… at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time, the group of six monks made lay-followers speak dhamma line by line; the lay-followers were disrespectful, not deferential towards the monks, they did not live in harmony. Those who were modest monks looked down upon, criticised, spread it about, saying:

“How can this group of six monks make lay-followers speak dhamma line by line? The lay-followers are disrespectful … they do not live in harmony.”

Then these monks told this matter to the lord …

“Is it true, as is said, that you, monks, made lay-followers speak dhamma line by line, (and that) lay-followers … in harmony?”

“It is true, lord.” The enlightened one, the lord, rebuked them, saying:

“How can you, foolish men, make lay-followers speak dhamma line by line, (so that) lay-followers … in harmony? It is not, foolish men, for pleasing those who are not (yet) pleased, nor for increase in those who are pleased … And thus, monks, this rule of training should be set forth:

“Whatever monk should make one who is not ordained speak dhamma line by line, there is an offence of expiation.”

Not ordained means: setting aside monk and nun, the rest are called not ordained.

A line, the next line, every syllable, the next phrase. A line means: starting together they end together. The next line means: starting singly they end together. Every syllable means: saying “form is impermanent” (rūpaṁ aniccaṁ) he drops rū. The next phrase means: while saying “form is impermanent,” he utters the sound, “feelings are impermanent.” Whatever is line and whatever is next line and whatever is every syllable and whatever is next phrase, all this means dhamma line by line.

Dhamma means: spoken by the enlightened one, spoken by disciples, spoken to holy men, spoken by devatās, connected with the goal, connected with dhamma.

Should make speak means: he makes (him) speak by line, for every line there is an offence of expiation. He makes (him) speak by syllable, for every syllable there is an offence of expiation.

If he thinks that he is not ordained when he is not ordained (and) makes him speak dhamma line by line, there is an offence of expiation. If he is in doubt as to whether he is not ordained (and) makes him speak dhamma line by line, there is an offence of expiation. If he thinks that he is ordained when he is not ordained (and) makes him speak dhamma line by line, there is an offence of expiation. If he thinks that he is not ordained when he is ordained, there is an offence of wrong-doing. If he is in doubt as to whether he is ordained, there is an offence of wrong-doing. If he thinks that he is ordained when he is ordained, there is no offence.

There is no offence in making (him) recite it together, in studying it together, if while speaking he drops a phrase usually familiar, if he drops it while expounding, if he is mad, if he is the first wrong-doer.

The Fourth