1On one occasion the Blessed One was dwelling at Campā on a bank of the Gaggārā Lotus Pond. Now on that occasion bhikkhus were reproving a bhikkhu for an offense. When being reproved, that bhikkhu answered evasively, diverted the discussion to an irrelevant subject, and displayed anger, hatred, and resentment. [n.1632] Aññenāññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti.

2Then the Blessed One addressed the bhikkhus: "Bhikkhus, eject this person! Bhikkhus, eject this person! [n.1633] I read with Ce and Be niddhamath’etaṁ … niddhamath’etaṁ, as against Ee dhamath’etaṁ … niddhamath’etaṁ. This person should be banished. Why should another's son vex you? [n.1634] All readings of this sentence seem confused. Ce has kiṁ vo paraputto vihethīyati, where the passive verb does not seem to fit. Ee has kiṁ vo paraputtā viheṭheti, which links a plural subject to an active singular verb. Be has kiṁ vo tena paraputtena visodhitena, "What do you have (to do) with that son of another who has been purified?" which makes no sense in this context. Ee includes still more variants in its footnotes. I take the required reading to be: kiṁ vo paraputto viheṭheyya. Mp does not offer an explanation, but the implication seems to be that the troublesome monk, by his behavior, is not a real disciple of the Buddha and thus can be considered a "son" (that is, a disciple) of another teacher.

"Here, bhikkhus, so long as the bhikkhus do not see his offense, a certain person has the same manner (1) of going forward and (2) returning, (3) of looking ahead and (4) looking aside, (5) of bending and (6) stretching his limbs, and (7) of wearing his robes and (8) carrying his outer robe and bowl as the good bhikkhus. [n.1635] Aññesaṁ bhaddakānaṁ bhikkhūnaṁ. I assume that it is the above eight modes of behavior that account for the classification of this sutta among the Eights. When, however, they see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn’t corrupt the good bhikkhus.

3"Suppose that when a field of barley is growing, some blighted barley would appear that would be just chaff and trash among the barley. As long as its head has not come forth, its roots would be just like those of the other crops, the good barley; its stem would be just like that of the other crops, the good barley; its leaves would be just like those of the other crops, the good barley. When, however, its head comes forth, they know it as blighted barley, just chaff and trash among the barley. Then they pull it up by the root and cast it out from the barley field. For what reason? So that it doesn’t spoil the good barley.

4"So too, so long as the bhikkhus do not see his offense, a certain person here has the same manner of going forward … and carrying his outer robe and bowl as the good bhikkhus. When, however, they see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn’t corrupt the good bhikkhus.

5"Suppose that when a large heap of grain is being winnowed, the grains that are firm and pithy form a pile on one side, and the wind blows the spoiled grains and chaff to another side. Then the owners take a broom and sweep them even further away. For what reason? So that they don’t spoil the good grain.

"So too, so long as the bhikkhus do not see his offense, a certain person here has the same manner of going forward … and carrying his outer robe and bowl as the others, the good bhikkhus. When, however, the bhikkhus see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn’t corrupt the good bhikkhus.

6"Suppose a man needs a gutter for a well. He would take a sharp axe and enter the woods. He would strike a number of trees with the blade of his axe. [n.1636] Kuṭhāripāsena. DOP is uncertain about the meaning but suggests it might be the ring or blade of the axe. PED has "throw of an axe." When so struck, the firm and pithy trees would give off a dull sound, but those that are inwardly rotten, corrupt, and decayed would give off a hollow sound. The man would cut this tree down at its foot, cut off the crown, thoroughly clean it out, and use it as a gutter for a well.

"So too, bhikkhus, so long as the bhikkhus do not see his offense, a certain person here has the same manner of going forward and returning, of looking ahead and looking aside, of bending and stretching his limbs, of wearing his robes and carrying his outer robe and bowl, as the good bhikkhus. When, however, the bhikkhus see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn’t corrupt the good bhikkhus."

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7By living together with him, know him as
an angry person with evil desires;
a denigrator, obstinate, and insolent,
envious, miserly, and deceptive.

8He speaks to people just like an ascetic,
addressing them with a calm voice,
but secretly he does evil deeds,
holds pernicious views, and lacks respect.

9Though he is devious, a speaker of lies,
you should know him as he truly is;
then you should all meet in harmony
and firmly drive him away.

10Get rid of the trash!
Remove the depraved fellows!
Sweep the chaff away, non-ascetics
who think themselves ascetics!

11Having banished those of evil desires,
of bad conduct and resort,
dwell in communion, ever mindful,
the pure with the pure;
then, in harmony, alert,
you will make an end of suffering.

1Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti.

2Atha kho bhagavā bhikkhū āmantesi: "niddhamathetaṁ, bhikkhave, puggalaṁ; niddhamathetaṁ, bhikkhave, puggalaṁ. Apaneyyeso, bhikkhave, puggalo. Kiṁ vo tena paraputtena visodhitena.

Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ – yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

3Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti. Tassa tādisaṁyeva mūlaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; tādisaṁyeva nāḷaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; tādisaṁyeva pattaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ – yāvassa sīsaṁ na nibbattati. Yato ca khvassa sīsaṁ nibbattati, tamenaṁ evaṁ jānanti: ‘yavadūsīvāyaṁ yavapalāpo yavakāraṇḍavo’ti. Tamenaṁ iti viditvā samūlaṁ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. Taṁ kissa hetu? Mā aññe bhaddake yave dūsesīti.

4Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ – yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

5Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṁ puñjaṁ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṁ apavahati. Tamenaṁ sāmikā sammajjaniṁ gahetvā bhiyyoso mattāya apasammajjanti. Taṁ kissa hetu? Mā aññe bhaddake dhaññe dūsesīti.

Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ – yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

6Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So yaṁ yadeva rukkhaṁ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṁ paṭinadanti; yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṁ paṭinadanti. Tamenaṁ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṁ visodheti, anto suvisodhitaṁ visodhetvā udapānapanāḷiṁ yojeti.

Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ – yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

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7Saṁvāsāyaṁ vijānātha,
pāpiccho kodhano iti;
Makkhī thambhī paḷāsī ca,
issukī maccharī saṭho.

8Santavāco janavati,
samaṇo viya bhāsati;
Raho karoti karaṇaṁ,
pāpadiṭṭhi anādaro.

9Saṁsappī ca musāvādī,
taṁ viditvā yathātathaṁ;
Sabbe samaggā hutvāna,
abhinibbajjayātha naṁ.

10Kāraṇḍavaṁ niddhamatha,
Kasambuṁ apakassatha;
Tato palāpe vāhetha,
Assamaṇe samaṇamānine.

11Niddhamitvāna pāpicche,
pāpaācāragocare;
Suddhāsuddhehi saṁvāsaṁ,
kappayavho patissatā;
Tato samaggā nipakā,
dukkhassantaṁ karissathā"ti.

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Dasamaṁ.
Mettāvaggo paṭhamo.

12Mettaṁ paññā ca dve piyā,
dve lokā dve vipattiyo;
Devadatto ca uttaro,
nando kāraṇḍavena cāti.