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Vinaya Piṭaka - Monastic Rules

Khandhaka 13 (Culavagga 3) - Collected Procedures

1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Udāyī had committed one unconcealed offense of intentional emission of semen. He told the monks about this, adding: “What should I do now?” They told the Buddha.

“Well then, the Saṅgha should give the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen.

And it should be given like this.

1.1 Trial periods for those with unconcealed offenses

2“The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’ve committed one unconcealed offense of intentional emission of semen. I ask the Saṅgha for the trial period of six days for that offense.

I’ve committed one unconcealed offense of intentional emission of semen. For the second time I ask the Saṅgha for the trial period of six days for that offense.

I’ve committed one unconcealed offense of intentional emission of semen. For the third time I ask the Saṅgha for the trial period of six days for that offense.’

A competent and capable monk should then inform the Saṅgha:

3‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He’s asking the Saṅgha for the trial period of six days for that offense. If it seems appropriate to the Saṅgha, the Saṅgha should give him that trial period. This is the motion.

4Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He’s asking the Saṅgha for the trial period of six days for that offense. The Saṅgha gives him that trial period. Any monk who approves of giving him that trial period of six days should remain silent. Any monk who doesn’t approve should speak up.

5For the second time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He’s asking the Saṅgha for the trial period of six days for that offense. The Saṅgha gives him that trial period. Any monk who approves of giving him that trial period of six days should remain silent. Any monk who doesn’t approve should speak up.

6For the third time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He’s asking the Saṅgha for the trial period of six days for that offense. The Saṅgha gives him the trial period. Any monk who approves of giving him that trial period of six days should remain silent. Any monk who doesn’t approve should speak up.

7The Saṅgha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.2 Rehabilitation for those with unconcealed offenses

8When he had completed that trial period, he told the monks: “I had committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to give me the trial period of six days for that offense, which it did. I’ve now completed it. What should I do next?” They told the Buddha.

“Well then, the Saṅgha should rehabilitate the monk Udāyī. And it should be done like this.

9The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to give me the trial period of six days for that offense, which it did. I’ve now completed that trial period and ask the Saṅgha for rehabilitation.

10I had committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to give me the trial period of six days for that offense, which it did. I’ve now completed that trial period, and for the second time I ask the Saṅgha for rehabilitation.

11I had committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to give me the trial period of six days for that offense, which it did. I’ve now completed that trial period, and for the third time I ask the Saṅgha for rehabilitation.’


A competent and capable monk should then inform the Saṅgha:

12‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Saṅgha to give him the trial period of six days for that offense, which it did. He’s now completed that trial period and is asking the Saṅgha for rehabilitation. If it seems appropriate to the Saṅgha, the Saṅgha should rehabilitate him. This is the motion.

13Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Saṅgha to give him the trial period of six days for that offense, which it did. He’s now completed that trial period and is asking the Saṅgha for rehabilitation. The Saṅgha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up.

14For the second time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Saṅgha to give him the trial period of six days for that offense, which it did. He’s now completed that trial period and is asking the Saṅgha for rehabilitation. The Saṅgha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up.

15For the third time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Saṅgha to give him the trial period of six days for that offense, which it did. He’s now completed that trial period and is asking the Saṅgha for rehabilitation. The Saṅgha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up.

16The Saṅgha has rehabilitated the monk Udāyī. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.3 Probation for those with offenses concealed for one day

17On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for one day. He told the monks about this, adding: “What should I do now?” They told the Buddha.

“Well then, the Saṅgha should give the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day.

And it should be given like this.


18The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’ve committed one offense of intentional emission of semen, concealed for one day. I ask the Saṅgha for probation for one day for that offense.’ And he should ask a second and a third time.

A competent and capable monk should then inform the Saṅgha:

19‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for one day. He’s asking the Saṅgha for probation for one day for that offense. If it seems appropriate to the Saṅgha, the Saṅgha should give him that probation. This is the motion.

20Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for one day. He’s asking the Saṅgha for probation for one day for that offense. The Saṅgha gives him that probation. Any monk who approves of giving him that probation should remain silent. Any monk who doesn’t approve should speak up.


21For the second time I speak on this matter. … For the third time I speak on this matter. …

22The Saṅgha has given the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.4 Trial periods for those with offenses concealed for one day

23When he had completed that probation, he told the monks:

“I had committed one offense of intentional emission of semen, concealed for one day. I asked the Saṅgha to give me probation for one day for that offense, which it did. I’ve now completed it. What should I do next?” They told the Buddha.

“Well then, the Saṅgha should give the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day.

And it should be given like this.


24The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:


‘Venerables, I had committed one offense of intentional emission of semen, concealed for one day. I asked the Saṅgha to give me probation for one day for that offense, which it did. I’ve now completed that probation and ask the Saṅgha for the trial period of six days.’ And he should ask a second and a third time.

A competent and capable monk should then inform the Saṅgha:

25‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Saṅgha to give him probation for one day for that offense, which it did. He’s now completed that probation and is asking the Saṅgha for the trial period of six days. If it seems appropriate to the Saṅgha, the Saṅgha should give him that trial period. This is the motion.

26Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Saṅgha to give him probation for one day for that offense, which it did. He’s now completed that probation and is asking the Saṅgha for the trial period of six days. The Saṅgha gives him that trial period. Any monk who approves of giving him the trial period of six days should remain silent. Any monk who doesn’t approve should speak up.


27For the second time I speak on this matter. … For the third time I speak on this matter. …

28The Saṅgha has given the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.5 Rehabilitation for those with offenses concealed for one day

29When he had completed that trial period, he told the monks:

“I had committed one offense of intentional emission of semen, concealed for one day. I asked the Saṅgha to give me probation for one day for that offense, which it did. When I had completed that probation, I asked the Saṅgha to give me the trial period of six days, which it did. I’ve now completed it. What should I do next?” They told the Buddha.


“Well then, the Saṅgha should rehabilitate the monk Udāyī. And it should be done like this.

