Theravāda Vinaya — Mahāvibhaṅga — Pārājikakaṇḍa
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Theravāda Vinaya
Theravāda Collection on Monastic Law
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Mahāvibhaṅga
The Great Analysis
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Pārājikakaṇḍa
The chapter on offenses entailing expulsion
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2. Dutiyapārājikasikkhāpada
2. The training rule on stealing
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Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying on the Vulture Peak at Rājagaha.
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Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū isigilipasse tiṇakuṭiyo karitvā vassaṁ upagacchiṁsu.
At that time a number of monks who were friends had made grass huts on the slope of Mount Isigili and had entered the rainy-season residence there.
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Āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṁ karitvā vassaṁ upagacchi.
Among them was Venerable Dhaniya the potter.
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Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena tiṇakuṭiyo bhinditvā tiṇañca kaṭṭhañca paṭisāmetvā janapadacārikaṁ pakkamiṁsu.
When the three months were over and they had completed the rainy-season residence, the monks demolished their grass huts, put away the grass and sticks, and left to wander the country.
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Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṁ vasi, tattha hemantaṁ, tattha gimhaṁ.
But Venerable Dhaniya spent the winter and the summer right there.
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Atha kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
Then, on one occasion, while Dhaniya was in the village to collect almsfood, some women gathering grass and firewood demolished his grass hut and took away the grass and sticks.
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Dutiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi.
A second time Dhaniya collected grass and sticks and made a grass hut,
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Dutiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
and again the hut was demolished in the same way.
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Tatiyampi kho āyasmā dhaniyo kumbhakāraputto tiṇañca kaṭṭhañca saṅkaḍḍhitvā tiṇakuṭikaṁ akāsi.
The same thing happened a third time.
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Tatiyampi kho āyasmato dhaniyassa kumbhakāraputtassa gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
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Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi—
Dhaniya thought,
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“yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
“Three times this has happened.
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Ahaṁ kho pana susikkhito anavayo sake ācariyake kumbhakārakamme pariyodātasippo.
But I’m well-trained and experienced in my own craft of pottery.
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Yannūnāhaṁ sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ kareyyan”ti.
Why don’t I knead mud myself and make a hut entirely of clay?”
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Atha kho āyasmā dhaniyo kumbhakāraputto sāmaṁ cikkhallaṁ madditvā sabbamattikāmayaṁ kuṭikaṁ karitvā tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṁ kuṭikaṁ paci.
And he did just that. He then collected grass, sticks, and cow-dung, and he baked his hut.
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Sā ahosi kuṭikā abhirūpā dassanīyā pāsādikā lohitikā, seyyathāpi indagopako.
It was a pretty and attractive little hut, red in color like a scarlet rain-mite.
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Seyyathāpi nāma kiṅkaṇikasaddo; evamevaṁ tassā kuṭikāya saddo ahosi.
And when struck, it sounded just like a bell.
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Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ gijjhakūṭā pabbatā orohanto addasa taṁ kuṭikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ.
Soon afterwards the Buddha was descending from the Vulture Peak with a number of monks when he saw that hut.
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Disvāna bhikkhū āmantesi—
He said to the monks,
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“kiṁ etaṁ, bhikkhave, abhirūpaṁ dassanīyaṁ pāsādikaṁ lohitikaṁ, seyyathāpi indagopako”ti?
“What’s this pretty and attractive thing that’s red in color like a scarlet rain-mite?”
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Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
The monks told the Buddha,
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Vigarahi buddho bhagavā—
who then rebuked Dhaniya:
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“ananucchavikaṁ, bhikkhave, tassa moghapurisassa ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
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Kathañhi nāma so, bhikkhave, moghapuriso sabbamattikāmayaṁ kuṭikaṁ karissati.
How could he make a hut entirely of clay?
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Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissati.
Doesn’t he have any consideration, compassion, and mercy for living beings?
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Gacchathetaṁ, bhikkhave, kuṭikaṁ bhindatha.
Go, monks, and demolish this hut,
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Mā pacchimā janatā pāṇesu pātabyataṁ āpajji.
so that future generations don’t follow his example.
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Na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbā.
And, monks, you shouldn’t make a hut entirely of clay.
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Yo kareyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
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“Evaṁ, bhante”ti, kho te bhikkhū bhagavato paṭissuṇitvā yena sā kuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā taṁ kuṭikaṁ bhindiṁsu.
Saying, “Yes, sir,” they went to demolish it.
