Theravāda Vinayapiṭaka

Translators: brahmali

Theravāda Collection on Monastic Law

Cūḷavagga
The Small Division

19. Pātimokkhaṭṭhapanakkhandhaka

The chapter on the cancellation of the Monastic Code

1. Pātimokkhuddesayācana
The request for the recitation of the Monastic Code

Tena samayena buddho bhagavā sāvatthiyaṁ viharati pubbārāme migāramātu pāsāde.
At one time on the observance day, when the Buddha was staying at Sāvatthī in the Eastern Monastery, in Migāramāta’s stilt house,

Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.
he was seated surrounded by the Sangha of monks.

Atha kho āyasmā ānando abhikkantāya rattiyā nikkhante paṭhame yāme uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—
Then, when the night was well advanced and the first part of the night was over, Venerable Ānanda got up from his seat, arranged his upper robe over one shoulder, raise his joined palms, and said to the Buddha,

“abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho.
“Sir, the night is well advanced and the first part of the night is over. The Sangha of monks has been seated for a long time.

Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.
Please recite the Monastic Code.”

Evaṁ vutte, bhagavā tuṇhī ahosi.
The Buddha did not reply.

Dutiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante majjhime yāme uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—
At the end of the middle part of the night, Venerable Ānanda asked a second time,

“abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho.

Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.

Dutiyampi kho bhagavā tuṇhī ahosi.
and again received no reply.

Tatiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—
At the end of the last part of the night, when the sky was flaring up at dawn, he asked a third time.

“abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṁ aruṇaṁ nandimukhi ratti, ciranisinno bhikkhusaṅgho.

Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.

“Aparisuddhā, ānanda, parisā”ti.
And the Buddha replied, “Ānanda, the gathering is impure.”

Atha kho āyasmato mahāmoggallānassa etadahosi—
Venerable Mahāmoggallāna thought,

“kaṁ nu kho bhagavā puggalaṁ sandhāya evamāha—
“Who is the Buddha talking about?”

‘aparisuddhā, ānanda, parisā’”ti?

Atha kho āyasmā mahāmoggallāno sabbāvantaṁ bhikkhusaṅghaṁ cetasā ceto paricca manasākāsi.
Reading the minds of the the entire Sangha of monks,

Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asucisaṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ.
he saw that person—immoral, with bad qualities, impure and dubious in conduct, hiding his actions, not a monastic while claiming to be one, not abstaining from sexuality while claiming to do so, rotten inside, lustful, defiled—seated in the midst of the Sangha.

Disvāna yena so puggalo tenupasaṅkami, upasaṅkamitvā taṁ puggalaṁ etadavoca—
He went up to him and said,

“uṭṭhehi, āvuso, diṭṭhosi bhagavatā;
“Get up, the Buddha has seen you.

natthi te bhikkhūhi saddhiṁ saṁvāso”ti.
You don’t belong with the community of monks.”

Evaṁ vutte, so puggalo tuṇhī ahosi.
But he did not reply.

Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca—
Mahāmoggallāna said the same thing a second

“uṭṭhehi, āvuso, diṭṭhosi bhagavatā;

natthi te bhikkhūhi saddhiṁ saṁvāso”ti.

Dutiyampi kho so puggalo tuṇhī ahosi.

Tatiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca—
and a third time,

“uṭṭhehi, āvuso, diṭṭhosi bhagavatā;

natthi te bhikkhūhi saddhiṁ saṁvāso”ti.

Tatiyampi kho so puggalo tuṇhī ahosi.
still not getting a reply.

Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
Mahāmoggallāna then grabbed him by the arms, took him outside the gatehouse, and fastened the bolt and the latch. He then went to the Buddha and said,

“nikkhāmito so, bhante, puggalo mayā;
“Sir, I’ve taken that person outside;

suddhā parisā;
the gathering is pure.

uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti.
Please recite the Monastic Code to the monks.”

“Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna, yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti.
“It’s amazing, Moggallāna, how that fool waited until he was grabbed by the arms.”

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

2. Mahāsamuddeaṭṭhacchariya
2. The eight amazing qualities of the ocean

“Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.
“Monks, the antigods delight in the ocean because they see eight amazing qualities in it:

Katame aṭṭha?

Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto.
The ocean slopes and inclines gradually. It doesn’t drop off all at once.

Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto—

ayaṁ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Puna caparaṁ, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati.
The ocean is steady. It doesn’t go beyond the shoreline.

Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati—

ayaṁ, bhikkhave, mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Puna caparaṁ, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippaññeva tīraṁ vāheti, thalaṁ ussāreti.
The ocean doesn’t tolerate dead bodies, but quickly carries them to the shore and dumps them on dry land.

Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippaññeva tīraṁ vāheti, thalaṁ ussāreti—

ayaṁ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Puna caparaṁ, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti.
When the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, or the Mahī—reach the ocean, they lose their former names and become known simply as the ocean.

Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti—

ayaṁ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Puna caparaṁ, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati.
Whatever rivers in the world flow into the ocean and whatever rain falls into it, the ocean isn’t diminished or filled up because of that.

Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati—

ayaṁ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Puna caparaṁ, bhikkhave, mahāsamuddo ekaraso loṇaraso.
The ocean has only one taste, the taste of salt.

Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso—

ayaṁ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Puna caparaṁ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ.
The ocean contains many precious things—pearls, gems, beryls, mother-of-pearls, quartz, corals, silver, gold, rubies, and cat’s eyes.

Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ—

ayaṁ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā.
There are great beings in the ocean—sea monsters, antigods, dragons, and fairies; creatures with bodies one thousand kilometers long, two thousand, three thousand, four thousand, and five thousand kilometers long.

Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā; santi mahāsamudde, yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā—

ayaṁ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti.

Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiraman”ti.

3. Imasmiṁdhammavinayeaṭṭhacchariya
3. The eight amazing qualities of this spiritual path

Evameva kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.
“Just so, the monks delight in this spiritual path because they see eight amazing qualities in it:

Katame aṭṭha?

Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto;
Just as the ocean slopes and inclines gradually, and doesn’t drop off all at once,

evameva kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho.
so too, on this spiritual path, the training is gradual, the practice is gradual, and penetration to perfect insight doesn’t happen all at once.

Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā na āyatakeneva aññāpaṭivedho—

ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṁ nātivattati;
Just as the ocean is steady and doesn’t go beyond the shoreline,

evameva kho, bhikkhave, yaṁ mayā mama sāvakānaṁ sikkhāpadaṁ paññattaṁ, taṁ mama sāvakā jīvitahetupi nātikkamanti.
so too, on this spiritual path, my disciples don’t transgress the training rules I’ve laid down, even for the sake of life.

Yampi, bhikkhave, mayā mama sāvakānaṁ sikkhāpadaṁ paññattaṁ, taṁ mama sāvakā jīvitahetupi nātikkamanti—

ayaṁ, bhikkhave, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti;
Just as the ocean doesn’t tolerate dead bodies, but quickly carries them to the shore and dumps them on dry land,

evameva kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati, khippameva naṁ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṅghassa nisinno. Atha kho so ārakāva saṅghamhā, saṅgho ca tena.
so too, the Sangha of monks doesn’t associate with anyone who is immoral—someone with bad qualities, impure and dubious in conduct, hiding his actions, not a monastic while claiming to be one, not abstaining from sexuality while claiming to do so, rotten inside, lustful, defiled. When the Sangha has gathered, they quickly eject him. Even if seated in the midst of the Sangha, he’s far from the Sangha and the Sangha is far from him.

Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati, khippameva naṁ sannipatitvā ukkhipati, kiñcāpi kho so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena—

ayaṁ, bhikkhave, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā mahāsamuddaṁ pattā jahanti purimāni nāmagottāni, mahāsamuddotveva saṅkhaṁ gacchanti;
Just as when the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, or the Mahī—reach the ocean, they lose their former names and become known simply as the ocean,

evameva kho, bhikkhave, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, samaṇā sakyaputtiyātveva saṅkhaṁ gacchanti.
so too, when anyone goes forth on this spiritual path proclaimed by the Buddha—whether an aristocrat, brahmin, merchant, or worker—they lose their former name and class and become known simply as a Sakyan monastic.

Yampi, bhikkhave, cattārome vaṇṇā khattiyā brāhmaṇā vessā suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, samaṇā sakyaputtiyātveva saṅkhaṁ gacchanti—

ayaṁ, bhikkhave, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṁ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati;
Just as the ocean doesn’t decrease or fill up because of all the rivers in the world that flow into it or the rain that falls into it,

evameva kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati.
so too, even if many monks are extinguished without remainder, there’s no decrease or filling up of the element of extinguishment.

Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati—

ayaṁ, bhikkhave, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso;
Just as the ocean has only one taste, the taste of salt,

evameva kho, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso.
so too, this spiritual path has only one taste, the taste of freedom.

Yampi, bhikkhave, ayaṁ dhammavinayo ekaraso vimuttiraso—

ayaṁ, bhikkhave, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṁ, rajataṁ, jātarūpaṁ, lohitako, masāragallaṁ;
Just as the ocean contains many precious things—pearls, gems, beryls, mother-of-pearls, quartz, corals, silver, gold, rubies, and cat’s eyes—

evameva kho, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
so too, this spiritual path contains many precious things—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, and the noble eightfold path.

Yampi, bhikkhave, ayaṁ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo—

ayaṁ, bhikkhave, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—timi, timiṅgalo, timitimiṅgalo, asurā, nāgā, gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā;
Just as there are great beings in the ocean—sea monsters, antigods, dragons, and fairies; creatures with bodies one thousand kilometers long, two thousand, three thousand, four thousand, and five thousand kilometers long—

evameva kho, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.
so too, there are great beings on this spiritual path—stream-enterers, those practicing for the realization of the fruit of stream-entry; once-returners, those practicing for the realization of the fruit of once-returning; non-returners, those practicing for the realization of the fruit of non-returning; perfected ones, and those practicing for the realization of the fruit of perfection.”

Yampi, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso, tatrime bhūtā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno …pe… arahā, arahattaphalasacchikiriyāya paṭipanno—

ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti.

Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, on that occasion the Buddha uttered a heartfelt exclamation:

“Channamativassati,
“It rains on what’s concealed,

vivaṭaṁ nātivassati;
Not on what’s revealed.

Tasmā channaṁ vivaretha,
Therefore, reveal the concealed,

evaṁ taṁ nātivassatī”ti.
And it won’t be rained upon.”

4. Pātimokkhasavanāraha
4. One deserving to hear the Monastic Code

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

“nadānāhaṁ, bhikkhave, ito paraṁ uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi.
“From now on, monks, I won’t be doing the observance-day ceremony or recite the Monastic Code.

Tumhevadāni, bhikkhave, ito paraṁ uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha.
You should do it instead.

Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya uposathaṁ kareyya, pātimokkhaṁ uddiseyya.
It’s impossible for the Buddha to do the observance-day ceremony and recite the Monastic Code in an impure gathering.

Na ca, bhikkhave, sāpattikena pātimokkhaṁ sotabbaṁ.
And, monks, you shouldn’t listen to the Monastic Code if you have an unconfessed offense.

Yo suṇeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.

Anujānāmi, bhikkhave, yo sāpattiko pātimokkhaṁ suṇāti, tassa pātimokkhaṁ ṭhapetuṁ.
If anyone who has an unconfessed offense listens to the Monastic Code, I allow you to cancel his hearing of the Monastic Code.

Evañca pana, bhikkhave, ṭhapetabbaṁ.
And it should be done like this.

Tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—
On the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce:

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

Itthannāmo puggalo sāpattiko, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabban’ti ṭhapitaṁ hoti pātimokkhan”ti.
The person so-and-so has an unconfessed offense. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’ Then his hearing of the Monastic Code is canceled.”

Tena kho pana samayena chabbaggiyā bhikkhū—
Soon afterwards,

“nāmhe koci jānātī”ti sāpattikāva pātimokkhaṁ suṇanti.
thinking that nobody knew about them, the monks from the group of six listened to the Monastic Code while having unconfessed offenses.

Therā bhikkhū paracittaviduno bhikkhūnaṁ ārocenti—
The senior monks who could read the minds of others

“itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū—
informed the monks about this.

‘nāmhe koci jānātī’ti sāpattikāva pātimokkhaṁ suṇantī”ti.

Assosuṁ kho chabbaggiyā bhikkhū—
When they heard about it,

“therā kira bhikkhū paracittaviduno amhe bhikkhūnaṁ ārocenti—

‘itthannāmo ca itthannāmo ca, āvuso, chabbaggiyā bhikkhū—

“nāmhe koci jānātī”ti sāpattikāva pātimokkhaṁ suṇantī’”ti.

Te—

“puramhākaṁ pesalā bhikkhū pātimokkhaṁ ṭhapentī”ti—

paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapenti.
the monks from the group of six tried to pre-empt the pure monks by, without reason, canceling their hearing of the Monastic Code.

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

“kathañhi nāma chabbaggiyā bhikkhū suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapessantī”ti.
“How could the monks from the group of six cancel the Monastic Code of pure monks without reason?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks:

“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapentī”ti?
“Is it true, monks, that the monks from the group of six did this?”

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

vigarahitvā …pe…
After rebuking them …

dhammiṁ kathaṁ katvā bhikkhū āmantesi—
the Buddha gave a teaching and addressed the monks:

“na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pātimokkhaṁ ṭhapetabbaṁ.
“You shouldn’t, without reason, cancel the Monastic Code of pure monks who don’t have any offenses.

Yo ṭhapeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.”

5. Dhammikādhammikapātimokkhaṭṭhapana
5. Legitimate and illegitimate canceling of the Monastic Code

Ekaṁ, bhikkhave, adhammikaṁ pātimokkhaṭṭhapanaṁ, ekaṁ dhammikaṁ pātimokkhaṭṭhapanaṁ;
“One kind of canceling of the Monastic Code is illegitimate, one is legitimate;

dve adhammikāni pātimokkhaṭṭhapanāni, dve dhammikāni;
two kinds of cancelings of the Monastic Code are illegitimate, two are legitimate;

tīṇi adhammikāni pātimokkhaṭṭhapanāni, tīṇi dhammikāni;
three kinds of cancelings of the Monastic Code are illegitimate, three are legitimate;

cattāri adhammikāni pātimokkhaṭṭhapanāni, cattāri dhammikāni;
four kinds of cancelings of the Monastic Code are illegitimate, four are legitimate;

pañca adhammikāni pātimokkhaṭṭhapanāni, pañca dhammikāni;
five kinds of cancelings of the Monastic Code are illegitimate, five are legitimate;

cha adhammikāni pātimokkhaṭṭhapanāni, cha dhammikāni;
six kinds of cancelings of the Monastic Code are illegitimate, six are legitimate;

satta adhammikāni pātimokkhaṭṭhapanāni, satta dhammikāni;
seven kinds of cancelings of the Monastic Code are illegitimate, seven are legitimate;

aṭṭha adhammikāni pātimokkhaṭṭhapanāni, aṭṭha dhammikāni;
eight kinds of cancelings of the Monastic Code are illegitimate, eight are legitimate;

nava adhammikāni pātimokkhaṭṭhapanāni, nava dhammikāni;
nine kinds of cancelings of the Monastic Code are illegitimate, nine are legitimate;

dasa adhammikāni pātimokkhaṭṭhapanāni, dasa dhammikāni.
ten kinds of cancelings of the Monastic Code are illegitimate, ten are legitimate.

