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13. Kuladūsakasikkhāpada

The training rule on corrupters of families

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tena kho pana samayena assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā honti alajjino pāpabhikkhū.
At that time the bad and shameless monks Assaji and Punabbasuka were staying at Kīṭāgiri.

Te evarūpaṁ anācāraṁ ācaranti—
They were misbehaving in many ways.

mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi,
They planted flowering trees, watered and plucked them, and then tied the flowers together.

ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi,
They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides.

mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi.
They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same.

Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi.
They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of good families.

Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti,
They ate from the same plates as these women and drank from the same vessels.

ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti,
They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers.

vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti,
They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics.

naccantipi gāyantipi vādentipi lāsentipi,
They danced, sang, played instruments, and performed.

naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti, gāyantiyāpi naccanti, gāyantiyāpi gāyanti, gāyantiyāpi vādenti, gāyantiyāpi lāsenti, vādentiyāpi naccanti, vādentiyāpi gāyanti, vādentiyāpi vādenti, vādentiyāpi lāsenti, lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti;
While the women were dancing, singing, playing instruments, and performing, so would they.

aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti.
They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, board games, tip-cat, painting with the hand, dice, leaf flutes, toy plows, somersaults, pinwheels, toy measures, toy carriages, toy bows, guessing from syllables, thought guessing, mimicking deformities.

Hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti, tharusmimpi sikkhanti,
They trained in elephant riding, in horsemanship, in carriage riding, in archery, in swordsmanship.

hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi,
And they ran in front of elephants, horses, and carriages, and they ran backward and forward.

usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti,
They whistled, clapped their hands, wrestled, and boxed.

raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti—“idha, bhagini, naccassū”ti, nalāṭikampi denti, vividhampi anācāraṁ ācaranti.
They spread their outer robe on a stage and said to the dancing girls, “Dance here, Sister,” and they made gestures of approval. And they misbehaved in a variety of ways.

Tena kho pana samayena aññataro bhikkhu kāsīsu vassaṁvuṭṭho sāvatthiṁ gacchanto bhagavantaṁ dassanāya, yena kīṭāgiri tadavasari.
Just then a monk who had completed the rainy-season residence in Kāsī was on his way to visit the Buddha at Sāvatthī when he arrived at Kīṭāgiri.

Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kīṭāgiriṁ piṇḍāya pāvisi
In the morning he robed up, took his bowl and robe, and entered Kīṭāgiri to collect almsfood.

pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno.
He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment.

Manussā taṁ bhikkhuṁ passitvā evamāhaṁsu—“kvāyaṁ abalabalo viya mandamando viya bhākuṭikabhākuṭiko viya? Ko imassa upagatassa piṇḍakaṁ dassati? Amhākaṁ pana ayyā assajipunabbasukā saṇhā sakhilā sukhasambhāsā mihitapubbaṅgamā ehisvāgatavādino abbhākuṭikā uttānamukhā pubbabhāsino. Tesaṁ kho nāma piṇḍo dātabbo”ti.
When people saw him, they said, “Who’s this, acting like a moron and always frowning? Who’s gonna give almsfood to him? Almsfood should be given to our Venerables Assaji and Punabbasuka, for they are gentle, congenial, pleasant to speak with, greeting one with a smile, welcoming, friendly, open, the first to speak.”

Addasā kho aññataro upāsako taṁ bhikkhuṁ kīṭāgirismiṁ piṇḍāya carantaṁ.
A certain lay follower saw that monk walking for alms in Kīṭāgiri.

Disvāna yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā etadavoca—“api, bhante, piṇḍo labbhatī”ti?
He approached him, bowed, and said, “Venerable, have you received any almsfood?”

“Na kho, āvuso, piṇḍo labbhatī”ti.
“No, I haven’t.”

“Ehi, bhante, gharaṁ gamissāmā”ti.
“Come, let’s go to my house.”

Atha kho so upāsako taṁ bhikkhuṁ gharaṁ netvā bhojetvā etadavoca—
He took that monk to his house and gave him a meal.

“kahaṁ, bhante, ayyo gamissatī”ti?
He then said, “Where are you going, Venerable?”

“Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā”ti.
“I’m going to Sāvatthī to see the Buddha.”

“Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi—
“Well then, would you please pay respect at the Buddha’s feet in my name and say,

‘duṭṭho, bhante, kīṭāgirismiṁ āvāso.
‘Sir, the monastery at Kīṭāgiri has been corrupted.

Assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū.
The bad and shameless monks Assaji and Punabbasuka are staying there.

Te evarūpaṁ anācāraṁ ācaranti—
And they’re misbehaving in a many ways.

mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi …pe… vividhampi anācāraṁ ācaranti.
They plant flowering trees, water them … And they misbehave in a variety of ways.

Yepi te, bhante, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā.
Those who previously had faith and confidence have now lost it,

Yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni.
and there’s no longer any support for the Sangha.

Riñcanti pesalā bhikkhū, nivasanti pāpabhikkhū.
The good monks have left and the bad monks are staying on.

Sādhu, bhante, bhagavā kīṭāgiriṁ bhikkhū pahiṇeyya yathāyaṁ kīṭāgirismiṁ āvāso saṇṭhaheyyā’”ti.
Sir, please send monks to stay at the monastery at Kīṭāgiri.’”

“Evamāvuso”ti kho so bhikkhu tassa upāsakassa paṭissutvā yena sāvatthi tena pakkāmi.
The monk consented, got up, and set out for Sāvatthī.

Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
When he eventually arrived, he went to the Buddha in Anāthapiṇḍika’s Monastery. He bowed to the Buddha and sat down.

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

Atha kho bhagavā taṁ bhikkhuṁ etadavoca—
the Buddha said to him,

“kacci, bhikkhu, khamanīyaṁ kacci yāpanīyaṁ,
“I hope you’re keeping well, monk, I hope you’re getting by?

kaccisi appakilamathena addhānaṁ āgato,
I hope you’re not tired from traveling?

kuto ca tvaṁ, bhikkhu, āgacchasī”ti?
And where have you come from?”

“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā.
“I’m keeping well, Sir, I’m getting by.

Appakilamathena cāhaṁ, bhante, addhānaṁ āgato.
I’m not tired from traveling.”

Idhāhaṁ, bhante, kāsīsu vassaṁvuṭṭho sāvatthiṁ āgacchanto bhagavantaṁ dassanāya yena kīṭāgiri tadavasariṁ.
He then told the Buddha all that had happened at Kīṭāgiri,

Atha khvāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kīṭāgiriṁ piṇḍāya pāvisiṁ.

Addasā kho maṁ, bhante, aññataro upāsako kīṭāgirismiṁ piṇḍāya carantaṁ.

Disvāna yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā etadavoca—‘api, bhante, piṇḍo labbhatī’ti?

‘Na kho, āvuso, piṇḍo labbhatī’ti.

‘Ehi, bhante, gharaṁ gamissāmā’ti.

Atha kho, bhante, so upāsako maṁ gharaṁ netvā bhojetvā etadavoca—

‘kahaṁ, bhante, ayyo gamissatī’ti?

‘Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā’ti.

Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi—

‘duṭṭho, bhante, kīṭāgirismiṁ āvāso,

assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū.

Te evarūpaṁ anācāraṁ ācaranti—

mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi …pe… vividhampi anācāraṁ ācaranti.

Yepi te, bhante, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā,

yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni,

riñcanti pesalā bhikkhū nivasanti pāpabhikkhū.

Sādhu, bhante, bhagavā kīṭāgiriṁ bhikkhū pahiṇeyya yathāyaṁ kīṭāgirismiṁ āvāso saṇṭhaheyyā’ti.

Tato ahaṁ, bhagavā, āgacchāmī”ti.
adding, “That’s where I’ve come from, Sir.”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:

“saccaṁ kira, bhikkhave, assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū te evarūpaṁ anācāraṁ ācaranti—
“Is it true, monks, that the bad and shameless monks Assaji and Punabbasuka are staying at Kīṭāgiri and misbehaving in like this?

mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi …pe… vividhampi anācāraṁ ācaranti,

yepi te, bhikkhave, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā;
And is it true that those people who previously had faith and confidence have now lost it,

yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni;
that there’s no longer any support for the Sangha,

riñcanti pesalā bhikkhū nivasanti pāpabhikkhū”ti?
and that the good monks have left and the bad monks are staying on?”

