Monks’ Expiation (Pācittiya) 56

^{Bu-Pc.56.1.1 BD.2.398} … was staying in the Bhagga country at Crocodile Hill^[1] in Bhesakala grove^[2] in the deer-park. Now at that time monks, kindling in the winter time a fire of large hollow logs, warmed themselves.^[3] And in that hollow a dark poisonous snake^[4] was scorched by the fire; issuing forth, he pursued the monks. The monks ran about here and there.^[5] Those who were modest monks looked down upon, criticised, spread it about, saying:

“How can these monks, kindling a fire, warm themselves?” …

“Is it true, as is said, that you, monks, kindling a fire, warmed yourselves?”

“It is true, lord.”

The enlightened one, the lord, rebuked them, saying:

“How, monks, can these foolish men, kindling a fire, warm themselves? It is not, monks, for pleasing those who are not (yet) pleased … And thus, monks, this rule of training should be set forth:

“Whatever monk, desirous of warming himself, should kindle or should cause a fire to be kindled, there is an offence of expiation.”

^BD.2.399 And thus this rule of training for monks came to be laid down by the lord.

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^Bu-Pc.56.1.2 Now at that time monks became ill. Monks, inquiring after the ill ones, spoke thus to the ill monks: “We hope that your reverences are better, we hope that you are keeping going.”

“Formerly, your reverences, we, kindling a fire, used to warm ourselves; thus there came to be comfort for us. But now it is forbidden by the lord, (and) being scrupulous, we do not warm ourselves; thus there comes to be no comfort for us.”^[6]

They told this matter to the lord. He said:

“I allow you, monks, when a monk is ill, kindling or causing a fire to be kindled, to warm yourselves. And thus, monks, this rule of training should be set forth:

“Whatever monk, not being ill, desirous of warming himself, should kindle ^Vin.4.116 or should cause a fire to be kindled, there is an offence of expiation.”

And thus this rule of training for monks came to be laid down by the lord.

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^Bu-Pc.56.2.1 Now at that time monks, being scrupulous, did not light a lamp in the fire-room^[7] or in the bath-room.^[8] They told this matter to the lord. He said:

“I allow you, monks, to kindle or to cause a fire to be kindled when there is a sufficient reason for it.^[9] And thus … should be set forth:

“Whatever monk, not being ill, desirous of warming himself, should kindle or should cause a fire to be kindled, unless there is sufficient reason for it, there is an offence of expiation.”

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^Bu-Pc.56.3.1 Whatever means: … is monk to be understood in this case.

^BD.2.400 Not being ill means: he for whom there comes to be comfort without a fire.

Ill means: he for whom there does not come to be comfort without a fire.

Desirous of warming himself means: wishing to heat himself.^[10]

A fire^[11] means: what is called a fire.^[12]

Should kindle means: if he himself kindles, there is an offence of expiation.

Should cause to be kindled means: if he commands another, there is an offence of expiation. When once commanded, if he kindles much, there is an offence of expiation.

Unless there is a sufficient reason for it means: setting aside a sufficient reason for it.^[13]

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^Bu-Pc.56.3.2 If he thinks that he is not ill when he is not ill, (and) desirous of warming himself, kindles or causes a fire to be kindled, unless there is a sufficient reason for it, there is an offence of expiation. If he is in doubt as to whether he is not ill … If he thinks that he is ill when he is not ill … offence of expiation. If he picks up a fallen fire-brand,^[14] there is an offence of wrong-doing. If he thinks that he is not ill when he is ill, there is an offence of wrong-doing. If he thinks that he is ill when he is ill, there is no offence.

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^Bu-Pc.56.3.3 There is no offence if he is ill; if he warms himself at one made by another; if he warms himself over raked-out embers^[15]; if at a lamp, in a fire-room, in a bath-room; if there is a sufficient reason for it; if there are dangers^[16]; if he is mad; if he is the first wrong-doer.

The Sixth

Footnotes and references:

[1]:

Suṃsumāragiri. Vin-a.862 says it is the name of a town. It was probably the capital. Here were formulated two other Vinaya rules: Vin.2.127, Vin.4.198; cf. Vin.5.145. Anumāna Sutta, MN.i.95, Māratajjaniya Sutta, MN.i.332, Bodhirājakumāra Sutta, MN.ii.91, uttered here.

[2]:

Called after the yakkhinī who presided there, SN-a.ii.249.

[3]:

visibbesuṃ, from visibbeti = visīveti, to thaw, to warm oneself; another visibbeti means to sew. Cf. visibbesuṃ at Vin.1.31–32, where the Jaṭilas “warmed themselves” at vessels of burning fire after emerging from the cold river. Cf. visīvetvā at Mil.47; and visīvetuṃ twice, at Ja.2.68 with variant readings, one being visibbituṃ.

[4]:

kaṇhasappa. Cf. Vin.3.20.

[5]:

tahaṃ tahaṃ. Cf. Ja.1.384.

[6]:

Cf. above, BD.2.277, BD.2.342, below, BD.2.402.

[7]:

jotika, according to Vin-a.862, a fire for the purpose of sweating: pattapacanasedakammādīsu jotikaraṇe.

[8]:

See Vinaya Texts i.157, n.2; Vinaya Texts iii.103.

[9]:

Cf. above, BD.2.375.

[10]:

tappitukāma.

[11]:

joti.

[12]:

aggi.

[13]:

Vin-a.862 says, “setting aside lamps and so on, there is no offence in kindling (a fire) when there is another suitable reason for it.”

[14]:

paṭilātaṃ ukkhipati. Vin-a.862 says ḍayhamānaṃ alāṭaṃ patitaṃ (variant reading patati taṃ) ukkhipati, if he picks up a glowing fire-brand that has fallen.

[15]:

vitacchitaṅgāra.

[16]:

Vin-a.862—i.e., from nasty beasts of prey and beings other than human.