Katamaṁ ekaṁ adhammikaṁ pātimokkhaṭṭhapanaṁ?
What’s the one kind of canceling of the Monastic Code that’s illegitimate?

Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti—
One cancels the Monastic Code, without grounds, for failure in morality.

idaṁ ekaṁ adhammikaṁ pātimokkhaṭṭhapanaṁ.

Katamaṁ ekaṁ dhammikaṁ pātimokkhaṭṭhapanaṁ?
“What’s the one kind of canceling of the Monastic Code that’s legitimate?

Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti—
One cancels the Monastic Code, having grounds, for failure in morality.

idaṁ ekaṁ dhammikaṁ pātimokkhaṭṭhapanaṁ.

Katamāni dve adhammikāni pātimokkhaṭṭhapanāni?
“What are the two kinds of cancelings of the Monastic Code that are illegitimate?

Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti—
One cancels the Monastic Code, without grounds, for failure in morality or failure in conduct.

imāni dve adhammikāni pātimokkhaṭṭhapanāni.

Katamāni dve dhammikāni pātimokkhaṭṭhapanāni?
What are the two kinds of cancelings of the Monastic Code that are legitimate?

Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti—
One cancels the Monastic Code, having grounds, for failure in morality or failure in conduct.

imāni dve dhammikāni pātimokkhaṭṭhapanāni.

Katamāni tīṇi adhammikāni pātimokkhaṭṭhapanāni?
“What are the three kinds of cancelings of the Monastic Code that are illegitimate?

Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti—
One cancels the Monastic Code, without grounds, for failure in morality, failure in conduct, or failure in view.

imāni tīṇi adhammikāni pātimokkhaṭṭhapanāni.

Katamāni tīṇi dhammikāni pātimokkhaṭṭhapanāni?
What are the three kinds of cancelings of the Monastic Code that are legitimate?

Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, samūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti—
One cancels the Monastic Code, having grounds, for failure in morality, failure in conduct, or failure in view.

imāni tīṇi dhammikāni pātimokkhaṭṭhapanāni.

Katamāni cattāri adhammikāni pātimokkhaṭṭhapanāni?
“What are the four kinds of cancelings of the Monastic Code that are illegitimate?

Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti, amūlikāya ājīvavipattiyā pātimokkhaṁ ṭhapeti—
One cancels the Monastic Code, without grounds, for failure in morality, failure in conduct, failure in view, or failure in livelihood.

imāni cattāri adhammikāni pātimokkhaṭṭhapanāni.

Katamāni cattāri dhammikāni pātimokkhaṭṭhapanāni?
What are the four kinds of cancelings of the Monastic Code that are legitimate?

Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti, samūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti, samūlikāya ājīvavipattiyā pātimokkhaṁ ṭhapeti—
One cancels the Monastic Code, having grounds, for failure in morality, failure in conduct, failure in view, or failure in livelihood.

imāni cattāri dhammikāni pātimokkhaṭṭhapanāni.

Katamāni pañca adhammikāni pātimokkhaṭṭhapanāni?
“What are the five kinds of cancelings of the Monastic Code that are illegitimate?

Amūlakena pārājikena pātimokkhaṁ ṭhapeti, amūlakena saṅghādisesena …pe…
One cancels the Monastic Code, without grounds, for an offense entailing expulsion, an offense entailing suspension,

amūlakena pācittiyena …
an offense entailing confession,

amūlakena pāṭidesanīyena …
an offense entailing acknowledgment,

amūlakena dukkaṭena pātimokkhaṁ ṭhapeti—
or an offense of wrong conduct.

imāni pañca adhammikāni pātimokkhaṭṭhapanāni.

Katamāni pañca dhammikāni pātimokkhaṭṭhapanāni?
What are the five kinds of cancelings of the Monastic Code that are legitimate?

Samūlakena pārājikena pātimokkhaṁ ṭhapeti, samūlakena saṅghādisesena …pe…
One cancels the Monastic Code, having grounds, for an offense entailing expulsion, an offense entailing suspension,

pācittiyena …
an offense entailing confession,

pāṭidesanīyena …
an offense entailing acknowledgment,

dukkaṭena pātimokkhaṁ ṭhapeti—
or an offense of wrong conduct.

imāni pañca dhammikāni pātimokkhaṭṭhapanāni.

Katamāni cha adhammikāni pātimokkhaṭṭhapanāni?
“What are the six kinds of cancelings of the Monastic Code that are illegitimate?

Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya;
One cancels the Monastic Code, without grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed,

amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya ācāravipattiyā pātimokkhaṁ ṭhapeti katāya;
the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed,

amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya diṭṭhivipattiyā pātimokkhaṁ ṭhapeti katāya—
the failure in view of one who hasn’t failed, or the failure in view of one who has failed.

imāni cha adhammikāni pātimokkhaṭṭhapanāni.

Katamāni cha dhammikāni pātimokkhaṭṭhapanāni?
What are the six kinds of cancelings of the Monastic Code that are legitimate?

Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya;
One cancels the Monastic Code, having grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed,

samūlikāya ācāravipattiyā …pe…
the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed,

diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya …pe…
the failure in view of one who hasn’t failed, or the failure in view of one who has failed.

katāya—

imāni cha dhammikāni pātimokkhaṭṭhapanāni.

Katamāni satta adhammikāni pātimokkhaṭṭhapanāni?
“What are the seven kinds of cancelings of the Monastic Code that are illegitimate?

thullaccayena pācittiyena pāṭidesanīyena dukkaṭena dubbhāsitena pātimokkhaṁ ṭhapeti—
a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech.

imāni satta adhammikāni pātimokkhaṭṭhapanāni.

Katamāni satta dhammikāni pātimokkhaṭṭhapanāni?
What are the seven kinds of cancelings of the Monastic Code that are legitimate?

imāni satta dhammikāni pātimokkhaṭṭhapanāni.

Katamāni aṭṭha adhammikāni pātimokkhaṭṭhapanāni?
“What are the eight kinds of cancelings of the Monastic Code that are illegitimate?

amūlikāya ācāravipattiyā …pe…
for the failure in conduct of one who hasn’t failed, for the failure in conduct of one who has failed,

diṭṭhivipattiyā …pe…
the failure in view of one who hasn’t failed, the failure in view of one who has failed,

ājīvavipattiyā pātimokkhaṁ ṭhapeti akatāya …pe… katāya—
the failure in livelihood of one who hasn’t failed, or the failure in livelihood of one who has failed.

imāni aṭṭha adhammikāni pātimokkhaṭṭhapanāni.

Katamāni aṭṭha dhammikāni pātimokkhaṭṭhapanāni?
What are the eight kinds of cancelings of the Monastic Code that are legitimate?

samūlikāya ācāravipattiyā …pe…
the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed,

diṭṭhivipattiyā …pe…
the failure in view of one who hasn’t failed, the failure in view of one who has failed,

ājīvavipattiyā pātimokkhaṁ ṭhapeti akatāya …pe… katāya—
the failure in livelihood of one who hasn’t failed, or the failure in livelihood of one who has failed.

imāni aṭṭha dhammikāni pātimokkhaṭṭhapanāni.

