Tripiṭaka Cūḷavagga
The Small Division
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Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary.
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi.
At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against trees while bathing.
“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti.
“How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpī”ti?
“Is it true, monks, that the monks from the group of six are doing this?”
“ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma te, bhikkhave, moghapurisā nahāyamānā rukkhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi?
How can they do this?
“na, bhikkhave, nahāyamānena bhikkhunā rukkhe kāyo ugghaṁsetabbo.
“You shouldn’t rub your body against a tree while bathing.
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā thambhe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi.
At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against posts while bathing.
“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā thambhe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti.
“How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
“na, bhikkhave, nahāyamānena bhikkhunā thambhe kāyo ugghaṁsetabbo.
“You shouldn’t rub your body against a post while bathing.
Tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā kuṭṭe kāyaṁ ugghaṁsenti, ūrumpi bāhumpi urampi piṭṭhimpi.
At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against walls while bathing.
“kathañhi nāma samaṇā sakyaputtiyā nahāyamānā kuṭṭe kāyaṁ ugghaṁsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā”ti …pe…
“How can the Sakyan monastics do this? They’re just like boxers and city slickers who beautify their bodies!” …
“na, bhikkhave, nahāyamānena bhikkhunā kuṭṭe kāyo ugghaṁsetabbo.
“You shouldn’t rub your body against a wall while bathing.
Tena kho pana samayena chabbaggiyā bhikkhū aṭṭāne nahāyanti.
At that time the monks from the group of six rubbed their bodies—thighs, arms, chest, and back—against a rubbing board while bathing.
Manussā ujjhāyanti khiyyanti vipācenti …pe…
People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhogino”ti.
They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
“saccaṁ, bhagavā”ti …pe…
vigarahitvā …pe…
dhammiṁ kathaṁ katvā bhikkhū āmantesi—
“na, bhikkhave, aṭṭāne nahāyitabbaṁ.
“You shouldn’t rub your body against a rubbing board while bathing.
Tena kho pana samayena chabbaggiyā bhikkhū gandhabbahatthakena nahāyanti.
At that time the monks from the group of six bathed with a wooden rubbing-hand.
Manussā ujjhāyanti khiyyanti vipācenti …pe…
People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhogino”ti.
They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
“na, bhikkhave, gandhabbahatthakena nahāyitabbaṁ.
“You shouldn’t bathe with a wooden rubbing-hand.
Tena kho pana samayena chabbaggiyā bhikkhū kuruvindakasuttiyā nahāyanti.
At that time the monks from the group of six bathed with a string of cinnabar beads.
Manussā ujjhāyanti khiyyanti vipācenti …pe…
People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhoginoti.
They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, kuruvindakasuttiyā nahāyitabbaṁ.
“You shouldn’t bathe with a string of cinnabar beads.
Tena kho pana samayena chabbaggiyā bhikkhū viggayha parikammaṁ kārāpenti.
At that time the monks from the group of six massaged one another.
Manussā ujjhāyanti khiyyanti vipācenti …pe…
People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhogino”ti.
They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū mallakena nahāyanti.
At that time the monks from the group of six bathed with an ornamented scrubber.
Manussā ujjhāyanti khiyyanti vipācenti …pe…
People complained and criticized them, “How can the Sakyan monastics do this?
seyyathāpi gihī kāmabhogino”ti.
They’re just like householders who indulge in worldly pleasures!” …
Tena kho pana samayena aññatarassa bhikkhuno kacchurogābādho hoti.
Soon afterwards a certain monk had an itchy skin disease.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānassa akatamallakan”ti.
“I allow a plain scrubber for those who are sick.”
Tena kho pana samayena aññataro bhikkhu jarādubbalo nahāyamāno na sakkoti attano kāyaṁ ugghaṁsetuṁ.
At that time a monk who was weak from old age was unable to rub his own body while bathing.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū piṭṭhiparikammaṁ kātuṁ kukkuccāyanti.
Being afraid of wrongdoing, the monks did not give back massages.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū vallikaṁ dhārenti …pe…
At that time the monks from the group of six wore earrings,
seyyathāpi gihī kāmabhogino”ti.
“… They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people.
“Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vallikaṁ dhārenti …pe…
“Is it true, monks, that the monks from the group of six are wearing these things?”
pāmaṅgaṁ dhārenti, kaṇṭhasuttakaṁ dhārenti, kaṭisuttakaṁ dhārenti, ovaṭṭikaṁ dhārenti, kāyuraṁ dhārenti, hatthābharaṇaṁ dhārenti, aṅgulimuddikaṁ dhārentī”ti?
Tena kho pana samayena chabbaggiyā bhikkhū dīghe kese dhārenti.
At that time the monks from the group of six grew their hair long.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Anujānāmi, bhikkhave, dumāsikaṁ vā duvaṅgulaṁ vā”ti.
I allow you to grow it to a length of 3.5 centimeters or for two months at the most.”
Tena kho pana samayena chabbaggiyā bhikkhū kocchena kese osaṇṭhenti …pe…
At that time the monks from the group of six brushed their hair,
phaṇakena kese osaṇṭhenti, hatthaphaṇakena kese osaṇṭhenti, sitthatelakena kese osaṇṭhenti, udakatelakena kese osaṇṭhenti.
and they combed it, combed it with their hands, smoothed it with beeswax, and smoothed it with water and oil.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, kocchena kesā osaṇṭhetabbā …pe…
“You shouldn’t brush your hair, or comb it, comb it with your hands,
Tena kho pana samayena chabbaggiyā bhikkhū ādāsepi udakapattepi mukhanimittaṁ olokenti.
At that time the monks from the group of six looked at their faces in mirrors and in bowls of water.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, ādāse vā udakapatte vā mukhanimittaṁ oloketabbaṁ.
“You shouldn’t look at your face in a mirror or in a bowl of water.
Tena kho pana samayena aññatarassa bhikkhuno mukhe vaṇo hoti.
Soon afterwards a certain monk had a sore on his face.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ābādhappaccayā ādāse vā udakapatte vā mukhanimittaṁ oloketun”ti.
“I allow you to look at your face in a mirror or in a bowl of water if you have a disease.”
Tena kho pana samayena chabbaggiyā bhikkhū mukhaṁ ālimpanti …pe…
At that time the monks from the group of six used facial ointments,
mukhaṁ ummaddenti, mukhaṁ cuṇṇenti, manosilikāya mukhaṁ lañchenti, aṅgarāgaṁ karonti, mukharāgaṁ karonti, aṅgarāgamukharāgaṁ karonti.
applied facial creams, powdered their face, applied rouge to their face, wore cosmetics on the body, wore cosmetics on the face, and wore cosmetics on the body and face.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
na mukhaṁ ummadditabbaṁ, na mukhaṁ cuṇṇetabbaṁ, na manosilikāya mukhaṁ lañchetabbaṁ, na aṅgarāgo kātabbo, na mukharāgo kātabbo, na aṅgarāgamukharāgo kātabbo.
apply facial creams, powder your face, apply rouge to your face, wear cosmetics on the body, wear cosmetics on the face, or wear cosmetics on the body and face.
Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti.
Soon afterwards a certain monk had an eye disease.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ābādhappaccayā mukhaṁ ālimpitun”ti.
“I allow facial ointments for those who are sick.”
Tena kho pana samayena rājagahe giraggasamajjo hoti.
On one occasion in Rājagaha there was a hilltop fair,
Chabbaggiyā bhikkhū giraggasamajjaṁ dassanāya agamaṁsu.
and the monks from the group of six went to see it.
“kathañhi nāma samaṇā sakyaputtiyā naccampi gītampi vāditampi dassanāya gacchissanti, seyyathāpi gihī kāmabhogino”ti.
“How can the Sakyan monastics go and see dancing, singing, and music? They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, naccaṁ vā gītaṁ vā vāditaṁ vā dassanāya gantabbaṁ.
“You shouldn’t go and see dancing, singing, and music.
Tena kho pana samayena chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyanti.
At that time the monks from the group of six were singing the Teaching with a drawn-out voice.
“yatheva mayaṁ gāyāma, evamevime samaṇā sakyaputtiyā āyatakena gītassarena dhammaṁ gāyantī”ti.
“These Sakyan monastics sing with a drawn-out voice just like we do.”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people,
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized them,
“kathañhi nāma chabbaggiyā bhikkhū āyatakena gītassarena dhammaṁ gāyissantī”ti.
“How can the monks from the group of six sing like this?”
“Saccaṁ kira, bhikkhave …pe…
“Is it true, monks, that the monks from the group of six are singing like this?”
“pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṁ gāyantassa.
“There are these five drawbacks to singing the Teaching with a drawn-out voice:
Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati—
one delights in the sound; others delight in the sound; householders criticize it; for one who takes pleasure in performing with the voice, the concentration is disrupted; later generations follow one’s example.
ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṁ gāyantassa.
Na, bhikkhave, āyatakena gītassarena dhammo gāyitabbo.
You shouldn’t sing the Teaching with a drawn-out voice.
Tena kho pana samayena bhikkhū sarabhaññe kukkuccāyanti.
Being afraid of wrongdoing, the monks did not chant.
Tena kho pana samayena chabbaggiyā bhikkhū bāhiralomiṁ uṇṇiṁ dhārenti.
At that time the monks from the group of six wore fleecy woolen robes with fleece on the outside.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, bāhiyalomi uṇṇi dhāretabbā.
“You shouldn’t wear a fleecy woolen robe with fleece on the outside.
Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ārāme ambā phalino honti.
On one occasion when the mango trees in King Bimbisāra’s park were bearing fruit,
Chabbaggiyā bhikkhū taruṇaññeva ambaṁ pātāpetvā paribhuñjiṁsu.
The monks from the group of six plucked and ate them all, even the unripe ones.
Rañño ca māgadhassa seniyassa bimbisārassa ambena attho hoti.
Just then the king needed mangoes.
“Evaṁ, devā”ti kho te manussā rañño māgadhassa seniyassa bimbisārassa paṭissutvā ārāmaṁ gantvā ārāmapālaṁ etadavocuṁ—
Saying, “Yes, sir,” they went to the park and said to the park keeper,
Taruṇaññeva ambaṁ pātāpetvā bhikkhū paribhuñjiṁsū”ti.
The monks plucked and ate them all, including the unripe ones.”
Atha kho te manussā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ.
They reported it to the king. He said,
“Suparibhuttaṁ, bhaṇe, ayyehi ambaṁ, api ca bhagavatā mattā vaṇṇitā”ti.
“It’s good that the venerables have eaten the mangoes. Still, the Buddha has praised moderation.”
“kathañhi nāma samaṇā sakyaputtiyā na mattaṁ jānitvā rañño ambaṁ paribhuñjissantī”ti.
“How can the Sakyan monastics eat the king’s mangoes without moderation?”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti.
Soon afterwards a certain association was offering a meal to the Sangha.
Bhikkhū kukkuccāyantā nappaṭiggaṇhanti …pe…
Being afraid of wrongdoing, the monks did not accept it.
Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti.
Soon afterwards a certain association was offering a meal to the Sangha.
Te na pariyāpuṇiṁsu ambapesikaṁ kātuṁ, bhattagge sakaleheva ambehi denti.
