Origin story

At one time the Buddha, the Master, was staying at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. At that time Venerable Dabba the Mallian had realised arahantship when he was seven years old. He had realised all there is to be realised by a disciple, and he had nothing further to do. Then, while he was in seclusion, he reflected on this and thought, “How might I be of service to the Sangha? Perhaps I could assign the lodgings for the Sangha and designate the meals?”

In the evening Venerable Dabba the Mallian came out of seclusion and approached the Master. He paid homage to him, sat down to one side, and said: “Bhante, while I was in seclusion I reflected that I have attained all that can be attained by a disciple, and I was wondering how I might be of service to the Sangha. Bhante, I wish to assign lodgings for the Sangha and designate the meals.”

“Well then, Dabba, please do so.”

“Yes, Master.”

Then the Master spoke on the Dhamma and addressed the monks: “Monks, let the Sangha elect Dabba the Mallian as the assigner of lodgings and the designator of meals. And this is how he should be elected. First Dabba should be asked, and then an experienced and competent monk should inform the Sangha:

Then Venerable Dabba assigned lodgings to the monks according to their character. He assigned lodgings in the same place to those monks who were sutta experts, thinking, “They will recite the suttas to each other.” Likewise for the Vinaya experts, thinking, “They will investigate the Vinaya;” for the Dhamma teachers, thinking, “They will have a Dhamma discussion;” for he meditators, thinking, “They will not disturb each other;” for the gossips and the body builders, thinking, “In this way even these venerables will be happy.”

When monks arrived at night, he would enter the fire element and assign lodgings with the help of that light. Monks would even arrive late on purpose, hoping to see the marvel of psychic power of Venerable Dabba the Mallian. They would approach Venerable Dabba and say: “Venerable Dabba, assign us a lodging.”

“Where would you like to stay?”

They would intentionally suggest somewhere far away: “Please give us a lodging on Mount Vulture Peak, or at Robbers’ Cliff, or on Black Rock on the slope of Mount Isigili, or in the Sattapaṇṇi Cave on the slope of Mount Vebhāra, or in Cool Grove on the hill at the Snake’s Pool, or at Gomaṭa Gorge, or at Tinduka Gorge, or at Tapoda Gorge, or in Tapoda Park, or in Jīvaka’s Mango Grove, or in the deer park at Maddakucchi.”

Venerable Dabba the Mallian entered the fire element, and with his finger glowing, he walked in front of those monks. They followed closely behind him with the help of that light. He would then assign them lodgings: “This is the bed, this the bench, this the cushion, this the pillow, this the toilet, this the urinal, this the drinking water, this the water for other uses, this the walking stick, these are the Sangha’s agreements, this the time to enter, this the time to depart.” Then Venerable Dabba the Mallian returned to the Bamboo Grove.

At that time some monks who were followers of Mettiya and Bhummaja were newly ordained. They had little merit: they obtained inferior lodgings and meals. The people of Rājagaha wished to give specially prepared almsfood to the senior monks—ghee, oil, and special foods—but to the monks who were the followers of Mettiya and Bhummaja they gave ordinary food, broken rice accompanied by porridge. After the meal, when they had returned from almsround, they asked the senior monks: “What did you get at the refectory?”

Some said, “We got ghee, oil, and special foods.”

But the monks who were followers of Mettiya and Bhummaja said, “We didn’t get anything, except ordinary food of broken rice and porridge.”

At that time a householder who offered nice food gave a regular meal to four monks. He made his offering in the refectory together with his wife and children. Some of them offered rice, others curries, others oil, and others special foods. On one occasion the meal to be given by this householder on the following day had been designated to some of the followers of Mettiya and Bhummaja. Just then that householder went to the monastery on some business. He approached Venerable Dabba the Mallian, paid homage to him, and sat down to one side. Venerable Dabba then instructed, inspired, and gladdened him with a Dhamma talk. After the talk, he asked Venerable Dabba, “Bhante, to whom is tomorrow’s meal in our house designated?”

“To the monks who are followers of Mettiya and Bhummaja.”

The householder was disappointed, and he thought, “Why should bad monks eat in our house?” After returning to his house, he told a female slave: “For those who are coming for tomorrow’s meal, prepare seats on the porch and serve them broken rice and porridge.”

