Theravāda Vinaya

Translators: brahmali

Theravāda Collection on Monastic Law

Mahāvibhaṅga
The Great Analysis

Saṅghādisesakaṇḍa
The chapter on offenses entailing suspension

8. Duṭṭhadosasikkhāpada

The training rule on anger

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time when the Buddha was staying at Rājagaha in the Bamboo Grove,

Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṁ sacchikataṁ hoti.
Venerable Dabba the Mallian realized perfection at the age of seven.

Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ tena anuppattaṁ hoti.
He had achieved all there is to achieve by a disciple

Natthi cassa kiñci uttari karaṇīyaṁ, katassa vā paticayo.
and had nothing further to do.

Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private,

“mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ.

Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ mayā anuppattaṁ.

Natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo.

Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan”ti?
he thought, “How can I be of service to the Sangha?

Atha kho āyasmato dabbassa mallaputtassa etadahosi—

“yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan”ti.
Why don’t I assign the dwellings and designate the meals?”

Atha kho āyasmā dabbo mallaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down,

Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca—
and said,

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ, yaṁ kiñci sāvakena pattabbaṁ, sabbaṁ mayā anupattaṁ, natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo, kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyanti.
“Sir, while I was reflecting in private, it occurred to me that I’ve achieved all there is to achieve by a disciple, and I was wondering how I could be of service to the Sangha.

Tassa mayhaṁ, bhante, etadahosi—
I thought,

‘yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan’ti.
‘Why don’t I assign the dwellings and designate the meals?’”

Icchāmahaṁ, bhante, saṅghassa senāsanañca paññapetuṁ bhattāni ca uddisitun”ti.

“Sādhu sādhu, dabba.
“Good, good, Dabba,

Tena hi tvaṁ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisā”ti.
please do so.”

“Evaṁ, bhante”ti kho āyasmā dabbo mallaputto bhagavato paccassosi.
“Yes.”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:

“tena hi, bhikkhave, saṅgho dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannatu.
“Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals.

Evañca pana, bhikkhave, sammannitabbo.
And he should be appointed like this.

Paṭhamaṁ dabbo mallaputto yācitabbo.
First Dabba should be asked.

Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:

‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.

Yadi saṅghassa pattakallaṁ saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammanneyya.
If the Sangha is ready, it should appoint Venerable Dabba the Mallian as assigner of dwellings and designator of meals.

Esā ñatti.
This is the motion.

Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.

Saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannati.
The Sangha appoints Venerable Dabba the Mallian as assigner of dwellings and designator of meals.

Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa;
Any monk who approves of appointing Venerable Dabba as assigner of dwellings and designator of meals should remain silent.

yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.

Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca.
The Sangha has appointed Venerable Dabba the Mallian as assigner of dwellings and designator of meals.

Khamati saṅghassa, tasmā tuṇhī,
The Sangha approves and is therefore silent.

evametaṁ dhārayāmī’”ti.
I’ll remember it thus.’”

Sammato ca panāyasmā dabbo mallaputto sabhāgānaṁ bhikkhūnaṁ ekajjhaṁ senāsanaṁ paññapeti.
Dabba assigned dwellings to the monks according to their character.

Ye te bhikkhū suttantikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
He assigned dwellings in the same place to those monks who were experts on the discourses, thinking,

“te aññamaññaṁ suttantaṁ saṅgāyissantī”ti.
“They’ll recite the discourses to one another.”

Ye te bhikkhū vinayadharā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
And he did likewise for the experts on the Monastic Law, thinking,

“te aññamaññaṁ vinayaṁ vinicchinissantī”ti.
“They’ll discuss the Monastic Law;”

Ye te bhikkhū dhammakathikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
for the expounders of the Teaching, thinking,

“te aññamaññaṁ dhammaṁ sākacchissantī”ti.
“They’ll discuss the Teaching;”

Ye te bhikkhū jhāyino tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
for the meditators, thinking,

“te aññamaññaṁ na byābādhissantī”ti.
“They won’t disturb each other;”

Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti—
and for the gossips and the body-builders, thinking,

“imāyapime āyasmanto ratiyā acchissantī”ti.
“In this way even these venerables will be happy.”

Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti.
When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light.