They were unable to prepare mango pieces and so gave whole mangoes in the dining hall.
Bhikkhū kukkuccāyantā nappaṭiggaṇhanti.
Being afraid of wrongdoing, the monks did not accept them.
Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṁ paribhuñjituṁ—
I allow you to eat fruit that’s allowable for monastics for any of five reasons:
aggiparicitaṁ, satthaparicitaṁ, nakhaparicitaṁ, abījaṁ, nibbattabījaññeva pañcamaṁ.
it’s been damaged by fire, a knife, or a fingernail, or it’s seedless, or the seeds have been removed.”
Anujānāmi, bhikkhave, imehi pañcahi samaṇakappehi phalaṁ paribhuñjitun”ti.
Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti.
On one occasion a monk had been bitten by a snake and died.
“Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari.
“That monk hadn’t spread good will to the four royal snake clans.
Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya.
Had he done so, he wouldn’t have died.
Virūpakkhaṁ ahirājakulaṁ, erāpathaṁ ahirājakulaṁ, chabyāputtaṁ ahirājakulaṁ, kaṇhāgotamaṁ ahirājakulaṁ.
The Virūpakkhas, the Erāpathas, the Chabyāputtas, and the Kaṇhāgotamas.
Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari.
Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya.
Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṁ, attaguttiyā attarakkhāya attaparittaṁ kātuṁ.
To protect yourselves, monks, you should spread good will to these four royal snake clans.
Tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito attano aṅgajātaṁ chindi.
On one occasion a monk who was plagued by lust cut off his own penis.
“Aññamhi so, bhikkhave, moghapuriso chetabbamhi, aññaṁ chindi.
“This fool has cut off one thing, when he should’ve cut off something else.
Tena kho pana samayena rājagahakassa seṭṭhissa mahagghassa candanassa candanagaṇṭhi uppannā hoti.
On one occasion a wealthy merchant of Rājagaha had obtained a valuable block of sandalwood.
“yannūnāhaṁ imāya candanagaṇṭhiyā pattaṁ lekhāpeyyaṁ.
“Why don’t I have a bowl carved from this block of sandal?
Lekhañca me paribhogaṁ bhavissati, pattañca dānaṁ dassāmī”ti.
I’d use the chips myself, but give the bowl away as a gift.”
Atha kho rājagahako seṭṭhi tāya candanagaṇṭhiyā pattaṁ lekhāpetvā sikkāya uḍḍitvā veḷagge ālaggetvā veḷuparamparāya bandhitvā evamāha—
He then had a bowl carved, put it in a carrying net, hung it at the end of a succession of vertical bamboo poles, and announced,
“yo samaṇo vā brāhmaṇo vā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti.
“I’ll give this bowl to any perfected monastic or brahmin who brings it down by supernormal power.”
Atha kho pūraṇo kassapo yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca—
Pūraṇa Kassapa went to that merchant and said,
“ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan”ti.
“I’m perfected and have supernormal powers. Give me the bowl.”
“Sace, bhante, āyasmā arahā ceva iddhimā ca dinnaṁyeva pattaṁ oharatū”ti.
“If you’re perfected and have supernormal powers, then bring it down and it’s yours.”
nigaṇṭho nāṭaputto yena rājagahako seṭṭhi tenupasaṅkami, upasaṅkamitvā rājagahakaṁ seṭṭhiṁ etadavoca—
and the Jain ascetic from Ñātika.
“ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan”ti.
“Sace, bhante, āyasmā arahā ceva iddhimā ca, dinnaṁyeva pattaṁ oharatū”ti.
Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca piṇḍolabhāradvājo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu.
Soon afterwards, after robing up in the morning, Venerable Mahāmoggallāna and Venerable Piṇḍola Bhāradvāja took their bowls and robes and entered Rājagaha for alms.
Atha kho āyasmā piṇḍolabhāradvājo āyasmantaṁ mahāmoggallānaṁ etadavoca—
Piṇḍola Bhāradvāja said to Mahāmoggallāna,
“āyasmā kho mahāmoggallāno arahā ceva iddhimā ca.
“Venerable, you’re perfected and have supernormal powers.
“Āyasmā kho bhāradvājo arahā ceva iddhimā ca.
“Venerable, you too are perfected and have supernormal powers.
Atha kho āyasmā piṇḍolabhāradvājo vehāsaṁ abbhuggantvā taṁ pattaṁ gahetvā tikkhattuṁ rājagahaṁ anupariyāyi.
Piṇḍola Bhāradvāja then rose into the air, took hold of that bowl, and circled around Rājagaha three times.
Tena kho pana samayena rājagahako seṭṭhi saputtadāro sake nivesane ṭhito hoti pañjaliko namassamāno—
Just then that merchant, together with his wives and children, was standing in his own house, raising his joined palms in homage, thinking,
idheva, bhante, ayyo bhāradvājo amhākaṁ nivesane patiṭṭhātūti.
“May Venerable Piṇḍola Bhāradvāja land right here at our house.”
Atha kho āyasmā piṇḍolabhāradvājo rājagahakassa seṭṭhissa nivesane patiṭṭhāsi.
And Piṇḍola Bhāradvāja did just that.
Atha kho rājagahako seṭṭhi āyasmato piṇḍolabhāradvājassa hatthato pattaṁ gahetvā mahagghassa khādanīyassa pūretvā āyasmato piṇḍolabhāradvājassa adāsi.
The merchant then took the bowl from his hands, filled it with expensive fresh foods, and gave it back to Piṇḍola Bhāradvāja,
Atha kho āyasmā piṇḍolabhāradvājo taṁ pattaṁ gahetvā ārāmaṁ agamāsi.
who then left for the monastery.
ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti.
that Piṇḍola Bhāradvāja had taken down the merchant’s bowl,
Te ca manussā uccāsaddā mahāsaddā āyasmantaṁ piṇḍolabhāradvājaṁ piṭṭhito piṭṭhito anubandhiṁsu.
and making a great uproar, they followed right behind him.
“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo”ti?
“Āyasmatā, bhante, piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohārito.
and Ānanda told him what had happened.
Assosuṁ kho, bhante, manussā—
ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti.
Te ca, bhante, manussā uccāsaddā mahāsaddā āyasmantaṁ piṇḍolabhāradvājaṁ piṭṭhito piṭṭhito anubandhā.
So eso, bhante, bhagavā uccāsaddo mahāsaddo”ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ piṇḍolabhāradvājaṁ paṭipucchi—
Soon afterwards the Buddha had the Sangha of monks gathered and questioned Piṇḍola Bhāradvāja:
“saccaṁ kira tayā, bhāradvāja, rājagahakassa seṭṭhissa patto ohārito”ti?
“Is it true, Bhāradvāja, that you brought down that merchant’s bowl?”
“ananucchavikaṁ, bhāradvāja, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, Bhāradvāja, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassessasi.
How could you show a superhuman ability, a wonder of supernormal power, to householders for the sake of a miserable wooden bowl?
Seyyathāpi, bhāradvāja, mātugāmo chavassa māsakarūpassa kāraṇā kopinaṁ dasseti;
It’s just like a woman showing her private parts for a miserable <i lang='pi' translate='no'>māsaka</i> coin.
evameva kho tayā, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitaṁ.
“na, bhikkhave, gihīnaṁ uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassetabbaṁ.
“You shouldn’t show a superhuman ability, a wonder of supernormal power, to householders.
Bhindathetaṁ, bhikkhave, dārupattaṁ sakalikaṁ sakalikaṁ katvā, bhikkhūnaṁ añjanupapisanaṁ detha.
Now destroy that wooden bowl and turn it into splinters. Give these to the monks to use as scent in ointments.
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace patte dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.
At that time the monks from the group of six used luxurious bowls made with gold and silver.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sovaṇṇamayo patto dhāretabbo …pe…
“You shouldn’t use almsbowls made with gold,
Tena kho pana samayena pattamūlaṁ ghaṁsiyati.
At that time the bottoms of the bowls became scratched.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni pattamaṇḍalāni dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.
Soon afterwards the monks from the group of six used luxurious bowl rests made with gold and silver.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacāni pattamaṇḍalāni dhāretabbāni.
“You shouldn’t use luxurious bowl rests.
Bahalāni maṇḍalāni na acchupiyanti.
There were thick bowl rests on which the bowls did not sit properly.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, makaradantakaṁ chinditun”ti.
“I allow you to cut a shark-teeth pattern.”
Tena kho pana samayena chabbaggiyā bhikkhū citrāni pattamaṇḍalāni dhārenti rūpakākiṇṇāni bhittikammakatāni.
Soon the monks from the group of six used colorful bowl rests, decorated like walls.
Tāni rathikāyapi dassentā āhiṇḍanti.
As they were walking about, they showed them off in the streets.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatāni.
“You shouldn’t use colorful bowl rests, decorated like a wall.
Tena kho pana samayena bhikkhū sodakaṁ pattaṁ paṭisāmenti.
At this time there were monks who put away their bowls while still wet.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sodako patto paṭisāmetabbo.
“You shouldn’t put away your bowl while still wet.
Anujānāmi, bhikkhave, otāpetvā pattaṁ paṭisāmetun”ti.
You should sun your bowl and then put it away.”
Tena kho pana samayena bhikkhū sodakaṁ pattaṁ otāpenti.
Soon afterwards there were monks who sunned their bowls while still wet.
Bhagavato etamatthaṁ ārocesuṁ.
Anujānāmi, bhikkhave, vodakaṁ katvā otāpetvā pattaṁ paṭisāmetun”ti.
You should dry the bowl and then sun it before you put it away.”
Tena kho pana samayena bhikkhū uṇhe pattaṁ nidahanti.
Monks left their bowls in the heat of the sun.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uṇhe patto nidahitabbo.
“You shouldn’t leave your bowl in the heat of the sun.
Anujānāmi, bhikkhave, muhuttaṁ uṇhe otāpetvā pattaṁ paṭisāmetun”ti.
You should sun it in the heat for a short time and then put it away.”
Tena kho pana samayena sambahulā pattā ajjhokāse anādhārā nikkhittā honti.
On one occasion a number of almsbowls had been put down outside without support.
Vātamaṇḍalikāya āvaṭṭetvā pattā bhijjiṁsu.
A whirlwind rolled the bowls around and as a result they broke.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū miḍḍhante pattaṁ nikkhipanti.
On one occasion there were monks who had put their bowls on the edge of a bench.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, miḍḍhante patto nikkhipitabbo.
“You shouldn’t put your almsbowl on the edge of a bench.
Tena kho pana samayena bhikkhū paribhaṇḍante pattaṁ nikkhipanti.
On one occasion there were monks who had put their bowls on the edge of a ledge.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, paribhaṇḍante patto nikkhipitabbo.
“You shouldn’t put your almsbowl on the edge of a ledge.
Tena kho pana samayena bhikkhū chamāya pattaṁ nikkujjanti.
At that time the monks put their bowls upside down on the ground.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.
“I allow a shoulder strap and a string for fastening.”
Tena kho pana samayena bhikkhū bhittikhilepi nāgadantakepi pattaṁ laggenti.