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

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

kathañhi nāma te, bhikkhave, moghapurisā evarūpaṁ anācāraṁ ācarissanti—
“Monks, how can those foolish men misbehave in this way?

mālāvacchaṁ ropessantipi ropāpessantipi, sañcissantipi siñcāpessantipi, ocinissantipi ocināpessantipi, ganthissantipi ganthāpessantipi,

ekatovaṇṭikamālaṁ karissantipi kārāpessantipi, ubhatovaṇṭikamālaṁ karissantipi kārāpessantipi,

mañjarikaṁ karissantipi kārāpessantipi, vidhūtikaṁ karissantipi kārāpessantipi, vaṭaṁsakaṁ karissantipi kārāpessantipi, āveḷaṁ karissantipi kārāpessantipi, uracchadaṁ karissantipi kārāpessantipi.

Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harissantipi hārāpessantipi, ubhatovaṇṭikamālaṁ harissantipi hārāpessantipi, mañjarikaṁ harissantipi hārāpessantipi, vidhūtikaṁ harissantipi hārāpessantipi, vaṭaṁsakaṁ harissantipi hārāpessantipi, āveḷaṁ harissantipi hārāpessantipi, uracchadaṁ harissantipi hārāpessantipi.

Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjissanti, ekathālakepi pivissanti, ekāsanepi nisīdissanti, ekamañcepi tuvaṭṭissanti, ekattharaṇāpi tuvaṭṭissanti, ekapāvuraṇāpi tuvaṭṭissanti, ekattharaṇapāvuraṇāpi tuvaṭṭissanti,

vikālepi bhuñjissanti, majjampi pivissanti, mālāgandhavilepanampi dhārissanti

naccissantipi gāyissantipi vādessantipi lāsessantipi,

naccantiyāpi naccissanti naccantiyāpi gāyissanti naccantiyāpi vādessanti naccantiyāpi lāsessanti, gāyantiyāpi naccissanti gāyantiyāpi gāyissanti gāyantiyāpi vādessanti gāyantiyāpi lāsessanti, vādentiyāpi naccissanti vādentiyāpi gāyissanti vādentiyāpi vādessanti vādentiyāpi lāsessanti, lāsentiyāpi naccissanti lāsentiyāpi gāyissanti lāsentiyāpi vādessanti lāsentiyāpi lāsessanti

aṭṭhapadepi kīḷissanti dasapadepi kīḷissanti, ākāsepi kīḷissanti, parihārapathepi kīḷissanti, santikāyapi kīḷissanti, khalikāyapi kīḷissanti, ghaṭikāyapi kīḷissanti, salākahatthenapi kīḷissanti, akkhenapi kīḷissanti, paṅgacīrenapi kīḷissanti, vaṅkakenapi kīḷissanti, mokkhacikāyapi kīḷissanti, ciṅgulakenapi kīḷissanti, pattāḷhakenapi kīḷissanti, rathakenapi kīḷissanti, dhanukenapi kīḷissanti, akkharikāyapi kīḷissanti, manesikāyapi kīḷissanti, yathāvajjenapi kīḷissanti,

hatthismimpi sikkhissanti, assasmimpi sikkhissanti, rathasmimpi sikkhissanti, dhanusmimpi sikkhissanti, tharusmimpi sikkhissanti,

hatthissapi purato dhāvissanti, assassapi purato dhāvissanti, rathassapi purato dhāvissantipi ādhāvissantipi

usseḷessantipi, apphoṭessantipi, nibbujjhissantipi, muṭṭhīhipi yujjhissanti,

raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vakkhanti “idha, bhagini, naccassū”ti nalāṭikampi dassanti, vividhampi anācāraṁ ācarissanti.

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

vigarahitvā dhammiṁ kathaṁ katvā sāriputtamoggallāne āmantesi—
He then gave a teaching and addressed Sāriputta and Moggallāna:

“gacchatha tumhe, sāriputtā, kīṭāgiriṁ gantvā assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karotha. Tumhākaṁ ete saddhivihārikā”ti.
“Go to Kīṭāgiri and do a legal procedure of banishing the monks Assaji and Punabbasuka. They’re your students.”

“Kathaṁ mayaṁ, bhante, assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karoma? Caṇḍā te bhikkhū pharusā”ti.
“Sir, how can we do a procedure of banishing these monks from Kīṭāgiri? They’re temperamental and harsh.”

