Theravāda Vinaya — Mahāvibhaṅga — Saṅghādisesakaṇḍa
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Theravāda Vinaya
Theravāda Collection on Monastic Law
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Mahāvibhaṅga
The Great Analysis
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Saṅghādisesakaṇḍa
The chapter on offenses entailing suspension
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8. Duṭṭhadosasikkhāpada
8. Making a groundless accusation out of anger
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Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time when the Buddha was staying at Rājagaha in the Bamboo Grove,
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Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṁ sacchikataṁ hoti.
Venerable Dabba the Mallian realized perfection at the age of seven.
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Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ tena anuppattaṁ hoti.
He had achieved all there is to achieve by a disciple
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Natthi cassa kiñci uttari karaṇīyaṁ, katassa vā paticayo.
and had nothing further to do.
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Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private,
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“mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ.
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Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ mayā anuppattaṁ.
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Natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo.
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Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan”ti?
he thought, “How can I be of service to the Sangha?
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Atha kho āyasmato dabbassa mallaputtassa etadahosi—
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“yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan”ti.
Why don’t I assign the dwellings and designate the meals?”
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Atha kho āyasmā dabbo mallaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down,
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Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca—
and said,
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“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ, yaṁ kiñci sāvakena pattabbaṁ, sabbaṁ mayā anupattaṁ, natthi ca me kiñci uttari karaṇīyaṁ, katassa vā paticayo, kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyanti.
“Sir, while I was reflecting in private, it occurred to me that I’ve achieved all there is to achieve by a disciple, and I was wondering how I could be of service to the Sangha.
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Tassa mayhaṁ, bhante, etadahosi—
I thought,
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‘yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan’ti.
‘Why don’t I assign the dwellings and designate the meals?’”
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Icchāmahaṁ, bhante, saṅghassa senāsanañca paññapetuṁ bhattāni ca uddisitun”ti.
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“Sādhu sādhu, dabba.
“Good, good, Dabba,
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Tena hi tvaṁ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisā”ti.
please do so.”
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“Evaṁ, bhante”ti kho āyasmā dabbo mallaputto bhagavato paccassosi.
“Yes, sir.”
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Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
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“tena hi, bhikkhave, saṅgho dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannatu.
“Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals.
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Evañca pana, bhikkhave, sammannitabbo.
And he should be appointed like this.
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Paṭhamaṁ dabbo mallaputto yācitabbo.
First Dabba should be asked.
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Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
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‘Suṇātu me, bhante, saṅgho.
‘Please, venerables, I ask the Sangha to listen.
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Yadi saṅghassa pattakallaṁ saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammanneyya.
If the Sangha is ready, it should appoint Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals.
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Esā ñatti.
This is the motion.
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Suṇātu me, bhante, saṅgho.
Please, venerables, I ask the Sangha to listen.
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Saṅgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannati.
The Sangha appoints Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals.
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Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa;
Any monk who approves of appointing Venerable Dabba as the assigner of dwellings and the designator of meals should remain silent.
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yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
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Sammato saṅghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca.
The Sangha has appointed Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals.
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Khamati saṅghassa, tasmā tuṇhī,
The Sangha approves and is therefore silent.
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evametaṁ dhārayāmī’”ti.
I will remember it thus.’”
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Sammato ca panāyasmā dabbo mallaputto sabhāgānaṁ bhikkhūnaṁ ekajjhaṁ senāsanaṁ paññapeti.
Dabba assigned dwellings to the monks according to their character.
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Ye te bhikkhū suttantikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
He assigned dwellings in the same place to those monks who were experts on the discourses, thinking,
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“te aññamaññaṁ suttantaṁ saṅgāyissantī”ti.
“They’ll recite the discourses to one another.”
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Ye te bhikkhū vinayadharā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
And he did likewise for the experts on the Monastic Law, thinking,
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“te aññamaññaṁ vinayaṁ vinicchinissantī”ti.
“They’ll discuss the Monastic Law;”
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Ye te bhikkhū dhammakathikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
for the expounders of the Teaching, thinking,
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“te aññamaññaṁ dhammaṁ sākacchissantī”ti.
“They’ll discuss the Teaching;”
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Ye te bhikkhū jhāyino tesaṁ ekajjhaṁ senāsanaṁ paññapeti—
for the meditators, thinking,
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“te aññamaññaṁ na byābādhissantī”ti.
“They won’t disturb one another;”
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Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti—
and for the gossips and the bodybuilders, thinking,
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“imāyapime āyasmanto ratiyā acchissantī”ti.
“In this way even these venerables will be happy.”
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Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti.
When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light.
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Apisu bhikkhū sañcicca vikāle āgacchanti—
Monks even arrived late on purpose,
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“mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā”ti.
hoping to see the marvel of Dabba’s supernormal powers.
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Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti—
They would approach Dabba and say,
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“amhākaṁ, āvuso dabba, senāsanaṁ paññapehī”ti.
“Venerable Dabba, please assign us a dwelling.”
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Te āyasmā dabbo mallaputto evaṁ vadeti—
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“katthāyasmantā icchanti, kattha paññapemī”ti?
“Where would you like to stay?”
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Te sañcicca dūre apadisanti—
They would intentionally suggest somewhere far away:
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“amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi.
“On the Vulture Peak,”
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Amhākaṁ, āvuso, corapapāte senāsanaṁ paññapehi.
“At Robbers’ Cliff,”
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Amhākaṁ, āvuso, isigilipasse kāḷasilāyaṁ senāsanaṁ paññapehi.
