English
They ambushed them on the road. Then those customs officers, having seized that caravan, and having confiscated the goods, said to that bhikkhu, "Why, venerable sir, do you knowingly go with a thief-caravan?" They bound him and released him. Then that bhikkhu, having gone to Sāvatthī, reported this matter to the bhikkhus. Those bhikkhus who were of few desires... they complained, grumbled, and criticized, "How can a bhikkhu, knowingly, agreeing with a thief-caravan, travel on the same road?"... "Is it true, bhikkhu, that you, knowingly, agreeing with a thief-caravan, traveled on the same road?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him... "How can you, foolish man, knowingly, agreeing with a thief-caravan, travel on the same road?" having conspired, you will go on the same road! This, foolish man, is not for the faith of the unfaithful…etc… And thus, monks, you should recite this training rule – 408. "Whatever monk, knowing, should go on the same road with a band of thieves, having conspired, even for the distance between villages, there is an offense of expiation." 409. "Whatever" means whoever, of whatever kind…etc… "Monk" means…etc… In this context, "monk" refers to this. "Knowing" means he himself knows, or others inform him, or he informs (them). "A band of thieves" means thieves who have committed deeds or have not committed deeds, or who steal from the king, or evade customs duties. "With" means together. "Having conspired" means – "‘Let us go, friend; let us go, venerable sir; let us go, venerable sir; let us go, friend; let us go today, or yesterday, or tomorrow’" if he conspires, there is an offense of wrong-doing. "Even for the distance between villages" means in a village within a cock's crow, from village to village, there is an offense of expiation. In a non-village, in a forest, for half a yojana, for half a yojana, there is an offense of expiation. 410. Regarding a band of thieves, perceiving it as a band of thieves, having conspired, he goes on the same road, even for the distance between villages, there is an offense of expiation. Regarding a band of thieves, being in doubt, having conspired, he goes on the same road, even for the distance between villages, there is an offense of wrong-doing. Regarding a band of thieves, perceiving it as not a band of thieves, having conspired, he goes on the same road, even for the distance between villages, there is no offense. The monk conspires, the people do not conspire, there is an offense of wrong-doing. Regarding not a band of thieves, perceiving it as a band of thieves, there is an offense of wrong-doing. Regarding not a band of thieves, being in doubt, there is an offense of wrong-doing. Regarding not a band of thieves, perceiving it as not a band of thieves, there is no offense. 411. No offense if he goes without conspiring, if people conspire but the monk does not conspire, if he goes by a different route, in dangers, for one who is insane, for the first offender. The training rule concerning a band of thieves, the sixth, is finished. 7. The training rule concerning conspiring At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta Grove, in Anāthapiṇḍika's monastery. Now at that time, a certain bhikkhu, going to Sāvatthī from the Kosala country, passed by the gate of a certain village. A certain woman, having quarrelled with her husband, left the village, saw that bhikkhu, and said to him, "Where, venerable sir, will the noble one go?" "I, sister, will go to Sāvatthī." "I will go with the noble one." "Come, sister." Then the husband of that woman, having left the village, asked the people, "Did you see such a woman?" "There she is, going with the renunciant." Then that man followed, seized that bhikkhu, beat him, and let him go. Then that bhikkhu sat down at the foot of a certain tree, sighing. Then that woman said to that man, "That noble bhikkhu did not make me fall; moreover, I myself am going with that bhikkhu; that bhikkhu is innocent; go, make him forgive you." Then that man made that bhikkhu forgive him. Then that bhikkhu, having gone to Sāvatthī, reported this matter to the bhikkhus. Those bhikkhus who were of few wishes... they complained, grumbled, and criticized, "How can a bhikkhu agree with a woman and go on the same road?"... "Is it true, bhikkhu, that you agreed with a woman and went on the same road?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him... "How can you, foolish man, agree with a woman and go on the same road!" "This, foolish man, is not for the confidence of those without confidence... And thus, bhikkhus, you should recite this training rule: Should any bhikkhu agree with a woman and go on the same road, even to another village, it is an offense of pācittiya. 