timber cut into pieces, took it away on carts, and made a wooden hut.
Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca—
Soon afterwards the brahmin Vassakāra, the chief minister of Magadha, was inspecting the public works in Rājagaha when he went to the caretaker of the woodyard and said,
devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni kahaṁ tāni dārūnī”ti?
Where’s the timber held by the king that’s meant for repairs of the town and put aside in case of an emergency?”
“Tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī”ti.
“The king has given it to Venerable Dhaniya.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi—
Vassakāra was upset and thought,
“kathañhi nāma devo devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī”ti.
“How could the king give away this timber to Dhaniya the potter?”
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—
He then went to King Seniya Bimbisāra of Magadha and said,
“saccaṁ kira devena devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī”ti?
“Is it true, sir, that you have given away to Dhaniya the potter the timber that was held for repairs of the town and put aside in case of an emergency?”
“Tena hi, brāhmaṇa, dārugahe gaṇakaṁ āṇāpehī”ti.
“Well then, brahmin, summon the caretaker of the woodyard.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṁ bandhaṁ āṇāpesi.
And Vassakāra had the caretaker of the woodyard bound and taken by force.
Addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṁ bandhaṁ niyyamānaṁ.
Dhaniya saw this
Atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Dhaniya then went to King Bimbisāra’s house and sat down on the prepared seat.
Atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ abhivādetvā ekamantaṁ nisīdi.
The king approached Dhaniya, bowed, sat down,
Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca—
and said,
“saccaṁ kira mayā, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni ayyassa dinnānī”ti?
“Is it true, venerable, that I have given to you the timber held for repairs of the town and put aside in case of an emergency?”
“Sarasi tvaṁ, mahārāja, paṭhamābhisitto evarūpiṁ vācaṁ bhāsitā—
“Do you remember, great king, when you were first anointed, speaking these words:
‘dinnaññeva samaṇabrāhmaṇānaṁ tiṇakaṭṭhodakaṁ paribhuñjantū’”ti.
‘I give the grass, sticks, and water for the monastics and brahmins to enjoy’?”
Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā.
There are monastics and brahmins who have a sense of conscience, who are afraid of wrongdoing and fond of the training.
Tesaṁ appamattakepi kukkuccaṁ uppajjati.
They are afraid of wrongdoing even in regard to small matters.
Tesaṁ mayā sandhāya bhāsitaṁ, tañca kho araññe apariggahitaṁ.
When I spoke, I was referring to them, and it concerned what’s ownerless in the wilderness.
So tvaṁ, bhante, tena lesena dārūni adinnaṁ harituṁ maññasi.
Yet you imagine that you can take timber not given to you by means of this pretext?
Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ haneyya vā bandheyya vā pabbājeyya vā.
Even so, I cannot beat, imprison, or banish a monastic or brahmin living in my own kingdom.
“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino.
“These Sakyan monastics are shameless and immoral liars.
Ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.
They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good.
Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.
But they don’t have the good character of a monastic or a brahmin.
Kuto imesaṁ sāmaññaṁ, kuto imesaṁ brahmaññaṁ.
Apagatā ime sāmaññā, apagatā ime brahmaññā.
Rājānampi ime vañcenti, kiṁ panaññe manusse”ti.
They even deceive the king, never mind other people.”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people.
Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti—
The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized Venerable Dhaniya,
“kathañhi nāma āyasmā dhaniyo kumbhakāraputto rañño dārūni adinnaṁ ādiyissatī”ti.
“How could he take the king’s timber without it being given to him?”
Atha kho te bhikkhū āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking Dhaniya in many ways, they told the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ paṭipucchi—
The Buddha then had the Sangha of monks gathered and questioned Venerable Dhaniya:
“saccaṁ kira tvaṁ, dhaniya, rañño dārūni adinnaṁ ādiyī”ti?
“Is it true, Dhaniya, that you did this?”
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya;
This will affect people’s confidence
atha khvetaṁ, moghapurisa, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
Tena kho pana samayena aññataro purāṇavohāriko mahāmatto bhikkhūsu pabbajito bhagavato avidūre nisinno hoti.
Just then a former judge who had gone forth with the monks was sitting near the Buddha.
“kittakena kho, bhikkhu, rājā māgadho seniyo bimbisāro coraṁ gahetvā hanati vā bandhati vā pabbājeti vā”ti?
“For stealing how much does King Bimbisāra beat, imprison, or banish a thief?”
“Pādena vā, bhagavā, pādārahena vā”ti.
“For stealing a <i lang='pi' translate='no'>pāda</i> coin, sir, or the value of a <i lang='pi' translate='no'>pāda</i>.”
Tena kho pana samayena rājagahe pañcamāsako pādo hoti.
At that time in Rājagaha a <i lang='pi' translate='no'>pāda</i> coin was worth five <i lang='pi' translate='no'>māsaka</i> coins.
Atha kho bhagavā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ anekapariyāyena vigarahitvā dubbharatāya …pe…
After rebuking Venerable Dhaniya in many ways, the Buddha spoke in dispraise of being difficult to support …
evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
“Yo pana bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyeyya,
‘If a monk, intending to steal, takes what has not been given to him—
yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā—‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno
the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—
Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.
Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharitvā ārāmaṁ haritvā bhājesuṁ.
At one time the monks from the group of six went to the dyers, stole their stock of cloth, brought it back to the monastery, and shared it out.
idāni mayaṁ rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharimhā”ti.
Just now we went to the dyers and stole their cloth.”
“Nanu, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ.
“But hasn’t the Buddha laid down a training rule?
“Saccaṁ, āvuso, bhagavatā sikkhāpadaṁ paññattaṁ.
“It’s true that the Buddha has laid down a training rule,
Ananucchavikaṁ, āvuso, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
It’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tumhe, āvuso, rajakabhaṇḍikaṁ avaharissatha.
How could you steal the dyers’ cloth?
Netaṁ, āvuso, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya;
This will affect people’s confidence,
atha khvetaṁ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking those monks in many ways, they told the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi—
The Buddha had the Sangha of monks gathered and questioned those monks:
“saccaṁ kira tumhe, bhikkhave, rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avaharitthā”ti?
“Is it true, monks, that you did this?”
“ananucchavikaṁ, moghapurisā, ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Netaṁ, moghapurisā, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya;
This will affect people’s confidence,
atha khvetaṁ, moghapurisā, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya …pe…
Then, after rebuking the monks from the group of six in many ways, the Buddha spoke in dispraise of being difficult to support …
vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi … pe
but he spoke in praise of … being energetic. Having given a teaching on what is right and proper, he addressed the monks …
… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And so, monks, this training rule should be recited like this:
“Yo pana bhikkhu gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyeyya,
‘If a monk, intending to steal, takes from an inhabited area or from the wilderness what has not been given to him—
yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā—‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṁ bhikkhu adinnaṁ ādiyamāno
the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—
…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.
an inhabited area of one hut, an inhabited area of two huts, an inhabited area of three huts, an inhabited area of four huts, an inhabited area with people, an inhabited area without people, an enclosed inhabited area, an unenclosed inhabited area, a disorganized inhabited area, and even a caravan settled for more than four months is called “an inhabited area”.
parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto,
of an enclosed inhabited area: a stone’s throw of a man of average height standing at the threshold of the gateway to the inhabited area;
aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto.
of an unenclosed inhabited area: a stone’s throw of a man of average height standing at the access to a house.
ṭhapetvā gāmañca gāmūpacārañca avasesaṁ araññaṁ nāma.
apart from inhabited areas and the access to inhabited areas, the remainder is called “the wilderness”.
yaṁ adinnaṁ anissaṭṭhaṁ apariccattaṁ rakkhitaṁ gopitaṁ mamāyitaṁ parapariggahitaṁ. Etaṁ adinnaṁ nāma.
what has not been given, what has not been let go of, what has not been relinquished; what is guarded, what is protected, what is regarded as “mine”, what belongs to someone else. This is called “what has not been given”.