Apisu bhikkhū sañcicca vikāle āgacchanti—
Monks even arrived late on purpose,

“mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā”ti.
hoping to see the marvel of Dabba’s supernormal powers.

Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti—
They would approach Dabba and say,

“amhākaṁ, āvuso dabba, senāsanaṁ paññapehī”ti.
“Venerable Dabba, please assign us a dwelling.”

Te āyasmā dabbo mallaputto evaṁ vadeti—

“katthāyasmantā icchanti, kattha paññapemī”ti?
“Where would you like to stay?”

Te sañcicca dūre apadisanti—
They would intentionally suggest somewhere far away:

“amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi.
“On the Vulture Peak,”

Amhākaṁ, āvuso, corapapāte senāsanaṁ paññapehi.
“At Robbers’ Cliff,”

Amhākaṁ, āvuso, isigilipasse kāḷasilāyaṁ senāsanaṁ paññapehi.
“On Black Rock on the slope of Mount Isigili,”

Amhākaṁ, āvuso, vebhārapasse sattapaṇṇiguhāyaṁ senāsanaṁ paññapehi.
“In the Sattapaṇṇi Cave on the slope of Mount Vebhāra,”

Amhākaṁ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṁ paññapehi.
“In Cool Grove on the hill at the Snake’s Pool,”

Amhākaṁ, āvuso, gotamakakandarāyaṁ senāsanaṁ paññapehi.
“At Gotamaka Gorge,”

Amhākaṁ, āvuso, tindukakandarāyaṁ senāsanaṁ paññapehi.
“At Tinduka Gorge,”

Amhākaṁ, āvuso, tapodakandarāyaṁ senāsanaṁ paññapehi.
“At Tapoda Gorge,”

Amhākaṁ, āvuso, tapodārāme senāsanaṁ paññapehi.
“In Tapoda Park,”

Amhākaṁ, āvuso, jīvakambavane senāsanaṁ paññapehi.
“In Jīvaka’s Mango Grove,”

Amhākaṁ, āvuso, maddakucchismiṁ migadāye senāsanaṁ paññapehī”ti.
“In the deer park at Maddakucchi.”

Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati.
Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks.

Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti.
They followed behind him with the help of that light.

Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti—
And he would assign them dwellings:

“ayaṁ mañco, idaṁ pīṭhaṁ, ayaṁ bhisi, idaṁ bibbohanaṁ, idaṁ vaccaṭṭhānaṁ, idaṁ passāvaṭṭhānaṁ, idaṁ pānīyaṁ, idaṁ paribhojanīyaṁ, ayaṁ kattaradaṇḍo,
“This is the bed, this the bench, this the mattress, this the pillow, this the place for defecating, this the place for urinating, this the water for drinking, this the water for washing, this the walking stick;

idaṁ saṅghassa katikasaṇṭhānaṁ, imaṁ kālaṁ pavisitabbaṁ, imaṁ kālaṁ nikkhamitabban”ti.
these are the Sangha’s agreements concerning the right time to enter and the right time to leave.”

Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati.
Dabba then returned to the Bamboo Grove.

Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca.
At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit,

Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni.
getting inferior dwellings and meals.

Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ sappimpi telampi uttaribhaṅgampi.
The people of Rājagaha were keen to give specially prepared almsfood to the senior monks—ghee, oil, and special curries—

Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ.
but to the monks Mettiya and Bhūmajaka they gave ordinary food of porridge and broken rice.

Te pacchābhattaṁ piṇḍapātapaṭikkantā there bhikkhū pucchanti—
When they had eaten their meal and returned from alms round, they asked the senior monks,

“tumhākaṁ, āvuso, bhattagge kiṁ ahosi? Tumhākaṁ, āvuso, bhattagge kiṁ ahosī”ti?
“What did you get at the dining hall?”

Ekacce therā evaṁ vadanti—
Some said,

“amhākaṁ, āvuso, sappi ahosi telaṁ ahosi uttaribhaṅgaṁ ahosī”ti.
“We got ghee, oil, and special curries.”