Katamāni nava adhammikāni pātimokkhaṭṭhapanāni?
“What are the nine kinds of cancelings of the Monastic Code that are illegitimate?

Amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya, amūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katākatāya;
One cancels the Monastic Code, without grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, the failure in morality of one who both has and hasn’t failed,

amūlikāya ācāravipattiyā …pe…
the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, the failure in conduct of one who both has and hasn’t failed,

diṭṭhivipattiyā pātimokkhaṁ ṭhapeti akatāya …pe… katāya …pe…
the failure in view of one who hasn’t failed, the failure in view of one who has failed, or the failure in view of one who both has and hasn’t failed.

katākatāya—

imāni nava adhammikāni pātimokkhaṭṭhapanāni.

Katamāni nava dhammikāni pātimokkhaṭṭhapanāni?
What are the nine kinds of cancelings of the Monastic Code that are legitimate?

Samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti akatāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katāya, samūlikāya sīlavipattiyā pātimokkhaṁ ṭhapeti katākatāya;
One cancels the Monastic Code, having grounds, for the failure in morality of one who hasn’t failed, the failure in morality of one who has failed, the failure in morality of one who both has and hasn’t failed,

samūlikāya ācāravipattiyā …pe…
the failure in conduct of one who hasn’t failed, the failure in conduct of one who has failed, the failure in conduct of one who both has and hasn’t failed,

katākatāya—

imāni nava dhammikāni pātimokkhaṭṭhapanāni.

Katamāni dasa adhammikāni pātimokkhaṭṭhapanāni?
“What are the ten kinds of cancelings of the Monastic Code that are illegitimate?

Na pārājiko tassaṁ parisāyaṁ nisinno hoti, na pārājikakathā vippakatā hoti;
There’s no one seated in that gathering who has committed an offense entailing expulsion; there’s no unfinished discussion about anyone committing an offense entailing expulsion;

na sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti, na sikkhaṁ paccakkhātakathā vippakatā hoti;
there’s no one seated in that gathering who has renounced the training; there’s no unfinished discussion about anyone renouncing the training;

dhammikaṁ sāmaggiṁ upeti, na dhammikaṁ sāmaggiṁ paccādiyati, na dhammikāya sāmaggiyā paccādānakathā vippakatā hoti;
the person has gone to the legitimate legal procedure of a complete assembly; the person doesn’t reopen the legitimate legal procedure of a complete assembly; there’s no unfinished discussion about the reopening of the legitimate legal procedure of a complete assembly;

na sīlavipattiyā diṭṭhasutaparisaṅkito hoti, na ācāravipattiyā diṭṭhasutaparisaṅkito hoti, na diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti—
there’s no one seen, heard, or suspected of failure in morality; there’s no one seen, heard, or suspected of failure in conduct; there’s no one seen, heard, or suspected of failure in view.

imāni dasa adhammikāni pātimokkhaṭṭhapanāni.

Katamāni dasa dhammikāni pātimokkhaṭṭhapanāni?
What are the ten kinds of cancelings of the Monastic Code that are legitimate?

Pārājiko tassaṁ parisāyaṁ nisinno hoti, pārājikakathā vippakatā hoti;
There’s someone seated in that gathering who has committed an offense entailing expulsion; there’s an unfinished discussion about someone committing an offense entailing expulsion;

sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti, sikkhaṁ paccakkhātakathā vippakatā hoti;
there’s someone seated in that gathering who has renounced the training; there’s an unfinished discussion about someone renouncing the training;

dhammikaṁ sāmaggiṁ na upeti, dhammikaṁ sāmaggiṁ paccādiyati, dhammikāya sāmaggiyā paccādānakathā vippakatā hoti;
the person hasn’t gone to the legitimate legal procedure of a complete assembly; the person reopens the legitimate legal procedure of a complete assembly; there’s an unfinished discussion about the reopening of the legitimate legal procedure of a complete assembly;

sīlavipattiyā diṭṭhasutaparisaṅkito hoti, ācāravipattiyā diṭṭhasutaparisaṅkito hoti, diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti—
there’s someone seen, heard, or suspected of failure in morality; there’s someone seen, heard, or suspected of failure in conduct; there’s someone seen, heard, or suspected of failure in view.”

imāni dasa dhammikāni pātimokkhaṭṭhapanāni.

6. Dhammikapātimokkhaṭṭhapana
6. Legitimate canceling of the Monastic Code

Kathaṁ pārājiko tassaṁ parisāyaṁ nisinno hoti?
“And how is one who has committed an offense entailing expulsion seated in that gathering?

Idha, bhikkhave, yehi ākārehi yehi liṅgehi yehi nimittehi pārājikassa dhammassa ajjhāpatti hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ.
A monk sees in a monk the characteristics and signs of someone committing an offense entailing expulsion.

Na heva kho bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ, api ca añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk committing an offense entailing expulsion, but another monk informs him that

‘itthannāmo, āvuso, bhikkhu pārājikaṁ dhammaṁ ajjhāpanno’ti.
monk so-and-so has committed an offense entailing expulsion.

Na heva kho bhikkhu bhikkhuṁ passati pārājikaṁ dhammaṁ ajjhāpajjantaṁ, nāpi añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk committing an offense entailing expulsion, nor does another monk inform him,

‘itthannāmo, āvuso, bhikkhu pārājikaṁ dhammaṁ ajjhāpanno’ti, api ca sova bhikkhu bhikkhussa āroceti—
but the monk himself informs him that

‘ahaṁ, āvuso, pārājikaṁ dhammaṁ ajjhāpanno’ti.
he has committed an offense entailing expulsion.

Ākaṅkhamāno, bhikkhave, bhikkhu tena diṭṭhena tena sutena tāya parisaṅkāya tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—
Then, on the observance day, whether the fourteenth or the fifteenth, he may if he wishes, based on what he has seen, has heard, or suspects, announce in the midst of the Sangha and in the presence of that person:

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

Itthannāmo puggalo pārājikaṁ dhammaṁ ajjhāpanno, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
So-and-so has committed an offense entailing expulsion. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.

Bhikkhussa pātimokkhe ṭhapite parisā vuṭṭhāti, dasannaṁ antarāyānaṁ aññatarena—
When the Monastic Code has been canceled for a monk, it may be that the gathering breaks up because of any one of ten threats:

rājantarāyena vā, corantarāyena vā, agyantarāyena vā, udakantarāyena vā, manussantarāyena vā, amanussantarāyena vā, vāḷantarāyena vā, sarīsapantarāyena vā, jīvitantarāyena vā, brahmacariyantarāyena vā.
a threat from kings, criminals, fire, flooding, people, spirits, predatory animals, snakes, or a threat to life, or threat to the monastic life.

Ākaṅkhamāno, bhikkhave, bhikkhu tasmiṁ vā āvāse, aññasmiṁ vā āvāse, tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—
Then, if a monk wishes, he may, in that monastery or in another monastery, announce in the midst of the Sangha and in the presence of that person:

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

Itthannāmassa puggalassa pārājikakathā vippakatā, taṁ vatthu avinicchitaṁ.
There’s an unfinished discussion about so-and-so committing an offense entailing expulsion. The case hasn’t been decided.

Yadi saṅghassa pattakallaṁ, saṅgho taṁ vatthuṁ vinicchineyyā’ti.
If the Sangha is ready, it should decide it.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If this works out, all is well.

No ce labhetha, tadahuposathe cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—
If not, then on the observance day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, a monk should announce:

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

Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.”

Kathaṁ sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti?
“And how is one who has renounced the training seated in that gathering?

Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi sikkhā paccakkhātā hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ.
A monk sees in a monk the characteristics and signs of someone renouncing the training.

Na heva kho bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ, api ca añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk renouncing the training, but another monk informs him that

‘itthannāmena, āvuso, bhikkhunā sikkhā paccakkhātā’ti.
monk so-and-so has renounced the training.

Na heva kho bhikkhu bhikkhuṁ passati sikkhaṁ paccakkhantaṁ, nāpi añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk renouncing the training, nor does another monk inform him,

‘itthannāmena, āvuso, bhikkhunā sikkhā paccakkhātā’ti, api ca sova bhikkhu bhikkhussa āroceti—
but the monk himself informs him that

‘mayā, āvuso, sikkhā paccakkhātā’ti.
he has renounced the training.

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

Itthannāmena puggalena sikkhā paccakkhātā, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
So-and-so has renounced the training. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.

rājantarāyena vā …pe…
a threat from kings, criminals, fire, flooding, people, spirits, predatory animals, snakes, or a threat to life,

brahmacariyantarāyena vā, ākaṅkhamāno, bhikkhave, bhikkhu tasmiṁ vā āvāse, aññasmiṁ vā āvāse, tasmiṁ puggale sammukhībhūte saṅghamajjhe udāhareyya—
or a threat to the monastic life. Then, if a monk wishes, he may, in that monastery or in another monastery, announce in the midst of the Sangha and in the presence of that person:

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

Itthannāmassa puggalassa sikkhaṁ paccakkhātakathā vippakatā, taṁ vatthu avinicchitaṁ.
There’s an unfinished discussion about so-and-so renouncing the training. The case hasn’t been decided.

Yadi saṅghassa pattakallaṁ, saṅgho taṁ vatthuṁ vinicchineyyā’ti.
If the Sangha is ready, it should decide it.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If this works out, all is well.

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

Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.”

Kathaṁ dhammikaṁ sāmaggiṁ na upeti?
“And how does he not go to a legitimate legal procedure of a complete assembly?

Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi dhammikāya sāmaggiyānupagamanaṁ hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ.
A monk sees in a monk the characteristics and signs of someone who doesn’t go to a legitimate legal procedure of a complete assembly.

Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ, api ca añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk not going to a legitimate legal procedure of a complete assembly, but another monk informs him that

‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ na upetī’ti.
monk so-and-so didn’t go to a legitimate legal procedure of a complete assembly.

Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ na upentaṁ, nāpi añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk not going to a legitimate legal procedure of a complete assembly, nor does another monk inform him,

‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ na upetī’ti, api ca sova bhikkhu bhikkhussa āroceti—
but the monk himself informs him that

‘ahaṁ, āvuso, dhammikaṁ sāmaggiṁ na upemī’ti.
he didn’t go to a legitimate legal procedure of a complete assembly.

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

Itthannāmo puggalo dhammikaṁ sāmaggiṁ na upeti, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
So-and-so didn’t go to a legitimate legal procedure of a complete assembly. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.”

Kathaṁ dhammikaṁ sāmaggiṁ paccādiyati?
“And how does he reopen a legitimate legal procedure of a complete assembly?

Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi dhammikāya sāmaggiyā paccādānaṁ hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ.
A monk sees in a monk the characteristics and signs of someone who reopens a legitimate legal procedure of a complete assembly.

Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ, api ca añño bhikkhu bhikkhussa āroceti—‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ paccādiyatī’ti.
Or a monk doesn’t see a monk reopening a legitimate legal procedure of a complete assembly, but another monk informs him that monk so-and-so has reopened a legitimate legal procedure of a complete assembly.

Na heva kho bhikkhu bhikkhuṁ passati dhammikaṁ sāmaggiṁ paccādiyantaṁ, nāpi añño bhikkhu bhikkhussa āroceti—‘itthannāmo, āvuso, bhikkhu dhammikaṁ sāmaggiṁ paccādiyatī’ti, api ca sova bhikkhu bhikkhussa āroceti—‘ahaṁ, āvuso, dhammikaṁ sāmaggiṁ paccādiyāmī’ti.
Or a monk doesn’t see a monk reopening a legitimate legal procedure of a complete assembly, nor does another monk inform him, but the monk himself informs him that he has reopened a legitimate legal procedure of a complete assembly.

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

Itthannāmo puggalo dhammikaṁ sāmaggiṁ paccādiyati, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
So-and-so has reopened a legitimate legal procedure of a complete assembly. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.

rājantarāyena vā …pe…
a threat from kings, criminals, fire, flooding, people, spirits, predatory animals, snakes, or a threat to life,

brahmacariyantarāyena vā.
or a threat to the monastic life.

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

Itthannāmassa puggalassa dhammikāya sāmaggiyā paccādānakathā vippakatā, taṁ vatthu avinicchitaṁ.
There’s an unfinished discussion about so-and-so reopening a legitimate legal procedure of a complete assembly. The case hasn’t been decided.

Yadi saṅghassa pattakallaṁ, saṅgho taṁ vatthuṁ vinicchineyyā’ti.
If the Sangha is ready, it should decide it.’

Evañcetaṁ labhetha, iccetaṁ kusalaṁ.
If this works out, all is well.

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

Tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.”

Kathaṁ sīlavipattiyā diṭṭhasutaparisaṅkito hoti?
“And how is failure in morality seen, heard, or suspected?

Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi sīlavipattiyā diṭṭhasutaparisaṅkito hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ.
A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in morality.

Na heva kho bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in morality, but another monk informs him that

‘itthannāmo, āvuso, bhikkhu sīlavipattiyā diṭṭhasutaparisaṅkito’ti.
monk so-and-so has been seen, heard, or suspected of failure in morality.

Na heva kho bhikkhu bhikkhuṁ passati sīlavipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in morality, nor does another monk inform him,

‘itthannāmo, āvuso, bhikkhu sīlavipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti—
but the monk himself informs him that

‘ahaṁ, āvuso, sīlavipattiyā diṭṭhasutaparisaṅkitomhī’ti.
he has been seen, heard, or suspected of failure in morality.

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

Itthannāmo puggalo sīlavipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
So-and-so has been seen, heard, or suspected of failure in morality. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.

Kathaṁ ācāravipattiyā diṭṭhasutaparisaṅkito hoti?
And how is failure in conduct seen, heard, or suspected?

Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi ācāravipattiyā diṭṭhasutaparisaṅkito hoti tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ.
A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in conduct.

Na heva kho bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in conduct, but another monk informs him that

‘itthannāmo, āvuso, bhikkhu ācāravipattiyā diṭṭhasutaparisaṅkito’ti.
monk so-and-so has been seen, heard, or suspected of failure in conduct.

Na heva kho bhikkhu bhikkhuṁ passati ācāravipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in conduct, nor does another monk inform him,

‘itthannāmo, āvuso, bhikkhu ācāravipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti—
but the monk himself informs him that

‘ahaṁ, āvuso, ācāravipattiyā diṭṭhasutaparisaṅkitomhī’ti.
he has been seen, heard, or suspected of failure in conduct.

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

Itthannāmo puggalo ācāravipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
So-and-so has been seen, heard, or suspected of failure in conduct. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.

Kathaṁ diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti?
And how is failure in view seen, heard, or suspected?

Idha pana, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi diṭṭhivipattiyā diṭṭhasutaparisaṅkito hoti, tehi ākārehi tehi liṅgehi tehi nimittehi bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ.
A monk sees in a monk the characteristics and signs of someone who has been seen, heard, or suspected of failure in view.

