4👑☸Pi Tv Bu Vb Pj 2 Adinnādāna

Origin story Verañjakaṇḍa

Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṃ upagacchiṃsu. Āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṃ karitvā vassaṃ upagacchi. Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṃ pakkamiṃsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasi, tattha hemantaṃ, tattha gimhaṃ.

At one time the Buddha was staying at Rājagaha on Mount Vulture Peak. At that time a number of monks who were friends had made grass huts on the slope of Mount Isigili and had entered the rains there. Among them was Venerable Dhaniya, the potter’s son. After three months, when the rains residence was over, the monks demolished their grass huts, put away the grass and wood, and departed to wander around the country. But Venerable Dhaniya also spent the winter and the summer there.

First sub-story

Atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṃ akāsi. Dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṃ akāsi. Tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu.	Then, on one occasion, while Venerable Dhaniya was in the village to collect almsfood, some women gathering grass and firewood demolished the grass hut and took away the grass and sticks. A second time Dhaniya collected grass and sticks and made a grass hut, and again the hut was demolished in the same way. The same thing happened a third time.

Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi— “yāvatatiyakaṃ kho me gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Ahaṃ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo. Yannūnāhaṃ sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ kareyyan”ti.	Dhaniya thought, “Three times this has happened. But I’m well-trained and experienced in my own craft of pottery. Why don’t I knead mud myself and make a hut consisting of nothing but clay?”
Atha kho āyasmā dhaniyo kumbhakāraputto sāmaṃ cikkhallaṃ madditvā sabbamattikāmayaṃ kuṭikaṃ karitvā tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṃ kuṭikaṃ paci. Sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā, seyyathāpi indagopako. Seyyathāpi nāma kiṅkaṇikasaddo; evamevaṃ tassā kuṭikāya saddo ahosi.	Then Dhaniya did just that. And he collected grass, wood, and cow-dung, and he baked his hut. It was a beautiful and charming little hut, and it was red just like a scarlet rain-mite. And when hit it sounded just like the sound of a bell.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa taṃ kuṭikaṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ lohitikaṃ. Disvāna bhikkhū āmantesi— “kiṃ etaṃ, bhikkhave, abhirūpaṃ dassanīyaṃ pāsādikaṃ lohitikaṃ, seyyathāpi indagopako”ti? Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. Vigarahi buddho bhagavā—	Just then the Master, while descending from Mount Vulture Peak with a number of monks, saw that hut. He said to the monks, “Monks, what’s this beautiful and charming thing, which is red like a scarlet rain-mite?” The monks told the Master, and the Buddha criticized Dhaniya:
“ananucchavikaṃ, bhikkhave, tassa moghapurisassa ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṃ kuṭikaṃ karissati. Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati. Gacchathetaṃ, bhikkhave, kuṭikaṃ bhindatha. Mā pacchimā janatā pāṇesu pātabyataṃ āpajji. Na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā. Yo kareyya, āpatti dukkaṭassā”ti.	“It’s not suitable, monks, for that foolish man, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it’s not to be done. How can he make a hut out of nothing but clay? Certainly that foolish man can have no consideration, compassion, and mercy for living beings. Go, monks, and demolish this hut. Don’t let future generations take up the destruction of living beings. And, monks, you should not make a hut consisting of nothing but clay. If you do, you commit an offense of wrong conduct.”
“Evaṃ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā taṃ kuṭikaṃ bhindiṃsu.	“Yes, Venerable,” the monks replied, and they went to that hut an demolished it.
Atha kho āyasmā dhaniyo kumbhakāraputto te bhikkhū etadavoca— “kissa me tumhe, āvuso, kuṭikaṃ bhindathā”ti?	Dhaniya said to them, “Why are you demolishing my hut?”
“Bhagavā, āvuso, bhedāpetī”ti.	“The Master has asked us to.”
“Bhindathāvuso, sace dhammassāmī bhedāpetī”ti.	“Demolish it, if the Lord of the Truth has said so.”
Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi— “yāvatatiyakaṃ kho me gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Atthi ca me dārugahe gaṇako sandiṭṭho. Yannūnāhaṃ dārugahe gaṇakaṃ dārūni yācitvā dārukuṭikaṃ kareyyan”ti.	Then Dhaniya thought, “Three times, while I was in the village to collect almsfood, women gathering grass and firewood demolished my hut and took away the grass and sticks. And now my hut made of nothing but clay has been demolished at the Master’s request. But the caretaker of the wood-store is a friend of mine. Why don’t I ask him for wood and make a hut out of that?”
Atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṃ etadavoca— “yāvatatiyakaṃ kho me, āvuso, gāmaṃ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṃ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṃsu. Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā. Dehi me, āvuso, dārūni. Icchāmi dārukuṭikaṃ kātun”ti.	Dhaniya then went to the caretaker of the wood-store and told him what had happened, adding: “Please give me some wood, I want to make a wooden hut.”
“Natthi, bhante, tādisāni dārūni yānāhaṃ ayyassa dadeyyaṃ. Atthi, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni. Sace tāni dārūni rājā dāpeti harāpetha, bhante”ti.	“There’s no such wood, Venerable, that I could give you. This wood is held by the King, and it’s meant for the repair of the town and put aside in case of emergencies. You can only take it if the King gives it away.”
“Dinnāni, āvuso, raññā”ti.	“It’s been given by the King.”
Atha kho dārugahe gaṇakassa etadahosi— “ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Rājāpimesaṃ abhippasanno. Nārahati adinnaṃ dinnanti vattun”ti. Atha kho dārugahe gaṇako āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ etadavoca— “harāpetha, bhante”ti. Atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṃ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṃ akāsi.	The caretaker of the wood-store thought, “These Sakyan ascetics live according to the Truth. They are celibate and their conduct is good, and they are truthful, moral, and have a good character. Even the King has faith in them. These venerables wouldn’t say something is given if it were not.” And he said to Dhaniya, “You may take it, Venerable.” Dhaniya then had that wood broken up into pieces, removed it by means of carts, and made a wooden hut.
Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṃ etadavoca— “yāni tāni, bhaṇe, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni kahaṃ tāni dārūnī”ti?	Soon afterwards the brahmin Vassakāra, the chief minister of Magadha, while inspecting the works in Rājagaha, went to the caretaker of the wood-store and said to him: “What’s going on? Where’s the wood held by the King that’s meant for the repair of the town and put aside in case of emergencies?”
“Tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī”ti.	“Sir, that wood was given by the King to Venerable Dhaniya.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi— “kathañhi nāma devo devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī”ti.	The brahmin Vassakāra was upset and thought, “How could the King give away this wood to Dhaniya, the potter’s son?”
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca— “saccaṃ kira devena devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī”ti?	The brahmin Vassakāra then went to King Seniya Bimbisāra of Magadha and said, “Is it true, sir, that the wood held by the King, meant for the repair of the town and put aside in case of emergencies was given by the King to Dhaniya, the potter’s son?”
“Ko evamāhā”ti?	“Who said that?”
“Dārugahe gaṇako, devā”ti.	“The caretaker of the wood-store, sir.”
“Tena hi, brāhmaṇa, dārugahe gaṇakaṃ āṇāpehī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṃ bandhaṃ āṇāpesi.	“Well then, brahmin, send for the caretaker of the wood-store.” And Vassakāra had the caretaker of the wood-store bound and taken by force.
Addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṃ bandhaṃ niyyamānaṃ. Disvāna dārugahe gaṇakaṃ etadavoca— “kissa tvaṃ, āvuso, bandho niyyāsī”ti?	Dhaniya saw the caretaker of the wood-store being bound and taken by force, and he said to him, “Why is this happening to you?”
“Tesaṃ, bhante, dārūnaṃ kiccā”ti.	“Because of that business with the wood, Venerable.”
“Gacchāvuso, ahampi āgacchāmī”ti.	“Go, and I’ll come too.”
“Eyyāsi, bhante, purāhaṃ haññāmī”ti.	“Please come before I’m done for.”
Atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ etadavoca— “saccaṃ kira mayā, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni ayyassa dinnānī”ti?	Dhaniya then went to King Bimbisāra’s house and sat down on the appointed seat. The King approached Dhaniya, bowed down to him, and sat down to one side. He then said, “Is it true, Venerable, that I have given the wood held by the King—meant for the repair of the town and put aside in case of emergencies—to you?”
“Evaṃ, mahārājā”ti.	“Yes, great king.”
“Mayaṃ kho, bhante, rājāno nāma bahukiccā bahukaraṇīyā, datvāpi na sareyyāma; iṅgha, bhante, sarāpehī”ti.	“We kings are very busy—we may give and not remember. Please remind me, Venerable.”
“Sarasi tvaṃ, mahārāja, paṭhamābhisitto evarūpiṃ vācaṃ bhāsitā— ‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’”ti.	“Do you remember, great king, when you were first anointed, speaking these words: ‘Let the ascetics and brahmins enjoy gifts of grass, sticks, and water’?”
“Sarāmahaṃ, bhante. Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā. Tesaṃ appamattakepi kukkuccaṃ uppajjati. Tesaṃ mayā sandhāya bhāsitaṃ, tañca kho araññe apariggahitaṃ. So tvaṃ, bhante, tena lesena dārūni adinnaṃ harituṃ maññasi. Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ haneyya vā bandheyya vā pabbājeyya vā. Gaccha, bhante, lomena tvaṃ muttosi. Māssu punapi evarūpaṃ akāsī”ti.	“I remember, Venerable. There are ascetics and brahmins who have a sense of conscience, who are afraid of wrongdoing and desirous of training. They have a sense of conscience even in regard to small matters. What was uttered by me was meant for these, and it concerned what’s ownerless in the wilderness. Yet you, Venerable, imagine that you can take wood not given to you by means of this trick? But how could I presume to beat, imprison, or banish an ascetic or a brahmin living in my kingdom? Go, you’re free because of your status, but don’t do such a thing again.”
Manussā ujjhāyanti khiyyanti vipācenti— “alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino. Ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ. Apagatā ime sāmaññā, apagatā ime brahmaññā. Rājānampi ime vañcenti, kiṃ panaññe manusse”ti.	But people grumbled and complained: “These Sakyan ascetics are shameless and immoral liars. They claim to live according to the Truth, to be celibate and of good conduct, to be truthful, moral, and of good character. But they don’t have the qualities of an ascetic or a brahmin; they’ve lost the plot. They even deceive the King—what then other people?”
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā dhaniyo kumbhakāraputto rañño dārūni adinnaṃ ādiyissatī”ti.	The monks heard the complaints of those people. The monks of few desires who had a sense of conscience, who were contented, afraid of wrongdoing, and desirous of training, complained and criticized Venerable Dhaniya, “How can he take wood belonging to the King that hasn’t been given to him?”
Atha kho te bhikkhū āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṃghaṃ sannipātāpetvā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ paṭipucchi— “saccaṃ kira tvaṃ, dhaniya, rañño dārūni adinnaṃ ādiyī”ti?	After criticizing Dhaniya in many ways, they told the Master. The Master then convened the Order of monks and questioned Venerable Dhaniya: “Is it true, Dhaniya, that you’ve taken wood belonging to the King that wasn’t given to you?”
“Saccaṃ, bhagavā”ti.	“It’s true, Master.”
Vigarahi buddho bhagavā— “ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tvaṃ, moghapurisa, rañño dārūni adinnaṃ ādiyissasi. Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisa, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā”ti.	The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it’s not to be done. How can you take wood belonging to the King that hasn’t been given to you? This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.”
Tena kho pana samayena aññataro purāṇavohāriko mahāmatto bhikkhūsu pabbajito bhagavato avidūre nisinno hoti. Atha kho bhagavā taṃ bhikkhuṃ etadavoca— “kittakena kho, bhikkhu, rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā”ti?	At that time a former judge who had gone forth with the monks was sitting near the Master. The Master said to him, “For what amount of theft does King Bimbisāra beat, imprison, or banish a thief?”
“Pādena vā, bhagavā, pādārahena vā”ti. Tena kho pana samayena rājagahe pañcamāsako pādo hoti.	“For a _pāda_ coin, Master, for the worth of a _pāda_, or for more than a _pāda_.” At that time in Rājagaha a _pāda_ coin was worth five _māsaka_ coins.
Atha kho bhagavā āyasmantaṃ dhaniyaṃ kumbhakāraputtaṃ anekapariyāyena vigarahitvā dubbharatāya … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—	After criticizing Venerable Dhaniya in many ways for being difficult to support … “… And, monks, this training rule should be recited thus:

Preliminary ruling

“Yo pana bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā— ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso”ti.	‘If a monk, intending to steal, takes what has not been given to him—the sort of theft for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—he too is expelled and excluded from the community.’”
Evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hoti.	In this way the Master laid down this training rule for the monks.

