English
If, angry and displeased with an unordained person, he raises the palm-knife, there is an offense of dukkaṭa. If, regarding an unordained person, he thinks it is an ordained person, there is an offense of dukkaṭa. If, regarding an unordained person, he is in doubt, there is an offense of dukkaṭa. If, regarding an unordained person, he thinks it is an unordained person, there is an offense of dukkaṭa. 458. No offense if, being harassed by someone, he raises the palm-knife with the intention of release, for a mad person, for the first offender. The training rule concerning the palm-knife, the fifth, is finished. 6. The training rule concerning groundless accusations. 459. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta Grove, in Anāthapiṇḍika's monastery. Now at that time, the group of six monks slandered a monk with a groundless Saṅghādisesa offense. Those monks who were of few desires... they complained, murmured, and criticized: "How can the group of six monks slander a monk with a groundless Saṅghādisesa offense?"... "Is it true, monks, that you slandered a monk with a groundless Saṅghādisesa offense?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, slander a monk with a groundless Saṅghādisesa offense! This, foolish men, is not for the conversion of the unconverted... And thus, monks, you should recite this training rule: 460. "Whatever monk slanders a monk with a groundless Saṅghādisesa offense, there is an offense of pācittiya." 461. "Whatever" means whoever of whatever kind... "Monk" means... a monk intended in this sense. "A monk" means another monk. "Groundless" means not seen, not heard, not suspected. "With a Saṅghādisesa offense" means with one of the thirteen. "Slanders" means he accuses or causes to accuse, there is an offense of pācittiya. 462. If, regarding an ordained person, he thinks it is an ordained person, and slanders with a groundless Saṅghādisesa offense, there is an offense of pācittiya. If, regarding an ordained person, If he, doubtful, harasses with a baseless Saṅghādisesa, there is an offense of Pācittiya. If, concerning one fully ordained, perceiving him as not fully ordained, he harasses with a baseless Saṅghādisesa, there is an offense of Pācittiya. If he harasses for misconduct or for wrong view, there is an offense of Dukkaṭa. If he harasses one not fully ordained, there is an offense of Dukkaṭa. If, concerning one not fully ordained, perceiving him as fully ordained, there is an offense of Dukkaṭa. If, concerning one not fully ordained, he is doubtful, there is an offense of Dukkaṭa. If, concerning one not fully ordained, perceiving him as not fully ordained, there is an offense of Dukkaṭa. 463. There is no offense if he perceives as such and accuses, or causes to accuse, for one who is insane, for the first offender. The rule concerning baseless accusation, the sixth, is finished. 7. The rule concerning intentional vexation 464. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time the group of six bhikkhus intentionally caused remorse to the group of seventeen bhikkhus, saying: "Friends, a training rule has been laid down by the Blessed One: 'A person under twenty years of age should not be given ordination.' And you were ordained when you were under twenty years of age. Are you not unordained?" They wept. The bhikkhus said this: "Friends, why do you weep?" "Friends, these group of six bhikkhus are intentionally causing us remorse." Those bhikkhus who were of few wishes... (etc.)... they complained, grumbled, and criticized: "How can the group of six bhikkhus intentionally cause remorse to bhikkhus!"... (etc.)... "Is it true, bhikkhus, that you intentionally cause remorse to bhikkhus?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... (etc.)... "How can you, foolish men, intentionally cause remorse to bhikkhus! This, foolish men, is not for the conviction of the unconvinced... (etc.)... And thus, bhikkhus, you should recite this training rule: 465. Whatever bhikkhu should intentionally cause remorse to a bhikkhu... (should cause) (thinking thus) 'for him, even for a moment, there will be discomfort' making this the only reason, and no other, it is a pācittiya offence. 466. Whoever, indeed, means whoever, of whatever kind... bhikkhu means... in this context, the bhikkhu intended is this one. To a bhikkhu means to another bhikkhu. Intentionally means knowing, fully knowing, having considered and reflected, a transgression. Should cause remorse means 'I suppose you were ordained when less than twenty years old, I suppose you ate at the wrong time, I suppose you drank intoxicants, I suppose you sat in private with a woman,' he causes remorse, it is an offence of pācittiya. Making this the only reason, and no other, means there is no other reason to cause remorse. 