Mettiyabhūmajakā pana bhikkhū evaṁ vadanti—
But the monks Mettiya and Bhūmajaka said,

“amhākaṁ, āvuso, na kiñci ahosi, pākatikaṁ yathārandhaṁ kaṇājakaṁ bilaṅgadutiyan”ti.
“We didn’t get anything except ordinary food of porridge and broken rice.”

Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṁ deti niccabhattaṁ.
At that time there was a householder who gave a regular meal of fine food to four monks.

So bhattagge saputtadāro upatiṭṭhitvā parivisati.
He made his offering in the dining hall together with his wives and children.

Aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti.
Some of them offered rice, some bean curry, some oil, and some special curries.

Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṁ svātanāya mettiyabhūmajakānaṁ bhikkhūnaṁ uddiṭṭhaṁ hoti.
On one occasion the meal to be given by this householder on the following day had been designated to the monks Mettiya and Bhūmajaka.

Atha kho kalyāṇabhattiko gahapati ārāmaṁ agamāsi kenacideva karaṇīyena.
Just then that householder went to the monastery on some business.

So yenāyasmā dabbo mallaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dabbaṁ mallaputtaṁ abhivādetvā ekamantaṁ nisīdi.
He approached Dabba, bowed, and sat down.

Ekamantaṁ nisinnaṁ kho kalyāṇabhattikaṁ gahapatiṁ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
And Dabba instructed, inspired, and gladdened him with a teaching.

Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—
After the talk, he asked Dabba,

“kassa, bhante, amhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti?
“Sir, who has been designated to receive tomorrow’s meal in our house?”

“Mettiyabhūmajakānaṁ kho, gahapati, bhikkhūnaṁ tumhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti.
“Mettiya and Bhūmajaka.”

Atha kho kalyāṇabhattiko gahapati anattamano ahosi—
He was disappointed, and thought,

“kathañhi nāma pāpabhikkhū amhākaṁ ghare bhuñjissantī”ti.
“Why should bad monks eat in our house?”

Gharaṁ gantvā dāsiṁ āṇāpesi—
After returning to his house, he told a female slave,

“ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā”ti.
“For those who are coming for tomorrow’s meal, prepare seats in the gatehouse and serve them broken rice and porridge.”

“Evaṁ, ayyā”ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.
“Yes, sir.”

Atha kho mettiyabhūmajakā bhikkhū—
The monks Mettiya and Bhūmajaka said to each other,

“hiyyo kho, āvuso, amhākaṁ kalyāṇabhattikassa gahapatino bhattaṁ uddiṭṭhaṁ,
“Yesterday we were designated a meal from that householder who offers fine food.

sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati;
Tomorrow he’ll serve us together with his wives and children.

aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī”ti.
Some of them will offer us rice, some bean curry, some oil, and some special curries.”

Te teneva somanassena na cittarūpaṁ rattiyā supiṁsu.
And because they were excited, they did not sleep properly that night.

Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu.
The following morning they robed up, took their bowls and robes, and went to the house of that householder.

Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante. Disvāna koṭṭhake āsanaṁ paññapetvā mettiyabhūmajake bhikkhū etadavoca—
When the female slave saw them coming, she prepared seats in the gatehouse and said to them,

“nisīdatha, bhante”ti.
“Please sit, Venerables.”

Atha kho mettiyabhūmajakānaṁ bhikkhūnaṁ etadahosi—
They thought,

“nissaṁsayaṁ kho na tāva bhattaṁ siddhaṁ bhavissati. Yathā mayaṁ koṭṭhake nisīdeyyāmā”ti.
“The meal can’t be ready, since we’re given seats in the gatehouse.”

Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagacchi—
She then brought them broken rice and porridge, and said,

“bhuñjatha, bhante”ti.
“Eat, Sirs.”

“Mayaṁ kho, bhagini, niccabhattikā”ti.
“But, Sister, we’ve come for the regular meal.”

“Jānāmi, ayyā, niccabhattikāti.
“I know.

Api cāhaṁ hiyyova gahapatinā āṇattā— ‘ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti.
But yesterday I was told by the head of the household to serve you like this.

Bhuñjatha, bhante”ti.
Please eat.”

Atha kho mettiyabhūmajakā bhikkhū—
They said to each other,

“hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṁ agamāsi dabbassa mallaputtassa santike.
“Yesterday this householder came to the monastery and spoke with Dabba.

