Viyahapannatti 8.6.407

8.6.407

niggaṃtheṇa ya gāhāvaikulaṃ piṃḍavāyapaḍiyāe paviṭṭheṇaṃ annayaresu akiccaṭṭhāṇe paḍisevie, tassa ṇaṃ evaṃ bhavati– iheva tāva ahaṃ eyassa ṭhāṇassa āloemi, paḍikkamāmi, niṃdāmi, garihāmi, viuṭṭāmi, visohemi, akaraṇayāe abbhuṭṭhemi, ahāriyaṃ pāyacchittaṃ tavokammaṃ paḍivajjāmi, tao pacchā therāṇaṃ aṃtiyaṃ āloessāmi jāva tavokammaṃ paḍivajjissāmi|
1. se ya saṃpaṭṭhie asaṃpatte, therā ya puvvāmeva amuhā siyā| se ṇaṃ bhaṃte! kiṃ ārāhae? virāhae?
goyamā! ārāhae, no virāhae|
2. se ya saṃpaṭṭhie asaṃpatte, appaṇā ya puvvāmeva amuhe siyā| se ṇaṃ bhaṃte! kiṃ ārāhae? virāhae?
goyamā! ārāhae, no virāhae|
3. se ya saṃpaṭṭhie asaṃpatte, therā ya kālaṃ karejjā| se ṇaṃ bhaṃte! kiṃ ārāhae? virāhae?
goyamā! ārāhae, no virāhae|
4. se ya saṃpaṭṭhie asaṃpatte, appaṇā ya puvvāmeva kālaṃ karejjā| se ṇaṃ bhaṃte! kiṃ ārāhae? virāhae?
goyamā! ārāhae, no virāhae|
5. se ya saṃpaṭṭhie saṃpatte, therā ya amuhā siyā| se ṇaṃ bhaṃte! kiṃ ārāhae? virāhae?
goyamā! ārāhae, no virāhae|
6. se ya saṃpaṭṭhie saṃpatte appaṇā ya amuhe siyā| se ṇaṃ bhaṃte! kiṃ ārāhae? virāhae?
goyamā! ārāhae, no virāhae|
7. se ya saṃpaṭṭhie saṃpatte, therā ya kālaṃ karejjā| se ṇaṃ bhaṃte! kiṃ ārāhae? virāhae?
goyamā! ārāhae, no virāhae|
8. se ya saṃpaṭṭhie saṃpatte appaṇā ya kālaṃ karejjā| se ṇaṃ bhaṃte! kiṃ ārāhae? virāhae?
goyamā! ārāhae, no virāhae|
niggaṃtheṇa ya bahiyā viyārabhūmiṃ vā vihārabhūmiṃ vā nikkhaṃteṇaṃ annayaresu akiccaṭṭhāṇe paḍisevie, tassa ṇaṃ evaṃ bhavati–iheva tāva ahaṃ eyassa ṭhāṇassa āloemi–evaṃ ettha vi te ceva aṭṭha ālāvagā bhāṇiyavvā jāva no virāhae|
niggaṃtheṇa ya gāmānugāmaṃ dūijjamāṇeṇaṃ annayaresu akiccaṭṭhāṇe paḍisevie, tassa ṇaṃ evaṃ bhavai–iheva tāva ahaṃ eyassa ṭhāṇassa āloemi–evaṃ ettha vi te ceva aṭṭha ālāvagā bhāṇiyavvā jāva no virāhae|
niggaṃthīe ya gāhāvaikulaṃ piṃḍavāyapaḍiyāe anupaviṭṭhāe annayaresu akiccaṭṭhāṇe paḍisevie, tīse ṇaṃ evaṃ bhavai– iheva tāva ahaṃ eyassa ṭhāṇassa āloemi jāva tavokammaṃ paḍivajjāmi; tao pacchā pavattiṇīe aṃtiyaṃ āloessāmi jāva tavokammaṃ paḍivajjissāmi|
sā ya saṃpaṭṭhiyā asaṃpattā, pavattiṇī ya amuhā siyā| sā ṇaṃ bhaṃte! kiṃ ārāhiyā? virāhiyā?
goyamā! ārāhiyā, no virāhiyā|
sā ya saṃpaṭṭhiyā jahā niggaṃthassa tinni gamā bhaṇiyā evaṃ niggaṃthīe vi tinni ālāvagā bhāṇiyavvā jāva ārāhiyā, no virāhiyā|
se keṇaṭṭheṇa bhaṃte! evaṃ vuccai–ārāhae? no virāhae?
goyamā! se jahānāmae kei purise egaṃ mahaṃ uṇṇālomaṃ vā, gayalomaṃ vā, saṇalomaṃ vā, kappāsalomaṃ vā, taṇasūyaṃ vā duhā vā tihā vā saṃkhejjahā vā chiṃdittā aganikāyaṃsi pakkhivejjā, se nūnaṃ goyamā! chijjamāṇe chinne, pakkhippamāṇe pakkhitte, dajjhamāṇe daḍḍhe tti vattavvaṃ siyā?
haṃtā bhagavaṃ! chijjamāṇe chiṇṇe, pakkhippamāṇe pakkhitte, dajjhamāṇe daḍḍhe tti vattavvaṃ siyā|
se jahā vā kei purise vatthaṃ ahataṃ vā, dhotaṃ vā, taṃtuggayaṃ vā maṃjiṭṭhadoṇīe pakkhivejjā, se nūnaṃ goyamā! ukkhippamāṇe ukkhitte, pakkhippamāṇe pakkhitte, rajjamāṇe ratte tti vattavvaṃ siyā?
haṃtā bhagavaṃ! ukkhippamāṇe ukkhitte, pakkhippamāṇe pakkhitte, rajjamāṇe ratte tti vattavvaṃ siyā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–ārāhae, no virāhae|