At that time there were monks who hung their bowls from wall pegs.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū mañce pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti.
At that time there were monks who placed their bowls on beds. Sitting down absentmindedly, they crushed the bowls, breaking them.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū pīṭhe pattaṁ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṁ bhindenti.
At that time monks placed their bowls on benches. Sitting down absentmindedly, they crushed the bowls, breaking them.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū aṅke pattaṁ nikkhipanti, satisammosā uṭṭhahanti.
At that time there were monks who put their bowls in their laps. When they got up absentmindedly,
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū chatte pattaṁ nikkhipanti.
At one time there were monks who put their bowls on a sunshade.
Vātamaṇḍalikāya chattaṁ ukkhipiyati paripatitvā patto bhijjati.
A whirlwind lifted the sunshade, and the bowls fell down and broke.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū pattahatthā kavāṭaṁ paṇāmenti.
At that time there were monks who opened doors with a bowl in their hand.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, pattahatthena kavāṭaṁ paṇāmetabbaṁ.
“You shouldn’t open a door with an almsbowl in your hand.
Tena kho pana samayena bhikkhū tumbakaṭāhe piṇḍāya caranti.
At that time there were monks who walked for alms with gourds as bowls.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, tumbakaṭāhe piṇḍāya caritabbaṁ.
“You shouldn’t walk for alms with a gourd as a bowl.
Tena kho pana samayena bhikkhū ghaṭikaṭāhe piṇḍāya caranti.
At that time there were monks who walked for alms with waterpots as bowls.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, ghaṭikaṭāhe piṇḍāya caritabbaṁ.
“You shouldn’t walk for alms with a waterpot as a bowl.
Tena kho pana samayena aññataro bhikkhu sabbapaṁsukūliko hoti.
At that time a certain monk who only used discarded things
“kathañhi nāma samaṇā sakyaputtiyā chavasīsassa pattaṁ dhāressanti, seyyathāpi pisācillikā”ti.
“How can the Sakyan monastics use skulls as bowls? They’re just like goblins.”
Bhagavato etamatthaṁ ārocesuṁ.
Na ca, bhikkhave, sabbapaṁsukūlikena bhavitabbaṁ.
And you shouldn’t use only discarded things.
Tena kho pana samayena bhikkhū calakānipi aṭṭhikānipi ucchiṭṭhodakampi pattena nīharanti.
At that time there were monks who carried away chewed food remnants, bones, and dirty mouth-rinsing water in their bowls.
“yasmiṁ yevime samaṇā sakyaputtiyā bhuñjanti sova nesaṁ paṭiggaho”ti.
“These Sakyan monastics use the vessel they’re eating from as a trash can.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na bhikkhave, calakāni vā aṭṭhikāni vā ucchiṭṭhodakaṁ vā pattena nīharitabbaṁ.
“You shouldn’t carry away chewed food remnants, bones, and dirty mouth-rinsing water in your almsbowl.
Tena kho pana samayena bhikkhū hatthena vipphāḷetvā cīvaraṁ sibbenti.
At that time the monks tore cloth to pieces by hand and then sewed robes.
Tena kho pana samayena saṅghassa daṇḍasatthakaṁ uppannaṁ hoti.
Soon afterwards the Sangha was offered a knife with a handle.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace satthakadaṇḍe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.
At this time the monks from the group of six used luxurious knife handles made with gold and silver.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacā satthakadaṇḍā dhāretabbā.
“You shouldn’t use luxurious knife handles.
Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayan”ti.
I allow knife handles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
Tena kho pana samayena bhikkhū kukkuṭapattenapi veḷupesikāyapi cīvaraṁ sibbenti.
At that time the monks used chicken feathers and pieces of bamboo to sew robes.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū tattha tattha khilaṁ nikkhaṇitvā sambandhitvā cīvaraṁ sibbenti.
At that time the monks erected posts here and there, bound them together, and sewed robes.
“Anujānāmi, bhikkhave, kathinaṁ kathinarajjuṁ tattha tattha obandhitvā cīvaraṁ sibbetun”ti.
“I allow a frame and a string. You should tie down the cloth to the frame as required, before sewing the robe.”
“na, bhikkhave, visame kathinaṁ pattharitabbaṁ.
“You shouldn’t lay the frame on uneven ground.
“anujānāmi, bhikkhave, anuvātaṁ paribhaṇḍaṁ āropetun”ti.
“I allow you to add an edge lengthwise and crosswise.”
“anujānāmi, bhikkhave, daṇḍakathinaṁ bidalakaṁ salākaṁ vinandhanarajjuṁ vinandhanasuttaṁ vinandhitvā cīvaraṁ sibbetun”ti.
“I allow an inner frame, folding a straw mat to fit the frame, spacers, strings for tying together, and strings for tying down. After tying it together, you should sew the robe.”
Tena kho pana samayena bhikkhū adhotehi pādehi kathinaṁ akkamanti.
There were monks who stepped on the frame with dirty feet.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, adhotehi pādehi kathinaṁ akkamitabbaṁ.
“You shouldn’t step on the frame with dirty feet.
Tena kho pana samayena bhikkhū allehi pādehi kathinaṁ akkamanti.
There were monks who stepped on the frame with wet feet.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, allehi pādehi kathinaṁ akkamitabbaṁ.
“You shouldn’t step on the frame with wet feet.
Tena kho pana samayena bhikkhū saupāhanā kathinaṁ akkamanti.
There were monks who stepped on the frame while wearing sandals.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saupāhanena kathinaṁ akkamitabbaṁ.
“You shouldn’t step on the frame while wearing sandals.
Tena kho pana samayena bhikkhū cīvaraṁ sibbantā aṅguliyā paṭiggaṇhanti.
When sewing robes, the monks used their bare fingers.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace paṭiggahe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.
Soon the monks from the group of six used luxurious thimbles made with gold and silver.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe…
I allow a thimble made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal,
Tena kho pana samayena sūciyopi satthakāpi paṭiggahāpi nassanti.
Needles, knives, and thimbles got lost.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.
“I allow a shoulder strap and a string for fastening.”
Tena kho pana samayena bhikkhū abbhokāse cīvaraṁ sibbantā sītenapi uṇhenapi kilamanti.
When sewing robes outside, the monks were troubled by the cold and heat.
“Anujānāmi, bhikkhave, kathinasālaṁ kathinamaṇḍapan”ti.
“I allow sewing sheds and roof covers.”
Kathinasālā nīcavatthukā hoti, udakena otthariyyati.
They built the sewing shed on a low base. It was flooded.
Bhagavato etamatthaṁ ārocesuṁ.
“anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to construct three kinds of raised foundations:
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—
“I allow you to firm up the structure and then plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjukan”ti.
treating it with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”
Tena kho pana samayena bhikkhū cīvaraṁ sibbetvā tattheva kathinaṁ ujjhitvā pakkamanti, undūrehipi upacikāhipi khajjati.
At that time, when they had finished sewing a robe, there were monks who abandoned the frame right there and left. Rats and termites ate it.
Bhagavato etamatthaṁ ārocesuṁ.
“anujānāmi, bhikkhave, goghaṁsikāya kathinaṁ saṅgharitun”ti.
“You should fold it up with a rod for support.”
Tena kho pana samayena bhikkhū kuṭṭepi thambhepi kathinaṁ ussāpetvā pakkamanti.
At that time there were monks who leaned the frame against a wall or a pillar and left.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, bhittikhile vā nāgadante vā laggetun”ti.
“You should hang it from a wall peg.”
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi.
When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Vesālī.
Tena kho pana samayena bhikkhū sūcikampi satthakampi bhesajjampi pattena ādāya gacchanti.
And so did the monks, having put their needles, knives, and medicines in their almsbowls.
“anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.
“I allow a shoulder strap and a string for fastening it.”
Tena kho pana samayena aññataro bhikkhu upāhanāyo kāyabandhanena bandhitvā gāmaṁ piṇḍāya pāvisi.
On one occasion a certain monk bound his sandals to his belt and entered the village for alms.
Aññataro upāsako taṁ bhikkhuṁ abhivādento upāhanāyo sīsena ghaṭṭeti.
A lay follower who bowed to him hit his head against those sandals.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
When he had returned to the monastery, he told the monks what had happened,
“anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.
“I allow a shoulder strap and a string for fastening it.”
Tena kho pana samayena antarāmagge udakaṁ akappiyaṁ hoti.
While they were traveling, there was only unallowable water,
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti.
On one occasion, there were two monks traveling through the Kosalan country.
Atha kho so bhikkhu pipāsāya pīḷito upanaddhaṁ bhikkhuṁ etadavoca—
Soon afterwards the second monk was very thirsty. He asked the resentful monk
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
When the resentful monk arrived at the monastery, he told the monks what had happened.
“Kiṁ pana tvaṁ, āvuso, parissāvanaṁ yāciyamāno na adāsī”ti?
“So you refused to lend your water filter when asked?”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized him,
“kathañhi nāma bhikkhu parissāvanaṁ yāciyamāno na dassatī”ti.
“How could a monk do such a thing?”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ bhikkhuṁ paṭipucchi—
Soon afterwards the Buddha had the monks gathered and questioned that monk:
“saccaṁ kira tvaṁ, bhikkhu, parissāvanaṁ yāciyamāno na adāsī”ti?
“Is it true, monk, that you did this?”
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, parissāvanaṁ yāciyamāno na dassasi.
How could you refuse to lend your water filter when asked?
“na, bhikkhave, addhānamaggappaṭipannena bhikkhunā parissāvanaṁ yāciyamānena na dātabbaṁ.
“If you’re traveling with a monk and he asks to borrow your water filter, you should lend it.
Na ca, bhikkhave, aparissāvanakena addhāno paṭipajjitabbo.
On the other hand, you shouldn’t travel without a water filter.
Sace na hoti parissāvanaṁ vā dhammakaraṇo vā, saṅghāṭikaṇṇopi adhiṭṭhātabbo—
If there’s no water filter or strainer, you should determine a corner of your robe:
Atha kho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari.
The Buddha eventually arrived at Vesālī
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
where he stayed in the hall with the peaked roof in the Great Wood.
Tena kho pana samayena bhikkhū navakammaṁ karonti.
At this time the monks were doing building work,
“Anujānāmi, bhikkhave, daṇḍaparissāvanan”ti.
“I allow a water filter of cloth fitted to a wooden framework.”
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū makasehi ubbāḷhā honti.
At this time the monks were troubled by mosquitoes.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena vesāliyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti.
At this time in Vesālī people had arranged a succession of fine meals.
Bhikkhū paṇītāni bhojanāni bhuñjitvā abhisannakāyā honti bahvābādhā.
After eating the fine food, the monks were often sick, their bodies being full of impurities.
Atha kho jīvako komārabhacco vesāliṁ agamāsi kenacideva karaṇīyena.
Just then Jīvaka Komārabhacca was in Vesālī on some business,
Disvāna yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
He went to the Buddha, bowed, sat down,
“etarahi, bhante, bhikkhū abhisannakāyā bahvābādhā.
“At present, sir, there are monks who are often sick, their bodies being full of impurities.
Sādhu, bhante, bhagavā bhikkhūnaṁ caṅkamañca jantāgharañca anujānātu.