Nissaṁsayaṁ kho mayaṁ dabbena mallaputtena gahapatino antare paribhinnā”ti.
Dabba must be responsible for this split between the householder and us.”

Te teneva domanassena na cittarūpaṁ bhuñjiṁsu.
And because they were dejected, they did not eat as much as they had intended.

Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.
When they had eaten their meal and returned from alms round, they put their bowls and robes away, and squatted on their heels outside the monastery gatehouse, using their upper robes as back-and-knee straps. They were silent and humiliated, their shoulders drooping and their heads down, glum and speechless.

Atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami; upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—
Just then the nun Mettiyā came to them and said,

“vandāmi, ayyā”ti.
“My respectful greetings to you, Venerables.”

Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu.
But they did not respond.

Dutiyampi kho …pe…
A second time

tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca—
and a third time she said

“vandāmi, ayyā”ti.
the same thing,

Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.
but they still did not respond.

“Kyāhaṁ ayyānaṁ aparajjhāmi?
“Have I done something wrong?

Kissa maṁ ayyā nālapantī”ti?
Why don’t you respond?”

“Tathā hi pana tvaṁ, bhagini, amhe dabbena mallaputtena viheṭhīyamāne ajjhupekkhasī”ti?
“It’s because we’ve been badly treated by Dabba the Mallian, and you’re not taking an interest.”

“Kyāhaṁ, ayyā, karomī”ti?
“But what can I do?”

“Sace kho tvaṁ, bhagini, iccheyyāsi ajjeva bhagavā dabbaṁ mallaputtaṁ nāsāpeyyā”ti.
“If you like, you could make the Buddha expel Dabba.”

“Kyāhaṁ, ayyā, karomi, kiṁ mayā sakkā kātun”ti?
“And how can I do that?”

“Ehi tvaṁ, bhagini, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavantaṁ evaṁ vadehi—
“Go to the Buddha and say,

‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ.
‘Sir, this isn’t proper or appropriate.

Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā.
There’s fear, distress, and oppression in this district, where none of these should exist.

Yato nivātaṁ tato savātaṁ.
From where one would expect security, there’s insecurity.

Udakaṁ maññe ādittaṁ.
It’s as if water is burning.

Ayyenamhi dabbena mallaputtena dūsitā’”ti.
Venerable Dabba the Mallian has raped me.’”

“Evaṁ, ayyā”ti kho mettiyā bhikkhunī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Saying, “Alright, Venerables,” she went to the Buddha, bowed,

Ekamantaṁ ṭhitā kho sā mettiyā bhikkhunī bhagavantaṁ etadavoca—
and then repeated what she had been told to say.

“idaṁ, bhante, nacchannaṁ nappatirūpaṁ.

Yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā.

Yato nivātaṁ tato savātaṁ.

Udakaṁ maññe ādittaṁ.

Ayyenamhi dabbena mallaputtena dūsitā”ti.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned Dabba:

“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?
“Dabba, do you remember doing as the nun Mettiyā says?”

“Yathā maṁ, bhante, bhagavā jānātī”ti.
“Sir, you know what I’m like.”

Dutiyampi kho bhagavā …pe…
A second and

tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—
a third time the Buddha asked

“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?
the same question

“Yathā maṁ, bhante, bhagavā jānātī”ti.
and got the same response.

“Na kho, dabba, dabbā evaṁ nibbeṭhenti.
He then said, “Dabba, the Dabbas don’t give such evasive answers.

Sace tayā kataṁ katanti vadehi,
If it was done by you, say so;

sace tayā akataṁ akatanti vadehī”ti.
if it wasn’t, then say that.”

“Yato ahaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro”ti.
“Since I was born, Sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”

Atha kho bhagavā bhikkhū āmantesi—
The Buddha addressed the monks:

“tena hi, bhikkhave, mettiyaṁ bhikkhuniṁ nāsetha.
“Well then, monks, expel the nun Mettiyā,

Ime ca bhikkhū anuyuñjathā”ti.
and call these monks to account.”

Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.
The Buddha then got up from his seat and entered his dwelling.