ādiyeyya hareyya avahareyya iriyāpathaṁ vikopeyya ṭhānā cāveyya saṅketaṁ vītināmeyya.
takes, carries off, steals, interrupts the movement of, moves from its base, does not stick to an arrangement.
pādaṁ vā pādārahaṁ vā atirekapādaṁ vā.
a <i lang='pi' translate='no'>pāda</i> coin, the value of a <i lang='pi' translate='no'>pāda</i>, or more than a <i lang='pi' translate='no'>pāda</i>.
pathabyārājā padesarājā maṇḍalikā antarabhogikā akkhadassā mahāmattā, ye vā pana chejjabhejjaṁ karontā anusāsanti. Ete rājāno nāma.
kings of the earth, kings of a region, rulers of islands, rulers of border areas, judges, government officials, or whoever metes out physical punishment—these are called “kings”.
yo pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ adinnaṁ theyyasaṅkhātaṁ ādiyati. Eso coro nāma.
whoever, intending to steal, takes anything that has not been given, having a value of five <i lang='pi' translate='no'>māsaka</i> coins or more—he is called “a thief”.
hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyuṁ.
would beat with the hand, the foot, a whip, a cane, a cudgel, or by mutilation.
rajjubandhanena vā andubandhanena vā saṅkhalikabandhanena vā gharabandhanena vā nagarabandhanena vā gāmabandhanena vā nigamabandhanena vā bandheyyuṁ, purisaguttiṁ vā kareyyuṁ.
would imprison by constricting with a rope, by constricting with shackles, by constricting with chains, by constricting to a house, by constricting to a city, by constricting to a village, by constricting to a town, or by guarding.
gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṁ.
would banish from a village, from a town, from a city, from a country, or from a district.
Corosi bālosi mūḷhosi thenosīti
You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief:
Tathārūpaṁ nāma
pādaṁ vā pādārahaṁ vā atirekapādaṁ vā.
Ādiyamānoti
ādiyamāno haramāno avaharamāno iriyāpathaṁ vikopayamāno ṭhānā cāvayamāno saṅketaṁ vītināmayamāno.
purimaṁ upādāya vuccati.
this is said with reference to the preceding offense entailing expulsion.
seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya;
just as a fallen, withered leaf is incapable of becoming green again,
evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti.
so too is a monk who, intending to steal, takes an ungiven <i lang='pi' translate='no'>pāda</i> coin, the value of a <i lang='pi' translate='no'>pāda</i>, or more than a <i lang='pi' translate='no'>pāda</i>, not an ascetic, not a Sakyan monastic. Therefore it is said, “he is expelled.”
saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā. Eso saṁvāso nāma.
Community: joint legal procedures, a joint recitation, the same training—this is called “community”.
So tena saddhiṁ natthi. Tena vuccati—“asaṁvāso”ti.
He does not take part in this—therefore it is called “excluded from the community”.
Bhūmaṭṭhaṁ thalaṭṭhaṁ ākāsaṭṭhaṁ vehāsaṭṭhaṁ udakaṭṭhaṁ nāvaṭṭhaṁ yānaṭṭhaṁ bhāraṭṭhaṁ ārāmaṭṭhaṁ vihāraṭṭhaṁ khettaṭṭhaṁ vatthuṭṭhaṁ gāmaṭṭhaṁ araññaṭṭhaṁ udakaṁ dantapoṇaṁ vanappati haraṇakaṁ upanidhi suṅkaghātaṁ pāṇo apadaṁ dvipadaṁ catuppadaṁ bahuppadaṁ ocarako oṇirakkho saṁvidāvahāro saṅketakammaṁ nimittakammanti.
Being underground, being on the ground, being in the air, being above ground, being in water, being in a boat, being in a vehicle, carried as a load, being in a park, being in a monastic dwelling, being in a field, being on a site, being in an inhabited area, being in the wilderness, water, tooth cleaner, forest tree, that which is carried, that which is deposited, customs station, a living being, footless, two-footed, four-footed, many-footed, a spy, a keeper of entrusted property, mutually agreed stealing, acting by arrangement, making a sign.
bhaṇḍaṁ bhūmiyaṁ nikkhittaṁ hoti nikhātaṁ paṭicchannaṁ.
the goods have been placed underground, buried, concealed.
Bhūmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati kudālaṁ vā piṭakaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the underground goods,” and he seeks for a companion, seeks for a spade or a basket, or goes there, he commits an offense of wrong conduct.
Tattha jātakaṁ kaṭṭhaṁ vā lataṁ vā chindati, āpatti dukkaṭassa.
If he breaks a twig or a creeper growing there, he commits an offense of wrong conduct.
Tattha paṁsuṁ khaṇati vā byūhati vā uddharati vā, āpatti dukkaṭassa.
If he digs the soil or heaps it up or removes it, he commits an offense of wrong conduct.
Kumbhiṁ āmasati, āpatti dukkaṭassa.
If he touches the container, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Attano bhājanaṁ pavesetvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he puts his own vessel into the container and touches something worth five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Attano bhājanagataṁ vā karoti muṭṭhiṁ vā chindati, āpatti pārājikassa.
If he makes it enter his own vessel or takes it with his fist, there is an offense entailing expulsion.
Suttāruḷhaṁ bhaṇḍaṁ pāmaṅgaṁ vā kaṇṭhasuttakaṁ vā kaṭisuttakaṁ vā sāṭakaṁ vā veṭhanaṁ vā theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches goods made of string—an ornamental hanging string, a necklace, an ornamental girdle, a wrap garment, or a turban—he commits an offense of wrong conduct.
Koṭiyaṁ gahetvā uccāreti, āpatti thullaccayassa.
If he grasps it at the top and pulls it, he commits a serious offense.
Ghaṁsanto nīharati, āpatti thullaccayassa.
If he rubs it while lifting it, he commits a serious offense.
Antamaso kesaggamattampi kumbhimukhā moceti, āpatti pārājikassa.
If he removes the goods even as much as a hair’s breadth over the rim of the container, he commits an offense entailing expulsion.
Sappiṁ vā telaṁ vā madhuṁ vā phāṇitaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto ekena payogena pivati, āpatti pārājikassa.
If, intending to steal, he drinks—in a single action—ghee, oil, honey, or syrup having a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense entailing expulsion.
Tattheva bhindati vā chaḍḍeti vā jhāpeti vā aparibhogaṁ vā karoti āpatti dukkaṭassa.
If he destroys it, throws it away, burns it, or renders it useless, he commits an offense of wrong conduct.
Thalaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods on the ground,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Moro vā kapiñjaro vā tittiro vā vaṭṭako vā, sāṭakaṁ vā veṭhanaṁ vā hiraññaṁ vā suvaṇṇaṁ vā chijjamānaṁ patati.
a peacock, a partridge, or a quail; or a wrap garment or a turban; or money or gold that falls after being cut loose.
Ākāsaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the air,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Gamanaṁ upacchindati, āpatti dukkaṭassa.
If he cuts off their course of movement, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Mañce vā pīṭhe vā cīvaravaṁse vā cīvararajjuyā vā bhittikhile vā nāgadante vā rukkhe vā laggitaṁ hoti, antamaso pattādhārakepi.
on a bed, on a bench, on a bamboo robe rack, on a clothesline, on a wall peg, in a tree, or even just on a bowl rest.
Vehāsaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods that are above ground,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Udakaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the water,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Nimujjati vā ummujjati vā, āpatti dukkaṭassa.
If he either dives into the water or floats on the surface, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṁ uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bhisaṁ vā macchaṁ vā kacchapaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches either a blue, red, or white lotus growing there, or a lotus root, or a fish, or a turtle having a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
“Nāvaṭṭhaṁ bhaṇḍaṁ avaharissāmī”ti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Nāvaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the boat,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Bandhanaṁ moceti, āpatti dukkaṭassa.
If he loosens the moorings, he commits an offense of wrong conduct.
Bandhanaṁ mocetvā āmasati, āpatti dukkaṭassa.
If, after loosening the moorings, he touches it, he commits an offense of wrong conduct.
Uddhaṁ vā adho vā tiriyaṁ vā antamaso kesaggamattampi saṅkāmeti, āpatti pārājikassa.
If he makes it move upstream or downstream or across the water, even as much as a hair’s breadth, he commits an offense entailing expulsion.
Yānaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Yānaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the vehicle,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
sīsabhāro khandhabhāro kaṭibhāro olambako.
a load carried on the head, a load carried on the shoulder, a load carried on the hip, one hanging down.
Sīse bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches the load on the head, he commits an offense of wrong conduct.
Khandhaṁ oropeti, āpatti pārājikassa.
If he lowers it to the shoulder, he commits an offense entailing expulsion.
Khandhe bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches the load on the shoulder, he commits an offense of wrong conduct.
Kaṭiṁ oropeti, āpatti pārājikassa.
If he lowers it to the hip, he commits an offense entailing expulsion.
Kaṭiyā bhāraṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches the load on the hip, he commits an offense of wrong conduct.
Hatthena gaṇhāti, āpatti pārājikassa.
If he takes it with the hand, there is an offense entailing expulsion.
Hatthe bhāraṁ theyyacitto bhūmiyaṁ nikkhipati, āpatti pārājikassa.
If, intending to steal a load in the hand, he places it on the ground, he commits an offense entailing expulsion.
Theyyacitto bhūmito gaṇhāti, āpatti pārājikassa.