30The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘I had committed one offense of intentional emission of semen, concealed for one day. I asked the Saṅgha to give me probation for one day for that offense, which it did. When I had completed that probation, I asked the Saṅgha to give me the trial period of six days, which it did. I’ve now completed the trial period and ask the Saṅgha for rehabilitation.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

31‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Saṅgha to give him probation for one day for that offense, which it did. When he had completed that probation, he asked the Saṅgha to give him the trial period of six days, which it did. He’s now completed that trial period and is asking the Saṅgha for rehabilitation. If it seems appropriate to the Saṅgha, the Saṅgha should rehabilitate him. This is the motion.

32Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Saṅgha to give him probation for one day for that offense, which it did. When he had completed that probation, he asked the Saṅgha to give him the trial period of six days, which it did. He’s now completed that trial period and is asking the Saṅgha for rehabilitation. The Saṅgha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up.


33For the second time I speak on this matter. … For the third time I speak on this matter. …

34The Saṅgha has rehabilitated the monk Udāyī. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.6 Probation for those with offenses concealed for five days

35On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for two days. … concealed for three days. … concealed for four days. … concealed for five days. He told the monks about this, adding: “What should I do now?” They told the Buddha.

“Well then, the Saṅgha should give the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. And it should be given like this.


36The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’ve committed one offense of intentional emission of semen, concealed for five days. I ask the Saṅgha for probation for five days for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

37‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for five days. He’s asking the Saṅgha for probation for five days for that offense. If it seems appropriate to the Saṅgha, the Saṅgha should give him that probation. This is the motion.

38Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for five days. He’s asking the Saṅgha for probation for five days for that offense. The Saṅgha gives him that probation. Any monk who approves of giving him that probation should remain silent. Any monk who doesn’t approve should speak up.


39For the second time I speak on this matter. … For the third time I speak on this matter. …

40The Saṅgha has given the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.7 Sending back to the beginning of those on probation

41While on probation, he committed one unconcealed offense of intentional emission of semen. He told the monks: “I had committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to give me probation for five days for that offense, which it did. While on probation, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha.

“Well then, the Saṅgha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation.

And it should be done like this.


42The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to give me probation for five days for that offense, which it did. While on probation, I committed one unconcealed offense of intentional emission of semen. I ask the Saṅgha to send me back to the beginning for that offense.’ And he should ask a second and a third time.

A competent and capable monk should then inform the Saṅgha:


43‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to give him probation for five days for that offense, which it did. While on probation, he committed one unconcealed offense of intentional emission of semen. He’s now asking the Saṅgha to send him back to the beginning for that offense. If it seems appropriate to the Saṅgha, the Saṅgha should send him back to the beginning. This is the motion.

44Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to give him probation for five days for that offense, which it did. While on probation, he committed one unconcealed offense of intentional emission of semen. He’s now asking the Saṅgha to send him back to the beginning for that offense. The Saṅgha sends him back to the beginning. Any monk who approves of sending him back to the beginning should remain silent. Any monk who doesn’t approve should speak up.

45For the second time I speak on this matter. … For the third time I speak on this matter. …


46The Saṅgha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.8 Sending back to the beginning of those deserving the trial period

47When he had completed that probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He told the monks:

“I had committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to give me probation for five days for that offense, which it did. While on probation, I committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to send me back to the beginning for that offense, which it did. When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha.

“Well then, the Saṅgha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. And it should be done like this.


48The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. I ask the Saṅgha to send me back to the beginning for that offense.’ And he should ask a second and a third time.

A competent and capable monk should then inform the Saṅgha:


49‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … When he had completed that probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He’s asking the Saṅgha to send him back to the beginning for that offense. If it seems appropriate to the Saṅgha, the Saṅgha should send him back to the beginning. This is the motion.

50Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … When he had completed that probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He’s asking the Saṅgha to send him back to the beginning for that offense. The Saṅgha sends him back to the beginning. Any monk who approves of sending him back to the beginning should remain silent. Any monk who doesn’t approve should speak up.


51For the second time I speak on this matter. … For the third time I speak on this matter. …

52The Saṅgha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.9 Trial period for the three offenses

53When he had completed that probation, he told the monks: “I had committed one offense of intentional emission of semen, concealed for five days … I’ve now completed the probation. What should I do next?” They told the Buddha.

“Well then, the Saṅgha should give the monk Udāyī the trial period of six days for the three offenses. And it should be given like this.

54The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to give me probation for five days for that offense, which it did. … I’ve now completed that probation and ask the Saṅgha for the trial period of six days for the three offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

55‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … He’s now completed that probation and is asking the Saṅgha for the trial period of six days for the three offenses. If it seems appropriate to the Saṅgha, the Saṅgha should give him that trial period. This is the motion.

56Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … He’s now completed that probation and is asking the Saṅgha for the trial period of six days for the three offenses. The Saṅgha gives him that trial period. Any monk who approves of giving him the trial period of six days should remain silent. Any monk who doesn’t approve should speak up.


57For the second time I speak on this matter. … For the third time I speak on this matter. …

58The Saṅgha has given the monk Udāyī the trial period of six days for the three offenses. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.10 Sending back to the beginning of those undertaking the trial period

59While he was undertaking the trial period, he committed one unconcealed offense of intentional emission of semen. He told the monks: “I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha.

“Well then, the Saṅgha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. It should then give him the trial period of six days. And he should be sent back to the beginning like this. The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I ask the Saṅgha to send me back to the beginning for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

60‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī … is asking the Saṅgha to send him back to the beginning for that offense, committed while undertaking the trial period. If it seems appropriate to the Saṅgha, the Saṅgha should send him back to the beginning. This is the motion. … The Saṅgha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Saṅgha approves and is therefore silent. I’ll remember it thus.’


61And he should be given the trial period of six days like this.

The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:


‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to send me back to the beginning for that offense, which it did. I now ask the Saṅgha for the trial period of six days for that offense.’