“Yes, Sir.”

The monks who were followers of Mettiya and Bhummaja said to one another: “Yesterday we were designated a meal from the householder who offers nice food, and tomorrow he will serve us together with his wife and children. Some of them will offer us rice, others curry, others oil, and others special foods.” And because they were excited, they did not sleep properly that night.

Then, after dressing in the morning, those monks took their bowl and robe, and went to the house of that householder. When the female slave saw them coming, she prepared seats on the porch and said to them: “Please sit, bhantes.”

The monks thought: “The meal must not be ready, since we are given seats on the porch.”

She then brought them broken rice accompanied by porridge and said: “Eat, bhantes.”

“But, sister, we have come for the regular meal.”

“I know. But yesterday I was told by the householder to serve you in this way. Please eat.”

Then those monks said to each other: “Yesterday this householder came to the monastery and spoke with Dabba the Mallian. Dabba must be responsible for this split between us and this householder.” And because they were dejected, they did not eat as much as they would have liked. After the meal, they returned to the monastery, put their bowls and robes away, and sat on their haunches outside the monastery entrance, supported by their outer robe. They were silent and dismayed, their shoulders drooping and their heads down, glum and speechless.

Just then the nun Mettiyā approached them and said: “I pay homage to you, sirs.” But they did not respond. A second time and a third time she said the same thing, but they still did not respond.

“Have I done something wrong? Why don’t you respond?”

“It’s because we’ve been badly treated by Dabba the Mallian, and you’re not taking an interest.”

“What can I do?”

“If you would like, you could make the Master expel Dabba the Mallian.”

“What should I do? How am I able to do that?”

“Go to the Master and say, ‘Bhante, this is not proper or appropriate. There is fear, distress, and oppression in this district, where none of these should exist. From where one would expect security, there is insecurity. It is as if water is burning. Venerable Dabba the Mallian has raped me.’”

“Very well, sirs,” and she approached the Master, paid homage to him, and stood to one side. She then repeated what she had been told to say.

The Master then convened the Sangha and asked Venerable Dabba the Mallian: “Dabba, do you remember doing as the nun Mettiyā says?”

“Bhante, the Master knows about me.”

A second and a third time the Master asked the same question and got the same response. He then said: “Dabba, the Dabbas do not give such evasive answers. If it was done by you, say so; if it was not done by you, then say that.”

“Bhante, since I was born I do not recall having sexual intercourse even in a dream, much less when I was awake.”

Then the Master addressed the monks: “Well then, monks, expel the nun Mettiyā, and call these monks to account.” The Master then rose from his seat and entered his dwelling.

When the monks had expelled the nun Mettiyā, the monks who were followers of Mettiya and Bhummaja said to them: “Do not expel the nun Mettiyā; she has done nothing wrong. She was urged on by us, because we were angry, displeased, and aiming to make Dabba leave the monastic life.”

“But did you groundlessly accuse Venerable Dabba the Mallian of an offence entailing expulsion?”

“Yes.”

The monks of few desires … complained and criticised them: “How can the monks who are followers of Mettiya and Bhummaja groundlessly accuse Venerable Dabba of an offence entailing expulsion?”

They rebuked those monks in many ways and then informed the Master. He said: “Is it true, monks, that you groundlessly accused Dabba the Mallian of an offence entailing expulsion?”

“It’s true, Master.”

The Buddha, the Master, rebuked them: “… Foolish men, how could you groundlessly accuse Dabba the Mallian of an offence entailing expulsion? This will not give rise to confidence in those without it … And, monks, this training rule should be recited thus:

Final ruling

“If a monk who is angry and displeased groundlessly accuses another monk of an offence entailing expulsion, aiming to make him leave the monastic life, and then after some time, whether he is questioned or not, it is clear that the issue is groundless, and he admits his anger, he commits an offence entailing suspension.”

Definitions

A: whoever … Monk: … The monk ordained by a complete Sangha through a procedure of one motion and three announcements, which is unchallengeable and fit to stand—this sort of monk is meant in this case.

Another monk: a different monk.

Angry: upset, dissatisfied, discontent, having ill-will, hostile.