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Atha kho āyasmā dhaniyo kumbhakāraputto te bhikkhū etadavoca—
And Dhaniya said to them,
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“kissa me tumhe, āvuso, kuṭikaṁ bhindathā”ti?
“Why are you demolishing my hut?”
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“Bhagavā, āvuso, bhedāpetī”ti.
“The Buddha has asked us to.”
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“Bhindathāvuso, sace dhammassāmī bhedāpetī”ti.
“Demolish it then, if the Lord of the Truth has said so.”
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Atha kho āyasmato dhaniyassa kumbhakāraputtassa etadahosi—
Dhaniya thought,
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“yāvatatiyakaṁ kho me gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
“Three times, while I was in the village to collect almsfood, women gathering grass and firewood demolished my hut and took away the grass and sticks.
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Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā.
And now my hut made entirely of clay has been demolished at the Buddha’s request.
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Atthi ca me dārugahe gaṇako sandiṭṭho.
Now, the caretaker of the woodyard is a friend of mine.
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Yannūnāhaṁ dārugahe gaṇakaṁ dārūni yācitvā dārukuṭikaṁ kareyyan”ti.
Why don’t I ask him for timber and make a hut out of that?”
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Atha kho āyasmā dhaniyo kumbhakāraputto yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca—
Dhaniya then went to the caretaker of the woodyard and told him what had happened,
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“yāvatatiyakaṁ kho me, āvuso, gāmaṁ piṇḍāya paviṭṭhassa tiṇahāriyo kaṭṭhahāriyo tiṇakuṭikaṁ bhinditvā tiṇañca kaṭṭhañca ādāya agamaṁsu.
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Yāpi mayā sabbamattikāmayā kuṭikā katā sāpi bhagavatā bhedāpitā.
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Dehi me, āvuso, dārūni.
adding, “Please give me some timber,
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Icchāmi dārukuṭikaṁ kātun”ti.
I want to make a wooden hut.”
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“Natthi, bhante, tādisāni dārūni yānāhaṁ ayyassa dadeyyaṁ.
“There’s no timber, sir, that I could give you.
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Atthi, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni.
This timber is held by the king. It’s meant for repairs of the town and put aside in case of an emergency.
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Sace tāni dārūni rājā dāpeti harāpetha, bhante”ti.
You can only have it if the king gives it away.”
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“Dinnāni, āvuso, raññā”ti.
“Actually, it’s been given by the king.”
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Atha kho dārugahe gaṇakassa etadahosi—
The caretaker of the woodyard thought,
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“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā.
“These Sakyan monastics have integrity. They are celibate and their conduct is good, and they are truthful, moral, and have a good character.
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Rājāpimesaṁ abhippasanno.
Even the king has faith in them.
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Nārahati adinnaṁ dinnanti vattun”ti.
These venerables wouldn’t say something is given if it wasn’t.”
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Atha kho dārugahe gaṇako āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca—
And he said to Dhaniya,
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“harāpetha, bhante”ti.
“You may take it, sir.”
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Atha kho āyasmā dhaniyo kumbhakāraputto tāni dārūni khaṇḍākhaṇḍikaṁ chedāpetvā sakaṭehi nibbāhāpetvā dārukuṭikaṁ akāsi.
Dhaniya then had that timber cut into pieces, took it away on carts, and made a wooden hut.
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Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena dārugahe gaṇako tenupasaṅkami; upasaṅkamitvā dārugahe gaṇakaṁ etadavoca—
Soon afterwards the brahmin Vassakāra, the chief minister of Magadha, was inspecting the public works in Rājagaha when he went to the caretaker of the woodyard and said,
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“yāni tāni, bhaṇe,
“What’s going on?
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devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni kahaṁ tāni dārūnī”ti?
Where’s the timber held by the king that’s meant for repairs of the town and put aside in case of an emergency?”
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“Tāni, sāmi, dārūni devena ayyassa dhaniyassa kumbhakāraputtassa dinnānī”ti.
“The king has given it to Venerable Dhaniya.”
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Atha kho vassakāro brāhmaṇo magadhamahāmatto anattamano ahosi—
Vassakāra was upset and thought,
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“kathañhi nāma devo devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dassatī”ti.
“How could the king give away this timber to Dhaniya the potter?”
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Atha kho vassakāro brāhmaṇo magadhamahāmatto yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—
He then went to King Seniya Bimbisāra of Magadha and said,
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“saccaṁ kira devena devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni dhaniyassa kumbhakāraputtassa dinnānī”ti?