If, intending to steal, he picks it up from the ground, he commits an offense entailing expulsion.
bhaṇḍaṁ ārāme catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in a park in four locations: underground, on the ground, in the air, above the ground.
Ārāmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the park,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṁ mūlaṁ vā tacaṁ vā pattaṁ vā pupphaṁ vā phalaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches something growing there—a root, a piece of bark, a leaf, a flower, or a fruit—having a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Ārāmaṁ abhiyuñjati, āpatti dukkaṭassa.
If he claims the park, he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the owner as to his ownership, he commits a serious offense.
Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
bhaṇḍaṁ vihāre catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in a monastic dwelling in four locations: underground, on the ground, in the air, above the ground.
Vihāraṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the monastic dwelling,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Vihāraṁ abhiyuñjati, āpatti dukkaṭassa.
If he claims the monastic dwelling, he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the owner as to his ownership, he commits a serious offense.
Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
bhaṇḍaṁ khette catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in a field in four locations: underground, on the ground, in the air, above the ground.
Khettaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti, dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the field,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṁ pubbaṇṇaṁ vā aparaṇṇaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches grain or vegetables that grow there, having a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Khettaṁ abhiyuñjati, āpatti dukkaṭassa.
If he claims the field, he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the owner as to his ownership, he commits a serious offense.
Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
Khīlaṁ vā rajjuṁ vā vatiṁ vā mariyādaṁ vā saṅkāmeti, āpatti dukkaṭassa.
If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct.
Ekaṁ payogaṁ anāgate, āpatti thullaccayassa.
When one action of the moving remains, he commits a serious offense.
Tasmiṁ payoge āgate, āpatti pārājikassa.
When the last action of the moving is completed, he commits an offense entailing expulsion.
ārāmavatthu vihāravatthu.
the site of a park or a monastery, the site of a monastic dwelling.
bhaṇḍaṁ vatthusmiṁ catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed on a site in four locations: underground, on the ground, in the air, above the ground.
Vatthuṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods on the site,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Vatthuṁ abhiyuñjati, āpatti dukkaṭassa.
If he claims the site, he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the owner as to his ownership, he commits a serious offense.
Sāmiko na mayhaṁ bhavissatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
Khīlaṁ vā rajjuṁ vā vatiṁ vā pākāraṁ vā saṅkāmeti, āpatti dukkaṭassa.
If he moves a post, a rope, a fence, or a boundary, he commits an offense of wrong conduct.
Ekaṁ payogaṁ anāgate āpatti thullaccayassa.
When one action of the moving remains, he commits a serious offense.
Tasmiṁ payoge āgate āpatti pārājikassa.
When the last action of the moving is completed, he commits an offense entailing expulsion.
bhaṇḍaṁ gāme catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in an inhabited area in four locations: underground, on the ground, in the air, above the ground.
Gāmaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the inhabited area,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
bhaṇḍaṁ araññe catūhi ṭhānehi nikkhittaṁ hoti— bhūmaṭṭhaṁ, thalaṭṭhaṁ, ākāsaṭṭhaṁ, vehāsaṭṭhaṁ.
the goods have been placed in the wilderness in four locations: underground, on the ground, in the air, above the ground.
Araññaṭṭhaṁ bhaṇḍaṁ avaharissāmīti theyyacitto dutiyaṁ vā pariyesati gacchati vā, āpatti dukkaṭassa.
If, intending to steal, he thinks, “I’ll steal the goods in the wilderness,” and he either searches for a companion or goes there, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṁ kaṭṭhaṁ vā lataṁ vā tiṇaṁ vā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches something that belongs there—a twig, a creeper, or grass—having a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches it, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Attano bhājanaṁ pavesetvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ udakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he puts his own vessel into the container holding the water, and he touches water having a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Attano bhājanagataṁ karoti, āpatti pārājikassa.
If he puts it into his own vessel, he commits an offense entailing expulsion.
Mariyādaṁ bhindati, āpatti dukkaṭassa.
If he breaks the embankment, he commits an offense of wrong conduct.
Mariyādaṁ bhinditvā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti pārājikassa.
If, after breaking the embankment, he allows water to escape that has a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense entailing expulsion.
Atirekamāsakaṁ vā ūnapañcamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti thullaccayassa.
If he allows water to escape that has a value of more than one <i lang='pi' translate='no'>māsaka</i> but less than five <i lang='pi' translate='no'>māsakas</i>, he commits a serious offense.
Māsakaṁ vā ūnamāsakaṁ vā agghanakaṁ udakaṁ nikkhāmeti, āpatti dukkaṭassa.
If he allows water to escape that has a value of one <i lang='pi' translate='no'>māsaka</i> or less, he commits an offense of wrong conduct.
Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches what has a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Theyyacitto chindati, pahāre pahāre āpatti dukkaṭassa.
If, intending to steal, he fells it, then for each blow he commits an offense of wrong conduct.
Ekaṁ pahāraṁ anāgate, āpatti thullaccayassa.
When one blow remains before the tree is felled, he commits a serious offense.
Tasmiṁ pahāre āgate, āpatti pārājikassa.
When the last blow is completed, he commits an offense entailing expulsion.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches them, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Sahabhaṇḍahārakaṁ padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he thinks, “Together with the carrier I’ll carry off the goods,” and he makes the carrier move one foot, he commits a serious offense.
Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
If he makes him move the second foot, he commits an offense entailing expulsion.
Patitaṁ bhaṇḍaṁ gahessāmīti pātāpeti, āpatti dukkaṭassa.
If he thinks, “I’ll take the fallen goods,” and he makes them fall, he commits an offense of wrong conduct.
Patitaṁ bhaṇḍaṁ pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches fallen goods having a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
Dehi me bhaṇḍanti vuccamāno nāhaṁ gaṇhāmīti bhaṇati, āpatti dukkaṭassa.
If the monk is told, “Give me my goods,” and he says, “I won’t get them for you,” he commits an offense of wrong conduct.
Sāmikassa vimatiṁ uppādeti, āpatti thullaccayassa.
If he evokes doubt in the mind of the owner as to whether he will get them back, he commits a serious offense.
Sāmiko na mayhaṁ dassatīti dhuraṁ nikkhipati, āpatti pārājikassa.
If the owner thinks, “He won’t give them to me,” and he gives up the effort of getting them back, he commits an offense entailing expulsion.
Dhammaṁ caranto sāmikaṁ parājeti, āpatti pārājikassa.
If he resorts to the law and defeats the owner, he commits an offense entailing expulsion.
Dhammaṁ caranto parajjati, āpatti thullaccayassa.
If he resorts to the law but is defeated, he commits a serious offense.
raññā ṭhapitaṁ hoti pabbatakhaṇḍe vā nadītitthe vā gāmadvāre vā—
it is established by a king in a mountain-pass, at a ford in a river, or at the gateway of a village
“atra paviṭṭhassa suṅkaṁ gaṇhantū”ti.
so that tax can be collected from any person passing through.
Tatra pavisitvā rājaggaṁ bhaṇḍaṁ pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal and having entered the customs station, he touches goods that have a tax value to the king of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Paṭhamaṁ pādaṁ suṅkaghātaṁ atikkāmeti, āpatti thullaccayassa.
If he goes beyond the customs station with one foot, he commits a serious offense.
Dutiyaṁ pādaṁ atikkāmeti, āpatti pārājikassa.
If he goes beyond the customs station with the second foot, he commits an offense entailing expulsion.
Antosuṅkaghāte ṭhito bahisuṅkaghātaṁ pāteti, āpatti pārājikassa.
If, standing within the customs station, he makes the goods fall outside the customs station, he commits an offense entailing expulsion.
Suṅkaṁ pariharati, āpatti dukkaṭassa.
If he avoids the customs station altogether, he commits an offense of wrong conduct.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches the person, he commits an offense of wrong conduct.
Phandāpeti, āpatti thullaccayassa.
If he makes the person stir, he commits a serious offense.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves the person from their base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he thinks, “I’ll take the person away on foot,” and he makes them move the first foot, he commits a serious offense.
Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
If he makes them move the second foot, he commits an offense entailing expulsion.
Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches what has a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches it, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense.
Dutiyaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
If he makes it move the second foot, he commits an offense entailing expulsion.
hatthī assā oṭṭhā goṇā gadrabhā pasukā.
elephants, horses, camels, cattle, donkeys, domesticated animals.
Theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches it, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense.
Dutiyaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he makes it move the second foot, he commits a serious offense.
Tatiyaṁ pādaṁ saṅkāmeti, āpatti thullaccayassa.
If he makes it move the third foot, he commits a serious offense.
Catutthaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
If he makes it move the fourth foot, he commits an offense entailing expulsion.
Pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches what has a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti saṅkāmeti, pade pade āpatti thullaccayassa.
If he thinks, “I’ll take it away on foot,” and he makes it move, he commits a serious offense for each leg that moves.
Pacchimaṁ pādaṁ saṅkāmeti, āpatti pārājikassa.
When the last leg moves, he commits an offense entailing expulsion.
ācikkhati—“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
If he describes them, saying, “Steal such-and-such goods,” he commits an offense of wrong conduct.
So taṁ bhaṇḍaṁ avaharati, āpatti ubhinnaṁ pārājikassa.
If he steals those goods, there is an offense entailing expulsion for both.
pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ theyyacitto āmasati, āpatti dukkaṭassa.
If, intending to steal, he touches what has a value of five <i lang='pi' translate='no'>māsaka</i> coins or more, he commits an offense of wrong conduct.
Ṭhānā cāveti, āpatti pārājikassa.
If he moves them from their base, he commits an offense entailing expulsion.
eko bhaṇḍaṁ avaharati, āpatti sabbesaṁ pārājikassa.
If only one steals the goods, there is an offense entailing expulsion for all of them.
saṅketaṁ karoti— “purebhattaṁ vā pacchābhattaṁ vā rattiṁ vā divā vā
one makes an arrangement for before the meal or for after the meal, for the night or for the day.
tena saṅketena taṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
If he says, “Steal those goods according to this arrangement,” he commits an offense of wrong conduct.
Tena saṅketena taṁ bhaṇḍaṁ avaharati, āpatti ubhinnaṁ pārājikassa.
If the other steals those goods according to that arrangement, there is an offense entailing expulsion for both.
Taṁ saṅketaṁ pure vā pacchā vā taṁ bhaṇḍaṁ avaharati, mūlaṭṭhassa anāpatti.
If he steals those goods before or after the time of the arrangement, there is no offense for the instigator,
Akkhiṁ vā nikhaṇissāmi bhamukaṁ vā ukkhipissāmi sīsaṁ vā ukkhipissāmi, tena nimittena taṁ bhaṇḍaṁ avaharāti, āpatti dukkaṭassa.
If he says, “When I wink, at that sign steal the goods,” or, “When I raise an eyebrow, at that sign steal the goods,” or, “When I nod, at that sign steal the goods,” he commits an offense of wrong conduct.
Tena nimittena taṁ bhaṇḍaṁ avaharati, āpatti ubhinnaṁ pārājikassa.
If, at that sign, the other steals the goods, there is an offense entailing expulsion for both.
Taṁ nimittaṁ pure vā pacchā vā taṁ bhaṇḍaṁ avaharati, mūlaṭṭhassa anāpatti.
If he steals the goods before or after the sign, there is no offense for the instigator,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
“Steal such-and-such goods,” he commits an offense of wrong conduct.
So taṁ maññamāno taṁ avaharati, āpatti ubhinnaṁ pārājikassa.
If the other monk steals them, thinking they are the ones he was told to steal, there is an offense entailing expulsion for both.
“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
“Steal such-and-such goods,” he commits an offense of wrong conduct.
So taṁ maññamāno aññaṁ avaharati,
If the other monk steals other goods, thinking they are the ones he was told to steal,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
“Steal such-and-such goods,” he commits an offense of wrong conduct.
So aññaṁ maññamāno taṁ avaharati,
If the other monk steals them, thinking they are other than what he was told to steal,
“itthannāmaṁ bhaṇḍaṁ avaharā”ti, āpatti dukkaṭassa.
“Steal such-and-such goods,” he commits an offense of wrong conduct.
So aññaṁ maññamāno aññaṁ avaharati,
If the other monk steals other goods, thinking they are other than what he was told to steal,
“itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ bhaṇḍaṁ avaharatū’”ti,
“Tell so-and-so to tell so-and-so to steal such-and-such goods,”
So itarassa āroceti, āpatti dukkaṭassa.
In telling the next person, there is an offense of wrong conduct.
Avahārako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa.
If the potential thief agrees, there is a serious offense for the instigator.
So taṁ bhaṇḍaṁ avaharati, āpatti sabbesaṁ pārājikassa.
If he steals those goods, there is an offense entailing expulsion for all of them.
“itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṁ bhaṇḍaṁ avaharatū’”ti,
“Tell so-and-so to tell so-and-so to steal such-and-such goods,”
So aññaṁ āṇāpeti, āpatti dukkaṭassa.
If the other monk tells someone else than the one he was told to tell, he commits an offense of wrong conduct.
Avahārako paṭiggaṇhāti, āpatti dukkaṭassa.
If the potential thief agrees, there is an offense of wrong conduct.
So taṁ bhaṇḍaṁ avaharati, mūlaṭṭhassa anāpatti.
If he steals those goods, there is no offense for the instigator,
Āṇāpakassa ca avahārakassa ca āpatti pārājikassa.
but there is an offense entailing expulsion for the messenger and for the thief.
So “āṇatto ahaṁ tayā”ti, taṁ bhaṇḍaṁ avaharati,
If the second monk replies, “I’ve been told by you to do so,” and he then steals those goods,
Pañcahi ākārehi adinnaṁ ādiyantassa āpatti pārājikassa—
For one who steals there is an offense entailing expulsion when five factors are fulfilled:
garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā,.
it is a valuable possession worth five <i lang='pi' translate='no'>māsaka</i> coins or more;
Ṭhānā cāveti, āpatti pārājikassa.
if he moves it from its base, he commits an offense entailing expulsion.
Pañcahi ākārehi adinnaṁ ādiyantassa āpatti thullaccayassa—
For one who steals there is a serious offense when five factors are fulfilled:
lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā,
it is an ordinary possession worth more than one <i lang='pi' translate='no'>māsaka</i> coin, but less than five;
Ṭhānā cāveti, āpatti thullaccayassa.
if he moves it from its base, he commits a serious offense.
Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when five factors are fulfilled:
lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā,
it is an ordinary possession worth one <i lang='pi' translate='no'>māsaka</i> coin or less;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
Chahi ākārehi adinnaṁ ādiyantassa āpatti pārājikassa.
For one who steals there is an offense entailing expulsion when six factors are fulfilled:
garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā,
it is a valuable possession worth five <i lang='pi' translate='no'>māsaka</i> coins or more;
Ṭhānā cāveti, āpatti pārājikassa.
if he moves it from its base, he commits an offense entailing expulsion.
Chahi ākārehi adinnaṁ ādiyantassa āpatti thullaccayassa.
For one who steals there is a serious offense when six factors are fulfilled:
lahuko ca hoti parikkhāro atirekamāsako vā ūnapañcamāsako vā,
it is an ordinary possession worth more than one <i lang='pi' translate='no'>māsaka</i> coin, but less than five;
Ṭhānā cāveti, āpatti thullaccayassa.
if he moves it from its base, he commits a serious offense.
Chahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when six factors are fulfilled:
lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā,
it is an ordinary possession worth one <i lang='pi' translate='no'>māsaka</i> coin or less;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when five factors are fulfilled:
garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā,
it is a valuable possession worth five <i lang='pi' translate='no'>māsaka</i> coins or more;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when five factors are fulfilled:
lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā,
it is an ordinary possession worth more than one <i lang='pi' translate='no'>māsaka</i> coin, but less than five;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
Pañcahi ākārehi adinnaṁ ādiyantassa āpatti dukkaṭassa.
For one who steals there is an offense of wrong conduct when five factors are fulfilled:
lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā,
it is an ordinary possession worth one <i lang='pi' translate='no'>māsaka</i> coin or less;
Ṭhānā cāveti, āpatti dukkaṭassa.
if he moves it from its base, he commits an offense of wrong conduct.
Adinnādānamhi paṭhamabhāṇavāro niṭṭhito.
The first section for recitation on stealing is finished.
Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṁ gantvā rajakabhaṇḍikaṁ avahariṁsu.
On one occasion the monks from the group of six went to the dyers and stole their collection of cloth.
Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti.
Could it be that we’ve committed an offense entailing expulsion?”
“Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“Monks, you have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacittaṁ uppādesi.
On one occasion a monk went to the dyers, saw a valuable cloth, and had the intention to steal it.
kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”
Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto āmasi.
On one occasion a monk went to the dyers, saw a valuable cloth, and touched it, intending to steal it.
Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto phandāpesi.
On one occasion a monk went to the dyers, saw a valuable cloth, and made it stir, intending to steal it.
Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṁ gantvā mahagghaṁ dussaṁ passitvā theyyacitto ṭhānā cāvesi.