Na heva kho bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ, api ca añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in view, but another monk informs him that

‘itthannāmo, āvuso, bhikkhu diṭṭhivipattiyā diṭṭhasutaparisaṅkito’ti.
monk so-and-so has been seen, heard, or suspected of failure in view.

Na heva kho bhikkhu bhikkhuṁ passati diṭṭhivipattiyā diṭṭhasutaparisaṅkitaṁ, nāpi añño bhikkhu bhikkhussa āroceti—
Or a monk doesn’t see a monk who has been seen, heard, or suspected of failure in view, nor does another monk inform him,

‘itthannāmo, āvuso, bhikkhu diṭṭhivipattiyā diṭṭhasutaparisaṅkito’ti, api ca sova bhikkhu bhikkhussa āroceti—
but the monk himself informs him that

‘ahaṁ, āvuso, diṭṭhivipattiyā diṭṭhasutaparisaṅkitomhī’ti.
he has been seen, heard, or suspected of failure in view.

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

Itthannāmo puggalo diṭṭhivipattiyā diṭṭhasutaparisaṅkito, tassa pātimokkhaṁ ṭhapemi, na tasmiṁ sammukhībhūte pātimokkhaṁ uddisitabbanti—
So-and-so has been seen, heard, or suspected of failure in view. I cancel his hearing of the Monastic Code. The Monastic Code shouldn’t be recited in his presence.’

dhammikaṁ pātimokkhaṭṭhapanaṁ’.
This cancellation of the Monastic Code is legitimate.

Imāni dasa dhammikāni pātimokkhaṭṭhapanānī”ti.
These are the ten legitimate cancellations of the Monastic Code.”

Paṭhamabhāṇavāro niṭṭhito.
The first section for recitation is finished.

7. Attādānaaṅga
7. The qualities needed to raise an issue

Atha kho āyasmā upāli yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Venerable Upāli went to the Buddha, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca—
and said,

“attādānaṁ ādātukāmena, bhante, bhikkhunā katamaṅgasamannāgataṁ attādānaṁ ādātabban”ti?
“Sir, if a monk wishes to raise an issue, what factors should be fulfilled?”

“Attādānaṁ ādātukāmena, upāli, bhikkhunā pañcaṅgasamannāgataṁ attādānaṁ ādātabbaṁ.
“Five factors should be fulfilled:

Attādānaṁ ādātukāmena, upāli, bhikkhunā evaṁ paccavekkhitabbaṁ—
He should reflect

‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, kālo nu kho imaṁ attādānaṁ ādātuṁ udāhu no’ti?
whether it’s the right time to raise it.

Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—
If he knows

‘akālo imaṁ attādānaṁ ādātuṁ, no kālo’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
it’s the wrong time, he shouldn’t raise it.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—
But if he knows

‘kālo imaṁ attādānaṁ ādātuṁ, no akālo’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—
it’s the right time, he should reflect further

‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, bhūtaṁ nu kho idaṁ attādānaṁ udāhu no’ti?
whether it’s a real issue.

Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—
If he knows

‘abhūtaṁ idaṁ attādānaṁ, no bhūtan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
it’s not, he shouldn’t raise it.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—
But if he knows

‘bhūtaṁ idaṁ attādānaṁ, no abhūtan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—
it is, he should reflect further

‘yaṁ kho ahaṁ imaṁ attādānaṁ ādātukāmo, atthasañhitaṁ nu kho idaṁ attādānaṁ udāhu no’ti?
whether raising it will be beneficial.

Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—
If he knows

‘anatthasañhitaṁ idaṁ attādānaṁ, no atthasañhitan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
it won’t, he shouldn’t raise it.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—
But if he knows

‘atthasañhitaṁ idaṁ attādānaṁ, no anatthasañhitan’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—
it will, he should reflect further

‘imaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe udāhu no’ti?
whether the monks who are on the side of the Teaching and the Monastic Law will support him.

Sace, upāli, bhikkhu paccavekkhamāno evaṁ jānāti—
If he knows

‘imaṁ kho ahaṁ attādānaṁ ādiyamāno na labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
that they won’t, he shouldn’t raise it.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—
But if he knows

‘imaṁ kho ahaṁ attādānaṁ ādiyamāno labhissāmi sandiṭṭhe sambhatte bhikkhū dhammato vinayato pakkhe’ti, tenupāli, bhikkhunā uttari paccavekkhitabbaṁ—
that they will, he should reflect further

‘imaṁ kho me attādānaṁ ādiyato bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇaṁ udāhu no’ti?
whether raising the issue will lead to arguments and disputes, to fracture and schism in the Sangha.

Sace upāli, bhikkhu paccavekkhamāno evaṁ jānāti—
If he knows

‘imaṁ kho me attādānaṁ ādiyato bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, na taṁ, upāli, attādānaṁ ādātabbaṁ.
it will, he shouldn’t raise it.

Sace panupāli, bhikkhu paccavekkhamāno evaṁ jānāti—
But if he knows

‘imaṁ kho me attādānaṁ ādiyato na bhavissati saṅghassa tatonidānaṁ bhaṇḍanaṁ kalaho viggaho vivādo saṅghabhedo saṅgharāji saṅghavavatthānaṁ saṅghanānākaraṇan’ti, ādātabbaṁ taṁ, upāli, attādānaṁ.
it won’t, he may raise it.

Evaṁ pañcaṅgasamannāgataṁ kho, upāli, attādānaṁ ādinnaṁ, pacchāpi avippaṭisārakaraṁ bhavissatī”ti.
In this way, when five factors are fulfilled, he won’t regret raising that issue.”

8. Codakenapaccavekkhitabbadhamma
8. The qualities to be reflected on by one who accuses another

“Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ paccavekkhitvā paro codetabbo”ti?
“Sir, how many qualities should a monk see in himself before accusing another?”

“Codakena, upāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo.
“He should see five qualities in himself.

Codakena, upāli, bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—
He should reflect,

‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato—acchiddena appaṭimaṁsena? Saṁvijjati nu kho me eso dhammo udāhu no’ti?
‘Is my bodily conduct pure and flawless? Is this quality found in me or not?’

No ce, upāli, bhikkhu parisuddhakāyasamācāro hoti, parisuddhena kāyasamācārena samannāgato—acchiddena appaṭimaṁsena, tassa bhavanti vattāro—
If it’s not, there will be those who say,

‘iṅgha tāva āyasmā kāyikaṁ sikkhassū’ti. Itissa bhavanti vattāro.
‘Please train your own bodily conduct first.’

Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—
He should reflect,

‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato—acchiddena appaṭimaṁsena? Saṁvijjati nu kho me eso dhammo udāhu no’ti?
‘Is my verbal conduct pure and flawless? Is this quality found in me or not?’

No ce, upāli, bhikkhu parisuddhavacīsamācāro hoti, parisuddhena vacīsamācārena samannāgato—
If it’s not,

acchiddena appaṭimaṁsena, tassa bhavanti vattāro—
there will be those who say,

‘iṅgha tāva āyasmā vācasikaṁ sikkhassū’ti. Itissa bhavanti vattāro.
‘Please train your own verbal conduct first.’

Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—
He should reflect,

‘mettaṁ nu kho me cittaṁ paccupaṭṭhitaṁ sabrahmacārīsu anāghātaṁ, saṁvijjati nu kho me eso dhammo udāhu no’ti?
‘Do I have a mind of good will toward my fellow monastics, a mind free from anger? Is this quality found in me or not?’

No ce, upāli, bhikkhuno mettacittaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu anāghātaṁ, tassa bhavanti vattāro—
If it’s not, there will be those who say,

‘iṅgha tāva āyasmā sabrahmacārīsu mettacittaṁ upaṭṭhāpehī’ti. Itissa bhavanti vattāro.
‘Please set up a mind of good will toward your fellow monastics first.’

Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—
He should reflect,

‘bahussuto nu khomhi, sutadharo, sutasannicayo? Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā? Saṁvijjati nu kho me eso dhammo udāhu no’ti?
‘Have I learned much and do I retain and accumulate what I’ve learned? Those teachings that are good in the beginning, good in the middle, and good in the end, that have a true goal and are well articulated, and that set out the perfectly complete and pure spiritual life—have I learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view? Is this quality found in me or not?’

No ce, upāli, bhikkhu bahussuto hoti, sutadharo, sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpassa dhammā na bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro—
If it’s not, there will be those who say,

‘iṅgha tāva āyasmā āgamaṁ pariyāpuṇassū’ti. Itissa bhavanti vattāro.
‘Please learn the tradition first.’

Puna caparaṁ, upāli, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ—
He should reflect,

‘ubhayāni kho me pātimokkhāni vitthārena svāgatāni honti, suvibhattāni, suppavattīni, suvinicchitāni, suttaso, anubyañjanaso? Saṁvijjati nu kho me eso dhammo udāhu no’ti?
‘Have I properly learned both Monastic Codes in detail; have I analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition? Is this quality found in me or not?’

No ce, upāli, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti, suvibhattāni, suppavattīni, suvinicchitāni, suttaso, anubyañjanaso, ‘idaṁ panāvuso, kattha vuttaṁ bhagavatā’ti, iti puṭṭho na sampāyati, tassa bhavanti vattāro—
If it’s not, then when he’s asked, ‘Where was this said by the Buddha?’ he won’t be able to reply. And there will be those who say,

‘iṅgha tāva āyasmā vinayaṁ pariyāpuṇassū’ti. Itissa bhavanti vattāro.
‘Please learn the Monastic Law first.’

Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ paccavekkhitvā paro codetabbo”ti.
A monk should see these five qualities in himself before accusing another.”

9. Codakenaupaṭṭhāpetabbadhamma
9. The qualities to be set up by one who accuses another

“Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti?
“Sir, how many qualities should a monk set up in himself before accusing another?”

“Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo—
“He should set up five qualities in himself:

kālena vakkhāmi, no akālena;
‘I’ll speak at an appropriate time, not at an inappropriate one;

bhūtena vakkhāmi, no abhūtena;
I’ll speak the truth, not falsehood;

saṇhena vakkhāmi, no pharusena;
I’ll speak gently, not harshly;

atthasaṁhitena vakkhāmi, no anatthasaṁhitena;
I’ll speak what’s beneficial, not what’s unbeneficial;

mettacitto vakkhāmi, no dosantaroti.
I’ll speak with a mind of good will, not with ill will.’”

Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti.

10. Codakacuditakapaṭisaṁyuttakathā
10. Discussion on the one who accuses and the one who is accused

“Adhammacodakassa, bhante, bhikkhuno katihākārehi vippaṭisāro upadahātabbo”ti?
“Sir, if a monk accuses another illegitimately, in how many ways should regret be aroused in him?”

“Adhammacodakassa, upāli, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo—
“Regret should be aroused in him in five ways:

akālenāyasmā codesi, no kālena, alaṁ te vippaṭisārāya;
‘Venerable, you’re accusing at the wrong time, not at the right time, and so it’s appropriate for you to have regret.

abhūtenāyasmā codesi, no bhūtena, alaṁ te vippaṭisārāya;
You’re accusing falsely, not truthfully, and so it’s appropriate for you to have regret.

pharusenāyasmā codesi, no saṇhena, alaṁ te vippaṭisārāya;
You’re accusing harshly, not gently, and so it’s appropriate for you to have regret.

anatthasaṁhitenāyasmā codesi, no atthasaṁhitena, alaṁ te vippaṭisārāya;
You’re accusing unbeneficially, not beneficially, and so it’s appropriate for you to have regret.

dosantaro āyasmā codesi, no mettacitto, alaṁ te vippaṭisārāyāti.
You’re accusing with a mind of ill will, not with a mind of good will, and so it’s appropriate for you to have regret.’

Adhammacodakassa, upāli, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.
These are the five ways regret should be aroused in a monk who accuses another illegitimately.

Taṁ kissa hetu?
For what reason?

Yathā na aññopi bhikkhu abhūtena codetabbaṁ maññeyyā”ti.
So that other monks won’t think of making false accusations.”

“Adhammacuditassa pana, bhante, bhikkhuno katihākārehi avippaṭisāro upadahātabbo”ti?
“And if a monk has been accused illegitimately, in how many ways should non-regret be aroused in him?”

“Adhammacuditassa, upāli, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo—
“Non-regret should be aroused in him in five ways:

akālenāyasmā cudito, no kālena, alaṁ te avippaṭisārāya;
‘Venerable, you’ve been accused at the wrong time, not at the right time, and so there’s no need for you to have regret.

abhūtenāyasmā cudito, no bhūtena, alaṁ te avippaṭisārāya;
You’ve been accused falsely, not truthfully, and so there’s no need for you to have regret.

pharusenāyasmā cudito, no saṇhena, alaṁ te avippaṭisārāya;
You’ve been accused harshly, not gently, and so there’s no need for you to have regret.

anatthasaṁhitenāyasmā cudito, no atthasaṁhitena, alaṁ te avippaṭisārāya;
You’ve been accused unbeneficially, not beneficially, and so there’s no need for you to have regret.

dosantarenāyasmā cudito, no mettacittena, alaṁ te avippaṭisārāyāti.
You’ve been accused with a mind of ill will, not with a mind of good will, and so there’s no need for you to have regret.’”

Adhammacuditassa, upāli, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo”ti.

“Dhammacodakassa, bhante, bhikkhuno katihākārehi avippaṭisāro upadahātabbo”ti?
“And if a monk accuses another legitimately, in how many ways should non-regret be aroused in him?”

“Dhammacodakassa, upāli, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo—
“Non-regret should be aroused in him in five ways:

kālenāyasmā codesi, no akālena, alaṁ te avippaṭisārāya;
‘Venerable, you’re accusing at the right time, not at the wrong time, and so there’s no need for you to have regret.

bhūtenāyasmā codesi, no abhūtena, alaṁ te avippaṭisārāya;
You’re accusing truthfully, not falsely, and so there’s no need for you to have regret.

saṇhenāyasmā codesi, no pharusena, alaṁ te avippaṭisārāya;
You’re accusing gently, not harshly, and so there’s no need for you to have regret.

atthasaṁhitenāyasmā codesi, no anatthasaṁhitena, alaṁ te avippaṭisārāya;
You’re accusing beneficially, not unbeneficially, and so there’s no need for you to have regret.

mettacitto āyasmā codesi, no dosantaro, alaṁ te avippaṭisārāyāti.
You’re accusing with a mind of good will, not with a mind of ill will, and so there’s no need for you to have regret.’

Dhammacodakassa, upāli, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.
These are the five ways non-regret should be aroused in a monk who accuses another legitimately.

Taṁ kissa hetu?
For what reason?

Yathā aññopi bhikkhu bhūtena codetabbaṁ maññeyyā”ti.
So that other monks will think of making truthful accusations.”

“Dhammacuditassa pana, bhante, bhikkhuno katihākārehi vippaṭisāro upadahātabbo”ti?
“And if a monk has been accused legitimately, in how many ways should regret be aroused in him?”

