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4. Catutthapārājikasikkhāpada

The fourth training rule on expulsion

Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time when the Buddha was staying in the hall with the peaked roof in the Great Wood near Vesālī,

Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṁ upagacchiṁsu.
a number of monks who were friends had entered the rainy-season residence on the banks of the river Vaggumudā.

Tena kho pana samayena vajjī dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā,
At that time Vajjī was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw.

na sukarā uñchena paggahena yāpetuṁ.
It was not easy to get by on almsfood.

Atha kho tesaṁ bhikkhūnaṁ etadahosi—“etarahi kho vajjī dubbhikkhā dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ.
The monks considered the difficult circumstances, and they thought,

Kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma,
“How can we have a comfortable rains, live in peace and harmony,

na ca piṇḍakena kilameyyāmā”ti?
and get almsfood without trouble?”

Ekacce evamāhaṁsu—
Some said,

“handa mayaṁ, āvuso, gihīnaṁ kammantaṁ adhiṭṭhema,
“We could work for the householders,

evaṁ te amhākaṁ dātuṁ maññissanti.
and they’ll support us in return.”

Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma,

na ca piṇḍakena kilamissāmā”ti.

Ekacce evamāhaṁsu—
Others said,

“alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena.
“There’s no need to work for the householders.

Handa mayaṁ, āvuso, gihīnaṁ dūteyyaṁ harāma,
Let’s instead take messages for them,

evaṁ te amhākaṁ dātuṁ maññissanti.
and they’ll support us in return.”

Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma,

na ca piṇḍakena kilamissāmā”ti.

Ekacce evamāhaṁsu—
Still others said,

“alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena.
“There’s no need to work or take messages for them.

Kiṁ gihīnaṁ dūteyyaṁ haṭena.

Handa mayaṁ, āvuso, gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissāma—
Let’s instead talk up one another’s superhuman qualities to the householders:

‘asuko bhikkhu paṭhamassa jhānassa lābhī,
‘That monk has the first absorption,

asuko bhikkhu dutiyassa jhānassa lābhī,
that monk the second absorption,

asuko bhikkhu tatiyassa jhānassa lābhī,
that monk the third,

asuko bhikkhu catutthassa jhānassa lābhī,
that monk the fourth;

asuko bhikkhu sotāpanno,
that monk is a stream-enterer,

asuko bhikkhu sakadāgāmī,
that monk a once-returner,

asuko bhikkhu anāgāmī,
that a non-returner,

asuko bhikkhu arahā,
that a perfected one;

asuko bhikkhu tevijjo,
that monk has the three true insights,

asuko bhikkhu chaḷabhiñño’ti.
and that the six direct knowledges.’

Evaṁ te amhākaṁ dātuṁ maññissanti.
Then they’ll support us.

Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma,
In this way we’ll have a comfortable rains, live together in peace and harmony,

na ca piṇḍakena kilamissāmā”ti.
and get almsfood without trouble.

“Esoyeva kho, āvuso, seyyo yo amhākaṁ gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito”ti.
This is the way to go.”

Atha kho te bhikkhū gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsiṁsu—
Then those monks did just that.

“asuko bhikkhu paṭhamassa jhānassa lābhī …pe…

asuko bhikkhu chaḷabhiñño”ti.

Atha kho te manussā—
And the people there thought,

“lābhā vata no, suladdhaṁ vata no, yesaṁ no evarūpā bhikkhū vassaṁ upagatā;
“We’re so fortunate that such monks have come to us for the rainy-season residence.

na vata no ito pubbe evarūpā bhikkhū vassaṁ upagatā yathayime bhikkhū sīlavanto kalyāṇadhammā”ti,
Such virtuous and good monks have never before entered the rains residence with us.”

te na tādisāni bhojanāni attanā paribhuñjanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti.
And they gave such food and drink to those monks that they did not even eat and drink themselves, or give to their parents, to their wives and children, to their slaves, servants, and workers, to their friends and companions, or to their relatives.

Te na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti.

Atha kho te bhikkhū vaṇṇavā ahesuṁ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.
Soon those monks had a good color, bright faces, clear skin, and sharp senses.

Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ.
Now it was the custom for monks who had completed the rainy-season residence to go and visit the Buddha.

Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaraṁ ādāya yena vesālī tena pakkamiṁsu.
And so, when the three months were over and they had completed the rains residence, those monks put their dwellings in order, took their bowls and robes, and set out for Vesālī.

Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
When they eventually arrived, they went to the hall with the peaked roof in the Great Wood. There they approached the Buddha, bowed, and sat down.

Tena kho pana samayena disāsu vassaṁvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā;
At that time the monks who had completed the rains residence in that region were thin, haggard, and pale, with veins protruding all over their bodies.

vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.
Yet the monks from the banks of the Vaggumudā had a good color, bright faces, clear skin, and sharp senses.

Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.
Since it is the custom for Buddhas to greet newly arrived monks,

Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—
the Buddha said to them,

“kacci, bhikkhave, khamanīyaṁ kacci yāpanīyaṁ
“I hope you’re keeping well, monks, I hope you’re getting by?

kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?
I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”

“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā.
“We’re keeping well, Sir, we’re getting by.

Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti.
We had a comfortable and harmonious rains, and got almsfood without trouble.”

Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti …pe…
When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial.

dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti.
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—
And the Buddha said to those monks,

“yathā kathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha na ca piṇḍakena kilamitthā”ti?
“In what way, monks, did you have a comfortable and harmonious rains? And how did you get almsfood without trouble?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
They then told him.

“Kacci pana vo, bhikkhave, bhūtan”ti?
“But did you really have those superhuman qualities?”

“Abhūtaṁ, bhagavā”ti.
“No, Sir.”

Vigarahi buddho bhagavā—
The Buddha rebuked them,

“ananucchavikaṁ, moghapurisā, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

Kathañhi nāma tumhe, moghapurisā, udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissatha.
How could you for the sake of your stomachs talk up one another’s superhuman qualities to householders?

Varaṁ tumhehi, moghapurisā, tiṇhena govikantanena kucchi parikanto, na tveva udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito.
It would be better for your bellies to be cut open with a sharp butcher’s knife than for you to talk up one another’s superhuman qualities to householders.

Taṁ kissa hetu?
Why is that?

Tatonidānañhi, moghapurisā, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ,
For although it might cause death or death-like suffering,

na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
it would not cause you to be reborn in a bad destination.

Itonidānañca kho, moghapurisā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
But <em>this</em> might.

Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking them and giving a teaching, he addressed the monks:

“Pañcime, bhikkhave, mahācorā santo saṁvijjamānā lokasmiṁ.
“Monks, there are these five notorious gangsters to be found in the world.

Katame pañca?
What five?

Idha, bhikkhave, ekaccassa mahācorassa evaṁ hoti—
There are notorious gangsters who think like this:

‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍissāmi
‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand men,

hananto ghātento chindanto chedāpento pacanto pācento’ti.
killing, destroying, and torturing?’

So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu āhiṇḍati hananto ghātento chindanto chedāpento pacanto pācento.
Then after some time, he does just that.

Evameva kho, bhikkhave, idhekaccassa pāpabhikkhuno evaṁ hoti—
Just so, monks, a bad monk thinks like this:

‘kudāssu nāmāhaṁ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carissāmi
‘When the heck will I walk about in villages, towns, and royal capitals, with a following of a hundred or a thousand people,

sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
being honored, respected, and revered by both lay people and those gone forth, getting robes, almsfood, dwellings, and medicinal supplies?’

So aparena samayena satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṁ carati sakkato garukato mānito pūjito apacito gahaṭṭhānañceva pabbajitānañca, lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
Then after some time, he does just that.

Ayaṁ, bhikkhave, paṭhamo mahācoro santo saṁvijjamāno lokasmiṁ.
This is the first notorious gangster to be found in the world.

Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṁ dhammavinayaṁ pariyāpuṇitvā attano dahati.
Or a bad monk learns the spiritual path proclaimed by the Buddha and takes it as his own.

Ayaṁ, bhikkhave, dutiyo mahācoro santo saṁvijjamāno lokasmiṁ.
This is the second notorious gangster to be found in the world.

Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu suddhaṁ brahmacāriṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti.
Or a bad monk groundlessly charges someone living a pure spiritual life with a sexual offense.

Ayaṁ, bhikkhave, tatiyo mahācoro santo saṁvijjamāno lokasmiṁ.
This is the third notorious gangster to be found in the world.

Puna caparaṁ, bhikkhave, idhekacco pāpabhikkhu yāni tāni saṅghassa garubhaṇḍāni garuparikkhārāni, seyyathidaṁ—
Or a bad monk takes valuable goods and requisites from the Sangha—

ārāmo ārāmavatthu vihāro vihāravatthu mañco pīṭhaṁ bhisi bibbohanaṁ lohakumbhī lohabhāṇakaṁ lohavārako lohakaṭāhaṁ vāsi parasu kuṭhārī kudālo nikhādanaṁ valli veḷu muñjaṁ pabbajaṁ tiṇaṁ mattikā dārubhaṇḍaṁ mattikābhaṇḍaṁ,
a monastery, the land of a monastery, a dwelling, the site of a dwelling, a bed, a bench, a mattress, a pillow, a metal pot, a metal jar, a metal bucket, a metal bowl, a machete, a hatchet, an ax, a spade, a chisel, a creeper, bamboo, a reed, grass, clay, wooden goods, earthenware goods—

tehi gihiṁ saṅgaṇhāti upalāpeti.
and uses them to bribe and create a following among householders.

Ayaṁ, bhikkhave, catuttho mahācoro santo saṁvijjamāno lokasmiṁ.
This is the fourth notorious gangster to be found in the world.

Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ayaṁ aggo mahācoro yo asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati.
But in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, this is the most notorious gangster of all: one who claims to have a non-existent superhuman quality.

Taṁ kissa hetu?
Why is that?

Theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto”ti.
Monks, you’ve eaten the country’s almsfood by theft.”

Aññathā santamattānaṁ,
“Whoever should declare himself

aññathā yo pavedaye;
To be other than he truly is,

Nikacca kitavasseva,
Has eaten this by theft,

bhuttaṁ theyyena tassa taṁ.
Like a cheater who has deceived.

Kāsāvakaṇṭhā bahavo,
Many ocher-necks of bad qualities,

pāpadhammā asaññatā;
Uncontrolled and wicked—

Pāpā pāpehi kammehi,
By their wicked deeds,

nirayaṁ te upapajjare.
They are reborn in hell.

Seyyo ayoguḷo bhutto,
It’s better to eat an iron ball,

tatto aggisikhūpamo;
As hot as a licking flame,

Yañce bhuñjeyya dussīlo,
Than for the immoral and uncontrolled

raṭṭhapiṇḍaṁ asaññatoti.
To eat the country’s alms.”

Atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya …pe…
After rebuking the monks from the banks of the Vaggumudā in many ways for being difficult to maintain, difficult to support …

evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:

“Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya—‘iti jānāmi iti passāmī’ti,
‘If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, “This I know, this I see,”

tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya—‘ajānamevaṁ, āvuso, avacaṁ jānāmi, apassaṁ passāmi. Tucchaṁ musā vilapin’ti,
but after some time—whether questioned or not, but having committed the offense and seeking purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,”

ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”

Evañcidaṁ bhagavatā bhikkhūnaṁ sikkhāpadaṁ paññattaṁ hoti.
In this way the Buddha laid down this training rule for the monks.

Tena kho pana samayena sambahulā bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṁ byākariṁsu.
Soon afterwards a number of monks, thinking they had seen and realized what in fact they had not, declared final knowledge because of overestimation.

Tesaṁ aparena samayena rāgāyapi cittaṁ namati dosāyapi cittaṁ namati mohāyapi cittaṁ namati.
After some time, their minds inclined to sensual desire, ill will, and confusion.

Tesaṁ kukkuccaṁ ahosi—
They became anxious, thinking,

“bhagavatā sikkhāpadaṁ paññattaṁ.
“The Buddha has laid down a training rule,

Mayañcamha adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino, adhimānena aññaṁ byākarimhā.
yet we declared final knowledge because of overestimation.

Kacci nu kho mayaṁ pārājikaṁ āpattiṁ āpannā”ti?
Could it be that we’ve committed an offense entailing expulsion?”

Te āyasmato ānandassa etamatthaṁ ārocesuṁ.
They told Venerable Ānanda,

Āyasmā ānando bhagavato etamatthaṁ ārocesi.
who told the Buddha.

“Honti ye te, ānanda, bhikkhū adiṭṭhe diṭṭhasaññino apatte pattasaññino anadhigate adhigatasaññino asacchikate sacchikatasaññino adhimānena aññaṁ byākaronti.
He said, “This is negligible, Ānanda.

Tañca kho etaṁ abbohārikan”ti.

“Evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
And so, monks, this training rule should be recited like this:

“Yo pana bhikkhu anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya—‘iti jānāmi iti passāmī’ti,
‘If a monk falsely claims for himself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, “This I know, this I see,”

tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā āpanno visuddhāpekkho evaṁ vadeyya—‘ajānamevaṁ, āvuso, avacaṁ jānāmi, apassaṁ passāmi. Tucchaṁ musā vilapin’ti,
but after some time—whether he is questioned or not, but having committed the offense and seeking purification—should say: “Not knowing I said that I know, not seeing that I see; what I said was empty and false,” then,

aññatra adhimānā,
except if it is due to overestimation,

ayampi pārājiko hoti asaṁvāso”ti.
he too is expelled and excluded from the community.’”

Yo panāti
A:

yo yādiso …pe…
whoever …

bhikkhūti
Monk:

…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.

Anabhijānanti
Falsely:

asantaṁ abhūtaṁ asaṁvijjamānaṁ ajānanto apassanto attani kusalaṁ dhammaṁ— atthi me kusalo dhammoti.
although a certain wholesome quality is non-existent in himself, not real, not to be found, and he does not see it or know it, he says, “I have this wholesome quality.”

Uttarimanussadhammo nāma
A superhuman quality:

jhānaṁ vimokkho samādhi samāpatti ñāṇadassanaṁ maggabhāvanā phalasacchikiriyā kilesappahānaṁ vinīvaraṇatā cittassa suññāgāre abhirati.
absorption, release, stillness, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in solitude.

Attupanāyikanti
For himself:

te vā kusale dhamme attani upaneti attānaṁ vā tesu kusalesu dhammesu upaneti.
either he presents those good qualities as in himself, or he presents himself as among those good qualities.

Ñāṇanti
Knowledge:

tisso vijjā.
the three true insights.

Dassananti
Vision:

yaṁ ñāṇaṁ taṁ dassanaṁ, yaṁ dassanaṁ taṁ ñāṇaṁ.
knowledge and vision are equivalent.

Samudācareyyāti
Claims:

āroceyya itthiyā vā purisassa vā gahaṭṭhassa vā pabbajitassa vā.
announces to a woman or a man, to a lay person or one gone forth.

Iti jānāmi iti passāmīti
This I know, this I see:

jānāmahaṁ ete dhamme, passāmahaṁ ete dhamme atthi ca ete dhammā mayi, ahañca etesu dhammesu sandissāmīti.
“I know these qualities,” “I see these qualities,” “These qualities are found in me and I conform to them.”

Tato aparena samayenāti
After some time:

yasmiṁ khaṇe samudāciṇṇaṁ hoti taṁ khaṇaṁ taṁ layaṁ taṁ muhuttaṁ vītivatte.
the moment, the second, the instant after he has made the claim.

Samanuggāhīyamānoti
He is questioned:

yaṁ vatthu paṭiññātaṁ hoti tasmiṁ vatthusmiṁ samanuggāhīyamāno—
he is questioned in regard to what he has claimed:

“kinte adhigataṁ,
“What did you attain?”

kinti te adhigataṁ,
“How did you attain it?”

kadā te adhigataṁ,
“When did you attain it?”

kattha te adhigataṁ,
“Where did you attain it?”

katame te kilesā pahīnā,
“Which defilements did you abandon?”

katamesaṁ tvaṁ dhammānaṁ lābhī”ti.
“Which qualities did you gain?”

Asamanuggāhīyamānoti
Not:

na kenaci vuccamāno.
he is not spoken to by anyone.

Āpannoti
Having committed the offense:

pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā pārājikaṁ āpattiṁ āpanno hoti.
having bad desires, overcome by desire, claiming to have a non-existent, unreal superhuman quality, he has committed an offense entailing expulsion.

Visuddhāpekkhoti
Seeking purification:

gihī vā hotukāmo upāsako vā hotukāmo ārāmiko vā hotukāmo sāmaṇero vā hotukāmo.
he desires to be a householder, a lay follower, a monastery worker, or a novice monk.

Ajānamevaṁ, āvuso, avacaṁ—jānāmi, apassaṁ passāmīti
Not knowing I said that I know, not seeing that I see:

nāhaṁ ete dhamme jānāmi, nāhaṁ ete dhamme passāmi, natthi ca ete dhammā mayi, na cāhaṁ etesu dhammesu sandissāmīti.
“I don’t know these qualities,” “I don’t see these qualities,” “These qualities aren’t found in me and I don’t conform to them.”

Tucchaṁ musā vilapinti
What I said was empty and false:

tucchakaṁ mayā bhaṇitaṁ, musā mayā bhaṇitaṁ, abhūtaṁ mayā bhaṇitaṁ, ajānantena mayā bhaṇitaṁ.
“What I said was empty,” “What I said was false,” “What I said was unreal,” “I said it without knowing.”

Aññatra adhimānāti
Except if it is due to overestimation:

ṭhapetvā adhimānaṁ.
unless it is due to overestimation.

Ayampīti
He too:

purime upādāya vuccati.
this is said with reference to the preceding offenses entailing expulsion.

Pārājiko hotīti
Is expelled:

seyyathāpi nāma tālo matthakacchinno abhabbo puna virūḷhiyā;
just as a palm tree with its crown cut off is incapable of further growth,

evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo.
so too is a monk with bad desires, overcome by desire, who claims to have a non-existent superhuman quality not an ascetic, not a Sakyan monastic.

Tena vuccati— “pārājiko hotī”ti.
Therefore it is said, “he is expelled.”

Asaṁvāsoti
Excluded from the community:

saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma.
Community: joint legal procedures, a joint recitation, the same training—this is called “community”.

So tena saddhiṁ natthi. Tena vuccati— “asaṁvāso”ti.
He does not take part in this—therefore it is called “excluded from the community”.

Uttarimanussadhammo nāma
A superhuman quality:

jhānaṁ vimokkho samādhi samāpatti ñāṇadassanaṁ maggabhāvanā phalasacchikiriyā kilesappahānaṁ vinīvaraṇatā cittassa suññāgāre abhirati.
absorption, release, stillness, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in solitude.

Jhānanti
Absorption:

paṭhamaṁ jhānaṁ dutiyaṁ jhānaṁ tatiyaṁ jhānaṁ catutthaṁ jhānaṁ.
the first absorption, the second absorption, the third absorption, the fourth absorption.

Vimokkhoti
Release:

suññato vimokkho animitto vimokkho appaṇihito vimokkho.
emptiness release, signless release, desireless release.

Samādhīti
Stillness:

suññato samādhi animitto samādhi appaṇihito samādhi.
emptiness stillness, signless stillness, desireless stillness.

Samāpattīti
Attainment:

suññatā samāpatti animittā samāpatti appaṇihitā samāpatti.
emptiness attainment, signless attainment, desireless attainment.

Ñāṇadassananti
Knowledge and vision:

tisso vijjā.
the three true insights.

Maggabhāvanāti
Development of the path:

cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
the four applications of mindfulness, the four right efforts, the four foundations for supernormal power, the five spiritual faculties, the five spiritual powers, the seven factors of awakening, the noble eightfold path.

Phalasacchikiriyāti
Realization of the fruits:

sotāpattiphalassa sacchikiriyā, sakadāgāmiphalassa sacchikiriyā, anāgāmiphalassa sacchikiriyā, arahattassa sacchikiriyā.
realization of the fruit of stream-entry, realization of the fruit of once-returning, realization of the fruit of non-returning, realization of perfection.

Kilesappahānanti
Abandoning the defilements:

rāgassa pahānaṁ dosassa pahānaṁ mohassa pahānaṁ.
the abandoning of sensual desire, the abandoning of ill will, the abandoning of confusion.

Vinīvaraṇatā cittassāti
A mind without hindrances:

rāgā cittaṁ vinīvaraṇatā, dosā cittaṁ vinīvaraṇatā, mohā cittaṁ vinīvaraṇatā.
a mind without sensual desire, a mind without ill will, a mind without confusion.

Suññāgāre abhiratīti
Delighting in solitude:

paṭhamena jhānena suññāgāre abhirati,
because of the first absorption, there is delight in solitude;

dutiyena jhānena suññāgāre abhirati,
because of the second absorption, there is delight in solitude;

tatiyena jhānena suññāgāre abhirati,
because of the third absorption, there is delight in solitude;

catutthena jhānena suññāgāre abhirati.
because of the fourth absorption, there is delight in solitude.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.

Catūhākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.

Pañcahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ vinidhāya khantiṁ.
he misrepresents his view of what is true; he misrepresents his belief of what is true.

Chahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.

Sattahākārehi paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I attained the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.

Catūhākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.

Pañcahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ.
he misrepresents his belief of what is true.

Chahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.

Sattahākārehi paṭhamaṁ jhānaṁ samāpajjāmīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’m attaining the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.

Catūhākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.

Pañcahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ.
he misrepresents his belief of what is true.

Chahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.

Sattahākārehi paṭhamaṁ jhānaṁ samāpannoti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve attained the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.

Catūhākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.

Pañcahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ.
he misrepresents his belief of what is true.

Chahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.

Sattahākārehi paṭhamassa jhānassa lābhimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I obtain the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.

Catūhākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.

Pañcahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ.
he misrepresents his belief of what is true.

Chahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.

Sattahākārehi paṭhamassa jhānassa vasimhīti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I master the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.

Catūhākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when four conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ.
he misrepresents his view of what is true.

Pañcahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when five conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ.
he misrepresents his belief of what is true.

Chahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when six conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ.
he misrepresents his acceptance of what is true.

Sattahākārehi paṭhamaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “I’ve realized the first absorption,” he commits an offense entailing expulsion when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Yathā idaṁ paṭhamaṁ jhānaṁ vitthāritaṁ evaṁ sabbampi vitthāretabbaṁ.
As the first absorption has been expanded in detail, so should all be expanded:

Tīhākārehi …pe… sattahākārehi dutiyaṁ jhānaṁ …pe…
If he lies in full awareness, saying, “I attained the second absorption,” …

tatiyaṁ jhānaṁ …pe…
“I attained the third absorption,” …

catutthaṁ jhānaṁ samāpajjiṁ …
“I attained the fourth absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

catutthassa jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

catutthaṁ jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa—
“I’ve realized the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi suññataṁ vimokkhaṁ …
If he lies in full awareness, saying, “I attained the emptiness release,” …

animittaṁ vimokkhaṁ …
“I attained the signless release,” …

appaṇihitaṁ vimokkhaṁ samāpajjiṁ …
“I attained the desireless release,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

appaṇihitassa vimokkhassa lābhimhi …
“I obtain …

vasimhi …
“I master …

appaṇihito vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe….
“I’ve realized the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled: …

Tīhākārehi suññataṁ samādhiṁ …
If he lies in full awareness, saying, “I attained the emptiness stillness,” …

animittaṁ samādhiṁ …
“I attained the signless stillness,” …

appaṇihitaṁ samādhiṁ samāpajjiṁ …
“I attained the desireless stillness,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

appaṇihitassa samādhissa lābhimhi …
“I obtain …

vasimhi …
“I master …

appaṇihito samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi suññataṁ samāpattiṁ …
If he lies in full awareness, saying, “I attained the emptiness attainment,” …

animittaṁ samāpattiṁ …
“I attained the signless attainment,” …

appaṇihitaṁ samāpattiṁ samāpajjiṁ …
“I attained the desireless attainment,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

appaṇihitāya samāpattiyā lābhimhi …
“I obtain …

vasimhi …
“I master …

appaṇihitā samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi tisso vijjā samāpajjiṁ …
If he lies in full awareness, saying, “I attained the three true insights,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

tissannaṁ vijjānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

tisso vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi cattāro satipaṭṭhāne …
If he lies in full awareness, saying, “I attained the four applications of mindfulness,” …

cattāro sammappadhāne …
“I attained the four right efforts,” …

cattāro iddhipāde samāpajjiṁ …
“I attained the four foundations for supernormal power,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

catunnaṁ iddhipādānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

cattāro iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi pañcindriyāni …
If he lies in full awareness, saying, “I attained the five spiritual faculties,” …

pañca balāni samāpajjiṁ …
“I attained the five spiritual powers,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

pañcannaṁ balānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

pañcabalāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi satta bojjhaṅge samāpajjiṁ …
If he lies in full awareness, saying, “I attained the seven factors of awakening,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

sattannaṁ bojjhaṅgānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

satta bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi ariyaṁ aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the noble eightfold path,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

ariyassa aṭṭhaṅgikassa maggassa lābhimhi …
“I obtain …

vasimhi …
“I master …

ariyo aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi sotāpattiphalaṁ …
If he lies in full awareness, saying, “I attained the fruit of stream-entry,” …

sakadāgāmiphalaṁ …
“I attained the fruit of once-returning,” …

anāgāmiphalaṁ …
“I attained the fruit of non-returning,” …

arahattaṁ samāpajjiṁ …
“I attained perfection …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

arahattassa lābhimhi vasimhi arahattaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi rāgo me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “I’ve given up sensual desire, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi doso me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “I’ve given up ill will, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi rāgā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “My mind is free from the hindrance of sensual desire,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.
If he lies in full awareness, saying, “My mind is free from the hindrance of ill will,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Suddhikaṁ niṭṭhitaṁ.
The basic series is finished.

Tīhākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the second absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa dutiyassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ dutiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe….
“I’ve realized the first absorption and the second absorption,” he commits an offense entailing expulsion when three conditions are fulfilled:

Tīhākārehi paṭhamañca jhānaṁ tatiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the third absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa tatiyassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ tatiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the third absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ catutthañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the fourth absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa catutthassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ suññatañca vimokkhaṁ …
If he lies in full awareness, saying, “I attained the first absorption and the emptiness release,” …

paṭhamañca jhānaṁ animittañca vimokkhaṁ …
“I attained the first absorption and the signless release,” …

paṭhamañca jhānaṁ appaṇihitañca vimokkhaṁ samāpajjiṁ …
“I attained the first absorption and the desireless release,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa appaṇihitassa ca vimokkhassa lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ suññatañca samādhiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the emptiness stillness,” …

paṭhamañca jhānaṁ animittañca samādhiṁ …
“I attained the first absorption and the signless stillness,” …

paṭhamañca jhānaṁ appaṇihitañca samādhiṁ samāpajjiṁ …
“I attained the first absorption and the desireless stillness,” …

samāpajjāmi …
“I’m attaining …

samāpanno
“I’ve attained …

paṭhamassa ca jhānassa appaṇihitassa ca samādhissa lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ suññatañca samāpattiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the emptiness attainment,” …

paṭhamañca jhānaṁ animittañca samāpattiṁ …
“I attained the first absorption and the signless attainment,” …

paṭhamañca jhānaṁ appaṇihitañca samāpattiṁ samāpajjiṁ …
“I attained the first absorption and the desireless attainment,” …

samāpajjāmi …
“I’m attaining …

samāpanno
“I’ve attained …

paṭhamassa ca jhānassa appaṇihitāya ca samāpattiyā lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ tisso ca vijjā samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the three true insights,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa tissannañca vijjānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ cattāro ca satipaṭṭhāne …
If he lies in full awareness, saying, “I attained the first absorption and the four applications of mindfulness,” …

paṭhamañca jhānaṁ cattāro ca sammappadhāne …
“I attained the first absorption and the four right efforts,” …

paṭhamañca jhānaṁ cattāro ca iddhipāde samāpajjiṁ …
“I attained the first absorption and the four foundations for supernormal power,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa catunnañca iddhipādānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ pañca ca indriyāni …
If he lies in full awareness, saying, “I attained the first absorption and the five spiritual faculties,” …

paṭhamañca jhānaṁ pañca ca balāni samāpajjiṁ …
“I attained the first absorption and the five spiritual powers,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa pañcannañca balānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ satta ca bojjhaṅge samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the seven factors of awakening,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa sattannañca bojjhaṅgānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ ariyañca aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the noble eightfold path,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ sotāpattiphalañca …
If he lies in full awareness, saying, “I attained the first absorption and the fruit of stream-entry,” …

paṭhamañca jhānaṁ sakadāgāmiphalañca …
“I attained the first absorption and the fruit of once-returning,” …

paṭhamañca jhānaṁ anāgāmiphalañca …
“I attained the first absorption and the fruit of non-returning,” …

paṭhamañca jhānaṁ arahattañca samāpajjiṁ …
“I attained the first absorption and perfection,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa arahattassa ca lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the first absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi paṭhamañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and I’ve given up sensual desire,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto …
“I’ve realized the first absorption and I’ve given up sensual desire …

doso ca me catto …
and I’ve given up ill will …

moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and my mind is free from the hindrance of sensual desire,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

paṭhamassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

paṭhamañca jhānaṁ sacchikataṁ mayā, rāgā ca me cittaṁ vinīvaraṇaṁ …
“I’ve realized the first absorption and my mind is free from the hindrance of sensual desire,” …

dosā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of ill will,” …

mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—
and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Khaṇḍacakkaṁ niṭṭhitaṁ.
The unconnected permutation series is finished.

Tīhākārehi dutiyañca jhānaṁ tatiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the second absorption and the third absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

dutiyassa ca jhānassa tatiyassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

dutiyañca jhānaṁ tatiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the second absorption and the third absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi dutiyañca jhānaṁ catutthañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the second absorption and the fourth absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

dutiyassa ca jhānassa catutthassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

dutiyañca jhānaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the second absorption and the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi dutiyañca jhānaṁ suññatañca vimokkhaṁ …
If he lies in full awareness, saying, “I attained the second absorption and the emptiness release,” …

animittañca vimokkhaṁ …
and the signless release,” …

appaṇihitañca vimokkhaṁ …
and the desireless release,” …

suññatañca samādhiṁ …
and the emptiness stillness,” …

animittañca samādhiṁ …
and the signless stillness,” …

appaṇihitañca samādhiṁ …
and the desireless stillness,” …

suññatañca samāpattiṁ …
and the emptiness attainment,” …

animittañca samāpattiṁ …
and the signless attainment,” …

appaṇihitañca samāpattiṁ …
and the desireless attainment,” …

tisso ca vijjā …
and the three true insights,” …

cattāro ca satipaṭṭhāne …
and the four applications of mindfulness,” …

cattāro ca sammappadhāne …
and the four right efforts,” …

cattāro ca iddhipāde …
and the four foundations for supernormal power,” …

pañca ca indriyāni …
and the five spiritual faculties,” …

pañca ca balāni …
and the five spiritual powers,” …

satta ca bojjhaṅge …
and the seven factors of awakening,” …

ariyañca aṭṭhaṅgikaṁ maggaṁ …
and the noble eightfold path,” …

sotāpattiphalañca …
and the fruit of stream-entry,” …

sakadāgāmiphalañca …
and the fruit of once-returning,” …

anāgāmiphalañca …
and the fruit of non-returning,” …

arahattañca samāpajjiṁ …
and perfection,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

dutiyassa ca jhānassa arahattassa ca lābhimhi …
“I obtain …

vasimhi …
“I master …

dutiyañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the second absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi dutiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the second absorption and I’ve given up sensual desire …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

dutiyassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

dutiyañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto …
“I’ve realized the second absorption and I’ve given up sensual desire …

doso ca me catto …
and I’ve given up ill will …

moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito.
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” …

Rāgā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of sensual desire,” …

dosā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of ill will,” …

mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.
and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi dutiyañca jhānaṁ paṭhamañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the second absorption and the first absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

dutiyassa ca jhānassa paṭhamassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

dutiyañca jhānaṁ paṭhamañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa …pe…
“I’ve realized the second absorption and the first absorption,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled …

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Baddhacakkaṁ.
The linked permutation series is finished.

Evaṁ ekekaṁ mūlaṁ kātuna baddhacakkaṁ parivattakaṁ kattabbaṁ.
In this way each section is to be dealt with as in the linked permutation series.