414. Whoever, indeed, means whoever, of whatever kind... Bhikkhu means... In this context, this bhikkhu is intended. A woman means a human female, not a female spirit, not a female ghost, not an animal, who is intelligent and capable of understanding well-spoken and ill-spoken words, and what is coarse and not coarse. Together means as one. Having arranged means – "Let's go, sister; let's go, lady; let's go, lady; let's go, sister; let's go today or yesterday or the day after tomorrow" – if he arranges thus, it is an offense of dukkaṭa. Even to another village means in a village within a cock's crow, from one village to another, it is an offense of pācittiya. In a village-less forest, for half a yojana, it is an offense of pācittiya. 415. If he perceives a woman as a woman, having arranged, he travels on the same road, even to another village, it is an offense of pācittiya. If he is doubtful about a woman, having arranged, he travels on the same road, even to another village, it is an offense of pācittiya. If he perceives a woman as not a woman, having arranged, he travels on the same road, even to another village, it is an offense of pācittiya. If the bhikkhu arranges, but the woman does not arrange, it is an offense of dukkaṭa. With a female spirit, or a female ghost, or an eunuch, or a human female possessed by an animal, having arranged together, he travels on the same road, even to another village, it is an offense of dukkaṭa. If he perceives a non-woman as a woman, it is an offense of dukkaṭa. If he is doubtful about a non-woman, it is an offense of dukkaṭa. If he perceives a non-woman as a non-woman, there is no offense. 416. There is no offense if he goes without arranging, if the woman arranges but the bhikkhu does not arrange, if he goes by a different route, in times of danger, for one who is insane, for the first wrongdoer. The training rule concerning arrangement, the seventh, is finished. 8. The training rule concerning Ariṭṭha. 417. [This story is in Cūḷavagga 65; Majjhima Nikāya 1.234] At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. And at that time, Ariṭṭha To a bhikkhu named Ariṭṭha, formerly a vulture-trainer, such a wicked wrong view arose: "I understand the Dhamma taught by the Blessed One in such a way that those things called hindrances by the Blessed One are not truly hindrances when indulged in." Now many bhikkhus heard: "It seems that to a bhikkhu named Ariṭṭha, formerly a vulture-trainer, such a wicked wrong view has arisen: 'I understand the Dhamma taught by the Blessed One in such a way that those things called hindrances by the Blessed One are not truly hindrances when indulged in.'" Then those bhikkhus approached the bhikkhu Ariṭṭha, formerly a vulture-trainer. Having approached, they said to the bhikkhu Ariṭṭha, formerly a vulture-trainer: "Is it true, friend Ariṭṭha, that such a wicked wrong view has arisen in you: 'I understand the Dhamma taught by the Blessed One in such a way that those things called hindrances by the Blessed One are not truly hindrances when indulged in'?" "Indeed, friend, I understand the Dhamma taught by the Blessed One in such a way that those things called hindrances by the Blessed One are not truly hindrances when indulged in." "Do not speak thus, friend Ariṭṭha. Do not misrepresent the Blessed One. Indeed, it is not good to misrepresent the Blessed One. Indeed, the Blessed One would not speak thus. In many ways, friend Ariṭṭha, the Blessed One has declared hindrances to be hindrances. And they are indeed sufficient to cause hindrance when indulged in. Sensual pleasures have been declared by the Blessed One as having little delight, much suffering, much tribulation, and greater peril therein. Sensual pleasures have been declared by the Blessed One as like a skeleton of bones, much suffering, much tribulation, and greater peril therein. Sensual pleasures have been declared by the Blessed One as like a piece of meat, much suffering, much tribulation, and greater peril therein. Sensual pleasures have been declared by the Blessed One as like a torch of grass, much suffering, much tribulation, and greater peril therein. Sensual pleasures have been declared by the Blessed One as like a pit of glowing embers, much suffering, much tribulation, and greater peril therein. Sensual pleasures have been declared by the Blessed One as like a dream, much suffering, much tribulation, and greater peril therein. Sensual pleasures have been declared by the Blessed One as like borrowed goods, much suffering, much tribulation, and greater peril therein. Sensual pleasures have been declared by the Blessed One as like fruits on a tree... Like a bone-skeleton, desires have been declared by the Blessed One… Like a piece of meat, desires have been declared by the Blessed One… Like a torch of grass, desires have been declared by the Blessed One… Like a pit of glowing coals, desires have been declared by the Blessed One… Like a dream, desires have been declared by the Blessed One… Like borrowed goods, desires have been declared by the Blessed One…