On one occasion a monk went to the dyers, saw a valuable cloth, and moved it from its base, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro piṇḍacāriko bhikkhu mahagghaṁ uttarattharaṇaṁ passitvā theyyacittaṁ uppādesi …pe…
On one occasion an alms-collecting monk saw a valuable bedspread and had the intention to steal it. … “There’s no offense for the arising of a thought.” …
theyyacitto āmasi …pe…
and touched it, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …
theyyacitto phandāpesi …pe…
and made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …
Tassa kukkuccaṁ ahosi …pe…
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṁ passitvā nimittaṁ akāsi—
On one occasion a monk saw some goods during the day. He took note of them with the thought,
So taṁ maññamāno taṁ avahari …pe…
And he stole them, thinking they were the ones he had seen. …
taṁ maññamāno aññaṁ avahari …pe…
But he stole other goods, thinking they were the ones he had seen. …
aññaṁ maññamāno taṁ avahari …pe…
And he stole them, thinking they were other than the ones he had seen. …
aññaṁ maññamāno aññaṁ avahari.
But he stole other goods, thinking they were other than the ones he had seen.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṁ passitvā nimittaṁ akāsi—
On one occasion a monk saw some goods during the day. He took note of them with the thought,
So taṁ maññamāno attano bhaṇḍaṁ avahari.
But he stole his own goods, thinking they were the ones he had seen.
Tena kho pana samayena aññataro bhikkhu aññassa bhaṇḍaṁ haranto sīse bhāraṁ theyyacitto āmasi …pe…
On one occasion a monk who was carrying the goods of another on his head touched the load, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …
theyyacitto phandāpesi …pe…
made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …
theyyacitto khandhaṁ oropesi …pe…
lowered it onto his shoulder, intending to steal it. … “You have committed an offense entailing expulsion.” …
khandhe bhāraṁ theyyacitto āmasi …pe…
touched the load on the shoulder, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …
theyyacitto phandāpesi …pe…
made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …
theyyacitto kaṭiṁ oropesi …pe…
lowered it onto his hip, intending to steal it. … “You have committed an offense entailing expulsion.” …
kaṭiyā bhāraṁ theyyacitto āmasi …pe…
touched the load on the hip, intending to steal it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” …
theyyacitto phandāpesi …pe…
made it stir, intending to steal it. … “There’s no offense entailing expulsion, but there’s a serious offense.” …
theyyacitto hatthena aggahesi …pe…
took hold of it with his hand, intending to steal it. … “You have committed an offense entailing expulsion.” …
hatthe bhāraṁ theyyacitto bhūmiyaṁ nikkhipi …pe…
placed the load in his hand on the ground, intending to steal it. … “You have committed an offense entailing expulsion.” …
Tassa kukkuccaṁ ahosi …pe…
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu ajjhokāse cīvaraṁ pattharitvā vihāraṁ pāvisi.
On one occasion a monk spread out his robe outside and entered his dwelling.
Aññataro bhikkhu— “māyidaṁ cīvaraṁ nassī”ti, paṭisāmesi.
A second monk, thinking, “Let me look after it,” put it away.
So nikkhamitvā taṁ bhikkhuṁ pucchi— “āvuso, mayhaṁ cīvaraṁ kena avahaṭan”ti?
The first monk came out of his dwelling and asked the monks, “Who’s taken my robe?”
“So taṁ ādiyi, assamaṇosi tvan”ti.
The first monk took hold of him and said, “You’re not a monastic anymore!”
Tena kho pana samayena aññataro bhikkhu pīṭhe cīvaraṁ nikkhipitvā.
On one occasion a monk placed his robe on a bench …
heṭṭhāpīṭhe pattaṁ nikkhipitvā vihāraṁ pāvisi.
put his almsbowl under a bench and entered his dwelling.
Aññataro bhikkhu— “māyaṁ patto nassī”ti paṭisāmesi.
A second monk, thinking, “Let me look after it,” put it away.
So nikkhamitvā taṁ bhikkhuṁ pucchi— “āvuso, mayhaṁ patto kena avahaṭo”ti?
The first monk came out and asked the monks, “Who’s taken my bowl?”
So taṁ ādiyi, “assamaṇosi tvan”ti.
The first monk took hold of him and said, “You’re not a monastic anymore!”
Tena kho pana samayena aññatarā bhikkhunī vatiyā cīvaraṁ pattharitvā vihāraṁ pāvisi.
On one occasion a nun spread out her robe on a fence and entered her dwelling.
Aññatarā bhikkhunī— “māyidaṁ cīvaraṁ nassī”ti paṭisāmesi.
A second nun, thinking, “Let me look after it,” put it away.
“Sā taṁ ādiyi, assamaṇīsi tvan”ti.
The first nun took hold of her and said, “You’re not a monastic anymore!”
“anāpatti, bhikkhave, niruttipathe”ti.
“If it was just a way of speaking, there’s no offense.”
Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṁ sāṭakaṁ passitvā sāmikānaṁ dassāmīti, aggahesi.
On one occasion a monk saw a wrap garment blown up by a whirlwind. He took hold of it, thinking, “I’ll give it to the owners.”
“Anāpatti, bhikkhu, atheyyacittassā”ti.
“There’s no offense for one who doesn’t intend to steal.”
Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṁ veṭhanaṁ passitvā—
On one occasion a monk took hold of a turban that had been blown up by a whirlwind,
“pure sāmikā passantī”ti theyyacitto aggahesi.
intending to steal it before the owners found out.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu susānaṁ gantvā abhinne sarīre paṁsukūlaṁ aggahesi.
On one occasion a monk went to a charnel ground and took the rags from a fresh corpse.
Atha kho taṁ sarīraṁ uṭṭhahitvā tassa bhikkhuno piṭṭhito piṭṭhito anubandhi.
Then the corpse got up and followed behind that monk.
Atha kho so bhikkhu vihāraṁ pavisitvā dvāraṁ thakesi.
The monk entered his dwelling and closed the door,
Na ca, bhikkhave, abhinne sarīre paṁsukūlaṁ gahetabbaṁ.
But a monk shouldn’t take rags from a fresh corpse.
Tena kho pana samayena aññataro bhikkhu saṅghassa cīvare bhājīyamāne theyyacitto kusaṁ saṅkāmetvā cīvaraṁ aggahesi.
On one occasion robe-cloth belonging to the Sangha was being distributed. A monk disregarded the draw and took the robe-cloth, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena āyasmā ānando jantāghare aññatarassa bhikkhuno antaravāsakaṁ attano maññamāno nivāsesi.
On one occasion when Venerable Ānanda was in a sauna, he thought the sarong of another monk was his own and put it on.
“kissa me tvaṁ, āvuso ānanda, antaravāsakaṁ nivāsesī”ti?
“Ānanda, why did you put on my sarong?”
“Anāpatti, bhikkhave, sakasaññissā”ti.
“There’s no offense for one who perceives it as his own.”
Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā sīhavighāsaṁ passitvā pacāpetvā paribhuñjiṁsu.
On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a lion’s kill. They had it cooked and ate it.
“anāpatti, bhikkhave, sīhavighāse”ti.
“There’s no offense when it’s the remains of a lion’s kill.”
Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā byagghavighāsaṁ passitvā …
On one occasion a number of monks were descending from the Vulture Peak when they saw the remains of a tiger’s kill …
kokavighāsaṁ passitvā pacāpetvā paribhuñjiṁsu.
saw the remains of a wolf’s kill. They had it cooked and ate it.
“anāpatti, bhikkhave, tiracchānagatapariggahe”ti.
“There’s no offense when it’s the possession of an animal.”
Tena kho pana samayena aññataro bhikkhu saṅghassa odane bhājīyamāne—
On one occasion, when rice belonging to the Sangha was being distributed,
“aparassa bhāgaṁ dehī”ti amūlakaṁ aggahesi.
a monk said without grounds, “Please give me a portion for one more,” and he took it away.
Āpatti sampajānamusāvāde pācittiyassā”ti.
but there’s an offense entailing confession for lying in full awareness.”
Tena kho pana samayena aññataro bhikkhu saṅghassa khādanīye bhājīyamāne …
On one occasion, when fresh food belonging to the Sangha was being distributed …
saṅghassa ucchumhi bhājīyamāne …
when sugarcane belonging to the Sangha was being distributed …
saṅghassa timbarūsake bhājīyamāne—
when gaub fruits belonging to the Sangha were being distributed,
“aparassa bhāgaṁ dehī”ti amūlakaṁ aggahesi.
a monk said without grounds, “Please give me a portion for one more,” and he took it away.
Āpatti sampajānamusāvāde pācittiyassā”ti.
but there’s an offense entailing confession for lying in full awareness.”
Tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṁ pavisitvā pattapūraṁ odanaṁ theyyacitto avahari.