Please allow walking-meditation paths and saunas.
Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha then instructed, inspired, and gladdened him with a teaching,
Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
after which Jīvaka got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, caṅkamañca jantāgharañcā”ti.
“I allow walking-meditation paths and saunas.”
Tena kho pana samayena bhikkhū visame caṅkame caṅkamanti.
Monks did walking meditation on uneven walking paths.
Bhagavato etamatthaṁ ārocesuṁ.
“anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to construct three kinds of raised foundations:
Tena kho pana samayena bhikkhū caṅkame caṅkamantā paripatanti.
Monks fell off while doing walking meditation.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū ajjhokāse caṅkamantā sītenapi uṇhenapi kilamanti.
Doing walking meditation outside, monks were troubled by the cold and the heat.
Caṅkamanasālāyaṁ tiṇacuṇṇaṁ paripatati …pe…
Grass and dust fell into the indoor walking-meditation paths.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—
“I allow you to firm up the structure and then to plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti.
treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”
Jantāgharaṁ nīcavatthukaṁ hoti, udakena otthariyyati …pe…
They built saunas on a low base. They were flooded.
“anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to construct three kinds of raised foundations:
“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun”ti.
“I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”
Tena kho pana samayena bhikkhū khuddake jantāghare majjhe aggiṭṭhānaṁ karonti.
At that time the monks built a fireplace in the middle of a small sauna.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, khuddake jantāghare ekamantaṁ aggiṭṭhānaṁ kātuṁ, mahallake majjhe”ti.
“In a small sauna, you should make the fireplace to one side, but in a large one in the middle.”
“anujānāmi, bhikkhave, udakaṭṭhānaṁ, udakasarāvakan”ti.
“I allow a place for the water and a water scoop.”
Jantāgharaṁ tiṇacchadanaṁ na sedeti …pe…
Because the sauna had a grass roof, they did not sweat.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātun”ti.
“I allow you to firm up the structure and then to plaster it inside and outside.”
Tena kho pana samayena bhikkhū jantāghare chamāya nisīdanti, gattāni kaṇḍūvanti.
The monks sat on the ground and their limbs became itchy.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena jantāgharaṁ aparikkhittaṁ hoti …pe…
At that time the saunas were unenclosed.
Koṭṭhako nīcavatthuko hoti, udakena otthariyyati …pe…
They built the gatehouses on a low base. They were flooded.
“anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to construct three kinds of raised foundations:
“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanachiddaṁ āviñchanarajjun”ti.
“I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—
“I allow you to firm up the structure and then plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti.
treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.”
Tena kho pana samayena bhikkhū naggā naggaṁ abhivādenti …pe…
At that time naked monks bowed down to other naked monks,
naggā naggaṁ abhivādāpenti, naggā naggassa parikammaṁ karonti, naggā naggassa parikammaṁ kārāpenti, naggā naggassa denti, naggā paṭiggaṇhanti, naggā khādanti, naggā bhuñjanti, naggā sāyanti, naggā pivanti.
had other naked monks bow down to them, provided assistance to other naked monks, had other naked monks provide assistance to them, gave to other naked monks, received, ate fresh foods, ate cooked foods, ate other foods, and drank.
“Na, bhikkhave, naggena naggo abhivādetabbo …pe…
“One who is naked shouldn’t bow down to one who is naked,
na naggena naggassa parikammaṁ kārāpetabbaṁ …
shouldn’t have a naked monk provide assistance to him,
Tena kho pana samayena bhikkhū jantāghare chamāya cīvaraṁ nikkhipanti.
At that time the monks put their robes on the ground in the sauna.
“Anujānāmi, bhikkhave, cīvaravaṁsaṁ cīvararajjun”ti.
“I allow bamboo robe racks and clotheslines.”
Jantāgharasālā nīcavatthukā hoti, udakena otthariyyati …pe…
They built the sauna sheds on a low base. They were flooded.
“anujānāmi, bhikkhave, cinituṁ …pe…
“I allow you to construct three kinds of raised foundations: raised foundations of brick, stone, and wood.”
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ …pe…
“I allow you to firm up the structure and then to plaster it inside and outside, including: treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern;
Tena kho pana samayena bhikkhū jantāgharepi udakepi parikammaṁ kātuṁ kukkuccāyanti.
Being afraid of wrongdoing, the monks did not provide assistance to one another either in the sauna or in the water.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tisso paṭicchādiyo—
“I allow you to regard three things as a ‘covering’:
Tena kho pana samayena jantāghare udakaṁ na hoti.
On one occasion there was no water in the sauna.
“anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to construct three kinds of foundations:
Udapāno nīcavatthuko hoti, udakena otthariyyati …pe…
The well was situated at a low point. It was flooded.
Tena kho pana samayena bhikkhū vallikāyapi kāyabandhanenapi udakaṁ vāhenti.
At that time the monks used creepers and belts to haul water.
Bhagavato etamatthaṁ ārocesuṁ.
“anujānāmi, bhikkhave, tulaṁ karakaṭakaṁ cakkavaṭṭakan”ti.
“I allow a well-sweep, a pulley, and well-wheels.”
Tena kho pana samayena bhikkhū ajjhokāse udakaṁ vāhentā sītenapi uṇhenapi kilamanti.
Hauling water outside, the monks were troubled by the cold and the heat.
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—
“I allow you to firm up the structure and then plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti.
treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”
Udapāno apāruto hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati …pe…
The wells were not covered. Grass, dust, and dirt fell into them.
Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ nahāyanti.
At that time the monks bathed here and there in the monastery.
Bhagavato etamatthaṁ ārocesuṁ …pe…
“anujānāmi, bhikkhave, udakapuñchaniṁ coḷakenapi paccuddharitun”ti.
“I allow a water wiper and a towel to dry yourselves.”
Tena kho pana samayena aññataro upāsako saṅghassa atthāya pokkharaṇiṁ kāretukāmo hoti.
On one occasion a lay follower wanted to build a lotus bathing tank for the benefit of the Sangha.
“anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to construct three kinds of foundations:
Tena kho pana samayena aññataro bhikkhu saṅghassa atthāya nillekhaṁ jantāgharaṁ kattukāmo hoti.
On one occasion a certain monk wanted to build a sauna with a pointed roof for the benefit of the Sangha.
Bhagavato etamatthaṁ ārocesuṁ …pe…
Tena kho pana samayena chabbaggiyā bhikkhū cātumāsaṁ nisīdanena vippavasanti.
At one time the monks from the group of six did not have sitting mats for a period of four months.
“na, bhikkhave, cātumāsaṁ nisīdanena vippavasitabbaṁ.
“You shouldn’t be without a sitting mat for a period of four months.
Tena kho pana samayena chabbaggiyā bhikkhū pupphābhikiṇṇesu sayanesu sayanti.
At that time the monks from the group of six slept in beds covered in flowers.
Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—
When people walking about the dwellings saw this, they complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, pupphābhikiṇṇesu sayanesu sayitabbaṁ.
“You shouldn’t sleep in a bed covered in flowers.
Tena kho pana samayena manussā gandhampi mālampi ādāya ārāmaṁ āgacchanti.
Soon, people brought scents and garlands to the monastery.
Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
Being afraid of wrongdoing, the monks did not accept.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gandhaṁ gahetvā kavāṭe pañcaṅgulikaṁ dātuṁ, pupphaṁ gahetvā vihāre ekamantaṁ nikkhipitun”ti.
“I allow you to accept scent to make the five-finger mark on your door and to accept flowers to place to one side in your dwelling.”
Tena kho pana samayena saṅghassa namatakaṁ uppannaṁ hoti.
On one occasion the Sangha was offered a piece of felt.
Bhagavato etamatthaṁ ārocesuṁ.
“namatakaṁ adhiṭṭhātabbaṁ nu kho udāhu vikappetabban”ti …pe…
“Should it be determined or assigned to another?”
“na, bhikkhave, namatakaṁ adhiṭṭhātabbaṁ, na vikappetabban”ti.
“It should neither be determined nor assigned to another.”
Tena kho pana samayena chabbaggiyā bhikkhū āsittakūpadhāne bhuñjanti.
The monks from the group of six ate food on a stand with a heating device.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ …pe…
“na, bhikkhave, āsittakūpadhāne bhuñjitabbaṁ.
“You shouldn’t eat food on a stand with a heating device.
So bhuñjamāno na sakkoti hatthena pattaṁ sandhāretuṁ.
was unable to hold his bowl with his hands while eating.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū ekabhājanepi bhuñjanti …pe…
At that time the monks from the group of six ate from the same vessel and
ekathālakepi pivanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti.
drank from the same vessel, and they lay down on the same bed, on the same sheet, under the same cover, and both on the same sheet and under the same cover.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
na ekattharaṇapāvuraṇā tuvaṭṭitabbaṁ.
or lie down both on the same sheet and under the same cover.
Tena kho pana samayena vaḍḍho licchavī mettiyabhūmajakānaṁ bhikkhūnaṁ sahāyo hoti.
At one time Vaḍḍha the Licchavī was a friend of the monks Mettiya and Bhūmajaka.
Atha kho vaḍḍho licchavī yena mettiyabhūmajakā bhikkhū tenupasaṅkami, upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—
On one occasion he went to them and said,
“vandāmi, ayyā”ti.
Dutiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.
Tatiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca—
and a third time he said the same thing,
“vandāmi, ayyā”ti.
“Kyāhaṁ ayyānaṁ aparajjhāmi, kissa maṁ ayyā nālapantī”ti?
“Have I done something wrong? Why don’t you respond?”
“Tathā hi pana tvaṁ, āvuso vaḍḍha, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī”ti.
“It’s because we’ve been treated badly by Dabba the Mallian, and you’re not taking an interest.”
“Sace kho tvaṁ, āvuso vaḍḍha, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā”ti.
“If you like, you could make the Buddha expel Dabba.”
“Ehi tvaṁ, āvuso vaḍḍha, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi—
“Go to the Buddha and say,
Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā;
There’s fear, distress, and oppression in this district, where none of these should exist.
ayyena me dabbena mallaputtena pajāpati dūsitā’”ti.
Venerable Dabba the Mallian has raped my wife.’”
“Evaṁ, ayyā”ti kho vaḍḍho licchavī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Saying, “Alright, venerables,” he went to the Buddha, bowed, sat down,
Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā;
yato nivātaṁ tato savātaṁ;
udakaṁ maññe ādittaṁ;
ayyena me dabbena mallaputtena pajāpati dūsitā”ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned Dabba:
“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ vaḍḍho āhā”ti?
“Dabba, do you remember doing as Vaḍḍha says?”
tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—
and a third time the Buddha asked the same question
“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ vaḍḍho āhā”ti?
“Na kho, dabba, dabbā evaṁ nibbeṭhenti.
He then said, “Dabba, the Dabbas don’t give such evasive answers.
“Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro”ti.
“Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”
“tena hi, bhikkhave, saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjatu, asambhogaṁ saṅghena karotu.