62And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:


63‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī … is asking the Saṅgha for the trial period of six days for that offense, committed while undertaking the trial period. If it seems appropriate to the Saṅgha, the Saṅgha should give him that trial period. This is the motion. …

64The Saṅgha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.11 Sending back to the beginning of those deserving rehabilitation

65When he had completed that trial period, while deserving rehabilitation, he committed one unconcealed offense of intentional emission of semen. He told the monks: “I had committed one offense of intentional emission of semen, concealed for five days. … When I had completed the trial period, while deserving rehabilitation, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha.

“Well then, the Saṅgha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. It should then give him the trial period of six days. And he should be sent back to the beginning like this. …

66And he should be given the trial period of six days like this. …

67The Saṅgha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.12 Rehabilitation of those sent back to the beginning

68When he had completed that trial period, he told the monks: “I had committed one offense of intentional emission of semen, concealed for five days. … I’ve now completed the trial period. What should I do next?” They told the Buddha.

“Well then, the Saṅgha should rehabilitate the monk Udāyī. And it should be done like this.


69The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to give me probation for five days for that offense, which it did. While on probation, I committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to send me back to the beginning for that offense, which it did. When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to send me back to the beginning for that offense, which it did. When I had completed the probation, I asked the Saṅgha to give me the trial period of six days, which it did. While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to send me back to the beginning for that offense, which it did. I then asked the Saṅgha to give me the trial period for that offense, which it did. When I had completed that trial period, while deserving rehabilitation, I committed one unconcealed offense of intentional emission of semen. I asked the Saṅgha to send me back to the beginning for that offense, which it did. I then asked the Saṅgha to give me the trial period for that offense, which it did. I’ve now completed the trial period and ask the Saṅgha for rehabilitation.’


70And he should ask a second and a third time.

A competent and capable monk should then inform the Saṅgha:

71‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to give him probation for five days for that offense, which it did. While on probation, he committed one unconcealed offense of intentional emission of semen. He asked the Saṅgha to send him back to the beginning for that offense, which it did. When he had completed that probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He asked the Saṅgha to send him back to the beginning for that offense, which it did. When he had completed that probation, he asked the Saṅgha to give him the trial period of six days for the three offenses, which it did. While he was undertaking the trial period, he committed one unconcealed offense of intentional emission of semen. He asked the Saṅgha to send him back to the beginning for that offense, which it did. He then asked the Saṅgha to give him the trial period for that offense, which it did. When he had completed that trial period, while deserving rehabilitation, he committed one unconcealed offense of intentional emission of semen. He asked the Saṅgha to send him back to the beginning for that offense, which it did. He then asked the Saṅgha to give him the trial period for that offense, which it did. He’s now completed that trial period and is asking the Saṅgha for rehabilitation. If it seems appropriate to the Saṅgha, the Saṅgha should rehabilitate him. This is the motion.

72‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … He’s now completed that trial period and is asking the Saṅgha for rehabilitation. The Saṅgha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up.


73For the second time I speak on this matter. … For the third time I speak on this matter. …

74The Saṅgha has rehabilitated the monk Udāyī. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.13 Probation for those with offenses concealed for a half-month

75On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He told the monks about this, adding: “What should I do now?” They told the Buddha.

“Well then, the Saṅgha should give the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. And it should be given like this.

76The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’ve committed one offense of intentional emission of semen, concealed for a half-month. I ask the Saṅgha for probation for a half-month for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

77‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for a half-month. He’s asking the Saṅgha for probation for a half-month for that offense. If it seems appropriate to the Saṅgha, the Saṅgha should give him that probation. This is the motion.

78Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for a half-month. He’s asking the Saṅgha for probation for a half-month for that offense. The Saṅgha gives him that probation. Any monk who approves of giving him that probation should remain silent. Any monk who doesn’t approve should speak up.


79For the second time I speak on this matter. … For the third time I speak on this matter. …

80The Saṅgha has given the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.14 Sending back to the beginning of those on probation for a half-month

81While on probation, he committed one offense of intentional emission of semen, concealed for five days. He told the monks: “I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Saṅgha to give me probation for a half-month for that offense, which it did. While on probation, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha.

“Well then, the Saṅgha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen, concealed for five days and committed while on probation, and it should then give him probation simultaneous with the probation for the previous offense. And he should be sent back to the beginning like this.


82The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Saṅgha to give me probation for a half-month for that offense, which it did. While on probation, I committed one offense of intentional emission of semen, concealed for five days. I ask the Saṅgha to send me back to the beginning for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

83‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Saṅgha to give him probation for a half-month for that offense, which it did. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He’s now asking the Saṅgha to send him back to the beginning for that offense. If it seems appropriate to the Saṅgha, the Saṅgha should send him back to the beginning. This is the motion.

84Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Saṅgha to give him probation for a half-month for that offense, which it did. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He’s now asking the Saṅgha to send him back to the beginning for that offense. The Saṅgha sends him back to the beginning. Any monk who approves of sending him back to the beginning should remain silent. Any monk who doesn’t approve should speak up.


85For the second time I speak on this matter. … For the third time I speak on this matter. …

86The Saṅgha has sent the monk Udāyī back to the beginning for one offense of intentional emission of semen, concealed for five days and committed while on probation. The Saṅgha approves and is therefore silent. I’ll remember it thus.’

1.15 Simultaneous probations

87“And he should be given probation simultaneous with probation for the previous offense like this. The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Saṅgha to give me probation for a half-month for that offense, which it did. While on probation, I committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to send me back to the beginning for that offense, which it did. I now ask the Saṅgha for probation for that offense, simultaneous with the probation for the previous offense.’

88And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

89‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Saṅgha to give him probation for a half-month for that offense, which it did. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to send him back to the beginning for that offense, which it did. He’s now asking the Saṅgha for probation for that offense, simultaneous with the probation for the previous offense. If it seems appropriate to the Saṅgha, the Saṅgha should give him that simultaneous probation. This is the motion. …

90‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Saṅgha to give him probation for a half-month for that offense, which it did. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to send him back to the beginning for that offense, which it did. He’s now asking the Saṅgha for probation for that offense, simultaneous with the probation for the previous offense. The Saṅgha gives him that simultaneous probation. Any monk who approves of giving him that simultaneous probation should remain silent. Any monk who doesn’t approve should speak up.