“Tena hi tumhe, sāriputtā, bahukehi bhikkhūhi saddhiṁ gacchathā”ti.
“Well then, take many monks.”

“Evaṁ, bhante”ti kho sāriputtamoggallānā bhagavato paccassosuṁ.
“Yes, sir.”

“Evañca pana, bhikkhave, kātabbaṁ.
“And, monks, this is how it should be done.

Paṭhamaṁ assajipunabbasukā bhikkhū codetabbā.
First you should accuse the monks Assaji and Punabbasuka.

Codetvā sāretabbā. Sāretvā āpattiṁ ropetabbā.
They should then be reminded of what they have done, before they are charged with an offense.

Āpattiṁ ropetvā 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.

Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṁ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca.
These monks, Assaji and Punabbasuka, are corrupters of families and badly behaved. Their bad behavior has been seen and heard about, and the families corrupted by them have been seen and heard about.

Yadi saṅghassa pattakallaṁ, saṅgho assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ kareyya—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti.
If the Sangha is ready, it should do a legal procedure of banishing them, prohibiting the monks Assaji and Punabbasuka from staying at Kīṭāgiri.

Esā ñatti.
This is the motion.

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

Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṁ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca.
These monks, Assaji and Punabbasuka, are corrupters of families and badly behaved. Their bad behavior has been seen and heard about, and the families corrupted by them have been seen and heard about.

Saṅgho assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karoti—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti.
The Sangha does a legal procedure of banishing them, prohibiting the monks Assaji and Punabbasuka from staying at Kīṭāgiri.

Yassāyasmato khamati assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammassa karaṇaṁ—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti, so tuṇhassa;
Any monk who approves of doing this legal procedure should remain silent.

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

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time …

tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho …pe… so bhāseyya.
For the third time I speak on this matter. Please, Venerables, I ask the Sangha to listen. … should speak up.

Kataṁ saṅghena assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti.
The Sangha has done a legal procedure of banishing them, prohibiting the monks Assaji and Punabbasuka from staying at Kīṭāgiri.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”

Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho kīṭāgiriṁ gantvā assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ akāsi—“na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabban”ti.
Soon afterwards a sangha of monks, headed by Sāriputta and Moggallāna, went to Kīṭāgiri and did the procedure of banishing Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri.

Te saṅghena pabbājanīyakammakatā na sammā vattanti, na lomaṁ pātenti, na netthāraṁ vattanti, na bhikkhū khamāpenti, akkosanti paribhāsanti chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpenti, pakkamantipi, vibbhamantipi.
After the Sangha had done the procedure, those monks did not conduct themselves properly or suitably so as to deserve to be released, nor did they ask the monks for forgiveness. Instead they abused and reviled them, and they slandered them as acting from favoritism, ill will, confusion, and fear. And they left and they disrobed.

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

“kathañhi nāma assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattissanti, na lomaṁ pātessanti, na netthāraṁ vattissanti, na bhikkhū khamāpessanti, akkosissanti paribhāsissanti, chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpessanti pakkamissantipi vibbhamissantipī”ti.
“How can these monks act in this way when the Sangha has done a legal procedure of banishing them?”

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

“saccaṁ kira, bhikkhave, assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattanti …pe… vibbhamantipī”ti?
“Is it true, monks, that the monks Assaji and Punabbasuka acted in this way?”

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

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

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

“Bhikkhu paneva aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati kuladūsako pāpasamācāro. Tassa kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tena duṭṭhāni dissanti ceva suyyanti ca.
‘If a monk who lives supported by a village or town is a corrupter of families and badly behaved, and his bad behavior has been seen and heard about, and the families corrupted by him have been seen and heard about,

So bhikkhu bhikkhūhi evamassa vacanīyo—
then the monks should correct him like this:

‘āyasmā kho kuladūsako pāpasamācāro, āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā’ti.
“Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.”

Evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṁ vadeyya—
If he replies,

‘chandagāmino ca bhikkhū dosagāmino ca bhikkhū mohagāmino ca bhikkhū bhayagāmino ca bhikkhū tādisikāya āpattiyā ekaccaṁ pabbājenti ekaccaṁ na pabbājentī’ti,
“You’re acting out of favoritism, ill will, confusion, and fear. Because of this sort of offense, you only banish some, but not others,”

so bhikkhu bhikkhūhi evamassa vacanīyo—
the monks should correct him like this:

‘māyasmā evaṁ avaca. Na ca bhikkhū chandagāmino. Na ca bhikkhū dosagāmino. Na ca bhikkhū mohagāmino. Na ca bhikkhū bhayagāmino.
“No, Venerable, the monks are not acting out of favoritism, ill will, confusion, and fear.

Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā’ti.
Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.”

Evañca so bhikkhu bhikkhūhi vuccamāno tatheva paggaṇheyya, so bhikkhu bhikkhūhi yāvatatiyaṁ samanubhāsitabbo tassa paṭinissaggāya.
If that monk continues as before, the monks should press him up to three times to make him stop.

Yāvatatiyañce samanubhāsiyamāno taṁ paṭinissajjeyya, iccetaṁ kusalaṁ;
If he then stops, all is well.

no ce paṭinissajjeyya, saṅghādiseso”ti.
If he does not stop, he commits an offense entailing suspension.’”

Bhikkhu paneva aññataraṁ gāmaṁ vā nigamaṁ vāti
A monk … a village or town:

gāmopi nigamopi nagarampi gāmo ceva nigamo ca.
a village and a town and a city are included in just a village and a town.

Upanissāya viharatīti
Lives supported by:

tattha paṭibaddhā honti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā.
robe-cloth, almsfood, dwellings, and medicinal supplies can be obtained in that place.

Kulaṁ nāma
A family:

cattāri kulāni—khattiyakulaṁ, brāhmaṇakulaṁ, vessakulaṁ, suddakulaṁ.
there are four kinds of families: the aristocratic family, the brahmin family, the merchant family, the worker family.

Kuladūsakoti
A corrupter of families:

kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vejjikāya vā jaṅghapesanikena vā.
he corrupts families by means of flowers, fruit, bath powder, soap, tooth cleaners, bamboo, medical treatment, or by taking messages on foot.

Pāpasamācāroti
Badly behaved:

mālāvacchaṁ ropetipi ropāpetipi, siñcatipi siñcāpetipi, ocinātipi ocināpetipi, ganthetipi ganthāpetipi.
he plants flowering trees and has it done; he waters them and has it done; he plucks them and has it done; he ties the flowers together and has it done.

Dissanti ceva suyyanti cāti
Has been seen and heard about:

ye saṁmukhā te passanti, ye tirokkhā te suṇanti.
those who are present see it; those who are absent hear about it.

Kulāni ca tena duṭṭhānīti
The families corrupted by him:

pubbe saddhā hutvā taṁ āgamma assaddhā honti, pasannā hutvā appasannā honti.
they have lost their faith because of him; they have lost their confidence because of him.

Dissanti ceva suyyanti cāti
Have been seen and heard about:

ye saṁmukhā te passanti, ye tirokkhā te suṇanti.
those who are present see it; those who are absent hear about it.

So bhikkhūti
Him:

yo so kuladūsako bhikkhu.
that monk who is a corrupter of families.

Bhikkhūhīti
The monks:

aññehi bhikkhūhi. Ye passanti ye suṇanti. Tehi vattabbo—
other monks, those who see it or hear about it. They should correct him like this:

“āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā”ti.
“Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.”

Evañca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṁ vadeyya—“chandagāmino ca bhikkhū, dosagāmino ca bhikkhū, mohagāmino ca bhikkhū, bhayagāmino ca bhikkhū. Tādisikāya āpattiyā ekaccaṁ pabbājenti ekaccaṁ na pabbājentī”ti.
If he replies, “You’re acting out of favoritism, ill will, confusion, and fear. Because of this sort of offense, you only banish some, but not others.”

So bhikkhūti
Him:

yo so kammakato bhikkhu.
that monk who is having a legal procedure done against him.

Bhikkhūhīti
The monks:

aññehi bhikkhūhi. Ye passanti ye suṇanti. Tehi vattabbo—
other monks, those who see it or hear about it. They should correct him like this:

“māyasmā evaṁ avaca. Na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino.
“No, Venerable, the monks are not acting out of favoritism, ill will, confusion, and fear.

Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā”ti.
Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.”