Second sub-story

Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharitvā ārāmaṃ haritvā bhājesuṃ. Bhikkhū evamāhaṃsu— “mahāpuññattha tumhe, āvuso. Bahuṃ tumhākaṃ cīvaraṃ uppannan”ti.	At one time monks from the group of six went to the dyers’ spread of cloth, took the dyers’ goods to the monastery, and shared it out. Other monks said, “You have great merit, since you’ve obtained so much robe(-cloth).”
“Kuto, āvuso, amhākaṃ puññaṃ, idāni mayaṃ rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharimhā”ti.	“How is there merit for us? Just now we went to the dyers’ spread of cloth and took the dyers’ goods.”
“Nanu, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ. Kissa tumhe, āvuso, rajakabhaṇḍikaṃ avaharitthā”ti?	“Hasn’t a training rule been laid down by the Master? Why then do you take the dyers’ goods?”
“Saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ. Tañca kho gāme, no araññe”ti.	“It’s true that a training rule has been laid down by the Master, but it concerns the village, not the wilderness.”
“Nanu, āvuso, tathevetaṃ hoti. Ananucchavikaṃ, āvuso, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, āvuso, rajakabhaṇḍikaṃ avaharissatha. Netaṃ, āvuso, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, āvuso, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā”ti.	“But that’s just the same. It’s not suitable, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it’s not to be done. How can you take the dyers’s goods? This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it and it will cause some with confidence to change their minds.”
Atha kho te bhikkhū chabbaggiye bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ.	After criticizing those monks in various ways, they told the Master.
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṃghaṃ sannipātāpetvā chabbaggiye bhikkhū paṭipucchi— “saccaṃ kira tumhe, bhikkhave, rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avaharitthā”ti?	The Master convened the Order of monks and questioned those monks: “Is it true, monks, that you went to the dyers’ spread of cloth and took the dyers’ goods?”
“Saccaṃ, bhagavā”ti.	“It’s true, Master.”
Vigarahi buddho bhagavā— “ananucchavikaṃ, moghapurisā, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma tumhe, moghapurisā, rajakabhaṇḍikaṃ avaharissatha. Netaṃ, moghapurisā, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya; atha khvetaṃ, moghapurisā, appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā”ti. Atha kho bhagavā chabbaggiye bhikkhū anekapariyāyena vigarahitvā dubbharatāya … pe … vīriyārambhassa vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi … pe … evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha—	The Buddha rebuked them, “It’s not suitable, foolish men, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it’s not to be done. How can you go to the dyers’ spread of cloth and take the dyers’ goods? This will not give rise to confidence in those without it or increase the confidence of those who have it, but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.” Then, after criticizing the monks from the group of six in various ways, the Master spoke in dispraise of being difficult to support … but he spoke in praise … of being energetic. Having given a teaching on what is right and proper, he addressed the monks … “… And so, monks, this training rule should be recited thus:

Final ruling

“Yo pana bhikkhu gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā— ‘corosi bālosi mūḷhosi thenosī’ti, tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso”ti. tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi pārājiko hoti asaṃvāso”ti.

‘If a monk, intending to steal, takes from a village or from the wilderness what has not been given to him—the sort of theft for which kings, having caught a thief, would beat, imprison, or banish him, saying, “You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief”—he too is expelled and excluded from the community.’”

Permutations

Permutations part 1

Summary

Bhūmaṭṭhaṃ thalaṭṭhaṃ ākāsaṭṭhaṃ vehāsaṭṭhaṃ udakaṭṭhaṃ nāvaṭṭhaṃ yānaṭṭhaṃ bhāraṭṭhaṃ ārāmaṭṭhaṃ vihāraṭṭhaṃ khettaṭṭhaṃ vatthuṭṭhaṃ gāmaṭṭhaṃ araññaṭṭhaṃ udakaṃ dantapoṇaṃ vanappati haraṇakaṃ upanidhi suṅkaghātaṃ pāṇo apadaṃ dvipadaṃ catuppadaṃ bahuppadaṃ ocarako oṇirakkho saṃvidāvahāro saṅketakammaṃ nimittakammanti.

Being in the earth, being on the ground, being in the air, being above ground, being in water, being in a boat, being in a vehicle, carried as a burden, being in a park, being in a monastic dwelling, being in a field, being on a plot of land, being in a village, being in the wilderness, water, toothbrush, forest tree, that which is carried, that which is deposited, customs station, a living being, footless, two-footed, four-footed, many-footed, a spy, a keeper of entrusted property, a mutually agreed theft, an action by appointment, the making of a sign.