“Well then, monks, the Sangha should overturn the almsbowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto nikkujjitabbo—
When a lay follower has eight qualities, you should overturn your bowl against him:
bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati.
he’s trying to stop monks from getting material support; he’s trying to harm monks; he’s trying to get monks to lose their place of residence; he abuses and reviles monks; he causes division between monks; he disparages the Buddha; he disparages the Teaching; he disparages the Sangha.
Anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgatassa upāsakassa pattaṁ nikkujjituṁ.
Evañca pana, bhikkhave, nikkujjitabbo.
And the overturning of the bowl is to be done like this.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Vaḍḍho licchavī āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁseti.
Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality.
Yadi saṅghassa pattakallaṁ, saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjeyya, asambhogaṁ saṅghena kareyya.
If the Sangha is ready, it should overturn the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
Vaḍḍho licchavī āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁseti.
Vaḍḍha the Licchavī is groundlessly charging Venerable Dabba the Mallian with failure in morality.
Saṅgho vaḍḍhassa licchavissa pattaṁ nikkujjati, asambhogaṁ saṅghena karoti.
The Sangha overturns the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
Yassāyasmato khamati vaḍḍhassa licchavissa pattassa nikkujjanā, asambhogaṁ saṅghena karaṇaṁ, so tuṇhassa;
Any monk who approves of overturning the bowl against Vaḍḍha the Licchavī should remain silent.
Nikkujjito saṅghena vaḍḍhassa licchavissa patto, asambhogo saṅghena.
The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena vaḍḍhassa licchavissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā vaḍḍhaṁ licchaviṁ etadavoca—
After robing up the following morning, Venerable Ānanda took his bowl and robe, went to the house of Vaḍḍha the Licchavī, and told him,
“saṅghena te, āvuso vaḍḍha, patto nikkujjito.
“Vaḍḍha, the Sangha has overturned the bowl against you.
Atha kho vaḍḍho licchavī—
saṅghena kira me patto nikkujjito, asambhogomhi kira saṅghenāti—
Atha kho vaḍḍhassa licchavissa mittāmaccā ñātisālohitā vaḍḍhaṁ licchaviṁ etadavocuṁ—
But Vaḍḍha’s friends and relatives said to him,
Mayaṁ bhagavantaṁ pasādessāma bhikkhusaṅghañcā”ti.
We’ll reconcile you with the Buddha and the Sangha of monks.”
Atha kho vaḍḍho licchavī saputtadāro samittāmacco sañātisālohito allavattho allakeso yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
Soon afterwards Vaḍḍha, together with his wives and children, together with his friends and relatives, with wet clothes and wet hair, went to the Buddha. He bowed down at the Buddha’s feet and said,
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ ayyaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsesiṁ.
“Sir, I’ve made a mistake. I’ve been foolish, confused, and unskillful.
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please forgive me so that I may restrain myself in the future.”
“Taggha tvaṁ, āvuso vaḍḍha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsesi.
“You have certainly made a mistake. You’ve been foolish, confused, and unskillful.
Yato ca kho tvaṁ, āvuso vaḍḍha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
But since you acknowledge your mistake and make proper amends, I forgive you.
Vuḍḍhihesā, āvuso vaḍḍha, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.
For this is called growth in the training of the noble ones: acknowledging a mistake, making proper amends, and undertaking restraint in the future.”
“tena hi, bhikkhave, saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjatu, sambhogaṁ saṅghena karotu.
“Well then, the Sangha should turn the almsbowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.
Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto ukkujjitabbo—
When a lay follower has eight qualities, you should turn your bowl upright for him:
na bhikkhūnaṁ alābhāya parisakkati, na bhikkhūnaṁ anatthāya parisakkati, na bhikkhūnaṁ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, na buddhassa avaṇṇaṁ bhāsati, na dhammassa avaṇṇaṁ bhāsati, na saṅghassa avaṇṇaṁ bhāsati.
he’s not trying to stop monks from getting material support; he’s not trying to harm monks; he’s not trying to get monks to lose their place of residence; he doesn’t abuse or revile monks; he doesn’t cause division between monks; he doesn’t disparage the Buddha; he doesn’t disparage the Teaching; he doesn’t disparage the Sangha.
Anujānāmi, bhikkhave, imehi aṭṭhahaṅgehi samannāgatassa upāsakassa pattaṁ ukkujjituṁ.
Evañca pana, bhikkhave, ukkujjitabbo.
And the turning of the bowl upright is to be done like this.
Tena, bhikkhave, vaḍḍhena licchavinā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
Vaḍḍha the Licchavī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, raise his joined palms, and say:
‘saṅghena me, bhante, patto nikkujjito, asambhogomhi saṅghena.
‘Venerables, the Sangha has overturned the bowl against me, prohibiting me from interacting with the Sangha.
Sohaṁ, bhante, sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, saṅghaṁ pattukkujjanaṁ yācāmī’ti.
I’m now conducting myself properly and suitably so as to deserve to be released. I ask the Sangha to turn the bowl upright for me.’
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena.
The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṅghaṁ pattukkujjanaṁ yācati.
He’s now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him.
Yadi saṅghassa pattakallaṁ, saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjeyya, sambhogaṁ saṅghena kareyya.
If the Sangha is ready, it should turn the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.
Saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena.
The Sangha has overturned the bowl against Vaḍḍha the Licchavī, prohibiting him from interacting with the Sangha.
So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, saṅghaṁ pattukkujjanaṁ yācati.
He’s now conducting himself properly and suitably so as to deserve to be released, and is asking the Sangha to turn the bowl upright for him.
Saṅgho vaḍḍhassa licchavissa pattaṁ ukkujjati, sambhogaṁ saṅghena karoti.
The Sangha turns the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.
Yassāyasmato khamati vaḍḍhassa licchavissa pattassa ukkujjanā, sambhogaṁ saṅghena karaṇaṁ, so tuṇhassa;
Any monk who approves of turning the bowl upright for Vaḍḍha the Licchavī should remain silent.
Ukkujjito saṅghena vaḍḍhassa licchavissa patto, sambhogo saṅghena.
The Sangha has turned the bowl upright for Vaḍḍha the Licchavī, allowing him to interact with the Sangha.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaggā tena cārikaṁ pakkāmi.
When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward the country of Bhaggā.
Tatra sudaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
he stayed at Susumāragira in the Bhesakaḷā Grove, the deer park.
Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti, anajjhāvuttho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
At this time Prince Bodhi had recently built the Kokanada stilt house. It had not yet been inhabited by any monastic or brahmin, or anyone else.
Atha kho bodhi rājakumāro sañcikāputtaṁ māṇavaṁ āmantesi—
The prince said to the young brahmin Sañcikāputta,
“ehi tvaṁ, samma sañcikāputta, yena bhagavā tenupasaṅkama, upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda;
“My dear Sañcikāputta, please go to the Buddha, bow down in my name with your head at his feet,
‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.
if he’s healthy, strong, and living at ease.
‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.
‘Sir, please accept tomorrow’s meal from Prince Bodhi together with the Sangha of monks.’”
“Evaṁ, bho”ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Saying, “Yes, sir,” Sañcikāputta went to the Buddha and exchanged pleasantries with him. He then sat down
Ekamantaṁ nisinno kho sañcikāputto māṇavo bhagavantaṁ etadavoca—
and told the Buddha all he had been asked to say,
“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
Evañca vadeti—
‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti.
concluding with the invitation for the meal on the following day.
Atha kho sañcikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami, upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca—
Knowing that the Buddha had consented, Sañcikāputta got up from his seat, returned to the prince, and told him what had happened.
“avocumha kho mayaṁ bhoto vacanena taṁ bhavantaṁ gotamaṁ—
‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
Evañca vadeti—
adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti.
Adhivutthañca pana samaṇena gotamenā”ti.
Atha kho bodhi rājakumāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañcikāputtaṁ māṇavaṁ āmantesi—
The next morning Prince Bodhi had various kinds of fine foods prepared, and had the entire Kokanada stilt house covered with white cloth, all the way to the bottom step of the staircase. He then said to Sañcikāputta,
“ehi tvaṁ, samma sañcikāputta, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavato kālaṁ ārocehi—
“Go to the Buddha
“Evaṁ, bho”ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—
And Sañcikāputta did as instructed.
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami.
Soon afterwards, the Buddha robed up in the morning, took his bowl and robe, and went the prince’s house.
Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti, bhagavantaṁ āgamayamāno.
The prince was standing outside the gatehouse, waiting for the Buddha.
Addasā kho bodhi rājakumāro bhagavantaṁ dūratova āgacchantaṁ.
When he saw the Buddha coming,
Disvāna tato paccuggantvā bhagavantaṁ abhivādetvā purekkhatvā yena kokanado pāsādo tenupasaṅkami.
he went out to meet him, bowed down to him, and then returned to the Kokanada stilt house with the Buddha in front.
Atha kho bhagavā pacchimasopānakaḷevaraṁ nissāya aṭṭhāsi.
But the Buddha stopped at the bottom stair of that staircase.
“akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
“Sir, please step on the cloth. It will be for my long-term benefit and happiness.”
Dutiyampi kho …pe…
A second time the prince repeated his request, but the Buddha still remained silent.
tatiyampi kho bodhi rājakumāro bhagavantaṁ etadavoca—
When the prince made his request for the third time,
“akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
Na bhagavā celapaṭikaṁ akkamissati pacchimaṁ janataṁ tathāgato anukampatī”ti.
The Buddha doesn’t step on cloth coverings. He has compassion for later generations.”
Atha kho bodhi rājakumāro dussāni saṁharāpetvā uparikokanade pāsāde āsanaṁ paññapesi.
The prince then had the cloth folded up and had a seat prepared up in the stilt house.
Atha kho bhagavā kokanadaṁ pāsādaṁ abhiruhitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha ascended the house and sat down on the prepared seat together with the Sangha of monks.
Atha kho bodhi rājakumāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdi.
The prince personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal and had washed his hands and bowl, the prince sat down to one side.
Ekamantaṁ nisinnaṁ kho bodhiṁ rājakumāraṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
Tena kho pana samayena aññatarā itthī apagatagabbhā bhikkhū nimantetvā dussaṁ paññapetvā etadavoca—
On one occasion a woman who was unable to conceive invited the monks, prepared a cloth, and said,
“kathañhi nāma ayyā maṅgalatthāya yāciyamānā celapaṭikaṁ na akkamissantī”ti.
“How can the venerables not step on a cloth as a blessing when asked?”
Assosuṁ kho bhikkhū tassā itthiyā ujjhāyantiyā khiyyantiyā vipācentiyā.
The monks heard the complaints of that woman,
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
and they told the Buddha what had happened.
Anujānāmi, bhikkhave, gihīnaṁ maṅgalatthāya yāciyamānena celapaṭikaṁ akkamitun”ti.
I allow you, when asked, to step on a cloth covering as a blessing for householders.”
Tena kho pana samayena bhikkhū dhotapādakaṁ akkamituṁ kukkuccāyanti.
Being afraid of wrongdoing, the monks did not step on a towel after washing their feet.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dhotapādakaṁ akkamitun”ti.
“I allow you to step on a towel after washing your feet.”
Atha kho bhagavā bhaggesu yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
When the Buddha had stayed in the country of Bhaggā for as long as he liked, he set out wandering toward Sāvatthī.