Atha kho te bhikkhū mettiyaṁ bhikkhuniṁ nāsesuṁ.
When the monks had expelled the nun Mettiyā,

Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṁ—
the monks Mettiya and Bhūmajaka said to them,

“māvuso, mettiyaṁ bhikkhuniṁ nāsetha.
“Don’t expel the nun Mettiyā;

Na sā kiñci aparajjhati.
she’s done nothing wrong.

Amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī”ti.
She was urged on by us. We were angry and displeased, and trying to get Dabba to leave the monastic life.”

“Kiṁ pana tumhe, āvuso, āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsethā”ti?
“But did you groundlessly charge Venerable Dabba with an offense entailing expulsion?”

“Evamāvuso”ti.
“Yes.”

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,

“kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsessantī”ti.
“How could the monks Mettiya and Bhūmajaka groundlessly charge Venerable Dabba with an offense entailing expulsion?”

Atha kho te bhikkhū mettiyabhūmajake bhikkhū anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe…
They rebuked those monks in many ways and then told the Buddha. Soon afterwards he had the Sangha gathered and questioned those monks:

“saccaṁ kira tumhe, bhikkhave, dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsethā”ti?
“Is it true, monks, that you did this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

“kathañhi nāma tumhe, moghapurisā, dabbaṁ mallaputtaṁ amūlakena pārājikena dhammena anuddhaṁsessatha.
“Foolish men, how could you do this?

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

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

“Yo pana bhikkhu bhikkhuṁ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṁseyya—‘appeva nāma naṁ imamhā brahmacariyā cāveyyan’ti,
‘If a monk who is angry and displeased groundlessly charges a monk with an offense entailing expulsion, aiming to make him leave the monastic life,

tato aparena samayena samanuggāhīyamāno vā asamanuggāhīyamāno vā amūlakañceva taṁ adhikaraṇaṁ hoti bhikkhu ca dosaṁ patiṭṭhāti, saṅghādiseso”ti.
and then after some time, whether he is questioned or not, it is clear that the legal issue is groundless, and he admits to his ill will, he commits an offense entailing suspension.’”

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.

Bhikkhunti
A monk:

aññaṁ bhikkhuṁ.
another monk.

Duṭṭho dosoti
Angry:

kupito anattamano anabhiraddho āhatacitto khilajāto.
upset, dissatisfied, discontent, having hatred, hostile.

Appatītoti
Displeased:

tena ca kopena tena ca dosena tāya ca anattamanatāya tāya ca anabhiraddhiyā appatīto hoti.
because of that upset, that ill will, that dissatisfaction, and that discontent, he is displeased.

Amūlakaṁ nāma
Groundlessly:

adiṭṭhaṁ asutaṁ aparisaṅkitaṁ.
not seen, not heard, not suspected.

Pārājikena dhammenāti
With an offense entailing expulsion:

catunnaṁ aññatarena.
with one of the four.

Anuddhaṁseyyāti
Charges:

codeti vā codāpeti vā.
accuses him or has him accused.

Appeva nāma naṁ imamhā brahmacariyā cāveyyanti
To make him leave the monastic life:

bhikkhubhāvā cāveyyaṁ, samaṇadhammā cāveyyaṁ, sīlakkhandhā cāveyyaṁ, tapoguṇā cāveyyaṁ.
to make him leave the monkhood, leave the state of a monastic, leave his morality, leave the virtue of monasticism.

Tato aparena samayenāti
And then after some time:

yasmiṁ khaṇe anuddhaṁsito hoti taṁ khaṇaṁ taṁ layaṁ taṁ muhuttaṁ vītivatte.
the moment, the instant, the second after he has laid the charge.

Samanuggāhīyamānoti
He is questioned:

yena vatthunā anuddhaṁsito hoti tasmiṁ vatthusmiṁ samanuggāhīyamāno.
he is questioned about the grounds of his charge.

Asamanuggāhīyamānoti
Not:

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

Adhikaraṇaṁ nāma
The legal issue:

cattāri adhikaraṇāni— vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ.
there are four kinds of legal issues: legal issues arising from disputes, legal issues arising from accusations, legal issues arising from offenses, legal issues arising from business.

Bhikkhu ca dosaṁ patiṭṭhātīti
And he admits to his ill will:

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.”