Displeased: because of that upset, that anger, that dissatisfaction, and that discontent, he is displeased.

Groundlessly: not seen, not heard, not suspected.

An offence entailing expulsion: one of the four.

Accuses: charges or causes to be charged.

Aiming to make him leave the monastic life: aiming to make him leave the state of a monk, leave the state of an ascetic, leave his virtue, leave the benefits of asceticism.

And then after some time: the moment, the instant, the second after he has made the accusation.

He is questioned: he is questioned about the grounds of his accusation.

Not: he is not spoken to by anyone.

Issue: there are four kinds of issues: issues due to disputes, issues due to accusations, issues due to offences, issues due to proceedings.

And he admits his anger: what I said was empty, what I said was false, what I said was untruthful; I said it without knowing.

He commits an offence entailing suspension … This is the name and designation of this class of offence. Therefore, too, it is said that he commits an offence entailing suspension.

Permutations

Permutations part 1

Doing the accusing oneself

Although he has not seen it, he charges someone with having committed an offence entailing expulsion: “I have seen that you have committed an offence entailing expulsion. You are no longer an ascetic, not a son of the Sakyan; you are excluded from the uposatha ceremony, from the invitation ceremony, and from acts of the Sangha.” For each statement, he commits an offence entailing suspension.

Although he has not heard it, he charges someone with having committed an offence entailing expulsion: “I have heard that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Although he does not suspect it, he charges someone with having committed an offence entailing expulsion: “I suspect that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Although he has not seen it, he charges someone with having committed an offence entailing expulsion: “I have seen and I have heard that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Although he has not seen it, he charges someone with having committed an offence entailing expulsion: “I have seen and I suspect that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Although he has not seen it, he charges someone with having committed an offence entailing expulsion: “I have seen and I have heard and I suspect that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Although he has not heard it, he charges someone with having committed an offence entailing expulsion: “I have heard and I suspect … I have heard and I have seen … I have heard and I suspect and I have seen that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Although he does not suspect it, he charges someone with having committed an offence entailing expulsion: “I suspect and I have seen … I suspect and I have heard … I suspect and I have seen and I have heard that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

He has seen that someone has committed an offence entailing expulsion, but he charges him thus: “I have heard that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

He has seen that someone has committed an offence entailing expulsion, but he charges him thus: “I suspect … I have heard and I suspect that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

He has heard that someone has committed an offence entailing expulsion, but he charges him thus: “I suspect … I have seen … I suspect and I have seen that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

He suspects that someone has committing an offence entailing expulsion, but he charges him thus: “I have seen … I have heard … I have seen and I have heard that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

He has seen someone committing an offence entailing expulsion, but he has doubts about what he has seen, he is not sure about what he has seen, he does not remember what he has seen, he is confused about what he has seen … he has doubts about what he has heard, he is not sure about what he has heard, he does not remember what he has heard, he is confused about what he has heard … he has doubts about what he suspects, he is not sure about what he suspects, he does not remember what he suspects, he is confused about what he suspects. If he then charges him thus: “I suspect and I have seen … I suspect and I have heard … I suspect and I have seen and I have heard that you have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Getting someone else to do the accusing

Although he has not seen it, he has someone charged for having committed an offence entailing expulsion: “You have been seen. You have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Although he has not heard it … Although he does not suspect it, he has someone charged for having committed an offence entailing expulsion: “You have been seen. You have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Although he has not seen it, he has someone charged for having committed an offence entailing expulsion: “You have been seen and you have been heard … You have been seen and you are suspected … You have been seen and you have been heard and you are suspected. You have committed an offence entailing expulsion …” … Although he has not heard it, he has someone charged for having committed an offence entailing expulsion … Although he does not suspect it, he has someone charged for having committed an offence entailing expulsion: “You are suspected and you have been seen … You are suspected and you have been heard … You are suspected and you have been seen and you have been heard. You have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

He has seen that someone has committed an offence entailing expulsion, but he has him charged thus: “You have been heard …” … but he has him charged thus: “You are suspected …” … but he has him charged thus: “You have been heard and you are suspected. You have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

He has heard that someone has committed … He suspects that someone has committed an offence entailing expulsion, but he has him charged thus: “You have been seen …” … but he has him charged thus: “You have been heard …” … but he has him charged thus: “You have been seen and you have been heard. You have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