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Atha kho visākhā migāramātā ghaṭakañca katakañca sammajjaniñca ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Soon Visākhā Migāramātā went to the Buddha, taking a waterpot, a ceramic foot scrubber, and a broom. She bowed to the Buddha, sat down,
“paṭiggaṇhātu me, bhante, bhagavā ghaṭakañca katakañca sammajjaniñca, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
“Sir, for my long-term benefit and happiness, please accept this waterpot, foot scrubber, and broom.”
Paṭiggahesi bhagavā ghaṭakañca sammajjaniñca.
The Buddha accepted the waterpot and the broom,
Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
He then instructed, inspired, and gladdened her with a teaching,
Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
after which she got up from her seat, bowed down, circumambulated him with her right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
Atha kho visākhā migāramātā vidhūpanañca tālavaṇṭañca ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Visākhā again went to the Buddha, now taking a standard fan and a palm-leaf fan. She bowed, sat down,
“paṭiggaṇhātu me, bhante, bhagavā vidhūpanañca tālavaṇṭañca, yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
“Sir, for my long-term benefit and happiness, please accept this standard fan and this palm-leaf fan.”
Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi …pe…
He then instructed, inspired, and gladdened her with a teaching, after which she got up from her seat, bowed, circumambulated him with her right side toward him,
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, vidhūpanañca tālavaṇṭañcā”ti.
“I allow standard fans and a palm-leaf fans.”
Tena kho pana samayena saṅghassa makasabījanī uppannā hoti.
On one occasion the Sangha was offered a mosquito whisk.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
vākamayaṁ, usīramayaṁ, morapiñchamayan”ti.
those made of bark, vetiver grass, and peacocks’ tail feathers.”
Tena kho pana samayena saṅghassa chattaṁ uppannaṁ hoti.
On one occasion the Sangha was offered a sunshade.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū chattappaggahitā āhiṇḍanti.
Soon afterwards the monks from the group of six walked about holding sunshades.
Tena kho pana samayena aññataro upāsako sambahulehi ājīvakasāvakehi saddhiṁ uyyānaṁ agamāsi.
Then, as a certain Buddhist lay follower and a number of Ājīvaka disciples were going to the park,
Addasāsuṁ kho te ājīvakasāvakā chabbaggiye bhikkhū dūratova chattappaggahite āgacchante.
the Ājīvakas saw those monks in the distance with their sunshades.
“ete kho ayyā tumhākaṁ bhadantā chattappaggahitā āgacchanti, seyyathāpi gaṇakamahāmattā”ti.
“These venerables of yours are coming. They’re holding sunshades, just like accountants and government officials.”
“Bhikkhū na bhikkhū”ti abbhutaṁ akaṁsu.
And they made a bet on whether they were monks or not.
Atha kho so upāsako upagate sañjānitvā ujjhāyati khiyyati vipāceti—
When the monks came close, that lay follower recognized them. And he complained and criticized them,
“kathañhi nāma bhadantā chattappaggahitā āhiṇḍissantī”ti.
“How can the venerables walk about holding sunshades?”
Assosuṁ kho bhikkhū tassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa.
The monks heard the complaints of that lay follower
“Saccaṁ kira, bhikkhave …pe…
“Is it true, monks, that the monks from the group of six are doing this?”
Bhagavato etamatthaṁ ārocesuṁ.
gilānasseva bhagavatā chattaṁ anuññātaṁ no agilānassāti—
that the Buddha had allowed sunshades for the sick, but not for the healthy,
ārāme ārāmūpacāre chattaṁ dhāretuṁ kukkuccāyanti.
and being afraid of wrongdoing, the monks did not use sunshades in the monastery or in the vicinity of the monastery.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṁ dhāretun”ti.
“I allow you to use a sunshade in a monastery and in the vicinity of a monastery, even if you’re healthy.”
Tena kho pana samayena aññataro bhikkhu sikkāya pattaṁ uṭṭitvā daṇḍe ālaggetvā vikāle aññatarena gāmadvārena atikkamati.
On one occasion a monk put his almsbowl in a carrying net, hung it from a staff, and passed through the gateway to a certain village at an unusual hour.
“esayyo coro gacchati, asissa vijjotalatī”ti anupatitvā gahetvā sañjānitvā muñciṁsu.
“This must be a gangster coming with his gleaming sword.” They pounced and seized him, but when they recognized him, they let him go.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
He returned to the monastery and told the monks what had happened.
“Kiṁ pana tvaṁ, āvuso, daṇḍasikkaṁ dhāresī”ti?
They said, “So you used a carrying net and a staff?”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized him,
“kathañhi nāma bhikkhu daṇḍasikkaṁ dhāressasī”ti.
“How can a monk use a carrying net and a staff?”
Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ.
On one occasion there was a sick monk who was unable to walk about without a staff.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasammutiṁ dātuṁ.
“I allow you to give a sick monk permission to use a staff.
Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
Sohaṁ, bhante, saṅghaṁ daṇḍasammutiṁ yācāmī’ti.
I ask the Sangha for permission to use a staff.’
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ.
Monk so-and-so is sick. He’s unable to walk about without a staff.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno daṇḍasammutiṁ dadeyya.
If the Sangha is ready, it should give monk so-and-so permission to use a staff.
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ.
Monk so-and-so is sick. He’s unable to walk about without a staff.
Saṅgho itthannāmassa bhikkhuno daṇḍasammutiṁ deti.
The Sangha gives monk so-and-so permission to use a staff.
Yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasammutiyā dānaṁ, so tuṇhassa;
Any monk who approves of this should remain silent.
Dinnā saṅghena itthannāmassa bhikkhuno daṇḍasammuti.
The Sangha has given monk so-and-so permission to use a staff.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā sikkāya pattaṁ pariharituṁ.
On one occasion there was a sick monk who was unable to carry his almsbowl without a carrying net.
“Anujānāmi, bhikkhave, gilānassa bhikkhuno sikkāsammutiṁ dātuṁ.
“I allow you to give a sick monk permission to use a carrying net.
Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
na sakkomi vinā sikkāya pattaṁ pariharituṁ.
I’m unable to carry my bowl without a carrying net.
Sohaṁ, bhante, saṅghaṁ sikkāsammutiṁ yācāmī’ti.
I ask the Sangha for permission to use a carrying net.’
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ.
Monk so-and-so is sick. He’s unable to carry his bowl without a carrying net.
So saṅghaṁ sikkāsammutiṁ yācati.
He’s asking the Sangha for permission to use a carrying net.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno sikkāsammutiṁ dadeyya.
If the Sangha is ready, it should give monk so-and-so permission to use a carrying net.
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṁ pariharituṁ.
Monk so-and-so is sick. He’s unable to carry his bowl without a carrying net.
So saṅghaṁ sikkāsammutiṁ yācati.
He’s asking the Sangha for permission to use a carrying net.
Saṅgho itthannāmassa bhikkhuno sikkāsammutiṁ deti.
The Sangha gives monk so-and-so permission to use a carrying net.
Yassāyasmato khamati itthannāmassa bhikkhuno sikkāsammutiyā dānaṁ, so tuṇhassa;
Any monk who approves of this should remain silent.
Dinnā saṅghena itthannāmassa bhikkhuno sikkāsammuti.
The Sangha has given monk so-and-so permission to use a carrying net.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ.
On one occasion there was a sick monk who was unable to walk about without a staff or to carry his almsbowl without a carrying net.
“Anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasikkāsammutiṁ dātuṁ.
“I allow you to give a sick monk permission to use a staff and a carrying net.
Tena gilānena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:
Sohaṁ, bhante, saṅghaṁ daṇḍasikkāsammutiṁ yācāmī’ti.
I ask the Sangha to give me permission to use a staff and a carrying net.’
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ.
Monk so-and-so is sick. He’s unable to walk about without a staff or to carry his bowl without a carrying net.
So saṅghaṁ daṇḍasikkāsammutiṁ yācati.
He’s asking the Sangha for permission to use a staff and a carrying net.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṁ dadeyya.
If the Sangha is ready, it should give monk so-and-so permission to use a staff and a carrying net.
Ayaṁ itthannāmo bhikkhu gilāno na sakkoti vinā daṇḍena āhiṇḍituṁ, na sakkoti vinā sikkāya pattaṁ pariharituṁ.
Monk so-and-so is sick. He’s unable to walk about without a staff or to carry his bowl without a carrying net.
So saṅghaṁ daṇḍasikkāsammutiṁ yācati.
He’s asking the Sangha for permission to use a staff and a carrying net.
Saṅgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṁ deti.
The Sangha gives monk so-and-so permission to use a staff and a carrying net.
Yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasikkāsammutiyā dānaṁ, so tuṇhassa;
Any monk who approves of this should remain silent.
Dinnā saṅghena itthannāmassa bhikkhuno daṇḍasikkāsammuti.
The Sangha has given monk so-and-so permission to use a staff and a carrying net.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññataro bhikkhu romanthako hoti.
At that time there was a monk who was a regurgitator.
“Eso, bhikkhave, bhikkhu aciraṅgoyoniyā cuto.
“This monk has only recently passed away as a cow.
Na ca, bhikkhave, bahimukhadvāraṁ nīharitvā ajjhoharitabbaṁ.
But you shouldn’t take it out of the mouth and then swallow it.
Yo ajjhohareyya, yathādhammo kāretabbo”ti.
If you do, you should be dealt with according to the rule.”
Tena kho pana samayena aññatarassa pūgassa saṅghabhattaṁ hoti.
Soon afterwards a certain association was offering a meal to the Sangha.
“kathañhi nāma samaṇā sakyaputtiyā odane diyyamāne na sakkaccaṁ paṭiggahessanti, ekamekaṁ sitthaṁ kammasatena niṭṭhāyatī”ti.
“When they’re given rice, how can the Sakyan monastics not receive it with care? Each lump of rice is the result of hard work.”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people.
“Anujānāmi, bhikkhave, yaṁ diyyamānaṁ patati, taṁ sāmaṁ gahetvā paribhuñjituṁ.
“I allow you to pick up and eat what falls down while being given.
Tena kho pana samayena aññataro bhikkhu dīghehi nakhehi piṇḍāya carati.
On one occasion a certain monk with long nails was walking for alms.
“Sace kho tvaṁ, bhante, nappaṭisevissasi, idānāhaṁ attano nakhehi gattāni vilikhitvā kuppaṁ karissāmi—
“If you don’t, I’ll scratch my limbs with my nails and make a scene,
Atha kho sā itthī attano nakhehi gattāni vilikhitvā kuppaṁ akāsi—
Yet that woman did as she had threatened.
“ayaṁ maṁ bhikkhu vippakarotī”ti.
Addasāsuṁ kho te manussā tassā itthiyā nakhe chavimpi lohitampi.
But when they saw the skin and blood on that woman’s nails,
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
He then returned to the monastery and told the monks what had happened.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized him,
Tena kho pana samayena bhikkhū nakhenapi nakhaṁ chindanti, mukhenapi nakhaṁ chindanti, kuṭṭepi ghaṁsanti.
Soon afterwards the monks were cutting their nails with their nails and teeth, or by grinding them on walls.