Exposition

Bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hoti nikhātaṃ paṭicchannaṃ. Bhūmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassa. Tattha paṃsuṃ khaṇati vā byūhati vā uddharati vā, āpatti dukkaṭassa. Kumbhiṃ āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Being in the earth: the goods have been put down into the earth, buried, concealed. If, intending to steal, he thinks, “I’ll take the goods in the earth,” and he seeks for a companion, or he seeks for a hoe or a basket, or he just goes to the goods, he commits an offense of wrong conduct. If he breaks a piece of wood or a creeper growing there, he commits an offense of wrong conduct. If he digs the soil or piles it up or removes it, he commits an offense of wrong conduct. If he touches the pot, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he makes it move from its base, he commits an offense entailing expulsion.
Attano bhājanaṃ pavesetvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Attano bhājanagataṃ vā karoti muṭṭhiṃ vā chindati, āpatti pārājikassa.	If, intending to steal, he puts his own vessel into the pot and touches something worth five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he makes it enter his own vessel or takes it with his fist, there is an offense entailing expulsion.
Suttāruḷhaṃ bhaṇḍaṃ pāmaṅgaṃ vā kaṇṭhasuttakaṃ vā kaṭisuttakaṃ vā sāṭakaṃ vā veṭhanaṃ vā theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Koṭiyaṃ gahetvā uccāreti, āpatti thullaccayassa. Ghaṃsanto nīharati, āpatti thullaccayassa. Antamaso kesaggamattampi kumbhimukhā moceti, āpatti pārājikassa.	If, intending to steal, he touches goods held together by a string, or a hanging string, a necklace, an ornamental girdle, a robe, or a turban, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he grasps it at the top and pulls it, he commits a serious offense. If, while stroking it, he lifts it, he commits a serious offense. If he removes the goods even as much as a hair’s breadth over the rim of the pot, he commits an offense entailing expulsion.
Sappiṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto ekena payogena pivati, āpatti pārājikassa. Tattheva bhindati vā chaḍḍeti vā jhāpeti vā aparibhogaṃ vā karoti āpatti dukkaṭassa.	If, intending to steal, he drinks—in a single action—ghee, oil, honey, or molasses having a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense entailing expulsion. If he destroys it, throws it away, burns it, or renders it useless, he commits an offense of wrong conduct.
Thalaṭṭhaṃ nāma bhaṇḍaṃ thale nikkhittaṃ hoti. Thalaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Being on the ground: the goods have been put down on the ground. If, intending to steal, he thinks, “I’ll steal the goods on the ground,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Ākāsaṭṭhaṃ nāma bhaṇḍaṃ ākāsagataṃ hoti. Moro vā kapiñjaro vā tittiro vā vaṭṭako vā, sāṭakaṃ vā veṭhanaṃ vā hiraññaṃ vā suvaṇṇaṃ vā chijjamānaṃ patati. Ākāsaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Gamanaṃ upacchindati, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Being in the air: the goods are in the air—a peacock, a partridge, or a quail; or a robe, a turban, or gold that falls after being cut loose. If, intending to steal, he thinks, “I’ll steal the goods in the air,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he cuts off their course of movement, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Vehāsaṭṭhaṃ nāma bhaṇḍaṃ vehāsagataṃ hoti. Mañce vā pīṭhe vā cīvaravaṃse vā cīvararajjuyā vā bhittikhile vā nāgadante vā rukkhe vā laggitaṃ hoti, antamaso pattādhārakepi. Vehāsaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Being above ground: the goods are above ground—on a bed, on a bench, on a bamboo robe-rack, on a clothes line for robes, on a peg in the wall, on an elephant-tusk peg, in a tree, or even just fastened to a bowl stand. If, intending to steal, he thinks, “I’ll steal the goods that are above ground,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Udakaṭṭhaṃ nāma bhaṇḍaṃ udake nikkhittaṃ hoti. Udakaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Nimujjati vā ummujjati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Being in the water: the goods have been deposited in the water. If, intending to steal, he thinks, “I’ll steal the goods in the water,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. He either dives into the water or floats on the surface, he commits an offense of wrong conduct. If he touches the goods, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṃ uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā bhisaṃ vā macchaṃ vā kacchapaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	If, intending to steal, he touches either a blue, red, or white lotus growing there, or the sprout of a lotus, or a fish, or a turtle having a value of five _māsakas_ or more than five _māsakas_, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Nāvā nāma yāya tarati. Nāvaṭṭhaṃ nāma bhaṇḍaṃ nāvāya nikkhittaṃ hoti. “Nāvaṭṭhaṃ bhaṇḍaṃ avaharissāmī”ti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	A boat: that by mean of which one crosses. Being in a boat: the goods have been deposited in a boat. If, intending to steal, he thinks, “I’ll steal the goods in the boat,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Nāvaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Bandhanaṃ moceti, āpatti dukkaṭassa. Bandhanaṃ mocetvā āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Uddhaṃ vā adho vā tiriyaṃ vā antamaso kesaggamattampi saṅkāmeti, āpatti pārājikassa.	If, intending to steal, he thinks, “I’ll steal the boat,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches it, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he loosens the moorings, he commits an offense of wrong conduct. If, after loosening the moorings, he touches it, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he makes it move up or down or across the water, even as much as a hair’s breadth, he commits an offense entailing expulsion.
Yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā. Yānaṭṭhaṃ nāma bhaṇḍaṃ yāne nikkhittaṃ hoti. Yānaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	A vehicle: a wagon, a carriage, a cart, a chariot. Being in a vehicle: the goods have been deposited in a vehicle. If, intending to steal, he thinks, “I’ll steal the goods in the vehicle,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Yānaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	If, intending to steal, he thinks, “I’ll steal the vehicle,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches it, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
Bhāro nāma sīsabhāro khandhabhāro kaṭibhāro olambako. Sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa. Khandhe bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Kaṭiṃ oropeti, āpatti pārājikassa. Kaṭiyā bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Hatthena gaṇhāti, āpatti pārājikassa. Hatthe bhāraṃ theyyacitto bhūmiyaṃ nikkhipati, āpatti pārājikassa. Theyyacitto bhūmito gaṇhāti, āpatti pārājikassa.	A burden: a burden carried on the head, a burden carried on the shoulder, a burden carried on the hip, one hanging down. If, intending to steal, he touches the burden on the head, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he lowers it to the shoulder, he commits an offense entailing expulsion. If, intending to steal, he touches the burden on the shoulder, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he lowers it to the hip, he commits an offense entailing expulsion. If, intending to steal, he touches the burden on the hip, he commits an offense of wrong conduct. If he causes it to quiver, he commits a serious offense. If he takes it with a hand, there is an offense entailing expulsion. If, intending to steal a burden in the hand, he deposits it on the ground, he commits an offense entailing expulsion. If, intending to steal, he takes it from the ground, he commits an offense entailing expulsion.
Ārāmo nāma pupphārāmo phalārāmo. Ārāmaṭṭhaṃ nāma bhaṇḍaṃ ārāme catūhi ṭhānehi nikkhittaṃ hoti— bhūmaṭṭhaṃ thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Ārāmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	A park: a park with flowers, an orchard. Being in a park: the goods have been deposited in a park in four places: in the earth, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the park,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṃ mūlaṃ vā tacaṃ vā pattaṃ vā pupphaṃ vā phalaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	If, intending to steal, he touches something growing there—a root, a piece of bark, a leaf, a flower, or a fruit—having a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
Ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa.	If he claims the park, he commits an offense of wrong conduct. If he evokes doubt in the owner as to his ownership, he commits a serious offense. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
Vihāraṭṭhaṃ nāma bhaṇḍaṃ vihāre catūhi ṭhānehi nikkhittaṃ hoti— bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Vihāraṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Being in a monastic dwelling: the goods have been deposited in a monastic dwelling in four places: in the earth, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the monastic dwelling,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Vihāraṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa.	If he claims the monastic dwelling, he commits an offense of wrong conduct. If he evokes doubt in the owner as to his ownership, he commits a serious offense. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
Khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyati. Khettaṭṭhaṃ nāma bhaṇḍaṃ khette catūhi ṭhānehi nikkhittaṃ hoti— bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Khettaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti, dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	A field: where grain or vegetables grow. Being in a field: the goods have been deposited in a field in four places: in the earth, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the field,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṃ pubbaṇṇaṃ vā aparaṇṇaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	If, intending to steal, he touches grain or vegetables that grow there, having a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Khettaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa.	If he claims the field, he commits an offense of wrong conduct. If he evokes doubt in the owner as to his ownership, he commits a serious offense. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
Khīlaṃ vā rajjuṃ vā vatiṃ vā mariyādaṃ vā saṅkāmeti, āpatti dukkaṭassa. Ekaṃ payogaṃ anāgate, āpatti thullaccayassa. Tasmiṃ payoge āgate, āpatti pārājikassa.	If he moves a post, a cord, a fence, or a boundary, he commits an offense of wrong conduct. When one action of the moving remains, he commits a serious offense. When the last action of the moving is completed, he commits an offense entailing expulsion.
Vatthu nāma ārāmavatthu vihāravatthu. Vatthuṭṭhaṃ nāma bhaṇḍaṃ vatthusmiṃ catūhi ṭhānehi nikkhittaṃ hoti— bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Vatthuṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	A plot of land: the plot of land of a park or a monastery, the plot of land of a monastic dwelling. Being on a plot of land: the goods have been deposited on a plot of land in four places: in the earth, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods on the plot of land,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Vatthuṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko na mayhaṃ bhavissatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa.	If he claims the plot of land, he commits an offense of wrong conduct. If he evokes doubt in the owner as to his ownership, he commits a serious offense. If the owner thinks, “I won’t get it back,” and he gives up the effort of reclaiming it, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
Khīlaṃ vā rajjuṃ vā vatiṃ vā pākāraṃ vā saṅkāmeti, āpatti dukkaṭassa. Ekaṃ payogaṃ anāgate āpatti thullaccayassa. Tasmiṃ payoge āgate āpatti pārājikassa.	If he moves a post, a cord, a fence, or a boundary, he commits an offense of wrong conduct. When one action of the moving remains, he commits a serious offense. When the last action of the moving is completed, he commits an offense entailing expulsion.
Gāmaṭṭhaṃ nāma bhaṇḍaṃ gāme catūhi ṭhānehi nikkhittaṃ hoti— bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Gāmaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Being in a village: the goods have been deposited in a village in four places: in the earth, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the village,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ araññaṃ. Araññaṭṭhaṃ nāma bhaṇḍaṃ araññe catūhi ṭhānehi nikkhittaṃ hoti— bhūmaṭṭhaṃ, thalaṭṭhaṃ, ākāsaṭṭhaṃ, vehāsaṭṭhaṃ. Araññaṭṭhaṃ bhaṇḍaṃ avaharissāmīti theyyacitto dutiyaṃ vā pariyesati gacchati vā, āpatti dukkaṭassa. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	The wilderness: any wilderness which is owned by people. Being in the wilderness: the goods have been deposited in the wilderness in four places: in the earth, on the ground, in the air, above the ground. If, intending to steal, he thinks, “I’ll steal the goods in the wilderness,” and he either searches for a companion or just goes there himself, he commits an offense of wrong conduct. If he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā tiṇaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	If, intending to steal, he touches something that belongs there—a piece of wood, a creeper, or grass—having a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
Udakaṃ nāma bhājanagataṃ vā hoti pokkharaṇiyā vā taḷāke vā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Water: in a vessel, in a pond, or in a reservoir. If, intending to steal, he touches it, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
Attano bhājanaṃ pavesetvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ udakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Attano bhājanagataṃ karoti, āpatti pārājikassa.	If, intending to steal, he puts his own vessel into the container holding the water, and he touches water having a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he puts it into his own vessel, he commits an offense entailing expulsion.
Mariyādaṃ bhindati, āpatti dukkaṭassa. Mariyādaṃ bhinditvā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti pārājikassa. Atirekamāsakaṃ vā ūnapañcamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti thullaccayassa. Māsakaṃ vā ūnamāsakaṃ vā agghanakaṃ udakaṃ nikkhāmeti, āpatti dukkaṭassa.	If he breaks the embankment, he commits an offense of wrong conduct. If, after breaking the embankment, he allows water to escape that has a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense entailing expulsion. If he allows water to escape that has a value of more than one _māsaka_ but less than five _māsakas_, he commits a serious offense. If he allows water to escape that has a value of a _māsaka_ or less than a _māsaka_, he commits an offense of wrong conduct.
Dantapoṇaṃ chinnaṃ vā acchinnaṃ vā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Toothbrush: either ready for use or not. If, intending to steal, he touches what has a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
Vanappati nāma yo manussānaṃ pariggahito hoti rukkho paribhogo. Theyyacitto chindati, pahāre pahāre āpatti dukkaṭassa. Ekaṃ pahāraṃ anāgate, āpatti thullaccayassa. Tasmiṃ pahāre āgate, āpatti pārājikassa.	Forest tree: whatever tree is owned by people. If, intending to steal, he fells it, then for each blow he commits an offense of wrong conduct. When one blow remains before the tree is felled, he commits a serious offense. When the last blow is completed, he commits an offense entailing expulsion.
Haraṇakaṃ nāma aññassa haraṇakaṃ bhaṇḍaṃ. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Goods being carried: the goods of another are being carried. If, intending to steal, he touches them, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Sahabhaṇḍahārakaṃ padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.	If he thinks, “Together with the carrier I’ll carry off the goods,” and he makes the carrier move one foot, he commits a serious offense. If he makes him move the second foot, he commits an offense entailing expulsion.
Patitaṃ bhaṇḍaṃ gahessāmīti pātāpeti, āpatti dukkaṭassa. Patitaṃ bhaṇḍaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	If he thinks, “I’ll take the fallen goods,” and he makes them fall, he commits an offense of wrong conduct. If, intending to steal, he touches fallen goods having a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Upanidhi upanikkhittaṃ bhaṇḍaṃ. Dehi me bhaṇḍanti vuccamāno nāhaṃ gaṇhāmīti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. "Sāmiko na mayhaṃ dassatīti dhuraṃ nikkhipati, āpatti pārājikassa. Dhammaṃ caranto sāmikaṃ parājeti, āpatti pārājikassa. Dhammaṃ caranto parajjati, āpatti thullaccayassa.	Deposit: goods deposited with a monk. If he is told, “Give me my goods,” and he says, “I’m not getting them,” he commits an offense of wrong conduct. If he evokes doubt in the mind of the owner as to whether he will get them back, he commits a serious offense. "If the owner thinks, “He won’t give them to me,” and he gives up the effort of getting them back, he commits an offense entailing expulsion. If he resorts to the law and defeats the owner, he commits an offense entailing expulsion. If he resorts to the law but is defeated, he commits a serious offense.
Suṅkaghātaṃ nāma raññā ṭhapitaṃ hoti pabbatakhaṇḍe vā nadītitthe vā gāmadvāre vā— “atra paviṭṭhassa suṅkaṃ gaṇhantū”ti. Tatra pavisitvā rājaggaṃ bhaṇḍaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Paṭhamaṃ pādaṃ suṅkaghātaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa.	Customs station: it is established by a king in a mountain-pass, at a ford in a river, or at the gateway of a village so that tax can be collected from a person passing through. If, intending to steal and having entered the customs station, he touches goods that have a tax value to the king of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he goes beyond the customs station with one foot, he commits a serious offense. If he goes beyond the customs station with the second foot, he commits an offense entailing expulsion.
Antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassa.	If, standing within the customs station, he makes the goods fall outside the customs station, he commits an offense entailing expulsion.
Suṅkaṃ pariharati, āpatti dukkaṭassa.	If he avoids the customs station altogether, he commits an offense of wrong conduct.
Pāṇo nāma manussapāṇo vuccati. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Creature: a human being is what is meant. If, intending to steal, he touches the person, he commits an offense of wrong conduct. If he makes the person quiver, he commits a serious offense. If he moves the person from their base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.	If he thinks, “I’ll take the person away on foot,” and he makes them move the first foot, he commits a serious offense. If he makes them move the second foot, he commits an offense entailing expulsion.
Apadaṃ nāma ahi macchā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Footless: snakes and fish. If, intending to steal, he touches what has a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Dvipadaṃ nāma manussā, pakkhajātā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Two-footed: humans and birds. If, intending to steal, he touches it, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.	If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense. If he makes it move the second foot, he commits an offense entailing expulsion.
Catuppadaṃ nāma— hatthī assā oṭṭhā goṇā gadrabhā pasukā. Theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Four-footed: elephants, horses, camels, cattle, asses, domesticated animals. If, intending to steal, he touches it, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Tatiyaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Catutthaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.	If he thinks, “I’ll take it away on foot,” and he makes it move the first foot, he commits a serious offense. If he makes it move the second foot, he commits a serious offense. If he makes it move the third foot, he commits a serious offense. If he makes it move the fourth foot, he commits an offense entailing expulsion.
Bahuppadaṃ nāma— vicchikā satapadī uccāliṅgapāṇakā. Pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	Many-footed: scorpions, centipedes, caterpillars. If, intending to steal, he touches what has a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense. If he moves it from its base, he commits an offense entailing expulsion.
Padasā nessāmīti saṅkāmeti, pade pade āpatti thullaccayassa. Pacchimaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.	If he thinks, “I’ll take it away on foot,” and he makes it move, he commits a serious offense for each leg that moves. When the last leg moves, he commits an offense entailing expulsion.
Ocarako nāma bhaṇḍaṃ ocaritvā ācikkhati— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.	A spy: having spied out goods. If he describes them and says, “Steal such-and-such goods,” he commits an offense of wrong conduct. If he makes it quiver, he commits a serious offense.
Oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	A protector of goods: a monk who guards goods that have been brought to him. If, intending to steal, he touches what has a value of five _māsaka_ coins or more than five _māsakas_, he commits an offense of wrong conduct. If he makes them quiver, he commits a serious offense. If he moves them from their base, he commits an offense entailing expulsion.
Saṃvidāvahāro nāma sambahulā saṃvidahitvā eko bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassa.	A mutually agreed theft: many have agreed together. If only one steals the goods, there is an offense entailing expulsion for all of them.
Saṅketakammaṃ nāma saṅketaṃ karoti— “purebhattaṃ vā pacchābhattaṃ vā rattiṃ vā divā vā tena saṅketena taṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. Tena saṅketena taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa. Taṃ saṅketaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.	An action by appointment: one makes an appointment for before the meal or for after the meal, for the night or for the day. If he says, “Take those goods according to this appointment,” he commits an offense of wrong conduct. If the other takes those goods according to that appointment, there is an offense entailing expulsion for both. If he takes those goods before or after the time of the appointment, there is no offense for the instigator, but an offense entailing expulsion for the thief.
Nimittakammaṃ nāma nimittaṃ karoti. Akkhiṃ vā nikhaṇissāmi bhamukaṃ vā ukkhipissāmi sīsaṃ vā ukkhipissāmi, tena nimittena taṃ bhaṇḍaṃ avaharāti, āpatti dukkaṭassa. Tena nimittena taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa. Taṃ nimittaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.	Making a sign: he makes a sign. If he says, “When I wink/raise my eyebrow/nod, at that sign, steal the goods,” he commits an offense of wrong conduct. If, at that sign, the other steals the goods, there is an offense entailing expulsion for both. If he steals the goods before or after the sign, there is no offense for the instigator, but an offense entailing expulsion for the thief.

Permutations part 2


Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So taṃ maññamāno taṃ avaharati, āpatti ubhinnaṃ pārājikassa.	If a monk tells another monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If the other monk steals them, thinking they are the ones he has been asked to steal, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So taṃ maññamāno aññaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.	If a monk tells another monk, “Steal such-and-such goods,” but the other monk steals something else, thinking they are the ones he has been asked to steal, there is no offense for the instigator, but there is an offense entailing expulsion for the thief.
Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So aññaṃ maññamāno taṃ avaharati, āpatti ubhinnaṃ pārājikassa.	If a monk tells another monk, “Steal such-and-such goods,” and the other monk steals them, thinking they are something else than what he has been asked to steal, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So aññaṃ maññamāno aññaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.	If a monk tells another monk, “Steal such-and-such goods,” but the other monk steals something else, thinking it is something else, there is no offense for the instigator, but there is an offense entailing expulsion for the thief.

Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatū’”ti, āpatti dukkaṭassa. So itarassa āroceti, āpatti dukkaṭassa. Avahārako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassa. So taṃ bhaṇḍaṃ avaharati, āpatti sabbesaṃ pārājikassa.	If a monk tells another monk, “Tell so-and-so to tell so-and-so to steal such-and-such goods,” he commits an offense of wrong conduct. In telling the next person, there is an offense of wrong conduct. If the potential thief agrees, there is a serious offense for the instigator. If he steals those goods, there is an offense entailing expulsion for all of them.
Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmassa pāvada—‘itthannāmo itthannāmassa pāvadatu—itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatū’”ti, āpatti dukkaṭassa. So aññaṃ āṇāpeti, āpatti dukkaṭassa. Avahārako paṭiggaṇhāti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Āṇāpakassa ca avahārakassa ca āpatti pārājikassa.	If a monk tells another monk, “Tell so-and-so to tell so-and-so to steal such-and-such goods,” he commits an offense of wrong conduct. If the other monk tells someone else than the one he was told to tell, he commits an offense of wrong conduct. If the potential thief agrees, there is an offense of wrong conduct. If he steals those goods, there is no offense for the instigator, but there is an offense entailing expulsion for the conveyor of the message and the thief.

Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So gantvā puna paccāgacchati— “nāhaṃ sakkomi taṃ bhaṇḍaṃ avaharitun”ti. So puna āṇāpeti— “yadā sakkosi tadā taṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.	If a monk tells a second monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If the second monk goes there, but returns, saying, “I’m not able to steal those goods,” and if he tells him again, “When you’re able, then steal those goods,” he commits an offense of wrong conduct. If the second monk steals the goods, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī na sāveti— “mā avaharī”ti. So taṃ bhaṇḍaṃ avaharati, āpatti ubhinnaṃ pārājikassa.	If a monk tells a second monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If, after telling him, he regrets it, but does not say to him, “Don’t steal,” and the second monk then steals those goods, there is an offense entailing expulsion for both.
Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti— “mā avaharī”ti. So “āṇatto ahaṃ tayā”ti, taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpatti. Avahārakassa āpatti pārājikassa.	If a monk tells a second monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If, after telling him, he regrets it and says, “Don’t steal,” but the second monk says, “I’ve been told by you to do so,” and he then steals those goods, there is no offense for the instigator, but an offense entailing expulsion for the thief.
Bhikkhu bhikkhuṃ āṇāpeti— “itthannāmaṃ bhaṇḍaṃ avaharā”ti, āpatti dukkaṭassa. So āṇāpetvā vippaṭisārī sāveti— “mā avaharī”ti. So “sādhū”ti? Oramati, ubhinnaṃ anāpatti.	If a monk tells a second monk, “Steal such-and-such goods,” he commits an offense of wrong conduct. If, after telling him, he regrets it and says to him, “Don’t steal,” and the second monk says, “Very well,” and desists, there is no offense for either.

Permutations part 3


Pañcahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassa— parapariggahitañca hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	For one who steals there is an offense entailing expulsion when five factors are fulfilled: it is the possession of another; he perceives it as such; it is a valuable possession worth at least five _māsaka_ coins; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits a serious offense/ if he moves it from its base, he commits an offense entailing expulsion.
Pañcahi ākārehi adinnaṃ ādiyantassa āpatti thullaccayassa— parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti thullaccayassa.	For one who steals there is a serious offense when five factors are fulfilled: it is the possession of another; he perceives it as such; it is an ordinary possession worth more than one _māsaka_ coin, but less than five; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits an offense of wrong conduct/ if he moves it from its base, he commits a serious offense.
Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Parapariggahitañca hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.	For one who steals there is an offense of wrong conduct when five factors are fulfilled: it is the possession of another; he perceives it as such; it is an ordinary possession worth one _māsaka_ coin or less; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits an offense of wrong conduct/ if he moves it from its base, he commits an offense of wrong conduct.

Chahi ākārehi adinnaṃ ādiyantassa āpatti pārājikassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.	For one who steals there is an offense entailing expulsion when six factors are fulfilled: he does not perceive it as his own; he does not take it on trust; he does not borrow it; it is a valuable possession worth at least five _māsaka_ coins; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits a serious offense/ if he moves it from its base, he commits an offense entailing expulsion.
Chahi ākārehi adinnaṃ ādiyantassa āpatti thullaccayassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, lahuko ca hoti parikkhāro atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti thullaccayassa.	For one who steals there is a serious offense when six factors are fulfilled: he does not perceive it as his own; he does not take it on trust; he does not borrow it; it is an ordinary possession worth more than one _māsaka_ coin, but less than five; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits an offense of wrong conduct/ if he moves it from its base, he commits a serious offense.
Chahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca sakasaññī, na ca vissāsaggāhī, na ca tāvakālikaṃ, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.	For one who steals there is an offense of wrong conduct when six factors are fulfilled: he does not perceive it as his own; he does not take it on trust; he does not borrow it; it is an ordinary possession worth one _māsaka_ coin or less; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits an offense of wrong conduct/ if he moves it from its base, he commits an offense of wrong conduct.

Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, garuko ca hoti parikkhāro, pañcamāsako vā atirekapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.	For one who steals there is an offense of wrong conduct when five factors are fulfilled: it is not the possession of another; but he perceives it as the possession of another; it is a valuable possession worth at least five _māsaka_ coins; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits an offense of wrong conduct/ if he moves it from its base, he commits an offense of wrong conduct.
Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, atirekamāsako vā ūnapañcamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.	For one who steals there is an offense of wrong conduct when five factors are fulfilled: it is not the possession of another; but he perceives it as the possession of another; it is an ordinary possession worth more than one _māsaka_ coin, but less than five; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits an offense of wrong conduct/ if he moves it from its base, he commits an offense of wrong conduct.
Pañcahi ākārehi adinnaṃ ādiyantassa āpatti dukkaṭassa. Na ca parapariggahitaṃ hoti, parapariggahitasaññī ca, lahuko ca hoti parikkhāro, māsako vā ūnamāsako vā, theyyacittañca paccupaṭṭhitaṃ hoti. Āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti dukkaṭassa. Ṭhānā cāveti, āpatti dukkaṭassa.	For one who steals there is an offense of wrong conduct when five factors are fulfilled: it is not the possession of another; but he perceives it as the possession of another; it is an ordinary possession worth one _māsaka_ coin or less; he has the intention to steal it; if he touches it, he commits an offense of wrong conduct/ if he makes it quiver, he commits an offense of wrong conduct/ if he moves it from its base, he commits an offense of wrong conduct.

Non-offenses

Anāpatti— sasaññissa, vissāsaggāhe, tāvakālike, petapariggahe, tiracchānagatapariggahe, paṃsukūlasaññissa, ummattakassa, khittacittassa vedanāṭṭassa ādikammikassāti.	There is no offense: if he perceives it as his own; if he takes it on trust; if he borrows it; if it is the possession of a ghost; if it is the possession of an animal; if he perceives it as discarded; if he is insane; if he is deranged; if he is overwhelmed by pain; if he is the first offender.
Adinnādānamhi paṭhamabhāṇavāro niṭṭhito.	The first section on stealing is finished.

Case details 2.2. Vinītavatthu

2.2. Vinītavatthu	Case details
Tena kho pana samayena chabbaggiyā bhikkhū rajakattharaṇaṃ gantvā rajakabhaṇḍikaṃ avahariṃsu. Tesaṃ kukkuccaṃ ahosi— “bhagavatā sikkhāpadaṃ paññattaṃ. Kacci nu kho mayaṃ pārājikaṃ āpattiṃ āpannā”ti. Bhagavato etamatthaṃ ārocesuṃ. “Āpattiṃ tumhe, bhikkhave, āpannā pārājikan”ti. #1	On one occasion the monks from the group of six went to the dyers’ spread of cloth and took the dyers’ goods. They became remorseful, thinking, “The Master has laid down a training rule. Could it be that we’ve committed an offense entailing expulsion?” They told the Master. “Monks, you have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacittaṃ uppādesi. Tassa kukkuccaṃ ahosi— “bhagavatā sikkhāpadaṃ paññattaṃ, kacci nu kho ahaṃ pārājikaṃ āpattiṃ āpanno”ti? Bhagavato etamatthaṃ ārocesi. “Anāpatti, bhikkhu, cittuppāde”ti. #2	On one occasion a monk went to the dyers’ spread of cloth, saw a valuable garment, and had the intention to steal it. He became remorseful, thinking, “The Master has laid down a training rule. Could it be that I’ve committed an offense entailing expulsion?” He told the Master. “There’s no offense for the arising of a thought.”

Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto āmasi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti. #3	On one occasion a monk went to the dyers’ spread of cloth, saw a valuable garment, and intending to steal it, he touched it. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto phandāpesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti thullaccayassā”ti. #4	On one occasion a monk went to the dyers’ spread of cloth, saw a valuable garment, and intending to steal it, he made it quiver. He became remorseful … “There’s no offense entailing expulsion, but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu rajakattharaṇaṃ gantvā mahagghaṃ dussaṃ passitvā theyyacitto ṭhānā cāvesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #5	On one occasion a monk went to the dyers’ spread of cloth, saw a valuable garment, and intending to steal it, he moved it from its base. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro piṇḍacāriko bhikkhu mahagghaṃ uttarattharaṇaṃ passitvā theyyacittaṃ uppādesi … pe … theyyacitto āmasi … pe … theyyacitto phandāpesi … pe … theyyacitto ṭhānā cāvesi. Tassa kukkuccaṃ ahosi … pe …	On one occasion a monk who was an alms-collector saw a valuable blanket and had the intention to steal it. … “There’s no offense for the arising of a thought.” … intending to steal it, he touched it. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … intending to steal it, he made it quiver. … “There’s no offense entailing expulsion, but there’s a serious offense.” … intending to steal it, he moved it from its base. …
“āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #6–‍9	“You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṃ passitvā nimittaṃ akāsi— “rattiṃ avaharissāmī”ti. So taṃ maññamāno taṃ avahari … pe … taṃ maññamāno aññaṃ avahari … pe … aññaṃ maññamāno taṃ avahari … pe … aññaṃ maññamāno aññaṃ avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #10–‍13	On one occasion a monk saw some goods during the day, and he took note of them with the thought, “I’ll steal them at night.” And he stole them, thinking they were the ones he had seen. … But he stole something else, thinking they were the ones he had seen. … And he stole them, thinking they were something else. … But he stole something else, thinking it was something else. He became remorseful … “You have committed an offense entailing expulsion.”
Tena kho pana samayena aññataro bhikkhu divā bhaṇḍaṃ passitvā nimittaṃ akāsi— “rattiṃ avaharissāmī”ti. So taṃ maññamāno attano bhaṇḍaṃ avahari. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti. #14	On one occasion a monk saw some goods during the day, and he took note of them with the thought, “I’ll steal them at night.” But he stole his own goods, thinking they were the ones he had seen. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

“āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #15–‍25 theyyacitto phandāpesi … pe … theyyacitto khandhaṃ oropesi … pe …	“You have committed an offense entailing expulsion.” intending to steal it, he made it quiver. … “There’s no offense entailing expulsion, but there’s a serious offense.” … intending to steal it, he lowered it onto his shoulder. … “You have committed an offense entailing expulsion.” …
khandhe bhāraṃ theyyacitto āmasi … pe … theyyacitto phandāpesi … pe … theyyacitto kaṭiṃ oropesi … pe …	intending to steal it, he touched the burden on the shoulder. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … intending to steal it, he made it quiver. … “There’s no offense entailing expulsion, but there’s a serious offense.” … intending to steal it, he lowered it onto his hip. … “You have committed an offense entailing expulsion.” …
kaṭiyā bhāraṃ theyyacitto āmasi … pe … theyyacitto phandāpesi … pe … theyyacitto hatthena aggahesi … pe …	intending to steal it, he touched the burden on the hip. … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.” … intending to steal it, he made it quiver. … “There’s no offense entailing expulsion, but there’s a serious offense.” … intending to steal it, he took hold of it with his hand. … “You have committed an offense entailing expulsion.” …
hatthe bhāraṃ theyyacitto bhūmiyaṃ nikkhipi … pe … theyyacitto bhūmito aggahesi. Tassa kukkuccaṃ ahosi … pe …	intending to steal the burden in his hand, he deposited it on the ground. … “You have committed an offense entailing expulsion.” … intending to steal it, he picked it up from the ground. …

Tena kho pana samayena aññataro bhikkhu ajjhokāse cīvaraṃ pattharitvā vihāraṃ pāvisi. Aññataro bhikkhu— “māyidaṃ cīvaraṃ nassī”ti, paṭisāmesi. So nikkhamitvā taṃ bhikkhuṃ pucchi— “āvuso, mayhaṃ cīvaraṃ kena avahaṭan”ti? So evamāha— “mayā avahaṭan”ti. “So taṃ ādiyi, assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe …. Bhagavato etamatthaṃ ārocesi. “Kiṃcitto tvaṃ, bhikkhū”ti?	On one occasion a monk spread out his robe out in the open and entered his dwelling. A second monk, thinking, “May it not be lost,” put it away. The first monk came out of his dwelling and asked the monks, “Who’s taken my robe?” The second monk said, “I’ve taken it.” The first monk took hold of him and said, “You’re no longer an ascetic.” The second monk became remorseful, and he told the Master. The Master said, “What was your intention?”
“Niruttipatho ahaṃ, bhagavā”ti.	“Master, it was just a way of speaking.”
“Anāpatti, bhikkhu, niruttipathe”ti. #26	“If it was just a way of speaking, there’s no offense.”

Tena kho pana samayena aññataro bhikkhu pīṭhe cīvaraṃ nikkhipitvā. Pīṭhe nisīdanaṃ nikkhipitvā … heṭṭhāpīṭhe pattaṃ nikkhipitvā vihāraṃ pāvisi. Aññataro bhikkhu— “māyaṃ patto nassī”ti paṭisāmesi. So nikkhamitvā taṃ bhikkhuṃ pucchi— “āvuso, mayhaṃ patto kena avahaṭo”ti? So evamāha— “mayā avahaṭo”ti. So taṃ ādiyi, “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, niruttipathe”ti. #27–‍29	On one occasion a monk put down his robe on a bench … put down his sitting-mat on a bench … put his bowl under a bench and entered his dwelling. A second monk, thinking, “May it not be lost,” put it away. The first monk came out and asked the monks, “Who’s taken my bowl?” The second monk said, “I’ve taken it.” The first monk took hold of him and said, “You’re no longer an ascetic.” The second monk became remorseful … “If it was just a way of speaking, there’s no offense.”

