Theravāda Vinaya — Mahāvibhaṅga — Pācittiyakaṇḍa

Early Buddhist texts (SuttaCentral): Vinaya · Bhikkhu Brahmali · vinaya · 304 sections

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Theravāda Vinaya
Theravāda Collection on Monastic Law
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Mahāvibhaṅga
The Great Analysis
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Pācittiyakaṇḍa
The chapter on offenses entailing confession
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Musāvādavagga
The subchapter on lying
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8. Bhūtārocanasikkhāpada
8. Truthfully announcing a superhuman quality
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Tena samayena buddho bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time when the Buddha was staying in the house with the peaked roof in the Great Wood near Vesālī,
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Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū vaggumudāya nadiyā tīre vassaṁ upagacchiṁsu.
a number of monks who were friends had entered the rainy-season residence on the banks of the river Vaggumudā.
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Tena kho pana samayena vajjī dubbhikkhā hoti—dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ.
At that time, the country of Vajjī was short of food and afflicted with hunger, with crops affected by whiteheads and turned to straw. It was not easy to get by on almsfood.
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Atha kho tesaṁ bhikkhūnaṁ etadahosi—“etarahi kho vajjī dubbhikkhā—dvīhitikā setaṭṭhikā salākāvuttā, na sukarā uñchena paggahena yāpetuṁ. Kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti?
The monks considered the difficult circumstances, and they thought, “How can we live together in peace and harmony, have a comfortable rains, and get almsfood without trouble?”
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Ekacce evamāhaṁsu—“handa mayaṁ, āvuso, gihīnaṁ kammantaṁ adhiṭṭhema. Evaṁ te amhākaṁ dātuṁ maññissanti.
Some said, “We could work for the householders, and they’ll support us in return.”
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Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.
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Ekacce evamāhaṁsu—“alaṁ, āvuso, kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena?
Others said, “There’s no need to work for the householders.
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Handa mayaṁ, āvuso, gihīnaṁ dūteyyaṁ harāma. Evaṁ te amhākaṁ dātuṁ maññissanti.
Let’s instead take messages for them, and they’ll support us in return.”
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Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.
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Ekacce evamāhaṁsu—“alaṁ, āvuso; kiṁ gihīnaṁ kammantaṁ adhiṭṭhitena. Kiṁ gihīnaṁ dūteyyaṁ haṭena.
Still others said, “There’s no need to work or take messages for them.
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Handa mayaṁ, āvuso, gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissāma—
Let’s instead talk up one another’s superhuman qualities to the householders:
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‘asuko bhikkhu paṭhamassa jhānassa lābhī, asuko bhikkhu dutiyassa jhānassa lābhī, asuko bhikkhu tatiyassa jhānassa lābhī, asuko bhikkhu catutthassa jhānassa lābhī, asuko bhikkhu sotāpanno, asuko bhikkhu sakadāgāmī, asuko bhikkhu anāgāmī, asuko bhikkhu arahā, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiñño’ti.
‘That monk has the first absorption, that monk the second absorption, that monk the third, that monk the fourth; that monk is a streamenterer, that monk a once-returner, that a non-returner, that a perfected one; that monk has the three true insights, and that the six direct knowledges.’
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Evaṁ te amhākaṁ dātuṁ maññissanti.
Then they’ll support us.
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Evaṁ mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasissāma, na ca piṇḍakena kilamissāmā”ti.
In this way we’ll have a comfortable rains, live together in peace and harmony, and get almsfood without trouble.
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“Eso yeva kho, āvuso, seyyo, yo amhākaṁ gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito”ti.
This is the way to go.”
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Atha kho te bhikkhū gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsiṁsu—
Then those monks did just that.
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“asuko bhikkhu paṭhamassa jhānassa lābhī …pe… asuko bhikkhu chaḷabhiñño”ti.
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Atha kho te manussā—“lābhā vata no, suladdhaṁ vata no, yesaṁ no evarūpā bhikkhū vassaṁ upagatā, na vata no ito pubbe evarūpā bhikkhū vassaṁ upagatā, yathayime bhikkhū sīlavanto kalyāṇadhammā”ti.
And the people there thought, “We’re so fortunate that such monks have come to us for the rainy-season residence. Such virtuous and good monks have never before entered the rains residence with us.”
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Te na tādisāni bhojanāni attanā bhuñjanti, mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti yādisāni bhikkhūnaṁ denti.
And they gave such food and drink to those monks that they did not even eat and drink themselves, or give to their parents, to their wives and children, to their slaves, servants, and workers, to their friends and companions, or to their relatives.