Bhagavato etamatthaṁ ārocesuṁ.
“anujānāmi, bhikkhave, maṁsappamāṇena nakhaṁ chinditun”ti.
“You should cut your nails so that they’re even with the tip of the flesh.”
Tena kho pana samayena chabbaggiyā bhikkhū vīsatimaṭṭhaṁ kārāpenti.
At this time the monks from the group of six polished their finger and toe nails.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, vīsatimaṭṭhaṁ kārāpetabbaṁ.
“You shouldn’t polish your finger and toe nails.
Tena kho pana samayena bhikkhūnaṁ kesā dīghā honti.
At that time there were monks who had long hair.
“Ussahanti pana, bhikkhave, bhikkhū aññamaññaṁ kese oropetun”ti?
“Are you able to shave each other’s heads?”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā …pe…
The Buddha then gave a teaching
“anujānāmi, bhikkhave, khuraṁ khurasilaṁ khurasipāṭikaṁ namatakaṁ sabbaṁ khurabhaṇḍan”ti.
“I allow a razor, a whetstone, a razor case, felt, and all barber equipment.”
Tena kho pana samayena chabbaggiyā bhikkhū massuṁ kappāpenti …pe…
At this time the monks from the group of six trimmed their beards,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena aññatarassa bhikkhuno sambādhe vaṇo hoti.
A certain monk had a sore on his private parts,
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ābādhappaccayā sambādhe lomaṁ saṁharāpetun”ti.
“I allow you to remove hair from the private parts if you have a disease.”
Tena kho pana samayena chabbaggiyā bhikkhū kattarikāya kese chedāpenti.
At that time the monks from the group of six cut their hair with scissors.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena aññatarassa bhikkhuno sīse vaṇo hoti, na sakkoti khurena kese oropetuṁ.
A monk who had a sore on his head was unable to shave with a razor.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ābādhappaccayā kattarikāya kese chedāpetun”ti.
“I allow you to cut your hair with scissors if you have a disease.”
Tena kho pana samayena bhikkhū dīghāni nāsikālomāni dhārenti.
At this time there were monks who grew their nasal hair long.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhikkhū sakkharikāyapi madhusitthakenapi nāsikālomaṁ gāhāpenti.
The monks had their nasal hair removed with small stones and beeswax.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū palitaṁ gāhāpenti.
The monks from the group of six had their gray hairs removed.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena aññatarassa bhikkhuno kaṇṇagūthakehi kaṇṇā thakitā honti.
On one occasion a monk’s ear was blocked by earwax.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā kaṇṇamalaharaṇiyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.
Soon the monks from the group of six used luxurious earpicks made with gold and silver.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, uccāvacā kaṇṇamalaharaṇiyo dhāretabbā.
“You shouldn’t use luxurious earpicks.
Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayan”ti.
I allow earpicks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”
Tena kho pana samayena chabbaggiyā bhikkhū bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayaṁ karonti.
At one time the monks from the group of six had amassed a large number of metal and bronze goods.
Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—
When people walking about the dwellings saw this, they complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayaṁ karissanti, seyyathāpi kaṁsapattharikā”ti.
“How can the Sakyan monastics amass a large number of metal and bronze goods? They’re just like merchants.”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, bahuṁ lohabhaṇḍaṁ kaṁsabhaṇḍaṁ sannicayo kātabbo.
“You shouldn’t amass a large number of metal and bronze goods.
Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi kaṇṇamalaharaṇimpi bandhanamattampi kukkuccāyanti.
Being afraid of wrongdoing, the monks did not accept ointment boxes, ointment sticks, earpicks, or even metal used for binding.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, añjaniṁ añjanisalākaṁ kaṇṇamalaharaṇiṁ bandhanamattan”ti.
“I allow ointment boxes, ointment sticks, earpicks, and metal used for binding.”
Tena kho pana samayena chabbaggiyā bhikkhū saṅghāṭipallatthikāya nisīdanti.
On one occasion the monks from the group of six were sitting with their upper robes as a back-and-knee strap.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, saṅghāṭipallatthikāya nisīditabbaṁ.
“You shouldn’t sit with your upper robe as a back-and-knee strap.
Bhagavato etamatthaṁ ārocesuṁ.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tantakaṁ vemaṁ kavaṭaṁ salākaṁ sabbaṁ tantabhaṇḍakan”ti.
“I allow a warp, a reed, a weft, a shuttle, and all weaving equipment.”
Tena kho pana samayena aññataro bhikkhu akāyabandhano gāmaṁ piṇḍāya pāvisi.
On one occasion a monk went to the village for alms without a belt.
Atha kho so bhikkhu ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
When he had returned to the monastery, he told the monks what had happened.
“Na, bhikkhave, akāyabandhanena gāmo pavisitabbo.
“You shouldn’t enter an inhabited area without a belt.
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni kāyabandhanāni dhārenti—
Soon the monks from the group of six wore luxurious belts:
kalābukaṁ, deḍḍubhakaṁ, murajaṁ, maddavīṇaṁ.
belts with multiple strings, belts like the head of a water snake, belts of twisted strings of various colors, belts like ornamental ropes.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
kalābukaṁ, deḍḍubhakaṁ, murajaṁ, maddavīṇaṁ.
“anujānāmi, bhikkhave, murajaṁ maddavīṇan”ti.
“I allow belts of twisted strings of various colors and belts like ornamental ropes.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace vidhe dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.
Soon the monks from the group of six wore luxurious buckles made with gold and silver.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe…
I allow buckles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal,
Tena kho pana samayena āyasmā ānando lahukā saṅghāṭiyo pārupitvā gāmaṁ piṇḍāya pāvisi.
On one occasion Venerable Ānanda robed up in light upper robes and went to the village for alms.
Atha kho āyasmā ānando ārāmaṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
When he had returned to the monastery, he told the monks what had happened.
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā gaṇṭhikāyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.
Soon the monks from the group of six wore luxurious toggles made with gold and silver.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Anujānāmi, bhikkhave, aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayaṁ suttamayan”ti.
I allow toggles made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, shell, and string.”
Tena kho pana samayena bhikkhū gaṇṭhikampi pāsakampi cīvare appenti.
When the monks fastened toggles and loops to their robes,
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gaṇṭhikaphalakaṁ pāsakaphalakan”ti.
“I allow toggle shields and loop shields.”
Gaṇṭhikaphalakampi pāsakaphalakampi ante appenti.
They fastened the toggle shields and the loop shields on the edge of the robe.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gaṇṭhikaphalakaṁ ante appetuṁ;
“I allow you to fasten the toggle shields at the edge
pāsakaphalakaṁ sattaṅgulaṁ vā aṭṭhaṅgulaṁ vā ogāhetvā appetun”ti.
and the loop shields twelve or thirteen centimeters in from the edge.”
Tena kho pana samayena chabbaggiyā bhikkhū gihinivatthaṁ nivāsenti—
At this time the monks from the group of six wore their sarongs like householders—
hatthisoṇḍakaṁ, macchavāḷakaṁ, catukaṇṇakaṁ, tālavaṇṭakaṁ, satavalikaṁ.
in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, and the hundred-fold style.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, gihinivatthaṁ nivāsetabbaṁ—
“You shouldn’t wear your sarong like householders—
hatthisoṇḍakaṁ, macchavāḷakaṁ, catukaṇṇakaṁ, tālavaṇṭakaṁ, satavalikaṁ.
in the elephant-trunk style, the fish-tail style, the four-corner style, the palm-leaf style, or the hundred-fold style.
Tena kho pana samayena chabbaggiyā bhikkhū gihipārutaṁ pārupanti.
The monks from the group of six wore their upper robes like householders.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, gihipārutaṁ pārupitabbaṁ.
“You shouldn’t wear your upper robe like householders.
Tena kho pana samayena chabbaggiyā bhikkhū saṁvelliyaṁ nivāsenti.
The monks from the group of six wore their sarongs like loin cloths.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū ubhatokājaṁ haranti.
At that time the monks from the group of six used carrying poles with loads on both ends.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, ubhatokājaṁ haritabbaṁ.
“You shouldn’t use a carrying pole with loads on both ends.
Anujānāmi, bhikkhave, ekatokājaṁ antarākājaṁ sīsabhāraṁ khandhabhāraṁ kaṭibhāraṁ olambakan”ti.
I allow a carrying pole with a load on one end, a two-person carrying pole with a load in the middle, loads for the head, loads for the shoulder, loads for the hip, and hanging loads.”
Tena kho pana samayena bhikkhū dantakaṭṭhaṁ na khādanti.
At that time there were monks who did not clean their teeth.
“Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane.
“There are these five drawbacks to not cleaning your teeth:
Acakkhussaṁ, mukhaṁ duggandhaṁ hoti, rasaharaṇiyo na visujjhanti, pittaṁ semhaṁ bhattaṁ pariyonandhati, bhattamassa nacchādeti—
it’s bad for your eyes; you get bad breath; the taste buds aren’t cleansed; bile and phlegm cover the food; you don’t enjoy the food.
ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane.
Pañcime, bhikkhave, ānisaṁsā dantakaṭṭhassa khādane.
There are these five benefits of cleaning your teeth:
Cakkhussaṁ, mukhaṁ na duggandhaṁ hoti, rasaharaṇiyo visujjhanti, pittaṁ semhaṁ bhattaṁ na pariyonandhati, bhattamassa chādeti—
it’s good for your eyes; you don’t get bad breath; your taste buds are cleansed; bile and phlegm don’t cover the food; you enjoy the food.
ime kho, bhikkhave, pañca ānisaṁsā dantakaṭṭhassa khādane.
Tena kho pana samayena chabbaggiyā bhikkhū dīghāni dantakaṭṭhāni khādanti, teheva sāmaṇeraṁ ākoṭenti.
The monks from the group of six used long tooth cleaners, which they even used to smack the novices.
Bhagavato etamatthaṁ ārocesuṁ.
Anujānāmi, bhikkhave, aṭṭhaṅgulaparamaṁ dantakaṭṭhaṁ, na ca tena sāmaṇero ākoṭetabbo.
I allow tooth cleaners that are at most thirteen centimeters long. And you shouldn’t use them to smack the novice monks.
Tena kho pana samayena aññatarassa bhikkhuno atimaṭāhakaṁ dantakaṭṭhaṁ khādantassa kaṇṭhe vilaggaṁ hoti.
On one occasion a monk used a tooth cleaner that was too short and it got stuck in his throat.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, atimaṭāhakaṁ dantakaṭṭhaṁ khāditabbaṁ.
“You shouldn’t use tooth cleaners that are too short.
Anujānāmi, bhikkhave, caturaṅgulapacchimaṁ dantakaṭṭhan”ti.
You shouldn’t use tooth cleaners shorter than seven centimeters.”
Tena kho pana samayena chabbaggiyā bhikkhū dāyaṁ ālimpenti.
On one occasion the monks from the group of six set fire to a forest.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena vihārā tiṇagahanā honti, davaḍāhe ḍayhamāne vihārā ḍayhanti.
On one occasion the dwellings were overgrown with grass. There was a forest fire and the dwellings burned down.
Bhikkhū kukkuccāyanti paṭaggiṁ dātuṁ, parittaṁ kātuṁ.
