[100] On one occasion the Blessed One was dwelling at Campā, on the bank of the Gaggarā lotus pond. Now at that time the bhikkhus were charging a certain bhikkhu with an offense (āpatti). That bhikkhu, being charged with an offense by the bhikkhus, evaded the matter with one irrelevancy after another, diverted the talk to an outside subject, and displayed anger, hatred, and displeasure. Then the Blessed One addressed the bhikkhus: "Bhikkhus, drive out that person! Bhikkhus, drive out that person! That person is to be removed. Why should an outsider's son vex you?
"Here, bhikkhus, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe (saṅghāṭi), bowl, and robes is just like that of other good bhikkhus — so long as the bhikkhus do not see his offense. But when the bhikkhus see his offense, then they know him thus: 'This one is a corrupter of ascetics, chaff among ascetics, rubbish among ascetics.' Having known him thus, they expel him outside. For what reason? [With the thought:] 'Let him not corrupt the other good bhikkhus.'
"Suppose, bhikkhus, in a flourishing field of barley a corrupter of barley should spring up — barley-chaff, barley-rubbish. Its root is just like that of the other good barley; its stalk is just like that of the other good barley; its leaf is just like that of the other good barley — so long as its head has not come forth. But when its head comes forth, then they know it thus: 'This is a corrupter of barley, barley-chaff, barley-rubbish.' Having known it thus, they pull it up together with its root and throw it outside the barley field. For what reason? [With the thought:] 'Let it not spoil the other good barley.' Even so, bhikkhus, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl, and robes is just like that of other good bhikkhus — so long as the bhikkhus do not see his offense. But when the bhikkhus see his offense, then they know him thus: 'This one is a corrupter of ascetics, chaff among ascetics, rubbish among ascetics.' Having known him thus, they expel him outside. For what reason? [With the thought:] 'Let him not corrupt the other good bhikkhus.'
"Suppose, bhikkhus, when a great heap of grain is being winnowed, the grains that are firm and full of substance form a pile on one side, while the grains that are weak and mere chaff the wind blows to one side; and then the owners, taking a broom, sweep them still further away. For what reason? [With the thought:] 'Let them not spoil the other good grain.' Even so, bhikkhus, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl, and robes is just like that of other good bhikkhus — so long as the bhikkhus do not see his offense. But when the bhikkhus see his offense, then they know him thus: 'This one is a corrupter of ascetics, chaff among ascetics, rubbish among ascetics.' Having known him thus, they expel him outside. For what reason? [With the thought:] 'Let him not corrupt the other good bhikkhus.'
"Suppose, bhikkhus, a man in need of a conduit for a well, taking a sharp axe, should enter the forest. He strikes each tree with the flat of the axe. There, those trees that are firm and possessed of heartwood, when struck with the flat of the axe, give off a solid sound; but those trees that are inwardly rotten, oozing, and decayed within, when struck with the flat of the axe, give off a hollow sound. He cuts such a tree at the root; having cut it at the root, he cuts off the top; having cut off the top, he cleans out the inside thoroughly; having cleaned out the inside thoroughly, he fits it as a conduit for the well. Even so, bhikkhus, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl, and robes is just like that of other good bhikkhus — so long as the bhikkhus do not see his offense. But when the bhikkhus see his offense, then they know him thus: 'This one is a corrupter of ascetics, chaff among ascetics, rubbish among ascetics.' Having known him thus, they expel him outside. For what reason? [With the thought:] 'Let him not corrupt the other good bhikkhus.'
By living together with him you may know him:
one of evil desires, wrathful,
a denigrator, obstinate, domineering,
envious, stingy, deceitful;
smooth-spoken among the people,
he talks just like an ascetic,
yet does his deed in secret —
of evil views, without deference,
devious, and a speaker of falsehood.
Having known him for what he is,
all of you, being in concord,
shun him utterly:
sweep out the rubbish,
draw off the rotten refuse;
then winnow away the chaff —
non-ascetics who conceive themselves ascetics.
Having driven out those of evil desires,
of evil conduct and evil resort,
dwell in communion, pure ones with the pure,
ever mindful;
then, in concord and prudent,
you shall make an end of suffering (dukkha).
The first chapter, the Chapter on Loving-kindness (Mettāvagga).
Its summary (uddāna):
Loving-kindness and wisdom, and two,
two on the dear and two on the disliked,
the world and the world's failings,
Devadatta and Uttara,
Nanda, and [the discourse ending] with the rubbish (kāraṇḍava).
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The Great Chapter (Mahāvagga), the second.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.