Tena kho pana samayena aññatarā bhikkhunī vatiyā cīvaraṃ pattharitvā vihāraṃ pāvisi. Aññatarā bhikkhunī— “māyidaṃ cīvaraṃ nassī”ti paṭisāmesi. Sā nikkhamitvā taṃ bhikkhuniṃ pucchi— “ayye, mayhaṃ cīvaraṃ kena avahaṭan”ti? Sā evamāha— “mayā avahaṭan”ti. “Sā taṃ ādiyi, assamaṇīsi tvan”ti. Tassā kukkuccaṃ ahosi … pe …. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … “anāpatti, bhikkhave, niruttipathe”ti. #30	On one occasion a nun spread out her robe on a fence and entered her dwelling. A second nun, thinking, “May it not be lost,” put it away. The first nun came out and asked the nuns, “Venerables, who’s taken my robe?” The second nun said, “I’ve taken it.” The first nun took hold of her and said, “You’re no longer an ascetic.” The second nun became remorseful … She told the nuns, who in turn told the monks, who in turn told the Master. … “If it was just a way of speaking, there’s no offense.”

Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṃ sāṭakaṃ passitvā sāmikānaṃ dassāmīti, aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti?	On one occasion a monk saw a robe blown up by a whirlwind. He took hold of it, thinking, “I’ll give it to the owners.” But the owners accused him, saying, “You’re no longer an ascetic.” He became remorseful … “What was your intention, monk?”
“Atheyyacitto ahaṃ, bhagavā”ti.	“I didn’t intend to steal it, Master.”
“Anāpatti, bhikkhu, atheyyacittassā”ti. #31	“There’s no offense for one who doesn’t intend to steal.”

Tena kho pana samayena aññataro bhikkhu vātamaṇḍalikāya ukkhittaṃ veṭhanaṃ passitvā— “pure sāmikā passantī”ti theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #32	On one occasion a monk took hold of a turban that had been blown up by a whirlwind, intending to steal it before the owners saw it. The owners accused him, saying, “You’re no longer an ascetic.” He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu susānaṃ gantvā abhinne sarīre paṃsukūlaṃ aggahesi. Tasmiñca sarīre peto adhivattho hoti. Atha kho so peto taṃ bhikkhuṃ etadavoca— “mā, bhante, mayhaṃ sāṭakaṃ aggahesī”ti. So bhikkhu anādiyanto agamāsi. Atha kho taṃ sarīraṃ uṭṭhahitvā tassa bhikkhuno piṭṭhito piṭṭhito anubandhi. Atha kho so bhikkhu vihāraṃ pavisitvā dvāraṃ thakesi. Atha kho taṃ sarīraṃ tattheva paripati. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, abhinne sarīre paṃsukūlaṃ gahetabbaṃ. Yo gaṇheyya, āpatti dukkaṭassā”ti. #33	On one occasion a monk went to a charnel ground and took the rags from a fresh corpse. The ghost was still dwelling in that body, and it said to the monk, “Venerable, don’t take my robe.” The monk took no notice and went away. Then the body got up and followed closely behind that monk. The monk entered his dwelling and closed the door, and the body collapsed at that very place. He became remorseful … “There’s no offense entailing expulsion. But a monk shouldn’t take rags from a fresh corpse. If he does, he commits an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu saṃghassa cīvare bhājīyamāne theyyacitto kusaṃ saṅkāmetvā cīvaraṃ aggahesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #34	On one occasion robe-cloth belonging to the Order was being distributed. A monk, intending to steal, disregarded his grass ticket and took robe-cloth. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena āyasmā ānando jantāghare aññatarassa bhikkhuno antaravāsakaṃ attano maññamāno nivāsesi. Atha kho so bhikkhu āyasmantaṃ ānandaṃ etadavoca— “kissa me tvaṃ, āvuso ānanda, antaravāsakaṃ nivāsesī”ti?	On one occasion when Venerable Ānanda was in a sauna, he thought that the lower robe of another monk was his own, and he put it on. The other monk said, “Venerable Ānanda, why did you put on my lower robe?”
“Sakasaññī ahaṃ, āvuso”ti.	“I thought it was my own.”
Bhagavato etamatthaṃ ārocesuṃ. “Anāpatti, bhikkhave, sakasaññissā”ti. #35	They told the Master. He said, “There’s no offense for one who perceives it as his own.”

Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā sīhavighāsaṃ passitvā pacāpetvā paribhuñjiṃsu. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, sīhavighāse”ti. #36	On one occasion a number of monks were descending from Mount Vulture Peak when they saw the remains of a lion’s kill. They had it cooked and ate it. They became remorseful … “There’s no offense when it’s the remains of a lion’s kill.”

Tena kho pana samayena sambahulā bhikkhū gijjhakūṭā pabbatā orohantā byagghavighāsaṃ passitvā … dīpivighāsaṃ passitvā … taracchavighāsaṃ passitvā … kokavighāsaṃ passitvā pacāpetvā paribhuñjiṃsu. Tesaṃ kukkuccaṃ ahosi … pe …	On one occasion a number of monks were descending from Mount Vulture Peak when they saw the remains of a tiger’s kill … saw the remains of a panther’s kill … saw the remains of a hyena’s kill … saw the remains of a wolf’s kill. They had it cooked …
“anāpatti, bhikkhave, tiracchānagatapariggahe”ti. #37–‍40	“There’s no offense when it’s the possession of an animal.”

Tena kho pana samayena aññataro bhikkhu saṃghassa odane bhājīyamāne— “aparassa bhāgaṃ dehī”ti amūlakaṃ aggahesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti sampajānamusāvāde pācittiyassā”ti. #41	On one occasion when rice belonging to the Order was being distributed, a monk said without having a proper reason, “Give me a portion for someone else,” and he took it away. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense entailing confession for lying.”

Tena kho pana samayena aññataro bhikkhu saṃghassa khādanīye bhājīyamāne … saṃghassa pūve bhājīyamāne … saṃghassa ucchumhi bhājīyamāne … saṃghassa timbarūsake bhājīyamāne— “aparassa bhāgaṃ dehī”ti amūlakaṃ aggahesi. Tassa kukkuccaṃ ahosi … pe …. “Anāpatti, bhikkhu, pārājikassa. Āpatti sampajānamusāvāde pācittiyassā”ti. #42–‍45	On one occasion when food belonging to the Order was being distributed … when biscuits belonging to the Order were being distributed … when sugar-cane belonging to the Order was being distributed … when _timbarūsaka_ fruits belonging to the Order were being distributed, a monk said without having a proper reason, “Give me a portion for someone else,” and he took it away. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense entailing confession for lying.”

Tena kho pana samayena aññataro bhikkhu dubbhikkhe odanīyagharaṃ pavisitvā pattapūraṃ odanaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #46	On one occasion during a shortage of food, a monk, intending to steal, entered a rice kitchen and took a bowlful of rice. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu dubbhikkhe sūnagharaṃ pavisitvā pattapūraṃ maṃsaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #47	On one occasion during a shortage of food, a monk, intending to steal, entered a slaughterhouse and took a bowlful of meat. … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu dubbhikkhe pūvagharaṃ pavisitvā pattapūraṃ pūvaṃ theyyacitto avahari … pe … pattapūrā sakkhaliyo theyyacitto avahari … pe … pattapūre modake theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #48–‍50	On one occasion during a shortage of food, a monk, intending to steal, entered a bakery and took a bowlful of biscuits … took a bowlful of pastries … took a bowlful of confectioneries. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu divā parikkhāraṃ passitvā nimittaṃ akāsi— “rattiṃ avaharissāmī”ti. So taṃ maññamāno taṃ avahari … pe … taṃ maññamāno aññaṃ avahari … pe … aññaṃ maññamāno taṃ avahari … pe … aññaṃ maññamāno aññaṃ avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #51–‍54	On one occasion a monk saw an article during the day, and he took note of it with the thought, “I’ll steal it at night.” He then took it, thinking it was the one he had seen … He then took something else, thinking it was the one he had seen … He then took it, thinking it was something else than what he had seen … He then took something else, thinking it was something else than what he had seen. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu divā parikkhāraṃ passitvā nimittaṃ akāsi— “rattiṃ avaharissāmī”ti. So taṃ maññamāno attano parikkhāraṃ avahari. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti. #55	On one occasion a monk saw an article during the day, and he took note of it with the thought, “I’ll steal it at night.” But he took his own article, thinking it was what he had seen. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu pīṭhe thavikaṃ passitvā— “ito gaṇhanto pārājiko bhavissāmī”ti saha pīṭhakena saṅkāmetvā aggahesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #56	On one occasion a monk saw a bag on a bench. He thought, “If I take it from there I shall be expelled,” and so he took it by moving the bench. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu saṃghassa bhisiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #57	On one occasion a monk, intending to steal it, took a mattress belonging to the Order. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu cīvaravaṃse cīvaraṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #58	On one occasion a monk, intending to steal it, took a robe from a bamboo robe-rack. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu vihāre cīvaraṃ avaharitvā— “ito nikkhamanto pārājiko bhavissāmī”ti vihārā na nikkhami … pe … bhagavato etamatthaṃ ārocesuṃ. “Nikkhami vā so, bhikkhave, moghapuriso na vā nikkhami, āpatti pārājikassā”ti. #59	On one occasion a monk stole a robe in a dwelling. He thought, “If I come out from here, I shall be expelled,” and he remained in that dwelling. They told the Master. He said, “Whether that foolish man comes out or not, he has committed an offense entailing expulsion.”

Tena kho pana samayena dve bhikkhū sahāyakā honti. Eko bhikkhu gāmaṃ piṇḍāya pāvisi. Dutiyo bhikkhu saṃghassa khādanīye bhājīyamāne sahāyakassa bhāgaṃ gahetvā. tassa vissasanto paribhuñji. So jānitvā taṃ codesi— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe …	At one time two monks were friends. One of them went into the village for almsfood. When food belonging to the Order was being distributed, the second monk took his friend’s portion. Taking it on trust, he ate it. Finding out about this, the first monk accused him, saying, “You’re no longer an ascetic.” He became remorseful …
“kiṃcitto tvaṃ, bhikkhū”ti?	“What was your intention, monk?”
“Vissāsaggāho ahaṃ, bhagavā”ti.	“I took it on trust, Master.”
“Anāpatti, bhikkhu, vissāsaggāhe”ti. #60	“There’s no offense for one who takes on trust.”

“anāpatti, bhikkhu, sakasaññissā”ti. #62 Saṃghassa khādanīye bhājīyamāne sabbesaṃ paṭivisā āharitvā upanikkhittā honti. Aññataro bhikkhu aññatarassa bhikkhuno paṭivisaṃ attano maññamāno paribhuñji. So jānitvā taṃ codesi— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe …	“There’s no offense for one who perceives it as his own.” When food belonging to the Order was being distributed, they took their shares and put them aside. A certain monk, thinking it was his own, ate another monk’s portion. When the other monk found out about this, he accused him, saying, “You’re no longer an ascetic.” He became remorseful …
“kiṃcitto tvaṃ, bhikkhū”ti?	“What was your intention, monk?”
“Sakasaññī ahaṃ, bhagavā”ti.	“I thought it was my own, Master.”
“Anāpatti, bhikkhu, sakasaññissā”ti. #61	“There’s no offense for one who perceives it as his own.”

Tena kho pana samayena sambahulā bhikkhū cīvarakammaṃ karonti. Saṃghassa khādanīye bhājīyamāne aññatarassa bhikkhuno pattena aññatarassa bhikkhuno paṭiviso āharitvā upanikkhitto hoti. Pattasāmiko bhikkhu attano maññamāno paribhuñji. So jānitvā taṃ codesi— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe …	On one occasion a number of monks were making robes. When food belonging to the Order was being distributed, they brought a certain monk’s share in the bowl of another monk and put it aside. The monk who was the owner of the bowl ate the food, thinking it was his own. Finding out about this, the owner of the food accused him …

Tena kho pana samayena ambacorakā ambaṃ pātetvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … bhagavato etamatthaṃ ārocesuṃ.	On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left. The owners pursued them. When they saw the owners, the thieves dropped the bundle and ran away. Some monks, who perceived the mangoes as discarded, had them offered and ate them. But the owners accused them, saying, “You’re no longer ascetics.” They became remorseful and told the Master.
“Kiṃcittā tumhe, bhikkhave”ti?	“What was your intention?”
“Paṃsukūlasaññino mayaṃ, bhagavā”ti.	“Master, we perceived them as discarded.”
“Anāpatti, bhikkhave, paṃsukūlasaññissā”ti. #63	“There’s no offense for one who perceives something as discarded.”

Tena kho pana samayena jambucorakā … labujacorakā … panasacorakā … tālapakkacorakā … ucchucorakā … timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, paṃsukūlasaññissā”ti. #64–‍69	On one occasion black plum thieves … bread-fruit thieves … jack-fruit thieves … palm-fruit thieves … sugar-cane thieves … thieves of _timbarūsaka_ fruit took some, collected them in a bundle, and left. The owners pursued them. When they saw the owners, the thieves dropped the bundle and ran away. Some monks, who perceived the mangoes as discarded, had them offered and ate them. But the owners accused them, saying, “You’re no longer ascetics.” They became remorseful … “There’s no offense for one who perceives something as discarded.”