Saṅghādisesoti
He commits an offense entailing suspension:

…pe… tenapi vuccati saṅghādisesoti.
… Therefore, too, it is called “an offense entailing suspension”.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
Although he has not seen it, he accuses someone of having committed an offense entailing expulsion:

Tañce codeti—“diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve seen that you’ve committed an offense entailing expulsion.

assamaṇosi, asakyaputtiyosi,
You’re not an ascetic, not a Sakyan monastic.

natthi tayā saddhiṁ uposatho vā pavāraṇā vā saṅghakammaṁ vā”ti,
You’re excluded from the observance-day ceremony, from the invitation ceremony, and from the legal procedures of the Sangha.”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Asutassa hoti—
Although he has not heard it,

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
he accuses someone of having committed an offense entailing expulsion:

Tañce codeti—“suto mayā, pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve heard that you’ve committed an offense entailing expulsion.

assamaṇosi, asakyaputtiyosi,
You’re not an ascetic, not a Sakyan monastic.

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Aparisaṅkitassa hoti—
Although he does not suspect it,

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
he accuses someone of having committed an offense entailing expulsion:

Tañce codeti—“parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi,
“I suspect that you’ve committed an offense entailing expulsion.

assamaṇosi, asakyaputtiyosi,
You’re not an ascetic, not a Sakyan monastic.

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
Although he has not seen it, he accuses someone of having committed an offense entailing expulsion:

Tañce codeti—“diṭṭho mayā suto ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
Although he has not seen it, he accuses someone of having committed an offense entailing expulsion:

Tañce codeti—“diṭṭho mayā parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve seen and I suspect that you’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
Although he has not seen it, he accuses someone of having committed an offense entailing expulsion:

Tañce codeti—“diṭṭho mayā suto ca parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve seen and I’ve heard and I suspect that you’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Asutassa hoti—
Although he has not heard it,

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
he accuses someone of having committed an offense entailing expulsion:

Tañce codeti—“suto mayā parisaṅkito ca …pe…
“I’ve heard and I suspect …” …

suto mayā diṭṭho ca …pe…
“I’ve heard and I’ve seen …” …

suto mayā parisaṅkito ca diṭṭho ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve heard and I suspect and I’ve seen that you’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Aparisaṅkitassa hoti—
Although he does not suspect it,

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
he accuses someone of having committed an offense entailing expulsion:

Tañce codeti—“parisaṅkito mayā diṭṭho ca …pe…
“I suspect and I’ve seen …” …

parisaṅkito mayā suto ca …pe…
“I suspect and I’ve heard …” …

parisaṅkito mayā diṭṭho ca suto ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I suspect and I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
He has seen that someone has committed an offense entailing expulsion,

Tañce codeti—
but he accuses him like this:

“suto mayā pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve heard that you’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
He has seen that someone has committed an offense entailing expulsion,

Tañce codeti—
but he accuses him like this:

“parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe…
“I suspect that you’ve committed an offense entailing expulsion …” …

suto mayā parisaṅkito ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve heard and I suspect that you’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Sutassa hoti—
He has heard

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
that someone has committed an offense entailing expulsion,

Tañce codeti—
but he accuses him like this:

“parisaṅkito mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe…
“I suspect that you’ve committed an offense entailing expulsion …” …

diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe…
“I’ve seen that you’ve committed an offense entailing expulsion …” …

parisaṅkito mayā diṭṭho ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I suspect and I’ve seen that you’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Parisaṅkitassa hoti—
He suspects

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
that someone has committing an offense entailing expulsion,

Tañce codeti—
but he accuses him like this:

“diṭṭho mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe…
“I’ve seen that you’ve committed an offense entailing expulsion …” …

suto mayā, pārājikaṁ dhammaṁ ajjhāpannosi …pe…
“I’ve heard that you’ve committed an offense entailing expulsion …” …

diṭṭho mayā suto ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion.

assamaṇosi, asakyaputtiyosi …pe…
You’re not an ascetic, not a Sakyan monastic. …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
He has seen someone committing an offense entailing expulsion,