And if a nirgrantha, having entered a householder’s family for the sake of alms, has committed an improper act, it occurs to him: ‘Here and now I confess this act, repent, condemn it, censure it, turn away from it, cleanse it, resolve not to commit it again, and undertake the appropriate expiatory austerity; thereafter, I will confess it in the presence of the elders up to undertake the austerity.’
1. And if he sets out but has not arrived, and the elders beforehand have become dumb, Venerable Sir, is he an upholder [of religion] or a transgressor?
Gautama, he is an upholder, not a transgressor.
2. And if he sets out but has not arrived, and he himself beforehand has become dumb, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
3. And if he sets out but has not arrived, and the elders pass away, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
4. And if he sets out but has not arrived, and he himself beforehand passes away, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
5. And if he sets out and has arrived, and the elders have become dumb, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
6. And if he sets out and has arrived, and he himself has become dumb, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
7. And if he sets out and has arrived, and the elders pass away, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
8. And if he sets out and has arrived, and he himself passes away, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
And if a nirgrantha, having gone outside to a place for answering nature's calls or to a place for walking, has committed an improper act, it occurs to him: ‘Here and now I confess this act’—likewise here too those same eight statements should be spoken up to ‘not a transgressor’.
And if a nirgrantha, moving from village to village, has committed an improper act, it occurs to him: ‘Here and now I confess this act’—likewise here too those same eight statements should be spoken up to ‘not a transgressor’.
And if a nirgranthī, having entered a householder’s family for the sake of alms, has committed an improper act, it occurs to her: ‘Here and now I confess this act up to undertake the austerity; thereafter, I will confess it in the presence of the pravartinī up to undertake the austerity.’
And if she sets out but has not arrived, and the pravartinī has become dumb, Venerable Sir, is she an upholder or a transgressor?
Gautama, she is an upholder, not a transgressor.
And if she sets out—just as the three turns of phrasing were spoken for the nirgrantha, so too for the nirgranthī three statements should be spoken up to ‘she is an upholder, not a transgressor’.
‘Venerable Sir, for what reason is it said: “He is an upholder, not a transgressor”?’
Gautama, just as if a person, having cut a large sheep's hair, or elephant's hair, or hemp fiber, or cotton fiber, or blade of grass in two, or three, or a countable number of pieces, throws it into a fire body—surely, Gautama, when being cut it should be said to be cut, when being thrown it should be said to be thrown, when being burned it should be said to be burned?
Yes, Lord, when being cut it should be said to be cut, when being thrown it should be said to be thrown, when being burned it should be said to be burned.
Or just as if a person throws a cloth that is unworn, or washed, or fresh from the loom into a vat of madder—surely, Gautama, when being lifted it should be said to be lifted, when being thrown it should be said to be thrown, when being dyed it should be said to be dyed?
Yes, Lord, when being lifted it should be said to be lifted, when being thrown it should be said to be thrown, when being dyed it should be said to be dyed. For that reason, Gautama, it is said: ‘He is an upholder, not a transgressor.’