Tena kho pana samayena ambacorakā ambaṃ pātetvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū—“pure sāmikā passantī”ti, theyyacittā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … “āpattiṃ tumhe, bhikkhave, āpannā pārājikan”ti. #70	On one occasion mango thieves cut down some mangoes, collected them in a bundle, and left. The owners pursued them. When they saw the owners, the thieves dropped the bundle and ran away. Some monks, intending to steal them before the owners saw it, ate them. The owners accused those monks, saying, “You’re no longer ascetics.” They became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena jambucorakā … labujacorakā … panasacorakā … tālapakkacorakā … ucchucorakā … timbarūsakacorakā timbarūsake uccinitvā bhaṇḍikaṃ ādāya agamaṃsu. Sāmikā te corake anubandhiṃsu. Corakā sāmike passitvā bhaṇḍikaṃ pātetvā palāyiṃsu. Bhikkhū—“pure sāmikā passantī”ti, theyyacittā paribhuñjiṃsu. Sāmikā te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … “āpattiṃ tumhe, bhikkhave, āpannā pārājikan”ti. #71–‍76	On one occasion black plum thieves … bread-fruit thieves … jack-fruit thieves … palm-fruit thieves … sugar-cane thieves … thieves of _timbarūsaka_ fruit took some, collected them in a bundle, and left. The owners pursued them. When they saw the owners, the thieves dropped the bundle and ran away. Some monks, intending to steal them before the owners saw it, ate them. The owners accused those monks, saying, “You’re no longer ascetics.” They became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu saṃghassa ambaṃ theyyacitto avahari … saṃghassa jambuṃ … saṃghassa labujaṃ … saṃghassa panasaṃ … saṃghassa tālapakkaṃ … saṃghassa ucchuṃ … saṃghassa timbarūsakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #77–‍83	On one occasion a monk, intending to steal it, took a mango belonging to the Order … a black plum … a bread-fruit … a jack-fruit … a palm-fruit … a sugar-cane … a _timbarūsaka_ fruit belonging to the Order. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu pupphārāmaṃ gantvā ocitaṃ pupphaṃ pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #84	On one occasion a monk went to a flower-garden, and intending to steal it, he took a flower worth five _māsaka_ coins that had already been plucked. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu pupphārāmaṃ gantvā pupphaṃ ocinitvā pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #85	On one occasion a monk went to a flower-garden, and intending to steal it, he picked a flower worth five _māsaka_ coins and took it away. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca— “āvuso, tuyhaṃ upaṭṭhākakulaṃ vutto vajjemī”ti. So gantvā ekaṃ sāṭakaṃ āharāpetvā attanā paribhuñji. So jānitvā taṃ codesi— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjemīti vattabbo. Yo vadeyya, āpatti dukkaṭassā”ti. #86	On one occasion, as he was going to the village, a monk said to another monk, “I can take a message to the family that supports you.” He went there and brought back a robe that he used himself. The other monk, finding out about this, accused him, saying, “You’re no longer an ascetic.” He became remorseful … “There’s no offense entailing expulsion. But you should not say, ‘I can take a message.’ If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchati. Aññataro bhikkhu taṃ bhikkhuṃ etadavoca— “āvuso, mayhaṃ upaṭṭhākakulaṃ vutto vajjehī”ti. So gantvā yugasāṭakaṃ āharāpetvā ekaṃ attanā paribhuñji, ekaṃ tassa bhikkhuno adāsi. So jānitvā taṃ codesi— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjehīti vattabbo. Yo vadeyya, āpatti dukkaṭassā”ti. #87	On one occasion a certain monk was going to the village. Another monk said to him, “Please take a message to the family that supports me.” He went there and brought back a pair of robes. He used one himself and gave the other to the other monk. The other monk, finding out about this, accused him, saying, “You’re no longer an ascetic.” He became remorseful … “There’s no offense entailing expulsion. But you shouldn’t say, ‘Please take a message.’ If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca— “āvuso, tuyhaṃ upaṭṭhākakulaṃ vutto vajjemī”ti. Sopi evamāha— “vutto vajjehī”ti. So gantvā āḷhakaṃ sappiṃ tulaṃ guḷaṃ doṇaṃ taṇḍulaṃ āharāpetvā attanā paribhuñji. So jānitvā taṃ codesi— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Na ca, bhikkhave, vutto vajjemīti vattabbo, na ca vutto vajjehīti vattabbo. Yo vadeyya, āpatti dukkaṭassā”ti. #88	On one occasion, as he was going to the village, a monk said to another monk, “I can take a message to the family that supports you.” He replied, “Please do.” He went there and brought back an _āḷhaka_ measure of ghee, a _tulā_ measure of sugar, and a _doṇa_ measure of husked rice, which he ate himself. The other monk, finding out about this, accused him, saying, “You’re no longer an ascetic.” He became remorseful … “There’s no offense entailing expulsion. But you should not say, ‘I can take a message;’ nor should you say, ‘Please do.’ If you do, you commit an offense of wrong conduct.”

“Anāpatti, bhikkhu, ajānantassā”ti. #90 Atha kho so puriso suṅkaṭṭhānaṃ passitvā tassa bhikkhuno ajānantassa thavikāya maṇiṃ pakkhipitvā suṅkaṭṭhānaṃ atikkamitvā aggahesi. Tassa kukkuccaṃ ahosi … pe …	“There’s no offense for one who does not know.” The man saw a customs station and he put the jewel into the monk’s bag without his knowing. When they had gone past the customs station, he retrieved it. The monk was remorseful …
“kiṃcitto tvaṃ, bhikkhū”ti?	“What was your intention, monk?”
“Nāhaṃ, bhagavā, jānāmī”ti.	“I didn’t know, Master.”
“Anāpatti, bhikkhu, ajānantassā”ti. #89	“There’s no offense for one who doesn’t know.”

Tena kho pana samayena aññataro puriso mahagghaṃ maṇiṃ ādāya aññatarena bhikkhunā saddhiṃ addhānamaggappaṭipanno hoti. Atha kho so puriso suṅkaṭṭhānaṃ passitvā gilānālayaṃ karitvā attano bhaṇḍikaṃ tassa bhikkhuno adāsi. Atha kho so puriso suṅkaṭṭhānaṃ atikkamitvā taṃ bhikkhuṃ etadavoca— “āhara me, bhante, bhaṇḍikaṃ; nāhaṃ akallako”ti.	At one time a man who was carrying a valuable jewel was walking along a main road together with a monk. The man saw a customs station, and pretending to be sick, he gave his own bag to the monk. When they had passed the customs station, he said to the monk, “Give me my bag, Venerable, I’m not sick.”
“Kissa pana tvaṃ, āvuso, evarūpaṃ akāsī”ti?	“Then why did you say so?”
Atha kho so puriso tassa bhikkhuno etamatthaṃ ārocesi. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti? “Nāhaṃ, bhagavā, jānāmī”ti.	The man told the monk. He became remorseful …

Tena kho pana samayena aññataro bhikkhu satthena saddhiṃ addhānamaggappaṭipanno hoti. Aññataro puriso taṃ bhikkhuṃ āmisena upalāpetvā suṅkaṭṭhānaṃ passitvā mahagghaṃ maṇiṃ tassa bhikkhuno adāsi— “imaṃ, bhante, maṇiṃ suṅkaṭṭhānaṃ atikkāmehī”ti. Atha kho so bhikkhu taṃ maṇiṃ suṅkaṭṭhānaṃ atikkāmesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #91	At one time a monk was traveling along a main road together with a group of travelers. A man befriended that monk with a gift. Seeing a customs station, he gave the monk a valuable jewel, saying, “Venerable, please take this jewel past the customs.” And the monk took the jewel past the customs station. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu pāse bandhaṃ sūkaraṃ kāruññena muñci. Tassa kukkuccaṃ ahosi … pe … “kiṃcitto tvaṃ, bhikkhū”ti?	On one occasion a monk, feeling compassion, released a pig trapped in a snare. He became remorseful … “What was your intention, monk?”
“Kāruññādhippāyo ahaṃ, bhagavā”ti.	“I was motivated by compassion, Master.”
“Anāpatti, bhikkhu, kāruññādhippāyassā”ti. #92	“There’s no offense for one who is motivated by compassion.”

Tena kho pana samayena aññataro bhikkhu pāse bandhaṃ sūkaraṃ— “pure sāmikā passantī”ti, theyyacitto muñci. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #93	On one occasion a monk released a pig trapped in a snare, intending to steal it before the owners saw it. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu pāse bandhaṃ migaṃ kāruññena muñci … pāse bandhaṃ migaṃ— “pure sāmikā passantī”ti, theyyacitto muñci … kumine bandhe macche kāruññena muñci … kumine bandhe macche— “pure sāmikā passantī”ti theyyacitto muñci. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #94–‍97	On one occasion a monk, feeling compassion, released a deer trapped in a snare. … “There’s no offense for one who is motivated by compassion.” he released a deer trapped in a snare, intending to steal it before the owners saw it. … “You have committed an offense entailing expulsion.” … feeling compassion, released fish trapped in a fish-net … “There’s no offense for one who is motivated by compassion.” … he released fish trapped in a fish-net, intending to steal them before the owners saw it. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu yāne bhaṇḍaṃ passitvā— “ito gaṇhanto pārājiko bhavissāmī”ti, atikkamitvā pavaṭṭetvā aggahesi. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #98	On one occasion a monk saw some goods in a vehicle. He thought, “If I take them from there, I’ll be expelled.” So he took them by setting the vehicle in motion. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṃ maṃsapesiṃ— “sāmikānaṃ dassāmī”ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, atheyyacittassā”ti. #99	On one occasion a monk seized a piece of flesh taken up by a hawk, intending to give it to the owners. But the owners accused him, saying, “You’re no longer an ascetic.” He became remorseful … “There’s no offense for one who does not intend to steal.”

Tena kho pana samayena aññataro bhikkhu kulalena ukkhittaṃ maṃsapesiṃ— “pure sāmikā passantī”ti, theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #100	On one occasion a monk seized a piece of flesh taken up by a hawk, intending to steal it before the owners saw it. The owners accused him, saying, “You’re no longer an ascetic.” He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena manussā uḷumpaṃ bandhitvā aciravatiyā nadiyā osārenti. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṃsu. Bhikkhū paṃsukūlasaññino uttāresuṃ. Sāmikā te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, paṃsukūlasaññissā”ti. #101	At one time some men made a barge and put it on the river Aciravatī. When the binding ropes were destroyed, the sticks were scattered about. Some monks, perceiving them as discarded, removed them from the water. The owners accused those monks, saying, “You’re no longer ascetics.” They became remorseful … “There’s no offense for one who perceives something as discarded.”

Tena kho pana samayena manussā uḷumpaṃ bandhitvā aciravatiyā nadiyā osārenti. Bandhane chinne kaṭṭhāni vippakiṇṇāni agamaṃsu. Bhikkhū—“pure sāmikā passantī”ti, theyyacittā uttāresuṃ. Sāmikā te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … “āpattiṃ tumhe, bhikkhave, āpannā pārājikan”ti. #102	At one time some men made a barge and put it on the river Aciravatī. When the binding ropes were destroyed, the sticks were scattered about. Some monks removed them from the water, intending to steal them before the owners saw it. The owners accused those monks, saying, “You’re no longer ascetics.” They became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro gopālako rukkhe sāṭakaṃ ālaggetvā uccāraṃ agamāsi. Aññataro bhikkhu paṃsukūlasaññī aggahesi. Atha kho so gopālako taṃ bhikkhuṃ codesi— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, paṃsukūlasaññissā”ti. #103	On one occasion a cowherd hung his robe on a tree and went to relieve himself. A monk thought it had been discarded and took it. The cowherd accused him, saying, “You’re no longer an ascetic.” He became remorseful … “There’s no offense for one who perceives something as discarded.”

Tena kho pana samayena aññatarassa bhikkhuno nadiṃ tarantassa rajakānaṃ hatthato muttaṃ sāṭakaṃ pāde laggaṃ hoti. So bhikkhu—“sāmikānaṃ dassāmī”ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, atheyyacittassā”ti. #104	On one occasion, as a monk was crossing a river, a robe that had escaped from the hands of dyers stuck to his foot. The monk took hold of it, thinking, “I’ll give it to the owners.” But the owners accused him, saying, “You’re no longer an ascetic.” He became remorseful … “There’s no offense for one who does not intend to steal.”

Tena kho pana samayena aññatarassa bhikkhuno nadiṃ tarantassa rajakānaṃ hatthato muttaṃ sāṭakaṃ pāde laggaṃ hoti. So bhikkhu—“pure sāmikā passantī”ti, theyyacitto aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #105	On one occasion, as a monk was crossing a river, a robe that had escaped from the hands of dyers stuck to his foot. The monk took hold of it, intending to steal it before the owners saw it. The owners accused him, saying, “You’re no longer a ascetic.” He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sappikumbhiṃ passitvā thokaṃ thokaṃ paribhuñji. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa; āpatti dukkaṭassā”ti. #106	On one occasion a monk saw a pot of ghee and ate it little by little. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena sambahulā bhikkhū saṃvidahitvā agamaṃsu— “bhaṇḍaṃ avaharissāmā”ti. Eko bhaṇḍaṃ avahari. Te evamāhaṃsu— “na mayaṃ pārājikā. Yo avahaṭo so pārājiko”ti. Bhagavato etamatthaṃ ārocesuṃ … “āpattiṃ tumhe, bhikkhave, āpannā pārājikan”ti. #107	At one time a number of monks made an arrangement and then left, thinking, “We’ll steal these goods.” One of them stole the goods. The others said, “We’re not expelled; the one who took them is expelled.” They told the Master. He said, “You’ve all committed an offense entailing expulsion.”