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Na tādisāni khādanīyāni sāyanīyāni pānāni attanā khādanti sāyanti pivanti mātāpitūnaṁ denti puttadārassa denti dāsakammakaraporisassa denti mittāmaccānaṁ denti ñātisālohitānaṁ denti, yādisāni bhikkhūnaṁ denti.
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Atha kho te bhikkhū vaṇṇavā ahesuṁ pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.
Soon those monks had a good color, bright faces, clear skin, and sharp senses.
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Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ.
Now it was the custom for monks who had completed the rainy-season residence to go and visit the Buddha.
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Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaramādāya yena vesālī tena pakkamiṁsu.
And so, when the three months were over and they had completed the rains residence, those monks put their dwellings in order, took their bowls and robes, and set out for Vesālī.
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Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā yena bhagavā tenupasaṅkamiṁsu;
When they eventually arrived, they went to the house with the peaked roof in the Great Wood.
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upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
There they approached the Buddha, bowed, and sat down.
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Tena kho pana samayena disāsu vassaṁvuṭṭhā bhikkhū kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā.
At that time the monks who had completed the rains residence in that region were thin, haggard and pale, with veins protruding all over their bodies.
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Vaggumudātīriyā pana bhikkhū vaṇṇavā honti pīṇindriyā pasannamukhavaṇṇā vippasannachavivaṇṇā.
Yet the monks from the banks of the Vaggumudā had a good color, bright faces, clear skin, and sharp senses.
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Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.
Since it is the custom for Buddhas to greet newly-arrived monks,
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Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—
the Buddha said to them,
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“kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ,
“I hope you’re keeping well, monks, I hope you’re getting by?
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kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?
I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”
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“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā.
“We’re keeping well, sir, we’re getting by.
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Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti.
We had a comfortable and harmonious rains, and got almsfood without trouble.”
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Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti.
When Buddhas know what is going on, sometimes they ask and sometimes not.
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Kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti.
They know the right time to ask and when not to ask.
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Atthasañhitaṁ tathāgatā pucchanti, no anatthasañhitaṁ.
Buddhas ask when it is beneficial, otherwise not,
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Anatthasañhite setughāto tathāgatānaṁ.
for Buddhas are incapable of doing what is unbeneficial.
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Dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti—“dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti.
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
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Atha kho bhagavā vaggumudātīriye bhikkhū etadavoca—“yathā kathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?
And the Buddha said to those monks, “In what way, monks, did you have a comfortable and harmonious rains? And how did you get almsfood without trouble?”
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Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
They then told him.
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“Kacci pana vo, bhikkhave, bhūtan”ti?
“But did you really have those superhuman qualities?”
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“Bhūtaṁ, bhagavā”ti.
“Yes, sir.”
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Vigarahi buddho bhagavā …pe…
The Buddha rebuked them,
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kathañhi nāma tumhe, bhikkhave, udarassa kāraṇā gihīnaṁ aññamaññassa uttarimanussadhammassa vaṇṇaṁ bhāsissatha.
“How could you for the sake of your stomachs talk up one another’s superhuman qualities to householders?
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Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …
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evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:
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“Yo pana bhikkhu anupasampannassa uttarimanussadhammaṁ āroceyya bhūtasmiṁ, pācittiyan”ti.
‘If a monk truthfully tells a person who is not fully ordained of a superhuman quality, he commits an offense entailing confession.’”
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Yo panāti
A:
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yo yādiso …pe…
whoever …
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bhikkhūti
Monk:
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…pe… ayaṁ imasmiṁ atthe adhippeto bhikkhūti.
… The monk who has been given the full ordination by a unanimous Sangha through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of monk is meant in this case.
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Anupasampanno nāma
A person who is not fully ordained:
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bhikkhuñca bhikkhuniñca ṭhapetvā, avaseso anupasampanno nāma.
anyone except a fully ordained monk or a fully ordained nun.
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Uttarimanussadhammo nāma
A superhuman quality:
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jhānaṁ, vimokkho, samādhi, samāpatti, ñāṇadassanaṁ, maggabhāvanā, phalasacchikiriyā, kilesappahānaṁ, vinīvaraṇatā cittassa, suññāgāre abhirati.
absorption, release, stillness, attainment, knowledge and vision, development of the path, realization of the fruits, abandoning the defilements, a mind without hindrances, delighting in solitude.
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Jhānanti
Absorption:
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paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ.
the first absorption, the second absorption, the third absorption, the fourth absorption.
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Vimokkhoti
Release:
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suññato vimokkho, animitto vimokkho, appaṇihito vimokkho.
emptiness release, signless release, desireless release.
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Samādhīti
Stillness:
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suññato samādhi, animitto samādhi, appaṇihito samādhi.
emptiness stillness, signless stillness, desireless stillness.
