English
When it is an ordained bhikkhu, one perceives him as an ordained bhikkhu, and makes him laugh by poking him with a finger, there is an offense of pācittiya. When it is an ordained bhikkhu, one is doubtful, and pokes him with a finger... By whom is he made to laugh, an offense of pācittiya. Regarding one fully ordained, perceiving him as not fully ordained, makes him laugh by poking with a finger, an offense of pācittiya. With the body, touches something connected to the body, an offense of dukkaṭa. With something connected to the body, touches the body, an offense of dukkaṭa. With something connected to the body, touches something connected to the body, an offense of dukkaṭa. With something to be relinquished, touches the body, an offense of dukkaṭa. With something to be relinquished, touches something connected to the body, an offense of dukkaṭa. With something to be relinquished, touches something to be relinquished, an offense of dukkaṭa. 333. Regarding one not fully ordained, with the body, touches the body, an offense of dukkaṭa. With the body, touches something connected to the body, an offense of dukkaṭa. With something connected to the body, touches the body, an offense of dukkaṭa. With something connected to the body, touches something connected to the body, an offense of dukkaṭa. With something to be relinquished, touches the body, an offense of dukkaṭa. With something to be relinquished, touches something connected to the body, an offense of dukkaṭa. With something to be relinquished, touches something to be relinquished, an offense of dukkaṭa. Regarding one not fully ordained, perceiving him as fully ordained, an offense of dukkaṭa. Regarding one not fully ordained, being in doubt, an offense of dukkaṭa. Regarding one not fully ordained, perceiving him as not fully ordained, an offense of dukkaṭa. 334. No offense if not intending to make laugh, if touching when there is something to be done, for one who is insane, for the first offender. The training rule concerning poking with a finger is concluded, the second. 3. The training rule concerning laughter. 335. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the group of seventeen bhikkhus were playing in the water of the Aciravatī river. Now at that time, King Pasenadi of Kosala was on the top floor of his excellent palace with Queen Mallikā. King Pasenadi of Kosala saw the group of seventeen bhikkhus playing in the water of the Aciravatī river. Having seen them, he said to Queen Mallikā: "These, Mallikā, are those Arahants playing in the water!" "Undoubtedly, O Great King, by the Blessed One... the training rule was not laid down. Or those bhikkhus were not well-known. Then it occurred to King Pasenadi of Kosala: "By what means might I not report it to the Blessed One, yet the Blessed One would know that these bhikkhus played in the water?" Then King Pasenadi of Kosala summoned the bhikkhus of the group of seventeen and gave them a large lump of sugar: "Venerable sirs, give this lump of sugar to the Blessed One." The bhikkhus of the group of seventeen took that lump of sugar and approached the Blessed One; having approached, they said to the Blessed One: "Venerable sir, King Pasenadi of Kosala gives this lump of sugar to the Blessed One." "Where, bhikkhus, did you see the king?" "By the Aciravati River, Blessed One, playing in the water." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, play in the water! This, foolish men, is not for the confidence of those without confidence... And thus, bhikkhus, you should recite this training rule – 336. "In water, for a playful act, there is an offense of expiation." 337. A playful act in water means: in water above the ankles, with the intention of playing, one dives or emerges or floats, there is an offense of expiation. 338. In water, for a playful act, perceiving it as a playful act, there is an offense of expiation. In water, for a playful act, being in doubt, there is an offense of expiation. In water, for a playful act, perceiving it as not a playful act, there is an offense of expiation. Playing in water below the ankles, there is an offense of wrong-doing. Playing in water with a boat, there is an offense of wrong-doing. Striking water with the hand or foot or a stick or a potsherd, there is an offense of wrong-doing. Playing with water in a vessel, or rice gruel, or milk, or buttermilk, or dye, or urine, or mud, there is an offense of wrong-doing. In water, for not a playful act, perceiving it as a playful act, there is an offense of wrong-doing. In water, for not a playful act, being in doubt, there is an offense of wrong-doing. In water, for not a playful act, perceiving it as not a playful act, there is no offense. is. 339. No offense if there is no intention to joke; if there is a task to be done, one descends into the water and dives, or emerges, or floats; one crosses to the other side and dives, or emerges, or floats; in times of danger; for one who is insane; for one who is the first wrongdoer. The training rule concerning joking is finished, the third. 