“Dhammacuditassa, upāli, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo—
“Regret should be aroused in him in five ways:

kālenāyasmā cudito, no akālena, alaṁ te vippaṭisārāya;
‘Venerable, you’ve been accused at the right time, not at the wrong time, and so it’s appropriate for you to have regret.

bhūtenāyasmā cudito, no abhūtena, alaṁ te vippaṭisārāya;
You’ve been accused truthfully, not falsely, and so it’s appropriate for you to have regret.

saṇhenāyasmā cudito, no pharusena, alaṁ te vippaṭisārāya;
You’ve been accused gently, not harshly, and so it’s appropriate for you to have regret.

atthasaṁhitenāyasmā cudito, no anatthasaṁhitena, alaṁ te vippaṭisārāya;
You’ve been accused beneficially, not unbeneficially, and so it’s appropriate for you to have regret.

mettacittenāyasmā cudito, no dosantarena, alaṁ te vippaṭisārāyāti.
You’ve been accused with a mind of good will, not with a mind of ill will, and so it’s appropriate for you to have regret.’”

Dhammacuditassa, upāli, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo”ti.

“Codakena, bhante, bhikkhunā paraṁ codetukāmena kati dhamme ajjhattaṁ manasi karitvā paro codetabbo”ti?
“And, Sir, how many qualities should a monk attend to in himself before accusing another?”

“Codakenupāli, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo—
“He should attend to five qualities in himself:

kāruññatā, hitesitā, anukampitā, āpattivuṭṭhānatā, vinayapurekkhāratāti.
compassion, being of benefit, sympathy, the idea of clearing offenses, and the idea of prioritizing the training.”

Codakenupāli, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ manasi karitvā paro codetabbo”ti.

“Cuditena pana, bhante, bhikkhunā katisu dhammesu patiṭṭhātabban”ti?
“And how many qualities should a monk who is accused set up?”

“Cuditenupāli, bhikkhunā dvīsu dhammesu patiṭṭhātabbaṁ—
“A monk who is accused should set up two qualities:

sacce ca akuppe cā”ti.
truth and composure.”

Dutiyabhāṇavāro niṭṭhito.
The second section for recitation is finished.

Pātimokkhaṭṭhapanakkhandhako navamo.
The ninth chapter on the cancellation of the Monastic Code is finished.

Imamhi khandhake vatthū tiṁsa.
In this chapter there are thirty topics.

Tassuddānaṁ
This is the summary:

Uposathe yāvatikaṁ,
“On the observance day, as far as,

pāpabhikkhu na nikkhami;
The bad monk did not leave;

Moggallānena nicchuddho,
Thrown out by Moggallāna,

accherā jinasāsane.
Amazing, in the instruction of the Victor.

Ninnonupubbasikkhā ca,
Slopes, and gradual training,

ṭhitadhammo nātikkamma;
Steady, without transgressing;

Kuṇapukkhipati saṅgho,
Corpse, the Sangha ejects,

savantiyo jahanti ca.
Rivers, and they lose.

Savanti parinibbanti,
They flow, they are extinguished,

ekarasa vimutti ca;
One taste, and freedom;

Bahu dhammavinayopi,
Many, and the spiritual path,

bhūtaṭṭhāriyapuggalā.
Being, the eight noble persons.

Samuddaṁ upamaṁ katvā,
Having made the ocean simile,

vācesi sāsane guṇaṁ;
He taught the qualities of Buddhism;

Uposathe pātimokkhaṁ,
On the observance day, the Monastic code,

na amhe koci jānāti.
No one knows about us.

Paṭikacceva ujjhanti,
Preempt, they complained,

eko dve tīṇi cattāri;
One, two, three, four;

Pañca cha satta aṭṭhāni,
Five, six, seven, eight,

navā ca dasamāni ca.
And nine, and tenth.

Sīlaācāradiṭṭhi ca,
Morality, conduct, and view,

ājīvaṁ catubhāgike;
Livelihood, in four parts;

Pārājikañca saṅghādi,
And offense entailing expulsion, offense entailing suspension,

pācitti pāṭidesani.
Offense entailing confession, offense entailing acknowledgment.

Dukkaṭaṁ pañcabhāgesu,
Offense of wrong conduct, in five parts,

sīlācāravipatti ca;
And failure in morality and conduct;

Akatāya katāya ca,
Has not failed, and has failed,

chabhāgesu yathāvidhi.
In six parts according to the same method.

Pārājikañca saṅghādi,
And offense entailing expulsion, offense entailing suspension,

thullaṁ pācittiyena ca;
Serious offense, and with offense entailing confession;

Pāṭidesaniyañceva,
And indeed offense entailing acknowledgment,

dukkaṭañca dubbhāsitaṁ.
Offense of wrong conduct, offense of wrong speech.

Sīlācāravipatti ca,
And failure in morality and conduct;

Diṭṭhiājīvavipatti;
Failure in view and livelihood;

Yā ca aṭṭhā katākate,
And the eight with failed and not failed,

Tenetā sīlācāradiṭṭhiyā.
These with the morality, conduct, and view.

Akatāya katāyāpi,
With not failed, also with failed,

katākatāyameva ca;
And with both failed and not failed;

Evaṁ navavidhā vuttā,
Thus a ninefold is spoken of,

yathābhūtena ñāyato.
According to the real method.

Pārājiko vippakatā,
Offense entailing expulsion, unfinished,

paccakkhāto tatheva ca;
And just so renounced;

Upeti paccādiyati,
He goes to, he reopens,

paccādānakathā ca yā.
And discussion on reopening.

Sīlācāravipatti ca,
And failure in morality and conduct,

tathā diṭṭhivipattiyā;
So with failure in view;

Diṭṭhasutaparisaṅkitaṁ,
Seen, heard, suspected,

dasadhā taṁ vijānātha.
You should know it as tenfold.

Bhikkhu vipassati bhikkhuṁ,
A monk sees a monk,

añño cārocayāti taṁ;
And another informs him;

Soyeva tassa akkhāti,
He just tells him,

pātimokkhaṁ ṭhapeti so.
He cancels the Monastic Code.

Vuṭṭhāti antarāyena,
It breaks up because of a threat,

Rājacoraggudakā ca;
Kings, criminals, fire, and flooding;

Manussaamanussā ca,
People, and spirits,

Vāḷasarīsapā jīvibrahmaṁ.
Predatory animals, snakes, life, monastic life.

Dasannamaññatarena,
By a certain one of the ten,

tasmiṁ aññataresu vā;
Or some in that;

Dhammikādhammikā ceva,
And just legitimate, illegitimate,

yathā maggena jānātha.
You should know it according to the same procedure.

Kālabhūtatthasaṁhitaṁ,
Right time, real, beneficial,

labhissāmi bhavissati;
I will gain, there will be;

Kāyavācasikā mettā,
Bodily and verbal, good will,

bāhusaccaṁ ubhayāni.
Learned, both.

Kālabhūtena saṇhena,
Appropriate time, with truth, with gentleness,

atthamettena codaye;
The eighth training rule is finished.

Vippaṭisāradhammena,
Regret, legitimately,

tathā vācā vinodaye.
Thus speech should be abolished.

Dhammacodacuditassa,
For the legitimate accuser and the accused,

vinodeti vippaṭisāro;
Regret should be abolished;

Karuṇā hitānukampi,
Compassion, benefit, sympathy,

vuṭṭhānapurekkhārato.
Clearing, prioritizing.

Codakassa paṭipatti,
The practice of the accuser,

sambuddhena pakāsitā;
Was explained by the fully Awakened One;

Sacce ceva akuppe ca,
Just truth and composure,

cuditasseva dhammatāti.
Are proper for the accused.”

Pātimokkhaṭṭhapanakkhandhako niṭṭhito.
The chapter on the cancellation of the Monastic Code is finished.