467. Towards one who is fully ordained, perceiving him as fully ordained, intentionally causes remorse, it is an offence of pācittiya. Towards one who is fully ordained, being in doubt, intentionally causes remorse, it is an offence of pācittiya. Towards one who is fully ordained, perceiving him as not fully ordained, intentionally causes remorse, it is an offence of pācittiya. Towards one not fully ordained, intentionally causes remorse, it is an offence of dukkaṭa. Towards one not fully ordained, perceiving him as fully ordained, it is an offence of dukkaṭa. Towards one not fully ordained, being in doubt, it is an offence of dukkaṭa. Towards one not fully ordained, perceiving him as not fully ordained, it is an offence of dukkaṭa. 468. No offence if not intending to cause remorse, 'I suppose you were ordained when less than twenty years old, I suppose you ate at the wrong time, I suppose you drank intoxicants, I suppose you sat in private with a woman, please know this, lest you have remorse later,' he says, for one who is insane, for the first offender. The training rule concerning intentionality, the seventh, is finished. 8. The training rule concerning eavesdropping 469. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time the group of six bhikkhus were quarreling with the scrupulous bhikkhus. The scrupulous bhikkhus spoke thus: 'These, friends, the group of six, are shameless, monks. It is not possible to quarrel with these.” The group of six monks say this: “Why do you, sirs, accuse us of shamelessness?” “Where, sirs, did you hear this?” “We were standing listening in on the venerable ones.” Those monks who were of few wishes… they complained, grumbled, and criticized: “How can these group of six monks stand listening in on monks who are quarreling, disputing, and arguing?” … “Is it true, monks, that you stand listening in on monks who are quarreling, disputing, and arguing?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can you, foolish men, stand listening in on monks who are quarreling, disputing, and arguing? This, foolish men, is not for the conversion of the unconverted… And thus, monks, you should recite this training rule: “Should any monk stand listening in on monks who are quarreling, disputing, and arguing, making this the sole reason: ‘I will hear what they say,’ and for no other reason, there is an offense of pācittiya.” “Any” means any kind of… “Monk” means… this monk is intended in this context. “Of monks” means of other monks. “Quarreling, disputing, and arguing” means having an issue arisen. “Should stand listening in on”: If he goes with the thought, “Having heard these, I will accuse, I will admonish, I will counter-accuse, I will counter-admonish, I will make them ashamed,” there is an offense of dukkaṭa. Where he stands and listens, there is an offense of pācittiya. If he walks behind, hurrying with the thought, “I will hear,” there is an offense of dukkaṭa. Where he stands and listens, there is an offense of pācittiya. If he walks ahead, lagging behind with the thought, “I will hear,” there is an offense of dukkaṭa. Where he stands and listens, there is an offense of pācittiya. Having come to his standing place, or sitting place, or lying place, if one speaks (secretly), one should cough, one should make oneself known. If one does not cough or make oneself known, there is an offense of pācittiya. Having made this the only reason, there is no other reason to stand eavesdropping. 472. Regarding an ordained one, with the perception of an ordained one, one stands eavesdropping, there is an offense of pācittiya. Regarding an ordained one, in doubt, one stands eavesdropping, there is an offense of pācittiya. Regarding an ordained one, with the perception of an unordained one, one stands eavesdropping, there is an offense of pācittiya. Regarding an unordained one, one stands eavesdropping, there is an offense of dukkaṭa. Regarding an unordained one, with the perception of an ordained one, there is an offense of dukkaṭa. Regarding an unordained one, in doubt, there is an offense of dukkaṭa. Regarding an unordained one, with the perception of an unordained one, there is an offense of dukkaṭa. 473. No offense— if one goes with the intention: "Having heard these (words), I will restrain myself, I will desist, I will calm myself, I will free myself." No offense for one who is insane, for the first offender. The eighth training rule concerning eavesdropping is finished. 9. The training rule concerning obstructing a formal act 474. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. And at that time, the group of six bhikkhus, having behaved improperly, objected when a formal act was being performed for each one. And at that time, the Saṅgha was assembled for some reason or other.