On one occasion during a shortage of food, a monk entered a rice kitchen and took a bowlful of boiled rice, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṁ pavisitvā pattapūraṁ maṁsaṁ theyyacitto avahari.
On one occasion during a shortage of food, a monk entered a slaughterhouse and took a bowlful of meat, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṁ pavisitvā pattapūraṁ pūvaṁ theyyacitto avahari …pe…
On one occasion during a shortage of food, a monk entered a bakery and took a bowlful of cookies, intending to steal it. …
pattapūrā sakkhaliyo theyyacitto avahari …pe…
took a bowlful of pastries, intending to steal it. …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu divā parikkhāraṁ passitvā nimittaṁ akāsi—
On one occasion a certain monk saw a requisite during the day. He took note of it with the thought,
taṁ maññamāno aññaṁ avahari …pe…
He then stole something else, thinking it was what he had seen …
aññaṁ maññamāno taṁ avahari …pe…
He then stole it, thinking it was something other than what he had seen …
aññaṁ maññamāno aññaṁ avahari.
He then stole something else, thinking it was something other than what he had seen.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu divā parikkhāraṁ passitvā nimittaṁ akāsi—
On one occasion a certain monk saw a requisite during the day. He took note of it with the thought,
So taṁ maññamāno attano parikkhāraṁ avahari.
But he stole his own requisite, thinking it was what he had seen.
Tena kho pana samayena aññataro bhikkhu pīṭhe thavikaṁ passitvā—
On one occasion a monk saw a bag on a bench.
“ito gaṇhanto pārājiko bhavissāmī”ti saha pīṭhakena saṅkāmetvā aggahesi.
He thought, “If I take it from there I shall be expelled,” and so he took it by moving the bench.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu saṅghassa bhisiṁ theyyacitto avahari.
On one occasion a monk took a mattress from the Sangha, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu cīvaravaṁse cīvaraṁ theyyacitto avahari.
On one occasion a monk took a robe from a bamboo robe rack, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu vihāre cīvaraṁ avaharitvā—
On one occasion a monk stole a robe in a dwelling.
“ito nikkhamanto pārājiko bhavissāmī”ti vihārā na nikkhami …pe…
He thought, “If I come out from here, I shall be expelled,” and he remained in that dwelling.
“Nikkhami vā so, bhikkhave, moghapuriso na vā nikkhami, āpatti pārājikassā”ti.
“Whether that fool comes out or not, he has committed an offense entailing expulsion.”
Tena kho pana samayena dve bhikkhū sahāyakā honti.
At one time there were two monks who were friends.
Dutiyo bhikkhu saṅghassa khādanīye bhājīyamāne sahāyakassa bhāgaṁ gahetvā.
When fresh food belonging to the Sangha was being distributed, the second monk took his friend’s portion.
Tena kho pana samayena sambahulā bhikkhū cīvarakammaṁ karonti.
On one occasion a number of monks were making robes.
Saṅghassa khādanīye bhājīyamāne sabbesaṁ paṭivisā āharitvā upanikkhittā honti.
When fresh food belonging to the Sangha was being distributed, they took their shares and put them aside.
Aññataro bhikkhu aññatarassa bhikkhuno paṭivisaṁ attano maññamāno paribhuñji.
A certain monk ate another monk’s portion, thinking it was his own.
“Anāpatti, bhikkhu, sakasaññissā”ti.
“There’s no offense for one who perceives it as his own.”
Tena kho pana samayena sambahulā bhikkhū cīvarakammaṁ karonti.
On one occasion a number of monks were making robes.
Saṅghassa khādanīye bhājīyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno paṭiviso āharitvā upanikkhitto hoti.
When fresh food belonging to the Sangha was being distributed, they brought a certain monk’s share in another monk’s almsbowl and put it aside.
Pattasāmiko bhikkhu attano maññamāno paribhuñji.
The monk who was the owner of the bowl ate the food, thinking it was his own.
Tassa kukkuccaṁ ahosi …pe…
“anāpatti, bhikkhu, sakasaññissā”ti.
“There’s no offense for one who perceives it as his own.”
Tena kho pana samayena ambacorakā ambaṁ pātetvā bhaṇḍikaṁ ādāya agamaṁsu.
On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left.
Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu.
When they saw the owners, the thieves dropped the bundle and ran away.
Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu.
Some monks perceived those mangoes as discarded, had them offered, and ate them.
“Anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṁ ādāya agamaṁsu.
gaub fruit thieves picked some fruit, collected them in a bundle, and left.
Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu.
When they saw the owners, the thieves dropped the bundle and ran away.
Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu.
Some monks perceived those gaub fruit as discarded, had them offered, and ate them.
“anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
Tena kho pana samayena ambacorakā ambaṁ pātetvā bhaṇḍikaṁ ādāya agamaṁsu.
On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left.
Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu.
When they saw the owners, the thieves dropped the bundle and ran away.
Bhikkhū—“pure sāmikā passantī”ti, theyyacittā paribhuñjiṁsu.
Some monks ate them, intending to steal them before the owners found them.
“āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You have committed an offense entailing expulsion.”
timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṁ ādāya agamaṁsu.
gaub fruit thieves picked some fruit, collected them in a bundle, and left.
Corakā sāmike passitvā bhaṇḍikaṁ pātetvā palāyiṁsu.
When they saw the owners, the thieves dropped the bundle and ran away.
Bhikkhū—“pure sāmikā passantī”ti, theyyacittā paribhuñjiṁsu.
Some monks ate them, intending to steal them before the owners found them.
“āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu saṅghassa ambaṁ theyyacitto avahari …
On one occasion a monk took a mango from the Sangha, intending to steal it. …
saṅghassa timbarūsakaṁ theyyacitto avahari.
a gaub fruit from the Sangha, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu pupphārāmaṁ gantvā ocitaṁ pupphaṁ pañcamāsagghanakaṁ theyyacitto avahari.
On one occasion a monk went to a garden and took a cut flower worth five <i lang='pi' translate='no'>māsaka</i> coins, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu pupphārāmaṁ gantvā pupphaṁ ocinitvā pañcamāsagghanakaṁ theyyacitto avahari.
On one occasion a monk went to a garden, picked a flower worth five <i lang='pi' translate='no'>māsaka</i> coins, and took it away, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchanto aññataraṁ bhikkhuṁ etadavoca—
On one occasion a certain monk who was going to the village said to another monk,
“āvuso, tuyhaṁ upaṭṭhākakulaṁ vutto vajjemī”ti.
“I can take a message to the family that supports you.”
So gantvā ekaṁ sāṭakaṁ āharāpetvā attanā paribhuñji.
He went there and brought back a wrap garment that he used himself.
Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchati.
On one occasion a certain monk was going to the village.
“āvuso, mayhaṁ upaṭṭhākakulaṁ vutto vajjehī”ti.
“Please take a message to the family that supports me.”
So gantvā yugasāṭakaṁ āharāpetvā ekaṁ attanā paribhuñji, ekaṁ tassa bhikkhuno adāsi.
He went there and brought back a pair of wrap garments. He used one himself and gave the other to the other monk.
Tena kho pana samayena aññataro bhikkhu gāmakaṁ gacchanto aññataraṁ bhikkhuṁ etadavoca—
On one occasion a monk who was going to the village said to another monk,
“āvuso, tuyhaṁ upaṭṭhākakulaṁ vutto vajjemī”ti.
“I can take a message to the family that supports you.”
So gantvā āḷhakaṁ sappiṁ tulaṁ guḷaṁ doṇaṁ taṇḍulaṁ āharāpetvā attanā paribhuñji.
He went there and brought back an <i lang='pi' translate='no'>āḷhaka</i> measure of ghee, a <i lang='pi' translate='no'>tulā</i> measure of sugar, and a <i lang='pi' translate='no'>doṇa</i> measure of husked rice, which he ate himself.
Na ca, bhikkhave, vutto vajjemīti vattabbo, na ca vutto vajjehīti vattabbo.
But you shouldn’t say, ‘I can take a message;’ nor should you say, ‘Please do.’
Tena kho pana samayena aññataro puriso mahagghaṁ maṇiṁ ādāya aññatarena bhikkhunā saddhiṁ addhānamaggappaṭipanno hoti.
At one time a man who was traveling with a monk was carrying a valuable gem.
Atha kho so puriso suṅkaṭṭhānaṁ passitvā tassa bhikkhuno ajānantassa thavikāya maṇiṁ pakkhipitvā suṅkaṭṭhānaṁ atikkamitvā aggahesi.
When the man saw a customs station, he put the gem into the monk’s bag without his knowing. When they had gone past the customs station, he retrieved it.