“On Black Rock on the slope of Mount Isigili,”
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Amhākaṁ, āvuso, vebhārapasse sattapaṇṇiguhāyaṁ senāsanaṁ paññapehi.
“In the Sattapaṇṇi Cave on the slope of Mount Vebhāra,”
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Amhākaṁ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṁ paññapehi.
“In Cool Grove on the hill at the Snake’s Pool,”
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Amhākaṁ, āvuso, gotamakakandarāyaṁ senāsanaṁ paññapehi.
“At Gotamaka Gorge,”
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Amhākaṁ, āvuso, tindukakandarāyaṁ senāsanaṁ paññapehi.
“At Tinduka Gorge,”
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Amhākaṁ, āvuso, tapodakandarāyaṁ senāsanaṁ paññapehi.
“At Tapoda Gorge,”
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Amhākaṁ, āvuso, tapodārāme senāsanaṁ paññapehi.
“In Tapoda Park,”
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Amhākaṁ, āvuso, jīvakambavane senāsanaṁ paññapehi.
“In Jīvaka’s Mango Grove,”
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Amhākaṁ, āvuso, maddakucchismiṁ migadāye senāsanaṁ paññapehī”ti.
“In the deer park at Maddakucchi.”
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Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati.
Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks.
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Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti.
They followed behind him with the help of that light.
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Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti—
And he would assign them dwellings:
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“ayaṁ mañco, idaṁ pīṭhaṁ, ayaṁ bhisi, idaṁ bibbohanaṁ, idaṁ vaccaṭṭhānaṁ, idaṁ passāvaṭṭhānaṁ, idaṁ pānīyaṁ, idaṁ paribhojanīyaṁ, ayaṁ kattaradaṇḍo,
“This is the bed, this the bench, this the mattress, this the pillow, this the place for defecating, this the place for urinating, this the water for drinking, this the water for washing, this the walking stick;
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idaṁ saṅghassa katikasaṇṭhānaṁ, imaṁ kālaṁ pavisitabbaṁ, imaṁ kālaṁ nikkhamitabban”ti.
these are the Sangha’s agreements concerning the right time to enter and the right time to leave.”
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Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati.
Dabba then returned to the Bamboo Grove.
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Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca.
At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit,
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Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni.
getting inferior dwellings and meals.
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Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ sappimpi telampi uttaribhaṅgampi.
The people of Rājagaha were keen to give specially prepared almsfood to the senior monks—ghee, oil, and special curries—
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Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ.
but to the monks Mettiya and Bhūmajaka they gave ordinary food of porridge and broken rice.
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Te pacchābhattaṁ piṇḍapātapaṭikkantā there bhikkhū pucchanti—
When they had eaten their meal and returned from almsround, they asked the senior monks,
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“tumhākaṁ, āvuso, bhattagge kiṁ ahosi? Tumhākaṁ, āvuso, bhattagge kiṁ ahosī”ti?
“What did you get at the dining hall?”
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Ekacce therā evaṁ vadanti—
Some said,
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“amhākaṁ, āvuso, sappi ahosi telaṁ ahosi uttaribhaṅgaṁ ahosī”ti.
“We got ghee, oil, and special curries.”
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Mettiyabhūmajakā pana bhikkhū evaṁ vadanti—
But the monks Mettiya and Bhūmajaka said,
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“amhākaṁ, āvuso, na kiñci ahosi, pākatikaṁ yathārandhaṁ kaṇājakaṁ bilaṅgadutiyan”ti.
“We didn’t get anything except ordinary food of porridge and broken rice.”
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Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṁ deti niccabhattaṁ.
At that time there was a householder who gave a regular meal of fine food to four monks.
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So bhattagge saputtadāro upatiṭṭhitvā parivisati.
He made his offering in the dining hall together with his wives and children.
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Aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti.
Some of them offered rice, some bean curry, some oil, and some special curries.
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Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṁ svātanāya mettiyabhūmajakānaṁ bhikkhūnaṁ uddiṭṭhaṁ hoti.
On one occasion the meal to be given by this householder on the following day had been designated to the monks Mettiya and Bhūmajaka.
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Atha kho kalyāṇabhattiko gahapati ārāmaṁ agamāsi kenacideva karaṇīyena.
Just then that householder went to the monastery on some business.
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So yenāyasmā dabbo mallaputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ dabbaṁ mallaputtaṁ abhivādetvā ekamantaṁ nisīdi.
He approached Dabba, bowed, and sat down.
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Ekamantaṁ nisinnaṁ kho kalyāṇabhattikaṁ gahapatiṁ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Dabba instructed, inspired, and gladdened him with a teaching.
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Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—
After the talk, he asked Dabba,
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“kassa, bhante, amhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti?
“Sir, who has been designated to receive tomorrow’s meal in our house?”
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“Mettiyabhūmajakānaṁ kho, gahapati, bhikkhūnaṁ tumhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti.
“Mettiya and Bhūmajaka.”
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Atha kho kalyāṇabhattiko gahapati anattamano ahosi—
He was disappointed, and thought,
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“kathañhi nāma pāpabhikkhū amhākaṁ ghare bhuñjissantī”ti.
“Why should bad monks eat in our house?”
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Gharaṁ gantvā dāsiṁ āṇāpesi—
After returning to his house, he told a female slave,
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“ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā”ti.
“For those who are coming for tomorrow’s meal, prepare seats in the gatehouse and serve them broken rice and porridge.”
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“Evaṁ, ayyā”ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.
“Yes, sir.”
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