He has seen that someone has committed an offence entailing expulsion, but he has doubts about what he has seen, he is not sure about what he has seen, he does not remember what he has seen, he is confused about what he has seen … he has doubts about what he has heard, he is not sure about what he has heard, he does not remember what he has heard, he is confused about what he has heard … he has doubts about what he suspects, he is not sure about what he suspects, he does not remember what he suspects, he is confused about what he suspects. If he then has him charged thus: “You are suspected and you have been seen …” … he is confused about what he suspects. If he then has him charged thus: “You are suspected and you have been heard …” … he is confused about what he suspects. If he then has him charged thus: “You are suspected and you have been seen and you have been heard. You have committed an offence entailing expulsion. You are no longer …” For each statement, he commits an offence entailing suspension.

Permutations part 2

Summary

Exposition

Impure but seen as pure

An impure person has committed an offence entailing expulsion. If one thinks he is pure, but then, without having obtained his consent, speaks with the aim of making him leave the monastic life, one commits one offence entailing suspension and one offence of bad conduct.

An impure person has committed an offence entailing expulsion. If one thinks he is pure, and then, having obtained his consent, speaks with the aim of making him leave the monastic life, one commits an offence entailing suspension.

An impure person has committed an offence entailing expulsion. If one thinks he is pure, and then, without having obtained his consent, speaks with the aim of abusing him, one commits one offence (entailing confession) for abusive speech and one offence of bad conduct.

An impure person has committed an offence entailing expulsion. If one thinks he is pure, and then, having obtained his consent, speaks with the aim of abusing him, one commits an offence (entailing confession) for abusive speech.

Pure but seen as impure

A pure person has not committed an offence entailing expulsion. If one thinks he is impure, and then, without having obtained his consent, speaks with the aim of making him leave the monastic life, one commits an offence of bad conduct.

A pure person has not committed an offence entailing expulsion. If one thinks he is impure, but then, having obtained his consent, speaks with the aim of making him leave the monastic life, there is no offence.

A pure person has not committed an offence entailing expulsion. If one thinks he is impure, but then, without having obtained his consent, speaks with the aim of abusing him, one commits one offence (entailing confession) for abusive speech and one offence of bad conduct.

A pure person has not committed an offence entailing expulsion. If one thinks he is impure, but then, having obtained his consent, speaks with the aim of abusing him, one commits an offence (entailing confession) for abusive speech.

Impure and seen as impure

An impure person has committed an offence entailing expulsion. If one thinks he is impure, but then, without having obtained his consent, speaks with the aim of making him leave the monastic life, one commits an offence of bad conduct.

An impure person has committed an offence entailing expulsion. If one thinks he is impure, and then, having obtained his consent, speaks with the aim of making him leave the monastic life, there is no offence.

An impure person has committed an offence entailing expulsion. If one thinks he is impure, and then, without having obtained his consent, speaks with the aim of abusing him, one commits one offence (entailing confession) for abusive speech and one offence of bad conduct.

An impure person has committed an offence entailing expulsion. If one thinks he is impure, and then, having obtained his consent, speaks with the aim of abusing him, one commits an offence (entailing confession) for abusive speech.

Pure and seen as pure

A pure person has not committed an offence entailing expulsion. If one thinks he is pure, and then, without having obtained his consent, speaks with the aim of making him leave the monastic life, one commits one offence entailing suspension and one offence of bad conduct.

A pure person has not committed an offence entailing expulsion. If one thinks he is pure, but then, having obtained his consent, speaks with the aim of making him leave the monastic life, one commits an offence entailing suspension.

A pure person has not committed an offence entailing expulsion. If one thinks he is pure, but then, without having obtained his consent, speaks with the aim of abusing him, one commits one offence (entailing confession) for abusive speech and one offence of bad conduct.

A pure person has not committed an offence entailing expulsion. If one thinks he is pure, but then, having obtained his consent, speaks with the aim of abusing him, one commits an offence (entailing confession) for abusive speech.

Non-offences

There is no offence: if he thinks a pure person is impure; if he thinks an impure person is impure; if he is insane; if he is the first offender.

The eighth training rule on anger is finished.