Diṭṭhe vematiko diṭṭhaṁ no kappeti diṭṭhaṁ nassarati diṭṭhaṁ pamuṭṭho hoti …pe…
but he is unsure of what he has seen, he does not believe what he has seen, he does not remember what he has seen, he is confused about what he has seen …

sute vematiko sutaṁ no kappeti sutaṁ nassarati sutaṁ pamuṭṭho hoti …pe…
he is unsure of what he has heard, he does not believe what he has heard, he does not remember what he has heard, he is confused about what he has heard …

parisaṅkite vematiko parisaṅkitaṁ no kappeti parisaṅkitaṁ nassarati parisaṅkitaṁ pamuṭṭho hoti.
he is unsure of what he suspects, he does not believe what he suspects, he does not remember what he suspects, he is confused about what he suspects.

Tañce codeti—
If he then accuses him like this:

“parisaṅkito mayā diṭṭho ca …pe…
“I suspect and I’ve seen …” …

parisaṅkito mayā suto ca …pe…
“I suspect and I’ve heard …” …

parisaṅkito mayā diṭṭho ca suto ca, pārājikaṁ dhammaṁ ajjhāpannosi,
“I suspect and I’ve seen and I’ve heard that you’ve committed an offense entailing expulsion.

assamaṇosi, asakyaputtiyosi,
You’re not an ascetic, not a Sakyan monastic.

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
Although he has not seen it, he has someone accused of having committed an offense entailing expulsion:

Tañce codāpeti—“diṭṭhosi,
“You’ve been seen.

pārājikaṁ dhammaṁ ajjhāpannosi,
You’ve committed an offense entailing expulsion.

assamaṇosi, asakyaputtiyosi,
You’re not an ascetic, not a Sakyan monastic.

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Asutassa hoti—
Although he has not heard it …

“pārājikaṁ dhammaṁ ajjhāpanno”ti …pe…

aparisaṅkitassa hoti—
Although he does not suspect it,

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
he has someone accused of having committed an offense entailing expulsion:

Tañce codāpeti—“parisaṅkitosi,
“You’re suspected.

pārājikaṁ dhammaṁ ajjhāpannosi …pe…
You’ve committed an offense entailing expulsion. …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Adiṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
Although he has not seen it, he has someone accused of having committed an offense entailing expulsion:

Tañce codāpeti—“diṭṭhosi sutosi …pe…
“You’ve been seen and you’ve been heard …” …

diṭṭhosi parisaṅkitosi …pe…
“You’ve been seen and you’re suspected …” …

diṭṭhosi sutosi parisaṅkitosi,
“You’ve been seen and you’ve been heard and you’re suspected.

pārājikaṁ dhammaṁ ajjhāpannosi …pe…
You’ve committed an offense entailing expulsion …” …

asutassa hoti—
Although he has not heard it …

“pārājikaṁ dhammaṁ ajjhāpanno”ti …pe…

aparisaṅkitassa hoti—
Although he does not suspect it,

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
he has someone accused of having committed an offense entailing expulsion:

Tañce codāpeti—“parisaṅkitosi, diṭṭhosi …pe…
“You’re suspected and you’ve been seen …” …

parisaṅkitosi, sutosi …pe…
“You’re suspected and you’ve been heard …” …

parisaṅkitosi, diṭṭhosi, sutosi,
“You’re suspected and you’ve been seen and you’ve been heard.

pārājikaṁ dhammaṁ ajjhāpannosi,
You’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
He has seen that someone has committed an offense entailing expulsion,

Tañce codāpeti—
but he has him accused like this:

“sutosi …pe…
“You’ve been heard …” …

tañce codāpeti—
but he has him accused like this:

“parisaṅkitosi …pe…
“You’re suspected …” …

tañce codāpeti—
but he has him accused like this:

“sutosi, parisaṅkitosi,
“You’ve been heard and you’re suspected.

pārājikaṁ dhammaṁ ajjhāpannosi,
You’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Sutassa hoti—
He has heard

“pārājikaṁ dhammaṁ ajjhāpanno”ti …pe…
that someone has committed an offense entailing expulsion …

parisaṅkitassa hoti—
He suspects

“pārājikaṁ dhammaṁ ajjhāpanno”ti.
that someone has committed an offense entailing expulsion,