Idaṁ saṅkhittaṁ.
Here it is in brief:

Tīhākārehi tatiyañca jhānaṁ catutthañca jhānaṁ …pe…
If he lies in full awareness, saying, “I attained the third absorption and the fourth absorption,” …

tatiyañca jhānaṁ arahattañca samāpajjiṁ …
the third absorption and perfection,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

tatiyassa ca jhānassa arahattassa ca lābhimhi …
“I obtain …

vasimhi …
“I master …

tatiyañca jhānaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the third absorption and perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi tatiyañca jhānaṁ samāpajjiṁ …
If he lies in full awareness, saying, “I attained the third absorption and I’ve given up sensual desire …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

tatiyassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

tatiyañca jhānaṁ sacchikataṁ mayā, rāgo ca me catto …
“I’ve realized the third absorption and I’ve given up sensual desire …

doso ca me catto …
and I’ve given up ill will …

moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito.
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” …

Rāgā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of sensual desire,” …

dosā ca me cittaṁ vinīvaraṇaṁ …
and my mind is free from the hindrance of ill will,” …

mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa.
and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi tatiyañca jhānaṁ paṭhamañca jhānaṁ …
If he lies in full awareness, saying, “I attained the third absorption and the first absorption,” …

tatiyañca jhānaṁ dutiyañca jhānaṁ samāpajjiṁ …
“I attained the third absorption and the second absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

tatiyassa ca jhānassa dutiyassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

tatiyañca jhānaṁ dutiyañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“I’ve realized the third absorption and the second absorption,” he commits an offense entailing expulsion when three conditions are fulfilled. …

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ …pe…
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the first absorption,” …

dutiyañca jhānaṁ …
the second absorption,” …

tatiyañca jhānaṁ …
the third absorption,” …

catutthañca jhānaṁ samāpajjiṁ
the fourth absorption,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ catutthassa ca jhānassa lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ catutthañca jhānaṁ sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the fourth absorption,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca vimokkhaṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness release,” …

animittañca vimokkhaṁ …
and I attained the signless release,” …

appaṇihitañca vimokkhaṁ samāpajjiṁ …
and I attained the desireless release,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitassa ca vimokkhassa lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ appaṇihito ca vimokkho sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the desireless release,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca samādhiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness stillness,” …

animittañca samādhiṁ …
and I attained the signless stillness,” …

appaṇihitañca samādhiṁ samāpajjiṁ …
and I attained the desireless stillness,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitassa ca samādhissa lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ appaṇihito ca samādhi sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the desireless stillness,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ suññatañca samāpattiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the emptiness attainment,” …

animittañca samāpattiṁ …
and I attained the signless attainment,” …

appaṇihitañca samāpattiṁ samāpajjiṁ …
and I attained the desireless attainment,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitāya ca samāpattiyā lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ appaṇihitā ca samāpatti sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the desireless attainment,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ tisso ca vijjā samāpajjiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the three true insights,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ tissannañca vijjānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ tisso ca vijjā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the three true insights,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ cattāro ca satipaṭṭhāne …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the four applications of mindfulness,” …

cattāro ca sammappadhāne …
and I attained the four right efforts,” …

cattāro ca iddhipāde samāpajjiṁ …
and I attained the four foundations for supernormal power,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ catunnañca iddhipādānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ cattāro ca iddhipādā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the four foundations for supernormal power,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ pañca ca indriyāni …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the five spiritual faculties,” …

pañca ca balāni samāpajjiṁ …
and I attained the five spiritual powers,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ pañcannañca balānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ pañca ca balāni sacchikatāni mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the five spiritual powers,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ satta ca bojjhaṅge samāpajjiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the seven factors of awakening,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ sattannañca bojjhaṅgānaṁ lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ satta ca bojjhaṅgā sacchikatā mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the seven factors of awakening,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ ariyañca aṭṭhaṅgikaṁ maggaṁ samāpajjiṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the noble eightfold path,” …

samāpajjāmi …
“I’m attaining …

samāpanno …
“I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ ariyassa ca aṭṭhaṅgikassa maggassa lābhimhi …
“I obtain …

vasimhi …
“I master …

mohā ca me cittaṁ vinīvaraṇaṁ ariyo ca aṭṭhaṅgiko maggo sacchikato mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized the noble eightfold path,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ sotāpattiphalañca …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I attained the fruit of stream-entry,” …

sakadāgāmiphalañca …
and I attained the fruit of once-returning,” …

anāgāmiphalañca …
and I attained the fruit of non-returning,” …

arahattañca samāpajjiṁ …
and I attained perfection,” …

samāpajjāmi …
and I’m attaining …

samāpanno …
and I’ve attained …

mohā ca me cittaṁ vinīvaraṇaṁ arahattassa ca lābhimhi …
and I obtain …

vasimhi …
and I master …

mohā ca me cittaṁ vinīvaraṇaṁ arahattañca sacchikataṁ mayāti sampajānamusā bhaṇantassa āpatti pārājikassa.
“My mind is free from the hindrance of confusion and I’ve realized perfection,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi mohā ca me cittaṁ vinīvaraṇaṁ, rāgo ca me catto …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and I’ve given up sensual desire …

doso ca me catto …
and I’ve given up ill will …

moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa āpatti pārājikassa.
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside,” he commits an offense entailing expulsion when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi mohā ca me cittaṁ vinīvaraṇaṁ rāgā ca me cittaṁ vinīvaraṇaṁ …
If he lies in full awareness, saying, “My mind is free from the hindrance of confusion and my mind is free from the hindrance of sensual desire,” …

dosā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—
and my mind is free from the hindrance of ill will,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Ekamūlakaṁ niṭṭhitaṁ.
The section based on one item is finished.

Yathā ekamūlakaṁ vitthāritaṁ evameva dumūlakādipi vitthāretabbaṁ.
The sections based on two items, etc., are to be given in detail in the same way as the section based on one item.

Idaṁ sabbamūlakaṁ
This is the section based on all items:

Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …
If he lies in full awareness, saying, “I attained the first absorption and the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection …

samāpajjāmi …
and I’m attaining …

samāpanno …pe…
and I’ve attained … etc. …

rāgo ca me catto, doso ca me catto, moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito.
and I’ve given up sensual desire, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and I’ve given up ill will, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside;

Rāgā ca me cittaṁ vinīvaraṇaṁ, dosā ca me cittaṁ vinīvaraṇaṁ, mohā ca me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa āpatti pārājikassa—
and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will and my mind is free from the hindrance of confusion,” he commits an offense entailing expulsion when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Sabbamūlakaṁ niṭṭhitaṁ.
The section based on all items is finished.

Suddhikavārakathā niṭṭhitā.
The exposition of the section on the basic series is finished.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo dutiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the second absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo tatiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the third absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

Tīhākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo catutthaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the fourth absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi paṭhamaṁ jhānaṁ samāpajjinti vattukāmo suññataṁ vimokkhaṁ …
If he lies in full awareness, meaning to say, “I attained the first absorption,” while actually saying, “I attained the emptiness release,” …

animittaṁ vimokkhaṁ …
the signless release,” …

appaṇihitaṁ vimokkhaṁ …
the desireless release,” …

suññataṁ samādhiṁ …
the emptiness stillness,” …

animittaṁ samādhiṁ …
the signless stillness,” …

appaṇihitaṁ samādhiṁ …
the desireless stillness,” …

suññataṁ samāpattiṁ …
the emptiness attainment,” …

animittaṁ samāpattiṁ …
the signless attainment,” …

appaṇihitaṁ samāpattiṁ …
the desireless attainment,” …

tisso vijjā …
the three true insights,” …

cattāro satipaṭṭhāne …
the four applications of mindfulness,” …

cattāro sammappadhāne …
the four right efforts,” …

cattāro iddhipāde …
the four foundations for supernormal power,” …

pañcindriyāni …
the five spiritual faculties,” …

pañca balāni …
the five spiritual powers,” …

satta bojjhaṅge …
the seven factors of awakening,” …

ariyaṁ aṭṭhaṅgikaṁ maggaṁ …
the noble eightfold path,” …

sotāpattiphalaṁ …
the fruit of stream-entry,” …

sakadāgāmiphalaṁ …
the fruit of once-returning,” …

anāgāmiphalaṁ …
the fruit of non-returning,” …

arahattaṁ samāpajjiṁ …pe…
perfection,” …

rāgo me catto …
“I’ve given up sensual desire …

doso me catto …
“I’ve given up ill will …

moho me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito.
“I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside.,”

Rāgā me cittaṁ vinīvaraṇaṁ …
“My mind is free from the hindrance of sensual desire,” …

dosā me cittaṁ vinīvaraṇaṁ …
“My mind is free from the hindrance of ill will,” …

mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
“My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa—
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Vatthuvisārakassa ekamūlakassa khaṇḍacakkaṁ niṭṭhitaṁ.
The unconnected permutation series based on one item with a speech extension is finished.

Tīhākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo tatiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the third absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

Tīhākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo catutthaṁ jhānaṁ samāpajjinti …pe…
If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the fourth absorption,” …

mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
“My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi dutiyaṁ jhānaṁ samāpajjinti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “I attained the second absorption,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa …pe…
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled …

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Vatthuvisārakassa ekamūlakassa baddhacakkaṁ.
The linked permutation series based on one item with a speech extension is finished.

Mūlaṁ saṅkhittaṁ.
The basis in brief is finished.

Tīhākārehi mohā me cittaṁ vinīvaraṇanti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi mohā me cittaṁ vinīvaraṇanti vattukāmo dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion,” while actually saying, “My mind is free from the hindrance of ill will,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa …pe…
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled …

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Vatthuvisārakassa ekamūlakaṁ niṭṭhitaṁ.
The section based on one item with a speech extension is finished.

Yathā ekamūlakaṁ vitthāritaṁ evameva dumūlakādipi vitthāretabbaṁ.
The sections based on two items, etc., are to be given in detail in the same way as the section based on one item.

Idaṁ sabbamūlakaṁ
This is the section based on all items:

Tīhākārehi …pe… sattahākārehi paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …pe…
If he lies in full awareness, meaning to say, “I attained the first absorption and the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection …

rāgo ca me catto …
and I’ve given up sensual desire …

doso ca me catto …
and I’ve given up ill will …

moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṁ vinīvaraṇaṁ dosā ca me cittaṁ vinīvaraṇanti vattukāmo mohā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will,” while actually saying, “My mind is free from the hindrance of confusion,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled.

Tīhākārehi dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ suññatañca vimokkhaṁ animittañca vimokkhaṁ appaṇihitañca vimokkhaṁ suññatañca samādhiṁ animittañca samādhiṁ appaṇihitañca samādhiṁ suññatañca samāpattiṁ animittañca samāpattiṁ appaṇihitañca samāpattiṁ tisso ca vijjā cattāro ca satipaṭṭhāne cattāro ca sammappadhāne cattāro ca iddhipāde pañca ca indriyāni pañca ca balāni satta ca bojjhaṅge ariyañca aṭṭhaṅgikaṁ maggaṁ sotāpattiphalañca sakadāgāmiphalañca anāgāmiphalañca arahattañca samāpajjiṁ …pe…
If he lies in full awareness, meaning to say, “I attained the second absorption and the third absorption and the fourth absorption and the emptiness release and the signless release and the desireless release and the emptiness stillness and the signless stillness and the desireless stillness and the emptiness attainment and the signless attainment and the desireless attainment and the three true insights and the four applications of mindfulness and the four right efforts and the four foundations for supernormal power and the five spiritual faculties and the five spiritual powers and the seven factors of awakening and the noble eightfold path and the fruit of stream-entry and the fruit of once-returning and the fruit of non-returning and perfection …

rāgo ca me catto …
and I’ve given up sensual desire …

doso ca me catto …
and I’ve given up ill will …

moho ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito, rāgā ca me cittaṁ vinīvaraṇaṁ dosā ca me cittaṁ vinīvaraṇaṁ mohā ca me cittaṁ vinīvaraṇanti vattukāmo paṭhamaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
and I’ve given up confusion, renounced it, let it go, abandoned it, relinquished it, forsaken it, thrown it aside; and my mind is free from the hindrance of sensual desire and my mind is free from the hindrance of ill will and my mind is free from the hindrance of confusion,” while actually saying, “I attained the first absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, there is a serious offense when three conditions are fulfilled.