Tena kho pana samayena sambahulā bhikkhū saṃvidahitvā bhaṇḍaṃ avaharitvā bhājesuṃ. Tehi bhājīyamāne ekamekassa paṭiviso na pañcamāsako pūri. Te evamāhaṃsu— “na mayaṃ pārājikā”ti. Bhagavato etamatthaṃ ārocesuṃ. “Āpattiṃ tumhe, bhikkhave, āpannā pārājikan”ti. #108	At one time a number of monks made an arrangement, stole some goods, and shared them out. When it was being shared out, each of them received a share with a value of less than five _māsaka_ coins. They said, “We’re not expelled.” They told the Master. He said, “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ dubbhikkhe āpaṇikassa taṇḍulamuṭṭhiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #109	On one occasion when Sāvatthī was short of food, a monk, intending to steal, took a handful of rice belonging to a shopkeeper. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ dubbhikkhe āpaṇikassa muggamuṭṭhiṃ … māsamuṭṭhiṃ … tilamuṭṭhiṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #110–‍112	On one occasion when Sāvatthī was short of food, a monk, intending to steal, took a handful of green gram … a handful of black gram … a handful of sesame belonging to a shopkeeper. He became remorseful … “You have committed an offense entailing expulsion.”

“anāpatti, bhikkhave, paṃsukūlasaññissā”ti. #114 Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Corakā te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, paṃsukūlasaññissā”ti. #113	“There’s no offense for one who perceives something as discarded.” Some monks, perceiving it as discarded, had it offered and ate it. The thieves accused those monks, saying, “You’re no longer ascetics.” They became remorseful … “There’s no offense for one who perceives something as discarded.”

Tena kho pana samayena sāvatthiyaṃ andhavane corakā sūkaraṃ hantvā maṃsaṃ khāditvā sesakaṃ paṭisāmetvā agamaṃsu. Bhikkhū paṃsukūlasaññino paṭiggahāpetvā paribhuñjiṃsu. Corakā te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe …	At one time, in the Dark Wood near Sāvatthī, some thieves killed a pig …

Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṃ gantvā lūtaṃ tiṇaṃ pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #115	On one occasion a monk went to a meadow, and intending to steal it, he took some cut grass worth five _māsaka_ coins. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu tiṇakkhettaṃ gantvā tiṇaṃ lāyitvā pañcamāsagghanakaṃ theyyacitto avahari. Tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #116	On one occasion a monk went to a meadow, and intending to steal it, he cut grass worth five _māsaka_ coins and took it away. He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena āgantukā bhikkhū saṃghassa ambaṃ bhājāpetvā paribhuñjiṃsu. Āvāsikā bhikkhū te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … bhagavato etamatthaṃ ārocesuṃ.	On one occasion some newly arrived monks divided up the mangoes belonging to the Order and ate them. The resident monks accused those monks, saying, “You’re no longer ascetics.” They became remorseful … They told the Master.
“Kiṃcittā tumhe, bhikkhave”ti?	“What was your intention, monks?”
“Paribhogatthāya mayaṃ, bhagavā”ti.	“We thought they were meant for eating, Master.”
“Anāpatti, bhikkhave, paribhogatthāyā”ti. #117	“There’s no offense for one who thinks something is meant for eating.”

Tena kho pana samayena āgantukā bhikkhū saṃghassa jambuṃ … saṃghassa labujaṃ … saṃghassa panasaṃ … saṃghassa tālapakkaṃ … saṃghassa ucchuṃ … saṃghassa timbarūsakaṃ bhājāpetvā paribhuñjiṃsu. Āvāsikā bhikkhū te bhikkhū codesuṃ— “assamaṇāttha tumhe”ti. Tesaṃ kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, paribhogatthāyā”ti. #118–‍123	On one occasion some newly arrived monks divided up the black plums belonging to the Order … the bread-fruit … the jack-fruit … the palm fruits … the sugar-cane … the _timbarūsaka_ fruits belonging to the Order and ate them. The resident monks accused those monks, saying, “You’re no longer ascetics.” They became remorseful … “There’s no offense for one who thinks something is meant for eating.”

Tena kho pana samayena ambapālakā bhikkhūnaṃ ambaphalaṃ denti. Bhikkhū—“gopetuṃ ime issarā, nayime dātun”ti, kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṃ ārocesuṃ. “Anāpatti, bhikkhave, gopakassa dāne”ti. #124	On one occasion the keepers of a mango-grove gave a mango to some monks. The monks, thinking, “They have the authority to guard, but not to give,” were afraid of wrongdoing and did not accept it. They told the Master. He said, “There’s no offense when it’s a gift from a guardian.”

Tena kho pana samayena jambupālakā … labujapālakā … panasapālakā … tālapakkapālakā … ucchupālakā … timbarūsakapālakā bhikkhūnaṃ timbarūsakaṃ denti. Bhikkhū—“gopetuṃ ime issarā, nayime dātun”ti, kukkuccāyantā na paṭiggaṇhanti. Bhagavato etamatthaṃ ārocesuṃ. “Anāpatti, bhikkhave, gopakassa dāne”ti. #125–‍130	On one occasion the keepers of a black plum grove … of a bread-fruit grove … of a jack-fruit grove … of a palm grove … of a sugar-cane field … of a _timbarūsaka_ grove gave _timbarūsaka_ fruit to some monks. The monks, thinking, “They have the authority to guard, but not to give,” were afraid of wrongdoing and did not accept it. They told the Master. He said, “There’s no offense when it’s a gift from a guardian.”

Tena kho pana samayena aññataro bhikkhu saṃghassa dāruṃ tāvakālikaṃ haritvā attano vihārassa kuṭṭaṃ upatthambhesi. Bhikkhū taṃ bhikkhuṃ codesuṃ— “assamaṇosi tvan”ti. Tassa kukkuccaṃ ahosi. Bhagavato etamatthaṃ ārocesi. “Kiṃcitto tvaṃ, bhikkhū”ti?	On one occasion a monk borrowed a piece of wood belonging to the Order and used it to support the wall of his own dwelling. The monks accused him, saying, “You’re no longer an ascetic.” He became remorseful and told the Master. He said, “What was your intention, monk?”
“Tāvakāliko ahaṃ, bhagavā”ti.	“I was borrowing it, Master.”
“Anāpatti, bhikkhu, tāvakālike”ti. #131	“There’s no offense for one who is borrowing.”

Tena kho pana samayena aññataro bhikkhu saṃghassa udakaṃ theyyacitto avahari … saṃghassa mattikaṃ theyyacitto avahari … saṃghassa puñjakitaṃ tiṇaṃ theyyacitto avahari … tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #132–‍134	On one occasion a monk, intending to steal it, took water belonging to the Order … intending to steal it, took clay belonging to the Order … intending to steal it, took a pile of grass belonging to the Order. … He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu saṃghassa puñjakitaṃ tiṇaṃ theyyacitto jhāpesi. Tassa kukkuccaṃ ahosi … pe … “anāpatti, bhikkhu, pārājikassa. Āpatti dukkaṭassā”ti. #135	On one occasion a monk who had the intention to steal set fire to a pile of grass belonging to the Order. He became remorseful … “There’s no offense entailing expulsion, but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu saṃghassa mañcaṃ theyyacitto avahari … tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #136	On one occasion a monk, intending to steal it, took a bed belonging to the Order. … He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu saṃghassa pīṭhaṃ … saṃghassa bhisiṃ … saṃghassa bibbohanaṃ … saṃghassa kavāṭaṃ … saṃghassa ālokasandhiṃ … saṃghassa gopānasiṃ theyyacitto avahari … tassa kukkuccaṃ ahosi … pe … “āpattiṃ tvaṃ, bhikkhu, āpanno pārājikan”ti. #137–‍142	On one occasion a monk, intending to steal it, took a bench belonging to the Order … took a mattress … a pillow … a door … a window … intending to steal it, he took a rafter belonging to the Order. … He became remorseful … “You have committed an offense entailing expulsion.”

Tena kho pana samayena bhikkhū aññatarassa upāsakassa vihāraparibhogaṃ senāsanaṃ aññatra paribhuñjanti. Atha kho so upāsako ujjhāyati khiyyati vipāceti— “kathañhi nāma bhadantā aññatra paribhogaṃ aññatra paribhuñjissantī”ti. Bhagavato etamatthaṃ ārocesuṃ. “Na, bhikkhave, aññatra paribhogo aññatra paribhuñjitabbo. Yo paribhuñjeyya, āpatti dukkaṭassā”ti. #143	At one time the monks used elsewhere the furniture belonging to a certain lay follower. That lay follower complained and criticized them, “How can those venerables use elsewhere the furniture belonging somewhere else?” They told the Master. “You should not use elsewhere the dwelling furniture somewhere else. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena bhikkhū uposathaggampi sannisajjampi harituṃ kukkuccāyantā chamāyaṃ nisīdanti. Gattānipi cīvarānipi paṃsukitāni honti. Bhagavato etamatthaṃ ārocesuṃ. “Anujānāmi, bhikkhave, tāvakālikaṃ haritun”ti. #144	At that time, being afraid of wrongdoing, the monks did not take any equipment to the observance hall or to meetings, and they sat down on the bare ground. They became dirty, as did their robes. They told the Master. “I allow you to borrow.

Tena kho pana samayena campāyaṃ thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṃ gantvā— “ayyā icchati tekaṭulayāguṃ pātun”ti, pacāpetvā haritvā attanā paribhuñji. Sā jānitvā taṃ codesi— “assamaṇīsi tvan”ti. Tassā kukkuccaṃ ahosi … pe …. Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. “Anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā”ti. #145	On one occasion at Campā, a nun who was a pupil of the nun Thullanandā went to a family who supported Thullanandā and said, “The Venerable wants to drink rice-porridge containing the three pungent ingredients.” When it was ready, she took it away and ate it herself. When Thullananadā found out about this, she accused her, saying, “You’re no longer an ascetic.” She became remorseful … She then told the nuns, who in turn told the monks, who then told the Master. “There’s no offense entailing expulsion, but there’s an offense entailing confession for lying.”

Tena kho pana samayena rājagahe thullanandāya bhikkhuniyā antevāsinī bhikkhunī thullanandāya bhikkhuniyā upaṭṭhākakulaṃ gantvā— “ayyā icchati madhugoḷakaṃ khāditun”ti, pacāpetvā haritvā attanā paribhuñji. Sā jānitvā taṃ codesi— “assamaṇīsi tvan”ti. Tassā kukkuccaṃ ahosi … pe … “anāpatti, bhikkhave, pārājikassa; āpatti sampajānamusāvāde pācittiyassā”ti. #146	On one occasion in Rājagaha, a nun who was a pupil of the nun Thullanandā went to a family who supported Thullanandā and said, “The Venerable wants to eat a honey-ball.” When it was ready, she took it away and ate it herself. When Thullanandā found out about this, she accused her, saying, “You’re no longer an ascetic.” She became remorseful … “There’s no offense entailing expulsion, but there’s an offense entailing confession for lying.”

Tena kho pana samayena vesāliyaṃ āyasmato ajjukassa upaṭṭhākassa gahapatino dve dārakā honti— putto ca bhāgineyyo ca. Atha kho so gahapati āyasmantaṃ ajjukaṃ etadavoca— “imaṃ, bhante, okāsaṃ yo imesaṃ dvinnaṃ dārakānaṃ saddho hoti pasanno tassa ācikkheyyāsī”ti.	At one time in Vesāli, a lay person who was a supporter of Venerable Ajjuka had two children living with him, a son and a nephew. That lay person said to Ajjuka, “Venerable, please assign this estate to the one of these two boys who has faith and confidence.”
Tena kho pana samayena tassa gahapatino bhāgineyyo saddho hoti pasanno. Atha kho āyasmā ajjuko taṃ okāsaṃ tassa dārakassa ācikkhi. So tena sāpateyyena kuṭumbañca saṇṭhapesi dānañca paṭṭhapesi.	At that time that lay person’s nephew had faith and confidence, and so Ajjuka assigned that estate to him. He then established a household with that wealth and made a gift.
Atha kho tassa gahapatino putto āyasmantaṃ ānandaṃ etadavoca— “ko nu kho, bhante ānanda, pituno dāyajjo— putto vā bhāgineyyo vā”ti?	That lay person’s son then said to Venerable Ānanda, “Venerable Ānanda, who’s the father’s heir, the son or the nephew?”
“Putto kho, āvuso, pituno dāyajjo”ti.	“The son is the father’s heir.”
“Ayaṃ, bhante, ayyo ajjuko amhākaṃ sāpateyyaṃ amhākaṃ methunakassa ācikkhī”ti.	“Venerable, this Venerable Ajjuka has assigned our wealth to our housemate.”
“Assamaṇo, āvuso, āyasmā ajjuko”ti.	“Venerable Ajjuka is no longer an ascetic.”
Atha kho āyasmā ajjuko āyasmantaṃ ānandaṃ etadavoca— “dehi me, āvuso ānanda, vinicchayan”ti.	Ajjuka then said to Ānanda, “Ānanda, please investigate.”
Tena kho pana samayena āyasmā upāli āyasmato ajjukassa pakkho hoti. Atha kho āyasmā upāli āyasmantaṃ ānandaṃ etadavoca— “yo nu kho, āvuso ānanda, sāmikena ‘imaṃ okāsaṃ itthannāmassa ācikkheyyāsī’ti vutto tassa ācikkhati, kiṃ so āpajjatī”ti?	On that occasion Venerable Upāli was siding with Ajjuka, and he said to Ānanda, “Ānanda, when one is asked by the owner to assign an estate to so-and-so, and one does so, what offense has one committed?”
“Na, bhante, kiñci āpajjati, antamaso dukkaṭamattampī”ti.	“One hasn’t committed any offense, Venerable, not even one of wrong conduct.”
“Ayaṃ, āvuso, āyasmā ajjuko sāmikena—‘imaṃ okāsaṃ itthannāmassa ācikkhā’ti vutto tassa ācikkhati; anāpatti, āvuso, āyasmato ajjukassā”ti. #147	“Venerable Ajjuka was asked by the owner to assign an estate to so-and-so, and he did so. There’s no offense for Venerable Ajjuka.”