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Samāpattīti
Attainment:
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suññatā samāpatti, animittā samāpatti, appaṇihitā samāpatti.
emptiness attainment, signless attainment, desireless attainment.
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Ñāṇadassananti
Knowledge and vision:
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tisso vijjā.
the three true insights.
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Maggabhāvanāti
Development of the path:
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cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
the four applications of mindfulness, the four right efforts, the four foundations for supernormal power, the five spiritual faculties, the five spiritual powers, the seven factors of awakening, the noble eightfold path.
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Phalasacchikiriyāti
Realization of the fruits:
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sotāpattiphalassa sacchikiriyā, sakadāgāmiphalassa sacchikiriyā, anāgāmiphalassa sacchikiriyā, arahattassa sacchikiriyā.
realization of the fruit of streamentry, realization of the fruit of once-returning, realization of the fruit of non-returning, realization of perfection.
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Kilesappahānanti
Abandoning the defilements:
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rāgassa pahānaṁ, dosassa pahānaṁ, mohassa pahānaṁ.
the abandoning of sensual desire, the abandoning of ill will, the abandoning of confusion.
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Vinīvaraṇatā cittassāti
A mind without hindrances:
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rāgā cittaṁ vinīvaraṇatā, dosā cittaṁ vinīvaraṇatā, mohā cittaṁ vinīvaraṇatā.
a mind without sensual desire, a mind without ill will, a mind without confusion.
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Suññāgāre abhiratīti
Delighting in solitude:
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paṭhamena jhānena suññāgāre abhirati, dutiyena jhānena suññāgāre abhirati, tatiyena jhānena suññāgāre abhirati, catutthena jhānena suññāgāre abhirati.
because of the first absorption there is delight in solitude, because of the second absorption there is delight in solitude, because of the third absorption there is delight in solitude, because of the fourth absorption there is delight in solitude.
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Āroceyyāti
Tells:
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anupasampannassa—“paṭhamaṁ jhānaṁ samāpajjin”ti bhaṇantassa āpatti pācittiyassa.
if a monk says to a person who is not fully ordained, “I attained the first absorption,” he commits an offense entailing confession.
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Āroceyyāti
Tells:
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anupasampannassa—“paṭhamaṁ jhānaṁ samāpajjāmī”ti bhaṇantassa āpatti pācittiyassa.
if a monk says to a person who is not fully ordained, “I’m attaining the first absorption,” he commits an offense entailing confession.
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Āroceyyāti
Tells:
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anupasampannassa—“paṭhamaṁ jhānaṁ samāpanno”ti bhaṇantassa āpatti pācittiyassa.
if a monk says to a person who is not fully ordained, “I’ve attained the first absorption,” he commits an offense entailing confession.
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Āroceyyāti
Tells:
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anupasampannassa—“paṭhamassa jhānassa lābhimhī”ti bhaṇantassa āpatti pācittiyassa.
if a monk says to a person who is not fully ordained, “I obtain the first absorption,” he commits an offense entailing confession.
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Āroceyyāti
Tells:
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anupasampannassa—“paṭhamassa jhānassa vasimhī”ti bhaṇantassa āpatti pācittiyassa.
if a monk says to a person who is not fully ordained, “I master the first absorption,” he commits an offense entailing confession.
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Āroceyyāti
Tells:
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anupasampannassa—“paṭhamaṁ jhānaṁ sacchikataṁ mayā”ti bhaṇantassa āpatti pācittiyassa.
if a monk says to a person who is not fully ordained, “I’ve realized the first absorption,” he commits an offense entailing confession.
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Āroceyyāti
Tells:
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anupasampannassa— “dutiyaṁ jhānaṁ …pe…
if a monk says to a person who is not fully ordained, “I attained the second absorption …
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tatiyaṁ jhānaṁ …
the third absorption …
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catutthaṁ jhānaṁ samāpajjiṁ, samāpajjāmi, samāpanno; catutthassa jhānassa lābhimhi, vasimhi; catutthaṁ jhānaṁ sacchikataṁ mayā”ti bhaṇantassa āpatti pācittiyassa.
the fourth absorption … I’m attaining … I’ve attained … I obtain … I master … I’ve realized the fourth absorption,” he commits an offense entailing confession.
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Āroceyyāti
Tells:
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anupasampannassa— “suññataṁ vimokkhaṁ …pe…
if a monk says to a person who is not fully ordained, “I attained the emptiness release …
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animittaṁ vimokkhaṁ …
the signless release …
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appaṇihitaṁ vimokkhaṁ …
the desireless release …

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