Tīhākārehi tatiyañca jhānaṁ catutthañca jhānaṁ …pe…
If he lies in full awareness, meaning to say, “I attained the third absorption and the fourth absorption …

mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ samāpajjinti vattukāmo dutiyaṁ jhānaṁ samāpajjinti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
and my mind is free from the hindrance of confusion and I attained the first absorption,” while actually saying, “I attained the second absorption,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa.
if the listener does not understand, he commits a serious offense when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi mohā ca me cittaṁ vinīvaraṇaṁ paṭhamañca jhānaṁ dutiyañca jhānaṁ tatiyañca jhānaṁ catutthañca jhānaṁ …pe…
If he lies in full awareness, meaning to say, “My mind is free from the hindrance of confusion and I attained the first absorption and the second absorption and the third absorption and the fourth absorption …

rāgā ca me cittaṁ vinīvaraṇanti vattukāmo dosā me cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti pārājikassa;
and my mind is free from the hindrance of sensual desire,” while actually saying, “My mind is free from the hindrance of ill will,” then, if the listener understands, he commits an offense entailing expulsion when three conditions are fulfilled;

na paṭivijānantassa āpatti thullaccayassa—
if the listener does not understand, he commits a serious offense when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Vatthuvisārakassa sabbamūlakaṁ niṭṭhitaṁ.
The section based on all items with a speech extension is finished.

Vatthuvisārakassa cakkapeyyālaṁ niṭṭhitaṁ.
The successive permutation series with a speech extension is finished.

Vatthukāmavārakathā niṭṭhitā.
The exposition of the section on “meaning to say” is finished.

Tīhākārehi yo te vihāre vasi so bhikkhu paṭhamaṁ jhānaṁ samāpajji …
If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption,” …

samāpajjati …
is attaining …

samāpanno …
has attained …

so bhikkhu paṭhamassa jhānassa lābhī …
obtains …

vasī …
masters …

tena bhikkhunā paṭhamaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the first absorption,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti.
after he has lied, he knows he has lied.

Catūhākārehi … pañcahākārehi … chahākārehi … sattahākārehi yo te vihāre vasi so bhikkhu paṭhamaṁ jhānaṁ samāpajji …
If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption,” …

samāpajjati …
is attaining …

samāpanno …
has attained …

so bhikkhu paṭhamassa jhānassa lābhī …
obtains …

vasī …
masters …

tena bhikkhunā paṭhamaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the first absorption,” then, if the listener understands, he commits a serious offense when four … five … six … seven conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi yo te vihāre vasi so bhikkhu dutiyaṁ jhānaṁ …
If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the second absorption,” …

tatiyaṁ jhānaṁ …
the third absorption,” …

catutthaṁ jhānaṁ …
the fourth absorption,” …

suññataṁ vimokkhaṁ …
the emptiness release,” …

animittaṁ vimokkhaṁ …
the signless release,” …

appaṇihitaṁ vimokkhaṁ …
the desireless release,” …

suññataṁ samādhiṁ …
the emptiness stillness,” …

animittaṁ samādhiṁ …
the signless stillness,” …

appaṇihitaṁ samādhiṁ …
the desireless stillness,” …

suññataṁ samāpattiṁ …
the emptiness attainment,” …

animittaṁ samāpattiṁ …
the signless attainment,” …

appaṇihitaṁ samāpattiṁ …
the desireless attainment,” …

tisso vijjā …
the three true insights,” …

cattāro satipaṭṭhāne …
the four applications of mindfulness,” …

cattāro sammappadhāne …
the four right efforts,” …

cattāro iddhipāde …
the four foundations for supernormal power,” …

pañca indriyāni …
the five spiritual faculties,” …

pañca balāni …
the five spiritual powers,” …

satta bojjhaṅge …
the seven factors of awakening,” …

ariyaṁ aṭṭhaṅgikaṁ maggaṁ …
the noble eightfold path,” …

sotāpattiphalaṁ …
the fruit of stream-entry,” …

sakadāgāmiphalaṁ …
the fruit of once-returning,” …

anāgāmiphalaṁ …
the fruit of non-returning,” …

arahattaṁ samāpajji …
perfection,” …

samāpajjati …
is attaining …

samāpanno …
has attained …

so bhikkhu arahattassa lābhī …
obtains …

vasī …
masters …

tena bhikkhunā arahattaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized perfection,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa.
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.

Tīhākārehi yo te vihāre vasi, tassa bhikkhuno rāgo catto …
If he lies in full awareness, saying, “The monk who stayed in your dwelling has given up sensual desire …

doso catto …
has given up ill will …

moho catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭitoti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has given up confusion, renounced it, has let it go, has abandoned it, has relinquished it, has forsaken it, has thrown it aside,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa.
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled.

Tīhākārehi …pe… sattahākārehi yo te vihāre vasi, tassa bhikkhuno rāgā cittaṁ vinīvaraṇaṁ …
If he lies in full awareness, saying, “The monk who stayed in your dwelling has a mind free from the hindrance of sensual desire,” …

dosā cittaṁ vinīvaraṇaṁ …
a mind free from the hindrance of ill will,” …

mohā cittaṁ vinīvaraṇanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
a mind free from the hindrance of confusion,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi …pe… sattahākārehi yo te vihāre vasi so bhikkhu suññāgāre paṭhamaṁ jhānaṁ …
If he lies in full awareness, saying, “The monk who stayed in your dwelling attained the first absorption in solitude,” …

dutiyaṁ jhānaṁ …
the second absorption …

tatiyaṁ jhānaṁ …
the third absorption …

catutthaṁ jhānaṁ samāpajji …
the fourth absorption …

samāpajjati …
is attaining …

samāpanno …
has attained …

so bhikkhu suññāgāre catutthassa jhānassa lābhī …
obtains …

vasī …
masters …

tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Yathā idaṁ vitthāritaṁ evameva sesānipi vitthāretabbāni.
The remainder should be given in detail in the same way:

Tīhākārehi …pe… sattahākārehi yo te cīvaraṁ paribhuñji …
If he lies in full awareness, saying, “The monk who made use of your robe-cloth …

yo te piṇḍapātaṁ paribhuñji …
who made use of your almsfood …

yo te senāsanaṁ paribhuñji …
who made use of your furniture …

yo te gilānappaccayabhesajjaparikkhāraṁ paribhuñji so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji …
who made use of your medicinal supplies attained the fourth absorption in solitude,” …

samāpajjati …
is attaining …

samāpanno …
has attained …

so bhikkhu suññāgāre catutthassa jhānassa lābhī …
obtains …

vasī …
masters …

tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa …pe…
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled …

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi …pe… sattahākārehi yena te vihāro paribhutto …
If he lies in full awareness, saying, “The monk who has made use of your dwelling …

yena te cīvaraṁ paribhuttaṁ …
who has made use of your robe-cloth …

yena te piṇḍapāto paribhutto …
who has made use of your almsfood …

yena te senāsanaṁ paribhuttaṁ …
who has made use of your furniture …

yena te gilānappaccayabhesajjaparikkhāro paribhutto …
who has made use of your medicinal supplies

so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji …
attained the fourth absorption in solitude,” …

samāpajjati …
is attaining …

samāpanno …
has attained …

so bhikkhu suññāgāre catutthassa jhānassa lābhī …
obtains …

vasī …
masters …

tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa …pe…
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled …

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Tīhākārehi …pe… sattahākārehi yaṁ tvaṁ āgamma vihāraṁ adāsi …
If he lies in full awareness, saying, “The monk you gave a dwelling to …

cīvaraṁ adāsi …
you gave robe-cloth to …

piṇḍapātaṁ adāsi …
you gave almsfood to …

senāsanaṁ adāsi …
you gave furniture to …

gilānappaccayabhesajjaparikkhāraṁ adāsi so bhikkhu suññāgāre catutthaṁ jhānaṁ samāpajji …
you gave medicinal supplies to, he attained the fourth absorption in solitude,” …

samāpajjati …
is attaining …

samāpanno …
has attained …

so bhikkhu suññāgāre catutthassa jhānassa lābhī …
obtains …

vasī …
masters …

tena bhikkhunā suññāgāre catutthaṁ jhānaṁ sacchikatanti sampajānamusā bhaṇantassa paṭivijānantassa āpatti thullaccayassa;
he has realized the fourth absorption in solitude,” then, if the listener understands, he commits a serious offense when three conditions are fulfilled;

na paṭivijānantassa āpatti dukkaṭassa—
if the listener does not understand, he commits an offense of wrong conduct when three conditions are fulfilled … when seven conditions are fulfilled:

pubbevassa hoti musā bhaṇissanti,
before he has lied, he knows he is going to lie;

bhaṇantassa hoti musā bhaṇāmīti,
while lying, he knows he is lying;

bhaṇitassa hoti musā mayā bhaṇitanti,
after he has lied, he knows he has lied;

vinidhāya diṭṭhiṁ,
he misrepresents his view of what is true;

vinidhāya khantiṁ,
he misrepresents his belief of what is true;

vinidhāya ruciṁ,
he misrepresents his acceptance of what is true;

vinidhāya bhāvaṁ.
he misrepresents his sentiment of what is true.

Peyyālapannarasakaṁ niṭṭhitaṁ.
The successive fifteen are finished.

Paccayappaṭisaṁyuttavārakathā niṭṭhitā.
The exposition of the section on that connected with requisites is finished.

Uttarimanussadhammacakkapeyyālaṁ niṭṭhitaṁ.
The successive permutation series on superhuman qualities is finished.

Anāpatti—
There is no offense:

adhimānena,
if he overestimates himself;

anullapanādhippāyassa,
if he does not intend to make a claim;

ummattakassa,
if he is insane;

khittacittassa,
if he is deranged;

vedanāṭṭassa,
if he is overwhelmed by pain;

ādikammikassāti.
if he is the first offender.

4.1. Vinītavatthuuddānagāthā
Summary verses of case studies

Adhimāne araññamhi,
“About overestimation, in the wilderness,

piṇḍopajjhāriyāpatho;
Almsfood, preceptor, behavior;

Saṁyojanā rahodhammā,
Fetters, qualities in private,

vihāro paccupaṭṭhito.
Dwelling, supported.