Tañce codāpeti—
but he has him accused like this:

“diṭṭhosi …pe…
“You’ve been seen …” …

tañce codāpeti—
but he has him accused like this:

“sutosi …pe…
“You’ve been heard …” …

tañce codāpeti—
but he has him accused like this:

“diṭṭhosi, sutosi,
“You’ve been seen and you’ve been heard.

pārājikaṁ dhammaṁ ajjhāpannosi,
You’ve committed an offense entailing expulsion.

assamaṇosi …pe…
You’re not a monastic …”

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Diṭṭhassa hoti pārājikaṁ dhammaṁ ajjhāpajjanto.
He has seen that someone has committed an offense entailing expulsion,

Tañce codāpeti—
If he then has him accused like this:

“parisaṅkitosi, diṭṭhosi …pe…
“You’re suspected and you’ve been seen …”

parisaṅkitaṁ pamuṭṭho hoti,
… he is confused about what he suspects.

tañce codāpeti—
If he then has him accused like this:

“parisaṅkitosi sutosi …pe…
“You’re suspected and you’ve been heard …”

parisaṅkitaṁ pamuṭṭho hoti,
… he is confused about what he suspects.

tañce codāpeti—
If he then has him accused like this:

“parisaṅkitosi, diṭṭhosi, sutosi,
“You’re suspected and you’ve been seen and you’ve been heard.

pārājikaṁ dhammaṁ ajjhāpannosi,
You’ve committed an offense entailing expulsion.

assamaṇosi, asakyaputtiyosi,
You’re not an ascetic, not a Sakyan monastic.

āpatti vācāya, vācāya saṅghādisesassa.
For each statement, he commits an offense entailing suspension.

Asuddhe suddhadiṭṭhi,
Someone is impure, but viewed as pure;

suddhe asuddhadiṭṭhi,
someone is pure, but viewed as impure;

asuddhe asuddhadiṭṭhi,
someone is impure and viewed as impure;

suddhe suddhadiṭṭhi.
someone is pure and viewed as pure.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno.
An impure person has committed an offense entailing expulsion.

Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassa.
If one views him as pure, but then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits one offense entailing suspension and one offense of wrong conduct.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno.
An impure person has committed an offense entailing expulsion.

Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesassa.
If one views him as pure, but then, having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense entailing suspension.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno.
An impure person has committed an offense entailing expulsion.

Tañce suddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.
If one views him as pure, but then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno.
An impure person has committed an offense entailing expulsion.

Tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.
If one views him as pure, but then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno.
A pure person has not committed an offense entailing expulsion.

Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa.
If one views him as impure, and then, without having gotten his permission, speaks with the aim of making him leave the monastic life, one commits an offense of wrong conduct.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno.
A pure person has not committed an offense entailing expulsion.

Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā cāvanādhippāyo vadeti, anāpatti.
If one views him as impure, and then, having gotten his permission, speaks with the aim of making him leave the monastic life, there is no offense.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno.
A pure person has not committed an offense entailing expulsion.

Tañce asuddhadiṭṭhi samāno anokāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassa.
If one views him as impure, and then, without having gotten his permission, speaks with the aim of abusing him, one commits one offense for abusive speech and one offense of wrong conduct.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno.
A pure person has not committed an offense entailing expulsion.

Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.
If one views him as impure, then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.

Asuddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ ajjhāpanno.
An impure person has committed an offense entailing expulsion.

Tañce asuddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.
If one views him as impure, and then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno.
A pure person has not committed an offense entailing expulsion.

Suddho hoti puggalo aññataraṁ pārājikaṁ dhammaṁ anajjhāpanno tañce suddhadiṭṭhi samāno okāsaṁ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassa.
A pure person has not committed an offense entailing expulsion. If one views him as pure, but then, having gotten his permission, speaks with the aim of abusing him, one commits an offense for abusive speech.

Anāpatti—
There is no offense:

suddhe asuddhadiṭṭhissa,
if he views a pure person as impure;

asuddhe asuddhadiṭṭhissa,
if he views an impure person as impure;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Amūlakasikkhāpadaṁ niṭṭhitaṁ aṭṭhamaṁ.
The training rule on groundless, the eighth, is finished.