91For the second time I speak on this matter. … For the third time I speak on this matter. …

92The Saṅgha has given the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.16 Sending back to the beginning of those deserving the trial period, etc.

93When he had completed that probation, while deserving the trial period, he committed one offense of intentional emission of semen, concealed for five days. He told the monks: “I had committed one offense of intentional emission of semen, concealed for a half-month. … When I had completed the probation, while deserving the trial period, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha.

“Well then, the Saṅgha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period—and it should then give him probation simultaneous with probation for the previous offense. And he should be sent back to the beginning like this. …


94And he should be given probation simultaneous with probation for the previous offense like this. …

95The Saṅgha has given the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period—simultaneous with the probation for the previous offense. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.17 Trial period for the three offenses

96When he had completed that probation, he told the monks: “I had committed one offense of intentional emission of semen, concealed for a half-month … I’ve now completed the probation. What should I do next?” They told the Buddha.

“Well then, the Saṅgha should give the monk Udāyī the trial period of six days for the three offenses. And it should be given like this.

97The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one offense of intentional emission of semen, concealed for a half-month. … I’ve now completed that probation and ask the Saṅgha for the trial period of six days for the three offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

98‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. … He’s now completed that probation and is asking the Saṅgha for the trial period of six days for the three offenses. If it seems appropriate to the Saṅgha, the Saṅgha should give him that trial period. This is the motion.

99Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. … He’s now completed that probation and is asking the Saṅgha for the trial period of six days for the three offenses. The Saṅgha gives him that trial period. Any monk who approves of giving him that trial period of six days should remain silent. Any monk who doesn’t approve should speak up.


100For the second time I speak on this matter. … For the third time I speak on this matter. …

101The Saṅgha has given the monk Udāyī the trial period of six days for the three offenses. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.18 Sending back to the beginning of those undertaking the trial period, etc.

102While he was undertaking the trial period, he committed one offense of intentional emission of semen, concealed for five days. He told the monks: “I had committed one offense of intentional emission of semen, concealed for a half-month. … While undertaking the trial period, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha.

“Well then, the Saṅgha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period—and it should then give him probation for that offense simultaneous with probation for the previous offense, and it should then give him the trial period of six days. And he should be sent back to the beginning like this. …


103And he should be given probation simultaneous with probation for the previous offense like this. …

104And he should be given the trial period of six days like this. …

105The Saṅgha has given the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for five days and committed while undertaking the trial period. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.19 Sending back to the beginning of those deserving rehabilitation, etc.

106When he had completed that trial period, while deserving rehabilitation, he committed one offense of intentional emission of semen, concealed for five days. He told the monks: “I had committed one offense of intentional emission of semen, concealed for a half-month. … When I had completed the trial period, while deserving rehabilitation, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha.

“Well then, the Saṅgha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation—and it should then give him probation for that offense simultaneous with probation for the previous offense, and it should then give him the trial period of six days. And he should be sent back to the beginning like this. …


107And he should be given probation simultaneous with probation for the previous offense like this. …

108And he should be given the trial period of six days like this. …

109The Saṅgha has given the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for five days and committed while deserving rehabilitation. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

1.20 Rehabilitation of those with offenses concealed for a half-month

110When he had completed that trial period, he told the monks: “I had committed one offense of intentional emission of semen, concealed for a half-month. … I’ve now completed the trial period. What should I do next?” They told the Buddha.

“Well then, the Saṅgha should rehabilitate the monk Udāyī. And it should be done like this.


111The monk Udāyī should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Saṅgha to give me probation for a half-month for that offense, which it did. While on probation, I committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to send me back to the beginning for that offense, which it did. I then asked the Saṅgha to give me probation for that offense, simultaneous with the probation for the previous offense, which it did. When I had completed that probation, while deserving the trial period, I committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to send me back to the beginning for that offense, which it did. I then asked the Saṅgha to give me probation for that offense, simultaneous with the probation for the previous offense, which it did. When I had completed that probation, I asked the Saṅgha to give me the trial period of six days, which it did. While undertaking the trial period, I committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to send me back to the beginning for that offense, which it did. I then asked the Saṅgha to give me probation for that offense, simultaneous with the probation for the previous offense, which it did. When I had completed that probation, I asked the Saṅgha to give me the trial period of six days, which it did. When I had completed that trial period, while deserving rehabilitation, I committed one offense of intentional emission of semen, concealed for five days. I asked the Saṅgha to send me back to the beginning for that offense, which it did. I then asked the Saṅgha to give me probation for that offense, simultaneous with the probation for the previous offense, which it did. When I had completed that probation, I asked the Saṅgha to give me the trial period of six days, which it did. I’ve now completed the trial period and ask the Saṅgha for rehabilitation.’


112And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

113‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Saṅgha to give him probation for a half-month for that offense, which it did. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to send him back to the beginning for that offense, which it did. He then asked the Saṅgha to give him probation for that offense, simultaneous with the probation for the previous offense, which it did. When he had completed that probation, while deserving the trial period, he committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to send him back to the beginning for that offense, which it did. He then asked the Saṅgha to give him probation for that offense, simultaneous with the probation for the previous offense, which it did. When he had completed that probation, he asked the Saṅgha to give him the trial period of six days for the three offenses, which it did. While he was undertaking the trial period, he committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to send him back to the beginning for that offense, which it did. He then asked the Saṅgha to give him probation for that offense, simultaneous with the probation for the previous offense, which it did. He then asked the Saṅgha to give him the trial period of six days for that offense, which it did. When he had completed that trial period, while deserving rehabilitation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Saṅgha to send him back to the beginning for that offense, which it did. He then asked the Saṅgha to give him probation for that offense, simultaneous with the probation for the previous offense, which it did. When he had completed that probation, he asked the Saṅgha to give him the trial period of six days, which it did. He’s now completed that trial period and is asking the Saṅgha for rehabilitation. If it seems appropriate to the Saṅgha, the Saṅgha should rehabilitate him. This is the motion.