Tena kho pana samayena aññataro puriso mahagghaṁ maṇiṁ ādāya aññatarena bhikkhunā saddhiṁ addhānamaggappaṭipanno hoti.
At one time a man who was traveling with a monk was carrying a valuable gem.
Atha kho so puriso suṅkaṭṭhānaṁ passitvā gilānālayaṁ karitvā attano bhaṇḍikaṁ tassa bhikkhuno adāsi.
When the man saw a customs station, he pretended to be sick, and gave his own bag to the monk.
Atha kho so puriso suṅkaṭṭhānaṁ atikkamitvā taṁ bhikkhuṁ etadavoca—
When they had passed the customs station, he said to the monk,
“āhara me, bhante, bhaṇḍikaṁ; nāhaṁ akallako”ti.
“Please give me my bag, sir, I’m not sick.”
Tena kho pana samayena aññataro bhikkhu satthena saddhiṁ addhānamaggappaṭipanno hoti.
At one time a monk was traveling with a group.
Aññataro puriso taṁ bhikkhuṁ āmisena upalāpetvā suṅkaṭṭhānaṁ passitvā mahagghaṁ maṇiṁ tassa bhikkhuno adāsi—
A man bribed that monk by giving him food. Seeing a customs station, he gave the monk a valuable gem, saying,
“imaṁ, bhante, maṇiṁ suṅkaṭṭhānaṁ atikkāmehī”ti.
“Sir, please take this gem past the customs,”
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ sūkaraṁ kāruññena muñci.
On one occasion a monk, feeling compassion, released a pig trapped in a snare.
“Anāpatti, bhikkhu, kāruññādhippāyassā”ti.
“There’s no offense for one who is motivated by compassion.”
Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ sūkaraṁ—
On one occasion a monk released a pig trapped in a snare,
“pure sāmikā passantī”ti, theyyacitto muñci.
intending to steal it before the owners found it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu pāse bandhaṁ migaṁ kāruññena muñci …
On one occasion a monk, feeling compassion, released a deer trapped in a snare. … “There’s no offense for one who is motivated by compassion.” …
“pure sāmikā passantī”ti, theyyacitto muñci …
intending to steal it before the owners found it. … “You have committed an offense entailing expulsion.” …
kumine bandhe macche kāruññena muñci …
feeling compassion, released fish trapped in a fish-net … “There’s no offense for one who is motivated by compassion.” …
“pure sāmikā passantī”ti theyyacitto muñci.
intending to steal them before the owners found them.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu yāne bhaṇḍaṁ passitvā—
On one occasion a monk saw some goods in a vehicle.
“ito gaṇhanto pārājiko bhavissāmī”ti,
He thought, “If I take them from there, I’ll be expelled.”
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṁ maṁsapesiṁ—
On one occasion a monk seized a piece of meat picked up by a hawk,
“anāpatti, bhikkhu, atheyyacittassā”ti.
“There’s no offense for one who doesn’t intend to steal.”
Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṁ maṁsapesiṁ—
On one occasion a monk seized a piece of meat picked up by a hawk,
“pure sāmikā passantī”ti, theyyacitto aggahesi.
intending to steal it before the owners found out.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena manussā uḷumpaṁ bandhitvā aciravatiyā nadiyā osārenti.
At one time some men made a raft that they put on the river Aciravatī.
Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṁsu.
Because the binding ropes snapped, the sticks were scattered about.
Bhikkhū paṁsukūlasaññino uttāresuṁ.
Some monks removed them from the water, perceiving them as discarded.
“anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
Tena kho pana samayena manussā uḷumpaṁ bandhitvā aciravatiyā nadiyā osārenti.
At one time some men made a raft, which they put on the river Aciravatī.
Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṁsu.
Because the binding ropes snapped, the sticks were scattered about.
Bhikkhū—“pure sāmikā passantī”ti, theyyacittā uttāresuṁ.
Some monks removed them from the water, intending to steal them before the owners found them.
“āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro gopālako rukkhe sāṭakaṁ ālaggetvā uccāraṁ agamāsi.
On one occasion a cowherd hung his wrap garment on a tree and went to relieve himself.
“anāpatti, bhikkhu, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
Tena kho pana samayena aññatarassa bhikkhuno nadiṁ tarantassa rajakānaṁ hatthato muttaṁ sāṭakaṁ pāde laggaṁ hoti.
On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river.
So bhikkhu—“sāmikānaṁ dassāmī”ti aggahesi.
The monk took hold of it, thinking, “I’ll give it to its owners.”
“anāpatti, bhikkhu, atheyyacittassā”ti.
“There’s no offense for one who doesn’t intend to steal.”
Tena kho pana samayena aññatarassa bhikkhuno nadiṁ tarantassa rajakānaṁ hatthato muttaṁ sāṭakaṁ pāde laggaṁ hoti.
On one occasion, a wrap garment that had escaped from the hands of a dyer stuck to a monk’s foot as he was crossing a river.
So bhikkhu—“pure sāmikā passantī”ti, theyyacitto aggahesi.
The monk took hold of it, intending to steal it before the owners found it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu sappikumbhiṁ passitvā thokaṁ thokaṁ paribhuñji.
On one occasion a monk saw a pot of ghee and ate it little by little.
Tena kho pana samayena sambahulā bhikkhū saṁvidahitvā agamaṁsu—
At one time a number of monks made an arrangement and then left, thinking,
“āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You’ve all committed an offense entailing expulsion.”
Tena kho pana samayena sambahulā bhikkhū saṁvidahitvā bhaṇḍaṁ avaharitvā bhājesuṁ.
At one time a number of monks made an arrangement, stole some goods, and shared them out.
Tehi bhājīyamāne ekamekassa paṭiviso na pañcamāsako pūri.
Each one of them received a share worth less than five <i lang='pi' translate='no'>māsaka</i> coins.
“Āpattiṁ tumhe, bhikkhave, āpannā pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ dubbhikkhe āpaṇikassa taṇḍulamuṭṭhiṁ theyyacitto avahari.
On one occasion when Sāvatthī was short of food, a monk took a handful of rice from a shopkeeper, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ dubbhikkhe āpaṇikassa muggamuṭṭhiṁ …
On one occasion when Sāvatthī was short of food, a monk stole a handful of mung beans from a shopkeeper, intending to steal it. …
tilamuṭṭhiṁ theyyacitto avahari.
a handful of sesame from a shopkeeper, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena sāvatthiyaṁ andhavane corakā gāviṁ hantvā maṁsaṁ khāditvā sesakaṁ paṭisāmetvā agamaṁsu.
At one time in the Dark Wood near Sāvatthī, thieves killed a cow, ate some of the flesh, put the remainder aside, and went away.
Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu.
Some monks had it offered and ate it, perceiving it as discarded.
“anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
Tena kho pana samayena sāvatthiyaṁ andhavane corakā sūkaraṁ hantvā maṁsaṁ khāditvā sesakaṁ paṭisāmetvā agamaṁsu.
At one time in the Dark Wood near Sāvatthī, thieves killed a pig, ate some of the flesh, put the remainder aside, and went away.
Bhikkhū paṁsukūlasaññino paṭiggahāpetvā paribhuñjiṁsu.
Some monks had it offered and ate it, perceiving it as discarded.
“anāpatti, bhikkhave, paṁsukūlasaññissā”ti.
“There’s no offense for one who perceives something as discarded.”
Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṁ gantvā lūtaṁ tiṇaṁ pañcamāsagghanakaṁ theyyacitto avahari.
On one occasion a monk went to a meadow and took cut grass worth five <i lang='pi' translate='no'>māsaka</i> coins, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṁ gantvā tiṇaṁ lāyitvā pañcamāsagghanakaṁ theyyacitto avahari.
On one occasion a monk went to a meadow, cut grass worth five <i lang='pi' translate='no'>māsaka</i> coins, and took it away, intending to steal it.
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena āgantukā bhikkhū saṅghassa ambaṁ bhājāpetvā paribhuñjiṁsu.
On one occasion some newly-arrived monks shared out the mangoes belonging to the Sangha and ate them.
“Anāpatti, bhikkhave, paribhogatthāyā”ti.
“There’s no offense for one who thinks it is meant for eating.”
Tena kho pana samayena āgantukā bhikkhū saṅghassa jambuṁ …
On one occasion some newly-arrived monks shared out the rose apples belonging to the Sangha …
saṅghassa timbarūsakaṁ bhājāpetvā paribhuñjiṁsu.
the gaub fruit belonging to the Sangha and ate them.
“anāpatti, bhikkhave, paribhogatthāyā”ti.
“There’s no offense for one who thinks it is meant for eating.”
Tena kho pana samayena ambapālakā bhikkhūnaṁ ambaphalaṁ denti.