Na dukkaraṁ viriyamathopi maccuno,
Not difficult, and then energy, fear of death,

Bhāyāvuso vippaṭisāri sammā;
Remorseful friend, rightly;

Viriyena yogena ārādhanāya,
To be reached by energy, to be reached by exertion,

Atha vedanāya adhivāsanā duve.
Then two on the enduring of feeling.

Brāhmaṇe pañca vatthūni,
Five cases of a brahmin,

aññaṁ byākaraṇā tayo;
Three on declaring final knowledge;

Agārāvaraṇā kāmā,
Home, rejected sense pleasures,

rati cāpi apakkami.
And delight, set out.

Aṭṭhi pesi ubho gāvaghātakā,
Bone, and lump—both are cattle butchers;

Piṇḍo sākuṇiko nicchavi orabbhi;
A morsel is a poultry butcher, a sheep butcher is flayed;

Asi ca sūkariko satti māgavi,
And a pig butcher and sword, a deer hunter and knife,

Usu ca kāraṇiko sūci sārathi.
And a torturer and arrow, a horse trainer and needle.

Yo ca sibbīyati sūcako hi so,
And a slanderer is sewn,

Aṇḍabhāri ahu gāmakūṭako;
A corrupt magistrate had testicles as burden;

Kūpe nimuggo hi so pāradāriko,
An adulterer submerged in a pit,

Gūthakhādī ahu duṭṭhabrāhmaṇo.
An eater of feces was a wicked brahmin.

Nicchavitthī aticārinī ahu,
A flayed woman was an adulteress,

Maṅgulitthī ahu ikkhaṇitthikā;
An ugly woman was a fortune-teller;

Okilinī hi sapattaṅgārokiri,
A sweating woman poured coals on a co-wife,

Sīsacchinno ahu coraghātako.
A beheaded man was an executioner.

Bhikkhu bhikkhunī sikkhamānā,
A monk, a nun, a trainee nun,

Sāmaṇero atha sāmaṇerikā;
A novice monk, then a novice nun—

Kassapassa vinayasmiṁ pabbajaṁ,
These having gone forth in the training of Kassapa

Pāpakammamakariṁsu tāvade.
did bad deeds right there.

Tapodā rājagahe yuddhaṁ,
The Tapodā, battle in Rājagaha,

nāgānogāhanena ca;
And with the plunging in of elephants;

Sobhito arahaṁ bhikkhu,
The perfected monk Sobhita

pañcakappasataṁ sareti.
recalled five hundred eons.”

4.2. Vinītavatthu
Case studies, part 1

Tena kho pana samayena aññataro bhikkhu adhimānena aññaṁ byākāsi.
At one time a monk declared final knowledge because of overestimation.

Tassa kukkuccaṁ ahosi—
He became anxious, thinking,

“bhagavatā sikkhāpadaṁ paññattaṁ.
“The Buddha has laid down a training rule.

Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”

Bhagavato etamatthaṁ ārocesi.
He told the Buddha.

“Anāpatti, bhikkhu, adhimānenā”ti.
“There’s no offense for overestimates.”

Tena kho pana samayena aññataro bhikkhu paṇidhāya araññe viharati—
At one time a monk lived in the wilderness

“evaṁ maṁ jano sambhāvessatī”ti.
because he wanted people to esteem him.

Taṁ jano sambhāvesi.
People esteemed him.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.

Na ca, bhikkhave, paṇidhāya araññe vatthabbaṁ. Yo vaseyya, āpatti dukkaṭassā”ti.
But, monks, you should not live in the wilderness because of a wish. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu paṇidhāya piṇḍāya carati—
At one time a monk was walking for almsfood

“evaṁ maṁ jano sambhāvessatī”ti.
because he wanted people to esteem him.

Taṁ jano sambhāvesi.
People esteemed him.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.

Na ca, bhikkhave, paṇidhāya piṇḍāya caritabbaṁ. Yo careyya, āpatti dukkaṭassā”ti.
But, monks, you should not walk for almsfood because of a wish. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—
At one time a monk said to another monk,

“ye, āvuso, amhākaṁ upajjhāyassa saddhivihārikā sabbeva arahanto”ti.
“Those who are pupils of our preceptor are all perfected ones.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”

“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I wanted to make a claim, Sir.”

“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,

āpatti thullaccayassā”ti.
but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca—
At one time a monk said to another monk,

“ye, āvuso, amhākaṁ upajjhāyassa antevāsikā sabbeva mahiddhikā mahānubhāvā”ti.
“Those who are pupils of our preceptor all have great supernormal power.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”

“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I wanted to make a claim, Sir.”

“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,

āpatti thullaccayassā”ti.
but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu paṇidhāya caṅkamati …
At one time a monk did walking meditation because he wanted people to esteem him …

paṇidhāya tiṭṭhati …
stood because he wanted people to esteem him …

paṇidhāya nisīdati …
sat because he wanted people to esteem him …

paṇidhāya seyyaṁ kappeti—
lay down

“evaṁ maṁ jano sambhāvessatī”ti.
because he wanted people to esteem him.

Taṁ jano sambhāvesi.
People esteemed him.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa.
“There’s no offense entailing expulsion.

Na ca, bhikkhave, paṇidhāya seyyā kappetabbā.
But, monks, you should not lie down because of a wish.

Yo kappeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality to another monk, saying,

Sopi evamāha—“mayhampi, āvuso, saṁyojanā pahīnā”ti.
“I’ve abandoned the fetters.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality in private.

Paracittavidū bhikkhu taṁ bhikkhuṁ apasādesi—
A monk who could read minds rebuked him, saying,

“mā, āvuso, evarūpaṁ abhaṇi.

Nattheso tuyhan”ti.
“No, you haven’t got it.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,

āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu rahogato uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality in private.

Devatā taṁ bhikkhuṁ apasādesi—
A god rebuked him, saying,

“mā, bhante, evarūpaṁ abhaṇi.

Nattheso tuyhan”ti.
“No, Sir, you haven’t got it.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,

āpatti dukkaṭassā”ti.
but there’s an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu aññataraṁ upāsakaṁ etadavoca—
At one time a monk said to a lay follower,

“yo, āvuso, tuyhaṁ vihāre vasati so bhikkhu arahā”ti.
“The monk living in your dwelling is a perfected one.”

So ca tassa vihāre vasati.
He was the one who lived in that dwelling.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”

“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I wanted to make a claim, Sir.”

“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,

āpatti thullaccayassā”ti.
but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu aññataraṁ upāsakaṁ etadavoca—
At one time a monk said to a lay follower,

“yaṁ tvaṁ, āvuso, upaṭṭhesi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena so bhikkhu arahā”ti.
“The one you support with with robe-cloth, almsfood, a dwelling, and medicinal supplies, he’s a perfected one.”

So ca taṁ upaṭṭheti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.
He was the one who was supported in that way.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”

“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I wanted to make a claim, Sir.”

“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,

āpatti thullaccayassā”ti.
but there’s a serious offense.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”

“Nāvuso, dukkaraṁ aññaṁ byākātun”ti.
“It’s not difficult to declare final knowledge.”

Tassa kukkuccaṁ ahosi—
He became anxious and thought,

“ye kho te bhagavato sāvakā te evaṁ vadeyyuṁ.
“Those who are true disciples of the Buddha may say that,

Ahañcamhi na bhagavato sāvako.
but I’m no such disciple.

Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”

Bhagavato etamatthaṁ ārocesi.
He told the Buddha.

“Kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”

“Anullapanādhippāyo ahaṁ, bhagavā”ti.
“I didn’t intend to make a claim, Sir.”

“Anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”

“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti.
“Superhuman qualities are attained by those who are energetic.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“mā kho, āvuso, bhāyī”ti.
“Don’t be afraid.”

“Nāhaṁ, āvuso, maccuno bhāyāmī”ti.
“I’m not afraid of death.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“mā kho, āvuso, bhāyī”ti.
“Don’t be afraid.”

“Yo nūnāvuso, vippaṭisārī assa so bhāyeyyā”ti.
“One who’s remorseful might be afraid.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”

“Ārādhanīyo kho, āvuso, dhammo sammāpayuttenā”ti.
“Superhuman qualities are attained by those who apply themselves rightly.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”

“Ārādhanīyo kho, āvuso, dhammo āraddhavīriyenā”ti.
“Superhuman qualities are attained by those who are energetic.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“atthāyasmato uttarimanussadhammo”ti?
“Venerable, do you have any superhuman qualities?”

“Ārādhanīyo kho, āvuso, dhammo yuttayogenā”ti.
“Superhuman qualities are attained by those who exert themselves.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti?
“We hope you’re bearing up? We hope you’re comfortable?”

“Nāvuso, sakkā yena vā tena vā adhivāsetun”ti.
“It’s not possible for just anyone to endure this.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataro bhikkhu gilāno hoti.
At one time a monk was ill.

Taṁ bhikkhū etadavocuṁ—
The monks said to him,

“kaccāvuso, khamanīyaṁ, kacci yāpanīyan”ti?
“We hope you’re bearing up? We hope you’re comfortable?”

“Nāvuso, sakkā puthujjanena adhivāsetun”ti.
“It’s not possible for an ordinary person to endure this.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”

“Ullapanādhippāyo ahaṁ, bhagavā”ti.
“I intended to make a claim, Sir.”

“Anāpatti, bhikkhu, pārājikassa;
“There’s no offense entailing expulsion,

āpatti thullaccayassā”ti.
but there’s a serious offense.”

Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca—
At one time a brahmin invited the monks, saying,

“āyantu bhonto arahanto”ti.
“Perfected sirs, please come.”

Tesaṁ kukkuccaṁ ahosi—
They became anxious and said,

“mayañcamha na arahanto.
“We’re not perfected ones,

Ayañca brāhmaṇo amhe arahantavādena samudācarati.
and yet this brahmin speaks to us as if we are.

Kathaṁ nu kho amhehi paṭipajjitabban”ti?
What should we do?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Anāpatti, bhikkhave, pasādabhaññe”ti.
“There’s no offense when something is spoken in faith.”

Tena kho pana samayena aññataro brāhmaṇo bhikkhū nimantetvā etadavoca—
At one time a brahmin invited the monks, saying,

“nisīdantu bhonto arahanto”ti …
“Perfected sirs, please be seated.” …

“bhuñjantu bhonto arahanto”ti …
“Perfected sirs, please eat.” …

“tappentu bhonto arahanto”ti …
“Perfected sirs, please be satisfied.” …

“gacchantu, bhonto arahanto”ti.
“Perfected sirs, please go.”

Tesaṁ kukkuccaṁ ahosi—
They became anxious and said,

“mayañcamha na arahanto.
“We’re not perfected ones,

Ayañca brāhmaṇo amhe arahantavādena samudācarati.
and yet this brahmin speaks to us as if we are.