114‘Please, Venerables, I ask the Saṅgha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. … He’s now completed that trial period and is asking the Saṅgha for rehabilitation. The Saṅgha rehabilitates him. Any monk who approves of rehabilitating him should remain silent. Any monk who doesn’t approve should speak up.

115For the second time I speak on this matter. … For the third time I speak on this matter. …

116The Saṅgha has rehabilitated the monk Udāyī. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”


117The section on emission of semen is finished.

2. Probation

2.1 Simultaneous probations according to the longest duration

118At one time a monk had committed a number of offenses entailing suspension: one concealed for one day, one for two days, one for three days, one for four days, one for five days, one for six days, one for seven days, one for eight days, one for nine days, and one for ten days. He told the monks about this, adding: “What should I do now?” They told the Buddha.

“Well then, the Saṅgha should give that monk simultaneous probation according to the longest duration, that is, for the offense that was concealed for ten days. And it should be given like this.


119That monk should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’ve committed a number of offenses entailing suspension: one concealed for one day … one for ten days. I ask the Saṅgha for simultaneous probation according to the longest duration, that is, for the offense that was concealed for ten days.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

120‘Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … one for ten days. He’s asking the Saṅgha for simultaneous probation according to the longest duration, that is, for the offense that was concealed for ten days. If it seems appropriate to the Saṅgha, the Saṅgha should give him that simultaneous probation. This is the motion.

121Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … one for ten days. He’s asking the Saṅgha for simultaneous probation according to the longest duration, that is, for the offense that was concealed for ten days. The Saṅgha gives him that simultaneous probation. Any monk who approves of giving him that simultaneous probation should remain silent. Any monk who doesn’t approve should speak up.


122For the second time I speak on this matter. … For the third time I speak on this matter. …

123The Saṅgha has given monk so-and-so simultaneous probation according to the longest duration, that is, for the offense that was concealed for ten days. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

2.2 Simultaneous probations according to the longest duration, that is, for all the offenses that were concealed the longest

124At one time a monk had committed a number of offenses entailing suspension: one concealed for one day, two for two days, three for three days, four for four days, five for five days, six for six days, seven for seven days, eight for eight days, nine for nine days, ten for ten days. He told the monks about this, adding: “What should I do now?” They told the Buddha.


“Well then, the Saṅgha should give that monk simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest. And it should be given like this.


125That monk should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’ve committed a number of offenses entailing suspension: one concealed for one day … ten for ten days. I ask the Saṅgha for simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

126‘Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … ten for ten days. He’s asking the Saṅgha for simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest. If it seems appropriate to the Saṅgha, the Saṅgha should give him that simultaneous probation. This is the motion.

127Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … ten for ten days. He’s asking the Saṅgha for simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest. The Saṅgha gives him that simultaneous probation. Any monk who approves of giving him that simultaneous probation should remain silent. Any monk who doesn’t approve should speak up.

128For the second time I speak on this matter. … For the third time I speak on this matter. …


129The Saṅgha has given monk so-and-so simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”

2.3 Probation for two months

130-131At one time a monk had committed two offenses entailing suspension, both concealed for two months. He thought: “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for two months for one of those offenses.” He asked and got it. While on probation, he was overcome with guilt. He considered what he had done and thought: “Let me ask the Saṅgha for probation for two months for the other offense too.”

He told the monks everything that had happened, adding: “What should I do now?” They told the Buddha.

“Well then, the Saṅgha should give that monk probation for two months for that offense. And it should be given like this.

That monk should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:


132‘Venerables, I had committed two offenses entailing suspension, both concealed for two months. I thought: “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for two months for one of those offenses.” I asked and got it. While on probation, I was overcome with guilt. I considered what I had done and thought: “Let me ask the Saṅgha for probation for two months for the other offense too.” And so I ask the Saṅgha for probation for two months for the other offense, concealed for two months.’


133And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

134‘Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. He thought:


“I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for two months for one of those offenses.” He asked and got it. While on probation, he was overcome with guilt. He considered what he had done and thought: “Let me ask the Saṅgha for probation for two months for the other offense too.” He’s now asking the Saṅgha for probation for two months for that other offense. If it seems appropriate to the Saṅgha, the Saṅgha should give him that probation. This is the motion.


134p_4V_631,msdiv139Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. He thought:

135“I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for two months for one of those offenses.” He asked and got it. While on probation, he was overcome with guilt. He considered what he had done and thought: “Let me ask the Saṅgha for probation for two months for the other offense too.” He’s now asking the Saṅgha for probation for two months for that other offense. The Saṅgha gives him that probation. Any monk who approves of giving him that probation should remain silent. Any monk who doesn’t approve should speak up.


136For the second time I speak on this matter. … For the third time I speak on this matter. …

137The Saṅgha has given monk so-and-so probation for two months for the other offense, concealed for two months. The Saṅgha approves and is therefore silent. I’ll remember it thus.’

Starting right there, that monk must stay on probation for two months.

2.4 Processes for staying on probation for two months

138“It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He thinks, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for two months for one of those offenses.’ He asks and gets it. While on probation, he’s overcome with guilt. He considers all this and thinks, ‘Let me ask the Saṅgha for probation for two months for the other offense too.’ He asks and gets it. Starting right there, that monk must stay on probation for two months.

It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware of one, but not the other. He asks the Saṅgha for probation for two months for the offense he’s aware of, which he gets. While on probation, he finds out about the other offense. He considers all this and thinks, ‘Let me ask the Saṅgha for probation for two months for the other offense too.’ He asks and gets it. Starting right there, that monk must stay on probation for two months.


139It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers one, but not the other. He asks the Saṅgha for probation for two months for the offense he remembers, which he gets. While on probation, he remembers the other offense. He considers all this and thinks, ‘Let me ask the Saṅgha for probation for two months for the other offense too.’ He asks and gets it. Starting right there, that monk must stay on probation for two months.