“Is it true, sir, that you have given away to Dhaniya the potter the timber that was held for repairs of the town and put aside in case of an emergency?”
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“Ko evamāhā”ti?
“Who said that?”
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“Dārugahe gaṇako, devā”ti.
“The caretaker of the woodyard.”
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“Tena hi, brāhmaṇa, dārugahe gaṇakaṁ āṇāpehī”ti.
“Well then, brahmin, summon the caretaker of the woodyard.”
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Atha kho vassakāro brāhmaṇo magadhamahāmatto dārugahe gaṇakaṁ bandhaṁ āṇāpesi.
And Vassakāra had the caretaker of the woodyard bound and taken by force.
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Addasa kho āyasmā dhaniyo kumbhakāraputto dārugahe gaṇakaṁ bandhaṁ niyyamānaṁ.
Dhaniya saw this
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Disvāna dārugahe gaṇakaṁ etadavoca—
and said to him,
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“kissa tvaṁ, āvuso, bandho niyyāsī”ti?
“Why is this happening to you?”
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“Tesaṁ, bhante, dārūnaṁ kiccā”ti.
“Because of the timber, sir.”
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“Gacchāvuso, ahampi āgacchāmī”ti.
“Go then, and I’ll come too.”
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“Eyyāsi, bhante, purāhaṁ haññāmī”ti.
“Please come before I’m done for.”
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Atha kho āyasmā dhaniyo kumbhakāraputto yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Dhaniya then went to King Bimbisāra’s house and sat down on the prepared seat.
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Atha kho rājā māgadho seniyo bimbisāro yenāyasmā dhaniyo kumbhakāraputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ abhivādetvā ekamantaṁ nisīdi.
The king approached Dhaniya, bowed, sat down,
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Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ dhaniyaṁ kumbhakāraputtaṁ etadavoca—
and said,
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“saccaṁ kira mayā, bhante, devagahadārūni nagarapaṭisaṅkhārikāni āpadatthāya nikkhittāni ayyassa dinnānī”ti?
“Is it true, venerable, that I have given to you the timber held for repairs of the town and put aside in case of an emergency?”
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“Evaṁ, mahārājā”ti.
“Yes, great king.”
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“Mayaṁ kho, bhante, rājāno nāma bahukiccā bahukaraṇīyā,
“We kings are very busy—
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datvāpi na sareyyāma;
we may give and not remember.
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iṅgha, bhante, sarāpehī”ti.
Please remind me.”
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“Sarasi tvaṁ, mahārāja, paṭhamābhisitto evarūpiṁ vācaṁ bhāsitā—
“Do you remember, great king, when you were first anointed, speaking these words:
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‘dinnaññeva samaṇabrāhmaṇānaṁ tiṇakaṭṭhodakaṁ paribhuñjantū’”ti.
‘I give the grass, sticks, and water for the monastics and brahmins to enjoy’?”
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“Sarāmahaṁ, bhante.
“I remember.
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Santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā.
There are monastics and brahmins who have a sense of conscience, who are afraid of wrongdoing and fond of the training.
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Tesaṁ appamattakepi kukkuccaṁ uppajjati.
They are afraid of wrongdoing even in regard to small matters.
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Tesaṁ mayā sandhāya bhāsitaṁ, tañca kho araññe apariggahitaṁ.
When I spoke, I was referring to them, and it concerned what’s ownerless in the wilderness.
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So tvaṁ, bhante, tena lesena dārūni adinnaṁ harituṁ maññasi.
Yet you imagine that you can take timber not given to you by means of this pretext?
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Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ haneyya vā bandheyya vā pabbājeyya vā.
Even so, I cannot beat, imprison, or banish a monastic or brahmin living in my own kingdom.
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Gaccha, bhante, lomena tvaṁ muttosi.
Go, you’re free because of your status,
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Māssu punapi evarūpaṁ akāsī”ti.
but don’t do such a thing again.”
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Manussā ujjhāyanti khiyyanti vipācenti—
But people complained and criticized him:
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“alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino.
“These Sakyan monastics are shameless and immoral liars.
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Ime hi nāma dhammacārino samacārino brāhmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.
They claim to have integrity, to be celibate and of good conduct, to be truthful, moral, and good.
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Natthi imesaṁ sāmaññaṁ, natthi imesaṁ brahmaññaṁ.
But they don’t have the good character of a monastic or a brahmin.
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Naṭṭhaṁ imesaṁ sāmaññaṁ, naṭṭhaṁ imesaṁ brahmaññaṁ.
They’ve lost the plot!
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