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“Whatever bhikkhu, knowing that a bhikkhu who speaks thus, who has not performed the proper procedure, who has not renounced that view, eats with him, or dwells with him, or shares a bed with him, commits an offense of pācittiya.” 425. “Whatever” means whoever, of whatever kind…(etc.)… “bhikkhu” means…(etc.)… this bhikkhu is intended in this context. “Knowing” means one knows oneself, or others inform him, or he informs others. “Who speaks thus” means one who speaks thus: “I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstacles are not obstacles for one who practices them.” “Has not performed the proper procedure” means one who has been suspended but not reinstated. “Who has not renounced that view” means one who has not renounced that view. “Eats with him” means there are two kinds of eating together: material eating together and Dhamma eating together. “Material eating together” means one gives or receives material things, an offense of pācittiya. “Dhamma eating together” means one… He recites or causes to recite, by a word he recites or causes to recite, for every word, an offense of pācittiya. By a syllable he recites or causes to recite, for every syllable, an offense of pācittiya. Should one dwell together, with a suspended monk, he performs Uposatha or Pavāraṇā or a Saṅgha act, an offense of pācittiya. Should one arrange a bed together, in one covered place, when a suspended monk lies down, a bhikkhu lies down, an offense of pācittiya. When a bhikkhu lies down, a suspended monk lies down, an offense of pācittiya. Or both lie down, an offense of pācittiya. Having risen, they lie down again and again, an offense of pācittiya. 426. Regarding a suspended monk, one perceiving him as suspended, eats together or dwells together or arranges a bed together, an offense of pācittiya. Regarding a suspended monk, one being doubtful, eats together or dwells together or arranges a bed together, an offense of dukkaṭa. Regarding a suspended monk, one perceiving him as not suspended, eats together or dwells together or arranges a bed together, no offense. Regarding a not suspended monk, one perceiving him as suspended, an offense of dukkaṭa. Regarding a not suspended monk, one being doubtful, an offense of dukkaṭa. Regarding a not suspended monk, one perceiving him as not suspended, no offense. 427. No offense if one knows he is not suspended, if one knows the suspended monk has been reinstated, if one knows the suspended monk has renounced that view, for one who is insane, for the first offender. The training rule concerning eating with a suspended monk, the ninth, is finished. 10. The training rule concerning Kaṇṭaka 428. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, a certain novice named Kaṇṭaka had conceived such a wicked view: “I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructive are not capable of being an obstruction when indulged in.” Many bhikkhus heard that such a wicked view had arisen in a certain novice named Kaṇṭaka – "Thus I understand the Dhamma taught by the Blessed One, that these obstructive things spoken of by the Blessed One, when practiced, are not enough for obstruction." Then those bhikkhus went to where the novice Kaṇṭaka was; having approached, they said to the novice Kaṇṭaka: "Is it true, friend Kaṇṭaka, that such a wicked view has arisen in you – 'Thus I understand the Dhamma taught by the Blessed One, that these obstructive things spoken of by the Blessed One, when practiced, are not enough for obstruction'?" "Indeed, venerable sirs, I understand the Dhamma taught by the Blessed One thus – 'that these obstructive things spoken of by the Blessed One, when practiced, are not enough for obstruction'." Do not speak thus, friend Kaṇṭaka. Do not slander the Blessed One. Indeed, slandering the Blessed One is not good. Indeed, the Blessed One would not speak thus. In many ways, friend Kaṇṭaka, obstructive things have been declared as obstructive by the Blessed One. And indeed, practicing them is enough for obstruction. Sensual pleasures have been declared by the Blessed One as having little satisfaction, much suffering, much despair, the danger in them is greater... Even when spoken to by those bhikkhus, the novice Kaṇṭaka persisted in that wicked view, holding it firmly, clinging to it, and asserting it – "Indeed, venerable sirs, I understand the Dhamma taught by the Blessed One thus – 'that these obstructive things spoken of by the Blessed One, when practiced, are not enough for obstruction'." But when those bhikkhus were unable to dissuade the novice Kaṇṭaka from that wicked view, then those bhikkhus went to where the Blessed One was; having approached, they reported this matter to the Blessed One. Then the Blessed One, on account of this cause, on account of this matter, having assembled the community of bhikkhus, questioned the novice Kaṇṭaka in return – "Is it true, Kaṇṭaka, that such a wicked view has arisen in you – 'Thus I understand the Dhamma taught by the Blessed One, that..." that these obstructive things, declared by the Blessed One, when indulged in, are not an obstruction?’’ ‘‘Indeed, venerable sir, I understand the Dhamma taught by the Blessed One thus: ‘that these obstructive things, declared by the Blessed One, when indulged in, are not an obstruction.’’’ ‘‘By whom, foolish man, do you understand the Dhamma taught by me thus? Have I not, foolish man, in many ways declared obstructive things to be obstructive, and that they are indeed an obstruction when indulged in? Pleasures have been declared by me as having little satisfaction, much suffering, much despair, with more peril therein. Pleasures have been declared by me as like a skeleton… Pleasures have been declared by me as like a snake’s head, with much suffering, much despair, with more peril therein. Yet you, foolish man, by your own wrong grasp, both slander us and harm yourself, and produce much demerit. That, foolish man, will be for your harm and suffering for a long time. This, foolish man, is not for the conversion of the unconverted… nor for the increase of conviction of some of the converted.’’ Having rebuked him… having given a Dhamma talk, he addressed the bhikkhus: ‘‘Therefore, bhikkhus, the Sangha should expel the novice Kaṇṭaka. And thus, bhikkhus, he should be expelled: ‘From today, friend Kaṇṭaka, you shall not address the Blessed One as teacher. And that which other novices receive, sleeping together with bhikkhus for two or three nights, that is also not for you. Go away, perish!’’’ Then the Sangha expelled the novice Kaṇṭaka. Now at that time, the group of six bhikkhus, knowing that the novice Kaṇṭaka had been thus expelled, would flatter him, attend to him, eat with him, and even sleep with him. Those bhikkhus who were of few wishes… they complained, grumbled, and criticized: ‘‘How can the group of six bhikkhus, knowing that the novice Kaṇṭaka had been thus expelled, flatter him, attend to him, eat with him, and even sleep with him?’’ ...or even share a bed. "Is it true, monks, that knowing a novice who is thus ruined, a thorn, you converse with him, you attend to him, you eat with him, and even share a bed with him?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, knowing a novice who is thus ruined, a thorn, converse with him, attend to him, eat with him, and even share a bed with him! This, foolish men, is not for the conversion of the unconverted... And thus, monks, you should recite this training rule: 429. If a novice should speak thus: "I understand the Dhamma taught by the Blessed One in such a way that these obstructive things spoken of by the Blessed One, when practiced, are not an obstruction." That novice should be spoken to by the monks thus: "Friend novice, do not speak thus, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, for the Blessed One would not speak thus. In many ways, friend novice, the Blessed One has spoken of obstructive things as obstructive. And indeed, when practiced, they are an obstruction." If, when spoken to thus by the monks, that novice should hold to it as before, that novice should be spoken to by the monks thus: "From today onwards, friend novice, you shall not refer to the Blessed One as your Teacher. And that which other novices receive, sharing a bed with monks for two or three nights, that is not for you. Go forth and perish!" But if any monk, knowing a novice who is thus ruined, should converse with him, or attend to him, or eat with him, or share a bed with him, it is an offense of expiation. 430. A novice is called a sāmaṇera. "Should speak thus" means: "I understand the Dhamma taught by the Blessed One in such a way that these obstructive things spoken of by the Blessed One, when practiced, are not an obstruction." "That novice" means: the one who thus a novice who speaks. By bhikkhus, that is, by other bhikkhus, who see and who hear, he should be told: “Do not, friend novice, speak thus. Do not slander the Blessed One. Indeed, it is not good to slander the Blessed One. Indeed, the Blessed One would not speak thus. In many ways, friend novice, the Blessed One has declared that obstructive things are obstructive. And it is enough for you to incur obstruction by practicing them.” A second time he should be told… a third time he should be told… If he gives it up, that is good. If he does not give it up, that novice should be told by the bhikkhus thus: “From today, friend novice, that Blessed One is not to be called your Teacher. And that which other novices obtain, sleeping with bhikkhus for two or three nights, that is also not for you. Go, wander, perish!” Whoever, that is, whoever of whatever kind…