140It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of one, but unsure of the other. He asks the Saṅgha for probation for two months for the offense he’s sure of, which he gets. While on probation, he becomes sure of the other offense too. He considers all this and thinks, ‘Let me ask the Saṅgha for probation for two months for the other offense too.’ He asks and gets it. Starting right there, that monk must stay on probation for two months.

141“It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware he has concealed one offense, but not the other. He asks the Saṅgha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the offense he’s aware of having concealed is legitimate, legal, and has effect. The giving of probation for the offense he’s not aware of having concealed is illegitimate, illegal, and has no effect. For one offense he only deserves the trial period.’


142It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers concealing one, but not the other. He asks the Saṅgha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the offense he remembers concealing is legitimate, legal, and has effect. The giving of probation for the offense he doesn’t remember concealing is illegitimate, illegal, and has no effect. For one offense he only deserves the trial period.’

143It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of having concealed one, but unsure of the other. He asks the Saṅgha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the offense he’s sure of having concealed is legitimate, legal, and has effect. The giving of probation for the offense he’s unsure of having concealed is illegitimate, illegal, and has no effect. For one offense he only deserves the trial period.’”


145At one time a monk committed two offenses entailing suspension, both concealed for two months. He thought, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for one month for those offenses.’ He asked and got it. While on probation, he was overcome with guilt. He considered all this and thought, ‘Let me ask the Saṅgha for probation for an additional month for those two offenses.’

He told the monks everything, adding, ‘What should I do now?’ They told the Buddha.

“Well then, the Saṅgha should give that monk probation for an additional month for those two offenses concealed for two months. And it should be given like this.

That monk should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I had committed two offenses entailing suspension, both concealed for two months. I thought, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for one month for those offenses.’ I asked and got it. While on probation, I was overcome with guilt. I considered all this and thought, ‘Let me ask the Saṅgha for probation for an additional month for those two offenses.’ I now ask the Saṅgha for probation for an additional month for those two offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:


‘Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. He thought,

‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for one month for those offenses.’ He asked and got it. While on probation, he was overcome with guilt. He considered all this and thought, ‘Let me ask the Saṅgha for probation for an additional month for those two offenses.’ He’s now asking the Saṅgha for probation for an additional month for those two offenses. If it seems appropriate to the Saṅgha, the Saṅgha should give him that probation. This is the motion.


Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. He thought,

‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for one month for those offenses.’ He asked and got it. While on probation, he was overcome with guilt. He considered all this and thought, ‘Let me ask the Saṅgha for probation for an additional month for those two offenses.’ He’s now asking the Saṅgha for probation for an additional month for those two offenses. The Saṅgha gives him that probation. Any monk who approves of giving him that probation should remain silent. Any monk who doesn’t approve should speak up.


150For the second time I speak on this matter. … For the third time I speak on this matter. …

151The Saṅgha has given monk so-and-so probation for an additional month for those two offenses, concealed for two months. The Saṅgha approves and is therefore silent. I’ll remember it thus.’

152Counting the previous month, that monk must stay on probation for two months.


153“It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He thinks, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Saṅgha for probation for one month for those offenses.’ He asks and gets it. While on probation, he’s overcome with guilt. He considers all this and thinks, ‘Let me ask the Saṅgha for probation for an additional month for those two offenses.’ He asks and gets it. Counting the previous month, that monk must stay on probation for two months.

154It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware of one month, but not the other. He asks the Saṅgha for one month probation for the month he’s aware of, which he gets. While on probation, he finds out about the other month. He considers all of this and thinks, ‘Let me ask the Saṅgha for probation for an additional month for those two offenses.’ He asks and gets it. Counting the previous month, that monk must stay on probation for two months.

155It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers one month, but not the other. He asks the Saṅgha for one month probation for the month he remembers, which he gets. While on probation, he remembers the other month. He considers all of this and thinks, ‘Let me ask the Saṅgha for probation for an additional month for those two offenses.’ He asks and gets it. Counting the previous month, that monk must stay on probation for two months.

156It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of one month, but unsure of the other. He asks the Saṅgha for one month probation for the month he’s sure of, which he gets. While on probation, he becomes sure of the other month. He considers all this and thinks, ‘Let me ask the Saṅgha for probation for an additional month for those two offenses.’ He asks and gets it. Counting the previous month, that monk must stay on probation for two months.

157“It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware of having concealed for one month, but not for the other. He asks the Saṅgha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the month he’s aware of having concealed is legitimate, legal, and has effect. The giving of probation for the month he’s not aware of having concealed is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’

158It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers concealing for one month, but not for the other. He asks the Saṅgha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the month he remembers concealing is legitimate, legal, and has effect. The giving of probation for the month he doesn’t remember concealing is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’

159It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of having concealed for one month, but unsure of the other. He asks the Saṅgha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the month he’s sure of having concealed is legitimate, legal, and has effect. The giving of probation for the month he’s unsure of having concealed is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’”

2.5 Purifying probation

160At one time a monk had committed a number of offenses entailing suspension. He did not know the number of offenses or the number of days; he did not remember the number of offenses or the number of days; he was unsure of the number of offenses and the number of days. He told the monks about this, adding: “What should I do now?” They told the Buddha.


“Well then, the Saṅgha should give that monk a purifying probation for those offenses. And it should be given like this.

161That monk should approach the Saṅgha, put his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

‘Venerables, I’ve committed a number of offenses entailing suspension. I don’t know the number of offenses or the number of days; I don’t remember the number of offenses or the number of days; I’m unsure of the number of offenses and the number of days. I ask the Saṅgha for a purifying probation for those offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

162‘Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so has committed a number of offenses entailing suspension. He doesn’t know the number of offenses or the number of days; he doesn’t remember the number of offenses or the number of days; he’s unsure of the number of offenses and the number of days. He’s asking the Saṅgha for a purifying probation for those offenses. If it seems appropriate to the Saṅgha, the Saṅgha should give him a that purifying probation. This is the motion.

163Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so has committed a number of offenses entailing suspension. He doesn’t know the number of offenses or the number of days; he doesn’t remember the number of offenses or the number of days; he’s unsure of the number of offenses and the number of days. He’s asking the Saṅgha for purifying probation for those offenses. The Saṅgha gives him that purifying probation. Any monk who approves of giving him that purifying probation should remain silent. Any monk who doesn’t approve should speak up.

164For the second time I speak on this matter. … For the third time I speak on this matter. …

165The Saṅgha has given monk so-and-so a purifying probation for those offenses. The Saṅgha approves and is therefore silent. I’ll remember it thus.’

166“When should purifying probation be given? It should be given: when one doesn’t know the number of offenses, nor the number of days; when one doesn’t remember the number of offenses, nor the number of days; when one is unsure of the number of offenses and the number of days.

167It should be given: when one knows the number of offenses, but not the number of days; when one remembers the number of offenses, but not the number of days; when one is sure of the number of offenses, but not the number of days.

168It should be given: when one knows some of the offenses but not others, and not the number of days; when one remembers some of the offenses but not others, and not the number of days; when one is sure of some of the offenses but not others, and not the number of days.

169It should be given: when one doesn’t know the number of offenses, but one knows some of the days but not others; when one doesn’t remember the number of offenses, but one remembers some of the days but not others; when one is unsure of the number of offenses, but one is sure of some of the days but not others.

170It should be given: when one knows the number of offenses, and one knows some of the days but not others; when one remembers the number of offenses, and one remembers some of the days but not others; when one is sure of the number of offenses, and one is sure of some of the days but not others.

171It should be given: when one knows some of the offenses but not others, and one knows some of the days but not others; when one remembers some of the offenses but not others, and one remembers some of the days but not others; when one is sure of some of the offenses but not others, and one is sure of some of the days but not others.

172“When should probation be given? It should be given: when one knows the number of offenses and the number of days; when one remembers the number of offenses and the number of days; when one is sure of the number of offenses and the number of days.

173It should be given: when one doesn’t know the number of offenses, but one knows the number of days; when one doesn’t remember the number of offenses, but one remembers the number of days; when one is unsure of the number of offenses, but sure of the number of days.

174It should be given: when one knows some of the offenses but not others, and one knows the number of days; when one remembers some of the offenses but not others, and one remembers the number of days; when one is sure of some of the offenses but not others, and one is sure of the number of days.”

175The section on probation is finished.

3. The group of forty

176At one time a monk on probation disrobed. He then came back and asked the monks for the full ordination. They told the Buddha.

177“It may be, monks, that a monk on probation disrobes. For one who’s disrobed, the probation is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.

178It may be that a monk on probation becomes a novice monk. For a novice monk, the probation is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.

179It may be that a monk on probation goes insane. For one who’s insane, the probation is suspended. If he regains his sanity, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.

180It may be that a monk on probation becomes deranged. For one who’s deranged, the probation is suspended. If he regains his sanity, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.

181It may be that a monk on probation is overwhelmed by pain. For one who’s overwhelmed by pain, the probation is suspended. If he recovers, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.

182It may be that a monk on probation is ejected for not recognizing an offense. For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.

183It may be that a monk on probation is ejected for not making amends for an offense. For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.

184It may be that a monk on probation is ejected for not giving up a bad view. For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken.

185“It may be that a monk deserving to be sent back to the beginning disrobes. For one who’s disrobed, the sending back to the beginning is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And he’s to be sent back to the beginning.

186It may be that a monk deserving to be sent back to the beginning becomes a novice monk, goes insane, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the sending back to the beginning is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And he’s to be sent back to the beginning.

187“It may be that a monk deserving the trial period disrobes. For one who’s disrobed, the giving of the trial period is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. And he’s to be given the trial period.

188It may be that a monk deserving the trial period becomes a novice monk, goes insane, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the giving of the trial period is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. And he’s to be given the trial period.

189“It may be that a monk undertaking the trial period disrobes. For one who’s disrobed, the trial period is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s already undertaken is valid. And the remainder is to be undertaken.

190It may be that a monk undertaking the trial period becomes a novice monk, goes insane, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the trial period is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s undertaken is valid. And the remainder is to be undertaken.

191“It may be that a monk deserving rehabilitation disrobes. For one who’s disrobed, the rehabilitation is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s undertaken is valid. And he’s to be rehabilitated.

192It may be that a monk deserving rehabilitation becomes a novice monk, goes insane, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the rehabilitation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s undertaken is valid. And he’s to be rehabilitated.”

193The group of forty is finished.

4. The group of thirty-six

194“It may be that a monk on probation commits a number of offenses entailing suspension, unconcealed and specified. He’s to be sent back to the beginning.

195It may be that a monk on probation commits a number of offenses entailing suspension, concealed and specified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense.

196It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense.

197It may be that a monk on probation commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified … concealed and both specified and unspecified … both concealed and unconcealed and both specified and unspecified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense.

198It may be that a monk who deserves the trial period … who’s undertaking the trial period … to be expanded as for probation … who deserves rehabilitation commits a number of offenses entailing suspension, unconcealed and specified … concealed and specified … both concealed and unconcealed and specified … unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified … concealed and both specified and unspecified … both concealed and unconcealed and both specified and unspecified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense.”

199The group of thirty-six is finished.

5. The group of one hundred on the trial period

200“It may be that a monk commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal them. He should be given the trial period.

201It may be that a monk commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he conceals them. He should be given probation according to the length of the subsequent concealment of those offenses, and he should then be given the trial period.

202It may be that a monk commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period.

203It may be that a monk commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he conceals them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

204“It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal any of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period.

205It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal those offenses he previously concealed, but conceals those offenses he previously didn’t conceal. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

206It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals those offenses he previously concealed, but doesn’t conceal those offenses he previously didn’t conceal. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

207It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

208“It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he’s not aware of. He then disrobes. Being reordained and having found out about all of them, he conceals none of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period.