4. The training rule concerning disrespect 340. At that time the Buddha, the Blessed One, was dwelling in Kosambī, in Ghositārāma. At that time, Venerable Channa was behaving improperly. The bhikkhus said to him, "Friend Channa, do not do such a thing. This is not proper." But he, out of disrespect, continued to do it. Those bhikkhus who were of few desires... complained, grumbled, and criticized, "How can Venerable Channa show disrespect?"... "Is it true, Channa, that you show disrespect?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him... "How can you, foolish man, show disrespect! This, foolish man, is not for the conversion of the unconverted... And thus, bhikkhus, you should recite this training rule: 341. "Disrespect entails an offense of expiation." 342. Disrespect means two kinds of disrespect: disrespect for persons and disrespect for the Dhamma. Disrespect for persons means: when spoken to by an ordained bhikkhu who is designated, thinking, "This one is suspended, or reviled, or censured; his word will be disregarded," one shows disrespect, there is an offense of expiation. Disrespect for the Dhamma means: when spoken to by an ordained bhikkhu who is designated, thinking, "How might this be destroyed, or ruined, or disappear?" or not wishing to learn it, one shows disrespect, there is an offense of expiation. 343. If one shows disrespect to an ordained bhikkhu, perceiving him as ordained, there is an offense of expiation. If one shows disrespect to an ordained bhikkhu, being in doubt, there is an offense of expiation. If one shows disrespect to an ordained bhikkhu, perceiving him as unordained, there is an offense of expiation. If one is spoken to by an undesignated bhikkhu, "This is not conducive to purification..." This does not lead to effacement, nor to purification, nor to seemliness, nor to reduction, nor to the arousal of energy,” he shows disrespect, he incurs an offense of dukkata. When spoken by an unordained person, whether designated or not designated: “This does not lead to effacement, nor to purification, nor to seemliness, nor to reduction, nor to the arousal of energy,” he shows disrespect, he incurs an offense of dukkata. If he perceives an unordained person as ordained, he incurs an offense of dukkata. If he is in doubt about an unordained person, he incurs an offense of dukkata. If he perceives an unordained person as unordained, he incurs an offense of dukkata. 344. No offense if he says: “This is the learning and questioning of our teachers,” or for one who is insane, or for one who is the first wrongdoer. The training rule concerning disrespect is finished, the fourth. 5. The training rule concerning frightening 345. At one time the Buddha, the Blessed One, was staying in Savatthi, in Jeta’s Grove, Anathapindika’s monastery. At that time, the group of six bhikkhus frightened the group of seventeen bhikkhus. Being frightened, they cried. The bhikkhus said: “Why do you cry, friends?” “These bhikkhus of the group of six, friends, are frightening us.” Those bhikkhus who were of few desires… they complained, grumbled, and criticized: “How can the bhikkhus of the group of six frighten a bhikkhu?”… “Is it true, bhikkhus, that you frighten a bhikkhu?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, foolish men, frighten a bhikkhu? This, foolish men, is not for the conviction of the unconvicted… And thus, bhikkhus, you should recite this training rule: 346. “Whatever bhikkhu should frighten a bhikkhu, it is an offense of pacittiya.” 347. Whatever means whoever, of whatever kind… Bhikkhu means… this bhikkhu is intended in this context. Bhikkhu means another bhikkhu. Should frighten means an ordained bhikkhu, desiring to frighten an ordained bhikkhu, by means of a form, or a sound, or a smell, or a taste, or a touch. He brings forth a sound or a tangible object. Whether he is frightened or not, there is an offense of pācittiya. He speaks of a bandit-infested wilderness, or a wild-beast-infested wilderness, or a ghost-infested wilderness. Whether he is frightened or not, there is an offense of pācittiya. 348. If he frightens one who is fully ordained, perceiving him as fully ordained, there is an offense of pācittiya. If he frightens one who is fully ordained, being in doubt, there is an offense of pācittiya. If he frightens one who is fully ordained, perceiving him as not fully ordained, there is an offense of pācittiya. If, intending to frighten one not fully ordained, he brings forth a sight, or a sound, or an odor, or a taste, or a tangible object. Whether he is frightened or not, there is an offense of dukkata. He speaks of a bandit-infested wilderness, or a wild-beast-infested wilderness,