Tena kho pana samayena bārāṇasiyaṃ āyasmato pilindavacchassa upaṭṭhākakulaṃ corehi upaddutaṃ hoti. Dve ca dārakā nītā honti. Atha kho āyasmā pilindavaccho te dārake iddhiyā ānetvā pāsāde ṭhapesi.	At that time in Benares, a family that supported Venerable Pilindavaccha was harassed by criminals, and two of their children were kidnapped. Pilindavaccha brought the children back by his supernormal powers and placed them in a stilt house.
Manussā te dārake passitvā— “ayyassāyaṃ pilindavacchassa iddhānubhāvo”ti, āyasmante pilindavacche abhippasīdiṃsu.	People saw those children and said, “This is the majesty of the supernormal powers of Venerable Pilindavaccha,” and they placed confidence in him.
Bhikkhū ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā pilindavaccho corehi nīte dārake ānessatī”ti. Bhagavato etamatthaṃ ārocesuṃ. “Anāpatti, bhikkhave, iddhimassa iddhivisaye”ti. #148	But the monks complained and criticized him, “How can Venerable Pilindavaccha bring back children who have been kidnapped by criminals?” And they told the Master. He said, “There’s no offense in the area of supernormal powers for one who possesses them.”

Tena kho pana samayena dve bhikkhū sahāyakā honti—paṇḍuko ca kapilo ca. Eko gāmake viharati, eko kosambiyaṃ. Atha kho tassa bhikkhuno gāmakā kosambiṃ gacchantassa antarāmagge nadiṃ tarantassa sūkarikānaṃ hatthato muttā medavaṭṭi pāde laggā hoti. So bhikkhu—“sāmikānaṃ dassāmī”ti aggahesi. Sāmikā taṃ bhikkhuṃ codesuṃ— “assamaṇosi tvan”ti.	At one time the two monks Paṇḍaka and Kapila were friends. One was staying in a village and one at Kosambī. Then, while the first monk was traveling from that village to Kosambī, he had to cross a river. As he did so, a lump of fat that had escaped from the hands of pork-butchers stuck to his foot. He took hold of it, thinking, “I’ll give it to the owners.” But the owners accused him, saying, “You’re no longer an ascetic.”
Taṃ uttiṇṇaṃ gopālikā passitvā etadavoca— “ehi, bhante, methunaṃ dhammaṃ paṭisevā”ti. So—“pakatiyāpāhaṃ assamaṇo”ti tassā methunaṃ dhammaṃ paṭisevitvā	Then a woman cowherd who had seen him crossing said, “Come, Venerable, have sexual intercourse.” Thinking he was no longer an ascetic, he had sexual intercourse with her.
kosambiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. “Anāpatti, bhikkhave, adinnādāne pārājikassa; āpatti methunadhammasamāyoge pārājikassā”ti. #149	When he arrived at Kosambī, he told the monks, and they in turn told the Master. He said, “There’s no offense entailing expulsion for stealing, but there’s an offense entailing expulsion for having sexual intercourse.”

Tena kho pana samayena sāgalāyaṃ āyasmato daḷhikassa saddhivihāriko bhikkhu anabhiratiyā pīḷito āpaṇikassa veṭhanaṃ avaharitvā āyasmantaṃ daḷhikaṃ etadavoca— “assamaṇo ahaṃ, bhante, vibbhamissāmī”ti.	At that time at Sāgalā, a monk who was a student of Venerable Daḷhika was plagued by discontent. He then took a turban from a shopkeeper and said to Daḷhika, “Venerable, I’m no longer an ascetic; I’ll disrobe.”
“Kiṃ tayā, āvuso, katan”ti? So tamatthaṃ ārocesi. Āharāpetvā agghāpesi. Taṃ agghāpentaṃ na pañcamāsake agghati. “Anāpatti, āvuso, pārājikassā”ti. Dhammakathaṃ akāsi. So bhikkhu abhiramatīti. #150	“But what have you done?” He told him. After getting the turban brought, Venerable Daḷhika had it valued, and it was not worth five _māsaka_ coins. “There’s no offense entailing expulsion,” and he gave a teaching. That monk was delighted.

Dutiyapārājikaṃ samattaṃ.	The second offense entailing expulsion is finished.



theravāda vinaya	theravāda collection on monastic law
mahāvibhaṅga	monks’ rules and their analysis
pārājikakaṇḍa	monks’ expulsion
Dutiyapārājikasikkhāpada	2. The second training rule

Yo panāti yo yādiso … pe … bhikkhūti … pe … ayaṃ imasmiṃ atthe adhippeto bhikkhūti.	A: whoever … Monk: … The monk who has been given the full ordination by a complete Order through a procedure consisting of one motion and three announcements that is unchallengeable and fit to stand—this sort of monk is meant in this case.
Gāmo nāma ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.	A village: a village of one hut, a village of two huts, a village of three huts, a village of four huts, an inhabited village, an uninhabited village, an enclosed village, an unenclosed village, a disorganized village, and even a caravan settled for more than four months is called “a village.”
Gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto.	The vicinity of a village: of an enclosed village: the outward stone-throw of a man of average height standing at the threshold of the village gateway; of an unenclosed village: the outward stone-throw of a man of average height standing within the vicinity of a house.
Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāma.	The wilderness: apart from the village and the vicinity of the village, the remainder is called “the wilderness.”
Adinnaṃ nāma yaṃ adinnaṃ anissaṭṭhaṃ apariccattaṃ rakkhitaṃ gopitaṃ mamāyitaṃ parapariggahitaṃ. parapariggahitaṃ. Etaṃ adinnaṃ nāma.	What has not been given: what has not been given, what has not been let go of, what has not been relinquished; what is guarded, what is protected, what is regarded as “mine;” what belongs to someone else. This is called “what has not been given.”
Theyyasaṅkhātanti theyyacitto avaharaṇacitto.	Intending to steal: the thought of stealing, the thought of taking.
Ādiyeyyāti ādiyeyya hareyya avahareyya iriyāpathaṃ vikopeyya ṭhānā cāveyya saṅketaṃ vītināmeyya.	Takes: takes, carries off, takes away, interrupts the movement of, removes from its base, does not keep an appointment.
Yathārūpaṃ nāma pādaṃ vā pādārahaṃ vā atirekapādaṃ vā.	The sort: a _pāda_ coin, the worth of a _pāda_, or more than a _pāda_.
Rājāno nāma pathabyārājā padesarājā maṇḍalikā antarabhogikā akkhadassā mahāmattā, ye vā pana chejjabhejjaṃ karontā anusāsanti. Ete rājāno nāma.	Kings: kings of the earth, kings of a region, rulers of islands, rulers of border areas, judges, government officials, or whoever metes out physical punishment—these are called “kings.”
Coro nāma yo pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ adinnaṃ theyyasaṅkhātaṃ ādiyati. Eso coro nāma.	A thief: whoever, intending to steal, takes anything having a value of five _māsaka_ coins or more than five _māsaka_ coins that has not been given—he is called “a thief.”
Haneyyuṃ vāti hatthena vā pādena vā kasāya vā vettena vā aḍḍhadaṇḍakena vā chejjāya vā haneyyuṃ.	Would beat: would beat with the hand, the foot, a whip, a cane, a cudgel, or by mutilation.
Bandheyyuṃ vāti rajjubandhanena vā andubandhanena vā saṅkhalikabandhanena vā gharabandhanena vā nagarabandhanena vā gāmabandhanena vā nigamabandhanena vā bandheyyuṃ, purisaguttiṃ vā kareyyuṃ.	Would […] imprison: would imprison by constriction with a rope, by constriction with shackles, by constriction with chains, by constriction to a house, by constriction to a city, by constriction to a village, by constriction to a town, by being guarded.
Pabbājeyyuṃ vāti gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṃ.	Would […] banish: would banish from a village, from a town, from a city, from a country, or from a district.
Corosi bālosi mūḷhosi thenosīti paribhāso eso.	You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief: this is a rebuke.
Tathārūpaṃ nāma pādaṃ vā pādārahaṃ vā atirekapādaṃ vā.	He too: this is said with reference to the preceding offense entailing expulsion.
Ādiyamānoti ādiyamāno haramāno avaharamāno iriyāpathaṃ vikopayamāno ṭhānā cāvayamāno saṅketaṃ vītināmayamāno.	Is expelled: just as a fallen, withered leaf is incapable of becoming green again, so too a monk who, intending to steal, takes a _pāda_ coin, the worth of a _pāda_, or more than a _pāda_ that had not been given to him, is not an ascetic, not a son of the Sakyan—therefore it is said, “he is expelled.”
Ayampīti purimaṃ upādāya vuccati.
Pārājiko hotīti seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya; evameva bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyitvā assamaṇo hoti asakyaputtiyo. Tena vuccati— “pārājiko hotī”ti.
Asaṃvāsoti saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā. Eso saṃvāso nāma. So tena saddhiṃ natthi. Tena vuccati—“asaṃvāso”ti.	Excluded from the community: Community: common procedures, the same recital, the same training—this is called “community.” He does not take part in this—therefore it is called “excluded from the community.”


2.1. Vinītavatthuuddānagāthā	Case rulings mnemonic list
Rajakehi pañca akkhātā,	Five are told with dyers,
caturo attharaṇehi ca;	And four with blankets;
Andhakārena ve pañca,	Five with darkness,
pañca hāraṇakena ca.	And five with a carrier.
Niruttiyā pañca akkhātā,	Five are told with ways of speaking,
vātehi apare duve;	Another two with wind;
Asambhinne kusāpāto,	Fresh, the dropping of a grass ticket,
jantaggena sahā dasa.	With the sauna it is ten.
Vighāsehi pañca akkhātā,	Five are told with animal kills,
pañca ceva amūlakā;	And five without grounds;
Dubbhikkhe kuramaṃsañca,	During a shortage of food: boiled rice, and meat,
pūvasakkhalimodakā.	Biscuits, pastries, confectioneries.
Chaparikkhārathavikā,	Six on articles, bag,
bhisivaṃsā na nikkhame;	Mattress, bamboo, on not coming out;
Khādanīyañca vissāsaṃ,	And taking food on trust,
sasaññāyapare duve.	Another two on perceiving as one’s own.
Satta nāvaharāmāti,	Seven on “We didn’t take,”
satta ceva avāharuṃ;	And seven where they did take;
Saṃghassa avaharuṃ satta,	Seven where they took from the Order,
pupphehi apare duve.	Another two with flowers.
Tayo ca vuttavādino,	And three on taking messages,
maṇi tīṇi atikkame;	Three on taking jewels past;
Sūkarā ca migā macchā,	And pigs, deer, fish,
yānañcāpi pavattayi.	And he set a vehicle in motion.
Duve pesī duve dārū,	Two on a piece, two on wood,
paṃsukūlaṃ duve dakā;	Discarded, two on water;
"Anupubbavidhānena,	"Step by step, by arrangement,
tadañño na paripūrayi.	Another did not amount to it.
Sāvatthiyā caturo muṭṭhī,	Four handfuls at Sāvatthī,
dve vighāsā duve tiṇā;	Two on scraps of meat, two about grass;
Saṃghassa bhājayuṃ satta,	Seven where they divided the belongings of the Order,
satta ceva assāmikā.	And seven on non-owners.
Dārudakā mattikā dve tiṇāni,	Wood, water, clay, two on grass,
Saṃghassa satta avahāsi seyyaṃ;	Seven on taking the Order’s bedding;
Sassāmikaṃ na cāpi nīhareyya,	And one should not take away what has an owner,
Hareyya sassāmikaṃ tāvakālikaṃ.	One may borrow what has an owner.
Campā rājagahe ceva,	Campā, and in Rājagaha,
vesāliyā ca ajjuko;	And Ajjuka at Vesālī;
Bārāṇasī ca kosambī,	And Benares, Kosambī,
sāgalā daḷhikena cāti.	And Sāgalā with Dalhika.

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Pi Tv Bu Vb Pj 2 Adinnādāna

Paṭhama-pārājika-sikkhāpada

2. The second training rule