Being afraid of wrongdoing, the monks had not lit a counterfire for protection.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṁ dātuṁ, parittaṁ kātun”ti.
“When there is a forest fire, I allow you to light a counterfire for protection.”
Tena kho pana samayena chabbaggiyā bhikkhū rukkhaṁ abhiruhanti, rukkhā rukkhaṁ saṅkamanti.
At that time the monks from the group of six climbed trees and then jumped between them.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṁ gacchantassa antarāmagge hatthī pariyuṭṭhāti.
On one occasion a certain monk was walking on a road through the Kosalan country on his way to Sāvatthī when he was blocked by an elephant.
Atha kho so bhikkhu rukkhamūlaṁ upadhāvitvā kukkuccāyanto rukkhaṁ na abhiruhi.
He quickly went up to a tree, but being afraid of wrongdoing, he did not climb it.
Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
When he arrived at Sāvatthī, he told the monks what had happened.
“Anujānāmi, bhikkhave, sati karaṇīye porisaṁ rukkhaṁ abhiruhituṁ āpadāsu yāvadatthan”ti.
“I allow you to climb a tree to the height of a man if there’s something to be done, or as far as you need if there’s an emergency.”
Tena kho pana samayena yameḷakekuṭā nāma bhikkhū dve bhātikā honti brāhmaṇajātikā kalyāṇavācā kalyāṇavākkaraṇā.
At this time there were two monks called Yameḷa and Kekuṭa, brothers born into a brahmin family, who were well-spoken and had good voices.
Te yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
They went to the Buddha, bowed, sat down,
“etarahi, bhante, bhikkhū nānānāmā nānāgottā nānājaccā nānākulā pabbajitā.
“Sir, the monks now have a variety of names and come from a variety of families, castes, and households.
Te sakāya niruttiyā buddhavacanaṁ dūsenti.
They corrupt the word of the Buddha by using their own expressions.
Handa mayaṁ, bhante, buddhavacanaṁ chandaso āropemā”ti.
Now we could give metrical form to the word of the Buddha.”
kathañhi nāma tumhe, moghapurisā, evaṁ vakkhatha—
“Foolish men, how can you suggest such a thing?
“handa mayaṁ, bhante, buddhavacanaṁ chandaso āropemā”ti.
“na, bhikkhave, buddhavacanaṁ chandaso āropetabbaṁ.
“You shouldn’t give metrical form to the word of the Buddha.
Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṁ pariyāpuṇitun”ti.
You should learn the word of the Buddha using its own expressions.”
Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ pariyāpuṇanti.
At that time the monks from the group of six were studying cosmological theory.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those lay people
“Api nu kho, bhikkhave, lokāyate sāradassāvī imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyā”ti?
“Is there any growth and fulfillment on this spiritual path, monks, for one who sees cosmological theory as the essence?”
“Imasmiṁ vā pana dhammavinaye sāradassāvī lokāyataṁ pariyāpuṇeyyā”ti?
“Would anyone who sees this spiritual path as the essence learn cosmological theory?”
Tena kho pana samayena chabbaggiyā bhikkhū lokāyataṁ vācenti.
The monks from the group of six taught cosmological theory.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ pariyāpuṇanti.
The monks from the group of six studied worldly subjects.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
The monks heard the complaints of those lay people and told the Buddha.
Tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṁ vācenti.
The monks from the group of six taught worldly subjects.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento khipi.
On one occasion the Buddha sneezed while teaching a large gathering.
jīvatu sugato”ti—
uccāsaddaṁ mahāsaddaṁ akaṁsu.
“api nu kho, bhikkhave, khipite ‘jīvā’ti vutto tappaccayā jīveyya vā mareyya vā”ti?
“If you say, ‘May you live long!’ to one who sneezes, will they live or die because of that?”
“Na, bhikkhave, khipite ‘jīvā’ti vattabbo.
“You shouldn’t say, ‘May you live long!’ to one who sneezes.
Tena kho pana samayena manussā bhikkhūnaṁ khipite “jīvatha, bhante”ti vadanti.
At that time when monks sneezed, people said, “May you live long, venerable!”
“kathañhi nāma samaṇā sakyaputtiyā ‘jīvatha, bhante’ti vuccamānā nālapissantī”ti.
“How can the Sakyan monastics not respond when spoken to like this?”
Anujānāmi, bhikkhave, gihīnaṁ ‘jīvatha, bhante’ti vuccamānena ‘ciraṁ jīvā’ti vattun”ti.
When householders say, ‘May you live long!’ I allow you to respond with similar words.”
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti.
On one occasion when the Buddha was seated teaching a large gathering,
So—
“kiṁ nu kho so, bhikkhave, bhikkhu ekamantaṁ nisinno”ti?
The monks told him and the Buddha said,
“Etena, bhante, bhikkhunā lasuṇaṁ khāyitaṁ.
So—
mā bhikkhū byābādhiṁsūti—
ekamantaṁ nisinno”ti.
“Api nu kho, bhikkhave, taṁ khāditabbaṁ, yaṁ khāditvā evarūpāya dhammakathāya paribāhiyo assā”ti?
“Monks, should one eat anything that would stop one from hearing a teaching such as this?”
Tena kho pana samayena āyasmato sāriputtassa udaravātābādho hoti.
On one occasion Venerable Sāriputta had a stomachache.
Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca—
Venerable Mahāmoggallāna went to him and said,
“pubbe te, āvuso sāriputta, udaravātābādho kena phāsu hotī”ti?
“When you had a stomachache in the past, Sāriputta, what made you better?”
“Anujānāmi, bhikkhave, ābādhappaccayā lasuṇaṁ khāditun”ti.
“I allow you to eat garlic if you’re sick.”
Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ passāvaṁ karonti.
At that time there were monks who urinated here and there in the monastery.
Bhagavato etamatthaṁ ārocesuṁ.
Passāvakumbhī apārutā duggandhā hoti …pe…
Not being covered, the urine-collection pots were smelly.
Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ vaccaṁ karonti.
At that time there were monks who defecated here and there in the monastery.
Bhagavato etamatthaṁ ārocesuṁ.
“anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to construct three kinds of foundations:
Vaccakūpo nīcavatthuko hoti, udakena otthariyyati …pe…
The cesspit was situated at a low point. It was flooded.
“anujānāmi, bhikkhave, cinituṁ tayo caye—
“I allow you to construct three kinds of raised foundations:
Ante nisinnā vaccaṁ karontā paripatanti …pe…
When seated on the edge to defecate, they fell down.
“anujānāmi, bhikkhave, santharitvā majjhe chiddaṁ katvā vaccaṁ kātun”ti.
“I allow you to lay a floor with a gap in the middle for defecating.”
Ajjhokāse vaccaṁ karontā sītenapi uṇhenapi kilamanti …pe…
Because they were defecating outdoors, the monks were troubled by the cold and the heat.
“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti.
“I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—
“I allow you to firm up the structure and then to plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikaṁ cīvaravaṁsaṁ cīvararajjun”ti.
treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern; putting up bamboo robe racks and clotheslines.”
Tena kho pana samayena aññataro bhikkhu jarādubbalo vaccaṁ katvā vuṭṭhahanto paripatati.
On one occasion a monk who was weak from old age fell over as he was getting up after defecating.
Bhagavato etamatthaṁ ārocesuṁ.
“anujānāmi, bhikkhave, kavāṭaṁ piṭṭhasaṅghāṭaṁ udukkhalikaṁ uttarapāsakaṁ aggaḷavaṭṭiṁ kapisīsakaṁ sūcikaṁ ghaṭikaṁ tāḷacchiddaṁ āviñchanacchiddaṁ āviñchanarajjun”ti.
“I allow doors, door frames, lower hinges, upper hinges, door jambs, bolt sockets, bolts, latches, keyholes, door-pulling holes, and door-pulling ropes.”
“anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṁ kātuṁ—
“I allow you to firm up the structure and then plaster it inside and outside, including:
setavaṇṇaṁ kāḷavaṇṇaṁ gerukaparikammaṁ mālākammaṁ latākammaṁ makaradantakaṁ pañcapaṭikan”ti.
treating with white color, black color, and red ocher; making garland patterns, creeper patterns, shark-teeth patterns, and the fivefold pattern.”
Ācamanapādukā pākaṭā honti, bhikkhū hiriyanti ācametuṁ …pe…
The foot stands were unenclosed. The monks were embarrassed to wash there.
Ācamanakumbhī apārutā hoti, tiṇacuṇṇehipi paṁsukehipi okiriyyati …pe…
The restroom ablution pots were not covered. Grass, dust, and dirt fell into them.
Tena kho pana samayena chabbaggiyā bhikkhū evarūpaṁ anācāraṁ ācaranti—
At one time the monks from the group of six were misbehaving in many ways.
mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi.
They planted flowering trees, watered and plucked them, and then tied the flowers together. They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same.
Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi.
They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of respectable families.
Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi;
They ate from the same plates as these women and drank from the same vessels. They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers. They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics. They danced, sang, played instruments, and performed.
naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti …pe…
While the women were dancing, singing, playing instruments, and performing,
lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti;
so would they.
aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti;
They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, board games, tip-cat, painting with the hand, dice, leaf flutes, toy plows, somersaults, pinwheels, toy measures, toy carriages, toy bows, guessing from syllables, thought guessing, mimicking deformities.
hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti;
They trained in elephant riding, in horsemanship, in carriage riding, in archery,
hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi;
And they ran in front of elephants, horses, and carriages, and they ran backward and forward.
usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti;
They whistled, clapped their hands, wrestled, and boxed.
raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti—
They spread their outer robes on a stage and said to the dancing girls,
Bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. Soon afterwards he gave a teaching and addressed the monks:
“na, bhikkhave, vividhaṁ anācāraṁ ācaritabbaṁ.
“You shouldn’t engage in various kinds of misbehavior
Yo ācareyya, yathādhammo kāretabbo”ti.
If you do, you should be dealt with according to the rule.”
Tena kho pana samayena āyasmante uruvelakassape pabbajite saṅghassa bahuṁ lohabhaṇḍaṁ dārubhaṇḍaṁ mattikābhaṇḍaṁ uppannaṁ hoti.
At the time of Venerable Uruvelakassapa’s going forth, the Sangha was offered a large number of iron, wooden, and ceramic goods.
kiṁ mattikābhaṇḍaṁ anuññātaṁ, kiṁ ananuññātan”ti?
and ceramic goods have been allowed by the Buddha, and which not?”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, ṭhapetvā paharaṇiṁ sabbaṁ lohabhaṇḍaṁ, ṭhapetvā āsandiṁ pallaṅkaṁ dārupattaṁ dārupādukaṁ sabbaṁ dārubhaṇḍaṁ, ṭhapetvā katakañca kumbhakārikañca sabbaṁ mattikābhaṇḍan”ti.
“I allow all iron goods except weapons; all wooden goods except high couches, luxurious couches, wooden almsbowls, and wooden shoes; and all ceramic goods except ceramic foot scrubbers and clay huts.”
murajaṁ maddavīṇakaṁ;
Belts of twisted strings of various colors, belts like ornamental ropes;