On one occasion the keepers of a mango grove gave a mango to some monks.
Bhikkhū—“gopetuṁ ime issarā, nayime dātun”ti,
The monks, thinking, “They have the authority to guard, but not to give away,”
“Anāpatti, bhikkhave, gopakassa dāne”ti.
“There’s no offense if it’s a gift from a guardian.”
timbarūsakapālakā bhikkhūnaṁ timbarūsakaṁ denti.
the keepers of a gaub fruit grove gave a gaub fruit to some monks.
Bhikkhū—“gopetuṁ ime issarā, nayime dātun”ti,
The monks, thinking, “They have the authority to guard, but not to give away,”
“Anāpatti, bhikkhave, gopakassa dāne”ti.
“There’s no offense if it’s a gift from a guardian.”
Tena kho pana samayena aññataro bhikkhu saṅghassa dāruṁ tāvakālikaṁ haritvā attano vihārassa kuṭṭaṁ upatthambhesi.
On one occasion a monk borrowed a piece of wood belonging to the Sangha and used it to support the wall of his own dwelling.
Tena kho pana samayena aññataro bhikkhu saṅghassa udakaṁ theyyacitto avahari …
On one occasion a monk took water from the Sangha, intending to steal it. …
saṅghassa puñjakitaṁ tiṇaṁ theyyacitto avahari …
took a pile of grass from the Sangha, intending to steal it. …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu saṅghassa puñjakitaṁ tiṇaṁ theyyacitto jhāpesi.
On one occasion a monk set fire to a pile of grass belonging to the Sangha, intending to steal.
Tena kho pana samayena aññataro bhikkhu saṅghassa mañcaṁ theyyacitto avahari …
On one occasion a monk took a bed from the Sangha, intending to steal it. …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu saṅghassa pīṭhaṁ …
On one occasion a monk took a bench from the Sangha, intending to steal it …
saṅghassa gopānasiṁ theyyacitto avahari …
took a rafter from the Sangha, intending to steal it. …
“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You have committed an offense entailing expulsion.”
Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṁ senāsanaṁ aññatra paribhuñjanti.
At one time the monks used elsewhere the equipment belonging to a certain lay follower.
Atha kho so upāsako ujjhāyati khiyyati vipāceti—
That lay follower complained and criticized them,
“kathañhi nāma bhadantā aññatra paribhogaṁ aññatra paribhuñjissantī”ti.
“How can the venerables use equipment where it doesn’t belong?”
“Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo.
“You shouldn’t use equipment where it doesn’t belong.
Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṁ kukkuccāyantā chamāyaṁ nisīdanti.
Soon afterwards, being afraid of wrongdoing, the monks did not take any furniture to the observance-day hall or to meetings, and they sat down on the bare ground.
Tena kho pana samayena campāyaṁ thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṁ gantvā—
On one occasion at Campā, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said,
“ayyā icchati tekaṭulayāguṁ pātun”ti,
“The venerable wants to drink the triple pungent congee.”
āpatti sampajānamusāvāde pācittiyassā”ti.
but there’s an offense entailing confession for lying in full awareness.”
Tena kho pana samayena rājagahe thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṁ gantvā—
On one occasion in Rājagaha, a nun who was a pupil of the nun Thullanandā went to a family that supported Thullanandā and said,
pacāpetvā haritvā attanā paribhuñji.
When it was ready, she took it away and ate it herself.
āpatti sampajānamusāvāde pācittiyassā”ti.
but there’s an offense entailing confession for lying in full awareness.”
Tena kho pana samayena vesāliyaṁ āyasmato ajjukassa upaṭṭhākassa gahapatino dve dārakā honti— putto ca bhāgineyyo ca.
At that time there was a householder in Vesāli who was a supporter of Venerable Ajjuka and who had two children living with him, a son and a nephew.
“imaṁ, bhante, okāsaṁ yo imesaṁ dvinnaṁ dārakānaṁ saddho hoti pasanno tassa ācikkheyyāsī”ti.
“Sir, please assign my property to the one of these two boys who has faith and confidence.”
Tena kho pana samayena tassa gahapatino bhāgineyyo saddho hoti pasanno. Atha kho āyasmā ajjuko taṁ okāsaṁ tassa dārakassa ācikkhi.
It turned out that the householder’s nephew had faith and confidence, and so Ajjuka assigned the property to him.
So tena sāpateyyena kuṭumbañca saṇṭhapesi dānañca paṭṭhapesi.
He then established a household with that wealth and made a gift.
Atha kho tassa gahapatino putto āyasmantaṁ ānandaṁ etadavoca—
The householder’s son then said to Venerable Ānanda,
“ko nu kho, bhante ānanda, pituno dāyajjo— putto vā bhāgineyyo vā”ti?
“Who is the father’s heir, Venerable Ānanda, the son or the nephew?”
“Ayaṁ, bhante, ayyo ajjuko amhākaṁ sāpateyyaṁ amhākaṁ methunakassa ācikkhī”ti.
“Sir, Venerable Ajjuka has assigned our wealth to our housemate.”
Tena kho pana samayena āyasmā upāli āyasmato ajjukassa pakkho hoti.
On that occasion Venerable Upāli was siding with Ajjuka,
“yo nu kho, āvuso ānanda, sāmikena ‘imaṁ okāsaṁ itthannāmassa ācikkheyyāsī’ti vutto tassa ācikkhati, kiṁ so āpajjatī”ti?
“Ānanda, when one is asked by the owner to assign a property to so-and-so and one does as asked, what has one committed?”
“Na, bhante, kiñci āpajjati, antamaso dukkaṭamattampī”ti.
“One hasn’t committed anything, sir, not even an act of wrong conduct.”
“Ayaṁ, āvuso, āyasmā ajjuko sāmikena—‘imaṁ okāsaṁ itthannāmassa ācikkhā’ti vutto tassa ācikkhati;
“Venerable Ajjuka was asked by the owner to assign his property to so-and-so, which he did.
Tena kho pana samayena bārāṇasiyaṁ āyasmato pilindavacchassa upaṭṭhākakulaṁ corehi upaddutaṁ hoti.
At that time a family in Benares that supported Venerable Pilindavaccha was harassed by criminals.
Atha kho āyasmā pilindavaccho te dārake iddhiyā ānetvā pāsāde ṭhapesi.
Soon afterwards Pilindavaccha brought those children back by his supernormal powers and put them in a stilt house.
“ayyassāyaṁ pilindavacchassa iddhānubhāvo”ti,
“This is the greatness of Venerable Pilindavaccha’s supernormal powers,”
“kathañhi nāma āyasmā pilindavaccho corehi nīte dārake ānessatī”ti.
“How could Venerable Pilindavaccha bring back children who had been kidnapped by criminals?”
“Anāpatti, bhikkhave, iddhimassa iddhivisaye”ti.
“There’s no offense for someone who uses their supernormal powers.”
Tena kho pana samayena dve bhikkhū sahāyakā honti—paṇḍuko ca kapilo ca.
At that time the two monks Paṇḍaka and Kapila were friends.
Atha kho tassa bhikkhuno gāmakā kosambiṁ gacchantassa antarāmagge nadiṁ tarantassa sūkarikānaṁ hatthato muttā medavaṭṭi pāde laggā hoti.
Then, while one of them was traveling from that village to Kosambī, he had to cross a river. As he did so, a lump of fat that had escaped from the hands of a pig butcher stuck to his foot.
So bhikkhu—“sāmikānaṁ dassāmī”ti aggahesi.
He grabbed it, thinking, “I’ll give it to the owners.”
Taṁ uttiṇṇaṁ gopālikā passitvā etadavoca—
Just then a woman cowherd who had seen him crossing said,
So—“pakatiyāpāhaṁ assamaṇo”ti tassā methunaṁ dhammaṁ paṭisevitvā
Thinking he was no longer a monastic, he had sexual intercourse with her.
kosambiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
When he arrived at Kosambī, he told the monks,
“Anāpatti, bhikkhave, adinnādāne pārājikassa;
“There’s no offense entailing expulsion for stealing,
āpatti methunadhammasamāyoge pārājikassā”ti.
but there’s an offense entailing expulsion for having sexual intercourse.”
Tena kho pana samayena sāgalāyaṁ āyasmato daḷhikassa saddhivihāriko bhikkhu anabhiratiyā pīḷito āpaṇikassa veṭhanaṁ avaharitvā āyasmantaṁ daḷhikaṁ etadavoca—
At that time a monk at Sāgalā who was a student of Venerable Daḷhika was plagued by lust. He stole a turban from a shopkeeper and said to Daḷhika,
Taṁ agghāpentaṁ na pañcamāsake agghati.
It was worth less than five <i lang='pi' translate='no'>māsaka</i> coins.