Dutiyampi vattabbo.
And they should correct him a second

Tatiyampi vattabbo.
and a third time.

Sace paṭinissajjati, iccetaṁ kusalaṁ.
If he stops, all is well.

No ce paṭinissajjati, āpatti dukkaṭassa.
If he does not stop, he commits an offense of wrong conduct.

Sutvā na vadanti, āpatti dukkaṭassa.
If those who hear about it do not say anything, they commit an offense of wrong conduct.

So bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo—
That monk, even if he has to be pulled into the Sangha, should be corrected like this:

“māyasmā evaṁ avaca. Na ca bhikkhū chandagāmino, na ca bhikkhū dosagāmino, na ca bhikkhū mohagāmino, na ca bhikkhū bhayagāmino.
“No, Venerable, the monks are not acting out of favoritism, ill will, confusion, and fear.

Āyasmā kho kuladūsako pāpasamācāro. Āyasmato kho pāpakā samācārā dissanti ceva suyyanti ca. Kulāni cāyasmatā duṭṭhāni dissanti ceva suyyanti ca. Pakkamatāyasmā imamhā āvāsā. Alaṁ te idha vāsenā”ti.
Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.”

Dutiyampi vattabbo.
They should correct him a second

Tatiyampi vattabbo.
and a third time.

Sace paṭinissajjati, iccetaṁ kusalaṁ.
If he stops, all is well.

No ce paṭinissajjati, āpatti dukkaṭassa.
If he does not stop, he commits an offense of wrong conduct.

So bhikkhu samanubhāsitabbo.
Should press him:

“Evañca pana, bhikkhave, samanubhāsitabbo.
“And, monks, he should be pressed like this.

Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:

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

Ayaṁ itthannāmo bhikkhu saṅghena pabbājanīyakammakato bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpeti.
The monk so-and-so, who has had a legal procedure of banishment done against himself, is slandering the monks as acting out of favoritism, ill will, confusion, and fear.

So taṁ vatthuṁ na paṭinissajjati.
And he keeps on doing it.

Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya.
If the Sangha is ready, it should press him to make him stop.

Esā ñatti.
This is the motion.

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

Ayaṁ itthannāmo bhikkhu saṅghena pabbājanīyakammakato bhikkhū chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpeti.
The monk so-and-so, who has had a legal procedure of banishment done against himself, is slandering the monks as acting out of favoritism, ill will, confusion, and fear.

So taṁ vatthuṁ na paṭinissajjati.
And he keeps on doing it.

Saṅgho itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya.
The Sangha presses him to make him stop.

Yassāyasmato khamati itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇhassa; yassa nakkhamati, so bhāseyya.
Any monk who approves of pressing him to make him stop should remain silent. Any monk who doesn’t approve should speak up.

Dutiyampi etamatthaṁ vadāmi …pe…
For the second time I speak on this matter …

tatiyampi etamatthaṁ vadāmi …pe….
For the third time I speak on this matter …

Samanubhaṭṭho saṅghena itthannāmo bhikkhu tassa vatthussa paṭinissaggāya.
The Sangha has pressed monk so-and-so to make him stop.

Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”

Ñattiyā dukkaṭaṁ,
After the motion, he commits an offense of wrong conduct.

dvīhi kammavācāhi thullaccayā,
After each of the first two announcements, he commits a serious offense.

kammavācāpariyosāne āpatti saṅghādisesassa.
When the last announcement is finished, he commits an offense entailing suspension.

Saṅghādisesaṁ ajjhāpajjantassa ñattiyā dukkaṭaṁ, dvīhi kammavācāhi thullaccayā paṭippassambhanti.
For one who commits the offense entailing suspension, the offense of wrong conduct and the serious offenses are annulled.

Saṅghādisesoti
He commits an offense entailing suspension:

saṅghova tassā āpattiyā parivāsaṁ deti, mūlāya paṭikassati, mānattaṁ deti, abbheti; na sambahulā, na ekapuggalo. Tena vuccati—“saṅghādiseso”ti,
only the Sangha gives probation for that offense, sends back to the beginning, gives the trial period, and rehabilitates—not several monks, not an individual. Therefore it is called “an offense entailing suspension”.

tasseva āpattinikāyassa nāmakammaṁ adhivacanaṁ. Tenapi vuccati “saṅghādiseso”ti.
This is the name and designation of this class of offense. Therefore, too, it is called “an offense entailing suspension”.