Kathaṁ nu kho amhehi paṭipajjitabban”ti?
What should we do?”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Anāpatti, bhikkhave, pasādabhaññe”ti.
“There’s no offense when something is spoken in faith.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality to another monk, saying,

Sopi evamāha—“mayhampi, āvuso, āsavā pahīnā”ti.
“I’ve abandoned the corruptions.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality to another monk, saying,

Sopi evamāha—“mayhampi, āvuso, ete dhammā saṁvijjantī”ti.
“I have these qualities.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataro bhikkhu aññatarassa bhikkhuno uttarimanussadhammaṁ ullapati.
At one time a monk claimed a superhuman quality to another monk, saying,

Sopi evamāha—“ahampāvuso, tesu dhammesu sandissāmī”ti.
“I conform to these qualities.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—
At one time the relatives of a certain monk said to him,

“ehi, bhante, agāraṁ ajjhāvasā”ti.
“Come, Sir, live at home.”

“Abhabbo kho, āvuso, mādiso agāraṁ ajjhāvasitun”ti.
“One like me is incapable of living at home.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—
At one time the relatives of a certain monk said to him,

“ehi, bhante, kāme paribhuñjā”ti.
“Come, Sir, enjoy worldly pleasures.”

“Āvaṭā me, āvuso, kāmā”ti.
“The pleasures of the world have been rejected by me.”

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena aññataraṁ bhikkhuṁ ñātakā etadavocuṁ—
At one time the relatives of a certain monk said to him,

“abhiramasi, bhante”ti?
“Come, Sir, enjoy yourself.”

“Abhirato ahaṁ, āvuso, paramāya abhiratiyā”ti.
“I’m enjoying myself with the highest enjoyment.”

Tassa kukkuccaṁ ahosi.
He became anxious,

“Ye kho te bhagavato sāvakā te evaṁ vadeyyuṁ.
thinking, “Those who are true disciples of the Buddha may say that,

Ahañcamhi na bhagavato sāvako.
but I’m no such disciple.

Kacci nu kho ahaṁ pārājikaṁ āpattiṁ āpanno”ti?
Could it be that I’ve committed an offense entailing expulsion?”

Bhagavato etamatthaṁ ārocesi.
He told the Buddha.

“Kiṁcitto tvaṁ, bhikkhū”ti?
“What were you thinking, monk?”

“Anullapanādhippāyo ahaṁ, bhagavā”ti.
“I didn’t intend to make a claim, Sir.”

“Anāpatti, bhikkhu, anullapanādhippāyassā”ti.
“There’s no offense for one who doesn’t intend to make a claim.”

Tena kho pana samayena sambahulā bhikkhū katikaṁ katvā aññatarasmiṁ āvāse vassaṁ upagacchiṁsu—
At one time a number of monks entered the rainy-season residence in a certain monastery, making this agreement:

“yo imamhā āvāsā paṭhamaṁ pakkamissati taṁ mayaṁ arahāti jānissāmā”ti.
“Whoever sets out from this monastery first, we’ll know him as a perfected one.”

Aññataro bhikkhu—
One of them thought,

“maṁ arahāti jānantū”ti,
“Let them think I’m a perfected one,”

tamhā āvāsā paṭhamaṁ pakkāmi.
and he set out first from that monastery.

Tassa kukkuccaṁ ahosi …pe…
He became anxious …

“āpattiṁ tvaṁ, bhikkhu, āpanno pārājikan”ti.
“You’ve committed an offense entailing expulsion.”

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary,

Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti.
Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture Peak.

Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lakkhaṇaṁ etadavoca—
One morning Mahāmoggallāna robed up, took his bowl and robe, went to Lakkhaṇa, and said,

“āyāmāvuso lakkhaṇa, rājagahaṁ piṇḍāya pavisissāmā”ti.
“Lakkhaṇa, let’s enter Rājagaha for almsfood.”

“Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi.
“Yes.”

Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi.
As they descended from the Vulture Peak, Mahāmoggallāna smiled at a certain place.

Atha kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca—
Lakkhaṇa asked him why, and Māhamoggallāna replied,

“ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?

“Akālo kho, āvuso lakkhaṇa, etassa pañhassa.
“This isn’t the right time to ask.

Bhagavato maṁ santike etaṁ pañhaṁ pucchā”ti.
Please ask me in the presence of the Buddha.”

Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu;
Then, when they had eaten their meal and returned from almsround, Lakkhaṇa and Mahāmoggallāna went to the Buddha,

upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
bowed, and sat down.

Ekamantaṁ nisinno kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca—
And Lakkhaṇa said to Mahāmoggallāna,

“idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi.
“Earlier on, as we were descending from the Vulture Peak, you smiled at a certain place.

Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?
Why was that?”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ aṭṭhikasaṅkhalikaṁ vehāsaṁ gacchantiṁ.
“As I was coming down from the Vulture Peak, I saw a skeleton flying through the air.

Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vituḍenti.
Vultures, crows, and hawks were pursuing it, striking it between the ribs,

Sā sudaṁ aṭṭassaraṁ karoti.
while it uttered cries of distress.

Tassa mayhaṁ, āvuso, etadahosi—
And I thought

‘acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma satto bhavissati.
how amazing and astonishing it is that such a being should exist,

Evarūpopi nāma yakkho bhavissati.
such a spirit,

Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti.
such a state of existence.”

Bhikkhū ujjhāyanti khiyyanti vipācenti—
But the monks complained and criticized him,

“uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti.
“He’s claiming a superhuman ability!”

Atha kho bhagavā bhikkhū āmantesi—
The Buddha then said to them:

“cakkhubhūtā vata, bhikkhave, sāvakā viharanti.
“There are disciples who have vision

Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti.
and knowledge,

Yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati.
who can know, see, and witness such things.

Pubbeva me so, bhikkhave, satto diṭṭho ahosi.
I too, monks, have seen that being,

Api cāhaṁ na byākāsiṁ.
but I didn’t speak about it.

Ahañcetaṁ byākareyyaṁ pare ca me na saddaheyyuṁ.
If I had, others wouldn’t have believed me,

Ye me na saddaheyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.
which would have led to their harm and suffering for a long time.

Eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi.
That being was a cattle butcher right here in Rājagaha.

So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvappaṭilābhaṁ paṭisaṁvedeti.
As a result of his deeds, he was tormented in hell for many hundreds of thousands of years. And now, because of the remaining result of his actions, he’s experiencing such an existence.

Saccaṁ, bhikkhave, moggallāno āha.
Moggallāna spoke truthfully.

Anāpatti, bhikkhave, moggallānassā”ti.
There’s no offense for Moggallāna.”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapesiṁ vehāsaṁ gacchantiṁ.
“As I was coming down from the Vulture Peak, I saw a lump of flesh flying through the air.

Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces,

Sā sudaṁ aṭṭassaraṁ karoti …pe…
while it uttered cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi …pe….
“… That being, monks, was a cattle butcher right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapiṇḍaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a morsel of flesh flying through the air.

Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces,

So sudaṁ aṭṭassaraṁ karoti …pe…
while it uttered cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe sākuṇiko ahosi …pe….
“… That being, monks, was a poultry butcher right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a flayed man flying through the air.

Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing him, tearing at him and pulling him to pieces,

So sudaṁ aṭṭassaraṁ karoti …pe…
while he uttered cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe orabbhiko ahosi …pe….
“… That being, monks, was a mutton butcher right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asilomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with swords for body hairs flying through the air.

Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti.
Again and again he was stabbed by those swords,

So sudaṁ aṭṭassaraṁ karoti …pe…
while uttering cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe sūkariko ahosi …pe….
“… That being, monks, was a pork butcher right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sattilomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with knives for body hairs flying through the air.

Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti.
Again and again he was stabbed by those knives,

So sudaṁ aṭṭassaraṁ karoti …pe…
while uttering cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe māgaviko ahosi …pe….
“… That being, monks, was a deer hunter right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ usulomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with arrows for body hairs flying through the air.

Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti.
Again and again he was pierced by those arrows,

So sudaṁ aṭṭassaraṁ karoti …pe…
while uttering cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe kāraṇiko ahosi …pe….
“… That being, monks, was a torturer right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with needles for body hairs flying through the air.

Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti.
Again and again he was pierced by those needles,

So sudaṁ aṭṭassaraṁ karoti …pe…
while uttering cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe sārathiko ahosi …pe….
“… That being, monks, was a horse trainer right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man with needles for body hairs flying through the air.

Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti;
Those needles entered his head and came out through his mouth,

mukhe pavisitvā urato nikkhamanti;
entered his mouth and came out through his breast,

ure pavisitvā udarato nikkhamanti;
entered his breast and came out through his stomach,

udare pavisitvā ūrūhi nikkhamanti;
entered his stomach and came out through his thighs,

ūrūsu pavisitvā jaṅghāhi nikkhamanti;
entered his thighs and came out through his calves,

jaṅghāsu pavisitvā pādehi nikkhamanti.
entered his calves and came out through his feet,

So sudaṁ aṭṭassaraṁ karoti …pe…
as he uttered cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe sūcako ahosi …pe….
“… That being, monks, was a slanderer right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ kumbhaṇḍaṁ purisaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a man flying through the air with testicles like pots.

So gacchantopi teva aṇḍe khandhe āropetvā gacchati,
When he moved, he lifted his testicles onto his shoulders;

nisīdantopi tesveva aṇḍesu nisīdati.
when he sat down, he sat on top of his testicles.

Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing him, tearing at him and pulling him to pieces,

So sudaṁ aṭṭassaraṁ karoti …pe…
while he uttered cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe gāmakūṭo ahosi …pe….
“… That being, monks, was a corrupt magistrate right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ …pe…
“As I was coming down from the Vulture Peak, I saw a man submerged in a cesspit …”

eso, bhikkhave, satto imasmiṁyeva rājagahe pāradāriko ahosi …pe….
“… That being, monks, was an adulterer right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ ubhohi hatthehi gūthaṁ khādantaṁ …pe…
“As I was coming down from the Vulture Peak, I saw a man submerged in a cesspit, eating feces with both hands …”

eso, bhikkhave, satto imasmiṁyeva rājagahe duṭṭhabrāhmaṇo ahosi.
“… That being, monks, was a wicked brahmin right here in Rājagaha.

So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṁ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā kālaṁ ārocāpetvā etadavoca—
At the time of Kassapa, the fully Awakened One, he had invited the Sangha of monks to a meal. He filled a trough with feces, had them informed that the meal was ready, and said,

‘ato, bhonto, yāvadatthaṁ bhuñjantu ceva harantu cā’”ti …pe….
‘Sirs, eat as much as you like and take the leftovers with you.’ …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ itthiṁ vehāsaṁ gacchantiṁ.
“As I was coming down from the Vulture Peak, I saw a flayed woman flying through the air.

Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces,

Sā sudaṁ aṭṭassaraṁ karoti …pe…
while she uttered cries of distress. …” …

esā, bhikkhave, itthī imasmiṁyeva rājagahe aticārinī ahosi …pe….
“… That woman, monks, was an adulteress right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ duggandhaṁ maṅguliṁ vehāsaṁ gacchantiṁ.
“As I was coming down from the Vulture Peak, I saw a foul-smelling and ugly woman flying through the air.

Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces,

Sā sudaṁ aṭṭassaraṁ karoti …pe…
while she uttered cries of distress. …” …

esā, bhikkhave, itthī imasmiṁyeva rājagahe ikkhaṇikā ahosi …pe….
“… That woman, monks, was a fortune-teller right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ uppakkaṁ okiliniṁ okiriniṁ vehāsaṁ gacchantiṁ.
“As I was coming down from the Vulture Peak, I saw a woman flying through the air, roasting, sweltering, and sooty.

Sā sudaṁ aṭṭassaraṁ karoti …pe…
Vultures, crows, and hawks were pursuing her, tearing at her and pulling her to pieces, while she uttered cries of distress. …” …

esā, bhikkhave, itthī kāliṅgassa rañño aggamahesī ahosi.
“… That woman, monks, was the chief queen of the King of Kāliṅga.

Sā issāpakatā sapattiṁ aṅgārakaṭāhena okiri …pe….
Overcome by jealousy, she poured a pan of burning coals over a rival. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asīsakaṁ kabandhaṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw the headless trunk of a body flying through the air,

Tassa ure akkhīni ceva honti mukhañca.
with eyes and mouth on its chest.

Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti vibhajjenti.
Vultures, crows, and hawks were pursuing it, tearing at it and pulling it to pieces,

So sudaṁ aṭṭassaraṁ karoti …pe…
while it uttered cries of distress. …” …

eso, bhikkhave, satto imasmiṁyeva rājagahe hāriko nāma coraghātako ahosi …pe….
“… That being, monks, was an executioner called Hārika right here in Rājagaha. …”

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuṁ vehāsaṁ gacchantaṁ.
“As I was coming down from the Vulture Peak, I saw a monk flying through the air.

Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto.
His outer robe was ablaze and burning, as were his bowl, belt, and body.

So sudaṁ aṭṭassaraṁ karoti …pe…
He uttered cries of distress. …” …

eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi …pe….
“… During the time of the Buddha Kassapa’s dispensation, he was a bad monk.” …

“Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuniṁ …
“As I was coming down from the Vulture Peak, I saw a nun …

addasaṁ sikkhamānaṁ …
I saw a trainee nun …

addasaṁ sāmaṇeraṁ …
I saw a novice monk …

addasaṁ sāmaṇeriṁ vehāsaṁ gacchantiṁ.
I saw a novice nun flying through the air.

Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto.
Her outer robe was ablaze and burning, as were her bowl, belt, and body.

Sā sudaṁ aṭṭassaraṁ karoti.
She uttered cries of distress.

Tassa mayhaṁ, āvuso, etadahosi—
And I thought

‘acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma satto bhavissati.
how amazing and astonishing it is that such a being should exist,

Evarūpopi nāma yakkho bhavissati.
such a spirit,

Evarūpopi nāma attabhāvappaṭilābho bhavissatī’”ti.
such a state of existence.”

Bhikkhū ujjhāyanti khiyyanti vipācenti—
But the monks complained and criticized him,

“uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti.
“He’s claiming a superhuman ability!”

Atha kho bhagavā bhikkhū āmantesi—
The Buddha then said to them:

“cakkhubhūtā vata, bhikkhave, sāvakā viharanti.
“There are disciples who possess vision

Ñāṇabhūtā vata, bhikkhave, sāvakā viharanti.
and knowledge,

Yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati.
who can see, know, and witness such things.

Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi.
I too, monks, have seen that novice nun,

Api cāhaṁ na byākāsiṁ.
but I didn’t speak about it.

Ahañcetaṁ byākareyyaṁ pare ca me na saddaheyyuṁ.
If I had, others wouldn’t have believed me,

Ye me na saddaheyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.
which would have led to their harm and suffering for a long time.

Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi.
During the time of Buddha Kassapa’s dispensation, she was a bad novice nun.

Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvappaṭilābhaṁ paṭisaṁvedeti.
As a result of her deeds, she was tormented in hell for many hundreds of thousands of years. And now, because of the remaining result of her actions, she’s experiencing such an existence.

Saccaṁ, bhikkhave, moggallāno āha.
Moggallāna spoke truthfully.

Anāpatti, bhikkhave, moggallānassā”ti.
There’s no offense for Moggallāna.”

Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—
Venerable Mahāmoggallāna said to the monks,

“yatāyaṁ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī”ti.
“This stream, the Tapodā, flows from a lake with clear water—cool, sweet, and pure—with smooth and pleasant banks, with an abundance of fish and turtles, and with blooming lotuses the size of wheels.”

Bhikkhū ujjhāyanti khiyyanti vipācenti—
The monks complained and criticized him,

“kathañhi nāma āyasmā mahāmoggallāno evaṁ vakkhati—
“How can Venerable Mahāmoggallāna talk like this

‘yatāyaṁ, āvuso, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphantī’ti.

Atha ca panāyaṁ tapodā kuthitā sandati.
when the Tapodā is actually hot?

Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti.
He’s claiming a superhuman ability!”

Bhagavato etamatthaṁ ārocesuṁ.
And they told the Buddha.

“Yatāyaṁ, bhikkhave, tapodā sandati so daho acchodako sītodako sātodako setako suppatittho ramaṇīyo pahūtamacchakacchapo cakkamattāni ca padumāni pupphanti.
“Monks, the Tapodā does flow from a lake with clear water—cool, sweet, and pure—with smooth and pleasant banks, with an abundance of fish and turtles, and with blooming lotuses the size of wheels.

Api cāyaṁ, bhikkhave, tapodā dvinnaṁ mahānirayānaṁ antarikāya āgacchati.
But the Tapodā runs between two great hells.

Tenāyaṁ tapodā kuthitā sandati.
That’s why it’s hot.

Saccaṁ, bhikkhave, moggallāno āha.
Moggallāna spoke truthfully.

Anāpatti, bhikkhave, moggallānassā”ti.
There’s no offense for Moggallāna.”

Tena kho pana samayena rājā māgadho seniyo bimbisāro licchavīhi saddhiṁ saṅgāmento pabhaggo ahosi.
At one time King Seniya Bimbisāra of Magadha was defeated in battle by the Licchavīs.

Atha rājā pacchā senaṁ saṅkaḍḍhitvā licchavayo parājesi.
The King then rallied his army and beat the Licchavīs.

Saṅgāme ca nandī carati—
People were delighted and the word spread

“raññā licchavī pabhaggā”ti.
that the Licchavīs had been defeated by the king.

Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—
But Venerable Mahāmoggallāna said to the monks,

“rājā, āvuso, licchavīhi pabhaggo”ti.
“The King was defeated by the Licchavīs.”

Bhikkhū ujjhāyanti khiyyanti vipācenti—
The monks complained and criticized him,

“kathañhi nāma āyasmā mahāmoggallāno evaṁ vakkhati—
“How can Venerable Moggallāna talk like this

‘rājā, āvuso, licchavīhi pabhaggo’ti.

Saṅgāme ca nandī carati—
when people are delighted

‘raññā licchavī pabhaggā’ti.
and the word is spreading that the Licchavīs have been defeated by the King?

Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti.
He’s claiming a superhuman ability!”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Paṭhamaṁ, bhikkhave, rājā licchavīhi pabhaggo.
“Monks, first the King was defeated by the Licchavīs,

Atha rājā pacchā senaṁ saṅkaḍḍhitvā licchavayo parājesi.
but then he rallied his army and beat them.

Saccaṁ, bhikkhave, moggallāno āha.
Moggallāna spoke truthfully.

Anāpatti, bhikkhave, moggallānassā”ti.
There’s no offense for Moggallāna.”

Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi—
Venerable Mahāmoggallāna said to the monks,

“idhāhaṁ, āvuso, sappinikāya nadiyā tīre āneñjaṁ samādhiṁ samāpanno nāgānaṁ ogayha uttarantānaṁ koñcaṁ karontānaṁ saddaṁ assosin”ti.
“After attaining an unshakable stillness on the banks of the river Sappinikā, I heard the sound of elephants plunging in and emerging from the water, and trumpeting too.”

Bhikkhū ujjhāyanti khiyyanti vipācenti—
The monks complained and criticized him,

“kathañhi nāma āyasmā mahāmoggallāno āneñjaṁ samādhiṁ samāpanno saddaṁ sossati.
“How can Venerable Mahāmoggallāna talk like this?

Uttarimanussadhammaṁ āyasmā mahāmoggallāno ullapatī”ti.
He’s claiming a superhuman ability!”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Attheso, bhikkhave, samādhi so ca kho aparisuddho.
“Monks, there is such a stillness, but it’s not wholly purified.

Saccaṁ, bhikkhave, moggallāno āha.
Moggallāna spoke truthfully.

Anāpatti, bhikkhave, moggallānassā”ti.
There’s no offense for Moggallāna.”

Atha kho āyasmā sobhito bhikkhū āmantesi—
Venerable Sobhita said to the monks,

“ahaṁ, āvuso, pañca kappasatāni anussarāmī”ti.
“I can recall five hundred eons.”

Bhikkhū ujjhāyanti khiyyanti vipācenti—
The monks complained and criticized him,

“kathañhi nāma āyasmā sobhito evaṁ vakkhati—
“How can Venerable Sobhita talk like this?

‘ahaṁ, āvuso, pañca kappasatāni anussarāmī’ti.

Uttarimanussadhammaṁ āyasmā sobhito ullapatī”ti.
He’s claiming a superhuman ability!”

Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.

“Atthesā, bhikkhave, sobhitassa.
“Monks, Sobhita has this ability,

Sā ca kho ekāyeva jāti.
and that was just one birth.

Saccaṁ, bhikkhave, sobhito āha.
Sobhita spoke truthfully.

Anāpatti, bhikkhave, sobhitassā”ti.
There’s no offense for Sobhita.”

Catutthapārājikaṁ samattaṁ.
The fourth offense entailing expulsion is finished.

Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā,
“Venerables, the four rules on expulsion have been recited.

yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā na labhati bhikkhūhi saddhiṁ saṁvāsaṁ,
If a monk commits any one of them, he is no longer part of the community of monks.

yathā pure tathā pacchā, pārājiko hoti asaṁvāso.
As before, so after: he’s expelled and excluded from the community.

Tatthāyasmante pucchāmi—
In regard to this I ask you,

“kaccittha parisuddhā”?
‘Are you pure in this?’

Dutiyampi pucchāmi—
A second time I ask,

“kaccittha parisuddhā”?
‘Are you pure in this?’

Tatiyampi pucchāmi—
A third time I ask,

“kaccittha parisuddhā”?
‘Are you pure in this?’

Parisuddhetthāyasmanto, tasmā tuṇhī,
You are pure in this and therefore silent.

evametaṁ dhārayāmīti.
I’ll remember it thus.”

Pārājikaṁ niṭṭhitaṁ.
The offenses entailing expulsion are finished.

Tassuddānaṁ
This is the summary:

Methunādinnādānañca,
“Sexual intercourse, and stealing,

manussaviggahuttari;
Person, super—

Pārājikāni cattāri,
The four offenses entailing expulsion,

chejjavatthū asaṁsayāti.
Definitive grounds for cutting off.”

Pārājikakaṇḍaṁ niṭṭhitaṁ.
The chapter on offenses entailing expulsion is finished.