Dhammakamme dhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.
If it is a legitimate legal procedure, and he perceives it as such, and he does not stop, he commits an offense entailing suspension.

Dhammakamme vematiko na paṭinissajjati, āpatti saṅghādisesassa.
If it is a legitimate legal procedure, but he is unsure of it, and he does not stop, he commits an offense entailing suspension.

Dhammakamme adhammakammasaññī na paṭinissajjati, āpatti saṅghādisesassa.
If it is a legitimate legal procedure, but he perceives it as illegitimate, and he does not stop, he commits an offense entailing suspension.

Adhammakamme dhammakammasaññī, āpatti dukkaṭassa.
If it is an illegitimate legal procedure, but he perceives it as legitimate, he commits an offense of wrong conduct.

Adhammakamme vematiko, āpatti dukkaṭassa.
If it is an illegitimate legal procedure, but he is unsure of it, he commits an offense of wrong conduct.

Adhammakamme adhammakammasaññī, āpatti dukkaṭassa.
If it is an illegitimate legal procedure, and he perceives it as such, he commits an offense of wrong conduct.

Anāpatti—
There is no offense:

asamanubhāsantassa,
if he has not been pressed;

paṭinissajjantassa,
if he stops;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Kuladūsakasikkhāpadaṁ niṭṭhitaṁ terasamaṁ.
The training rule on corrupters of families, the thirteenth, is finished.

“Uddiṭṭhā kho, āyasmanto, terasa saṅghādisesā dhammā, nava paṭhamāpattikā, cattāro yāvatatiyakā.
“Venerables, the thirteen rules on suspension have been recited, nine being immediate offenses, four after the third announcement.

Yesaṁ bhikkhu aññataraṁ vā aññataraṁ vā āpajjitvā yāvatīhaṁ jānaṁ paṭicchādeti tāvatīhaṁ tena bhikkhunā akāmā parivattabbaṁ.
If a monk commits any one of them, he is to undergo probation for the same number of days as he knowingly concealed that offense.

Parivutthaparivāsena bhikkhunā uttari chārattaṁ bhikkhumānattāya paṭipajjitabbaṁ.
When this is completed, he must undertake the trial period for a further six days.

Ciṇṇamānatto bhikkhu yattha siyā vīsatigaṇo bhikkhusaṅgho tattha so bhikkhu abbhetabbo.
When this is completed, he is to be rehabilitated wherever there is a sangha of at least twenty monks.

Ekenapi ce ūno vīsatigaṇo bhikkhusaṅgho taṁ bhikkhuṁ abbheyya, so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṁ tattha sāmīci.
If that monk is rehabilitated by a sangha of even one less than twenty, that monk is not rehabilitated and those monks are at fault. This is the proper procedure.

Tatthāyasmante pucchāmi—‘kaccittha parisuddhā’?
In regard to this I ask you, ‘Are you pure in this?’

Dutiyampi pucchāmi—‘kaccittha parisuddhā’?
A second time I ask, ‘Are you pure in this?’

Tatiyampi pucchāmi—‘kaccittha parisuddhā’?
A third time I ask, ‘Are you pure in this?’

Parisuddhetthāyasmanto. Tasmā tuṇhī, evametaṁ dhārayāmī”ti.
You are pure in this and therefore silent. I’ll remember it thus.”

Terasakaṁ niṭṭhitaṁ.
The group of thirteen is finished.

Tassuddānaṁ
This is the summary:

Vissaṭṭhi kāyasaṁsaggaṁ,
“Emission, physical contact,

duṭṭhullaṁ attakāmañca;
Indecent, and his own needs;

Sañcarittaṁ kuṭī ceva,
Matchmaking, and a hut,

vihāro ca amūlakaṁ.
And a dwelling, groundless.

Kiñcilesañca bhedo ca,
A pretext, and schism,

tasseva anuvattakā;
Those who side with him;

Dubbacaṁ kuladūsañca,
Difficult to correct, and corrupter of families—

saṅghādisesā terasāti.
The thirteen offenses entailing suspension.”

Saṅghādisesakaṇḍaṁ niṭṭhitaṁ.
The chapter on offenses entailing suspension is finished.