209It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he’s not aware of. He then disrobes. Being reordained and having found out about all of them, he doesn’t conceal those offenses he was previously aware of, but conceals those he wasn’t aware of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

210It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he’s not aware of. He then disrobes. Being reordained and having found out about all of them, he conceals those offenses he was previously aware of, but not those he wasn’t aware of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

211It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he’s not aware of. He then disrobes. Being reordained and having found out about all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

212“It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals none of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period.

213It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he doesn’t conceal those offenses he previously remembered, but conceals those he didn’t remember. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

214It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals those offenses he previously remembered, but not those he didn’t remember. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

215It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

216“It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals none of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period.

217It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

218It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

219It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

220“It may be that a monk commits a number of unconcealed offenses entailing suspension and then becomes a novice monk … goes insane … becomes deranged … to be expanded as above) … is overwhelmed by pain … both concealed and unconcealed … he’s aware of some of them, but not others … he remembers some of them, but not others … he’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain. Having recovered and having become sure of all of them, he conceals none of them. … having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. … having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. … having become sure of all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.”


221The group of one hundred on the trial period is finished.

6. The group of four hundred on simultaneous probation with sending back to the beginning

222“It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal those offenses. He’s to be sent back to the beginning.

223It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he conceals those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

224It may be that a monk on probation commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

225It may be that a monk on probation commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he conceals those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

226“It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals none of those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

227It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal those offenses he previously concealed, but conceals those he previously didn’t conceal. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

228It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals those offenses he previously concealed, but doesn’t conceal those he previously didn’t conceal. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

229It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals all of those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

230“It may be that a monk on probation commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals none of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

231It may be that a monk on probation commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he doesn’t conceal those offenses he was previously aware of, but conceals those he wasn’t aware of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

232It may be that a monk on probation commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals those offenses he was previously aware of, but not those he wasn’t aware of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

233It may be that a monk on probation commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

234“It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all them, he conceals none of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

235It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all the offenses, he doesn’t conceal those offenses he previously remembered, but conceals those he didn’t remember. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

236It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all them, he conceals those offenses he previously remembered, but not those he didn’t remember. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

237It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

238“It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals none of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

239It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

240It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

241It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

242“It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then becomes a novice monk … goes insane … becomes deranged … is overwhelmed by pain … both concealed and unconcealed … to be expanded as above … he’s aware of some of the offenses, but not others … he remembers some of the offenses, but not others … he’s sure of some of the offenses, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain. Having recovered and having become sure of all of them, he conceals none of them. … having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. … having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. … having become sure of all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

243“It may be that a monk who deserves the trial period … who’s undertaking the trial period … who deserves rehabilitation commits a number of unconcealed offenses entailing suspension and then disrobes. … ‘who deserves the trial period’, ‘who’s undertaking the trial period’, and ‘who deserves rehabilitation’ are to be expanded as for ‘on probation’

244It may be that a monk who deserves rehabilitation commits a number of unconcealed offenses entailing suspension and then becomes a novice monk … goes insane … becomes deranged … is overwhelmed by pain … both concealed and unconcealed … he’s aware of some of the offenses, but not others … he remembers some of the offenses, but not others … he’s sure of some of the offenses, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain. Having recovered and having become sure of all the offenses, he conceals none of them. … having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. … having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. … having become sure of all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.”


245The group of four hundred on simultaneous probation with being sent back to the beginning is finished.

7. The group of eight sections on “specified”, etc.

246“It may be that a monk commits a number of offenses entailing suspension, unconcealed and specified … unconcealed and unspecified … unconcealed and having the same name … unconcealed and having different names … unconcealed and of the same kind … unconcealed and of different kinds … unconcealed and of the same sort … unconcealed and of different sorts and then disrobes. … to be expanded as above …”

247The group of eight sections on “specified”, etc., is finished.

8. The group of eleven sections on two monks

248Two monks have each committed an offense entailing suspension, and they regard it as such. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

249Two monks have each committed an offense entailing suspension, but they are unsure of it. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

250Two monks have each committed an offense entailing suspension, but they regard it as mixed with other offenses. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

251Two monks have each committed an offense entailing suspension mixed with other offenses, but they regard them as an offense entailing suspension. One conceals his offenses, but not the other. The one who conceals them is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

252Two monks have each committed an offense entailing suspension mixed with other offenses, and they regard them as such. One conceals his offenses, but not the other. The one who conceals them is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

253Two monks have each committed a light offense, but they regard it as an offense entailing suspension. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. Both are then to be dealt with according to the rule.

254Two monks have each committed a light offense, and they regard it as such. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. Both are then to be dealt with according to the rule.

255Two monks have each committed an offense entailing suspension, and they regard it as such. One thinks: “I’ll inform,” while the other thinks: “I won’t inform.” He then conceals it during the first part of the night, during the second part of the night, and during the third part of the night. If he’s still concealing it at dawn, he has committed an offense and is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

256Two monks have each committed an offense entailing suspension, and they regard it as such. They go, thinking: “We’ll inform.” On their way, one of them decides to conceal it, thinking: “I won’t inform.” He then conceals it during the first part of the night, during the second part of the night, and during the third part of the night. If he’s still concealing it at dawn, he has committed an offense and is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

257Two monks have each committed an offense entailing suspension, and they regard it as such. They then go insane. When they regain their sanity, one conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

258Two monks have each committed an offense entailing suspension. During the recitation of the Monastic Code, they say: “Just now did we find out that this rule too has come down in the Monastic Code, is included in the Monastic Code, and comes up for recitation every half-month.” They regard it as an offense entailing suspension. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period.

259The group of eleven sections on two monks is finished.

9. The group of nine on unpurified with sending back to the beginning

260“It may be, monks, that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses.

261It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses.

262It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses.

263“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses.

264It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses.

265It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses.”

266The group of nine on unpurified with sending back to the beginning is finished.

10. The second group of nine

267“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses.

268It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses.

269It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses.

270“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses.

271It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses.

272It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses.”

273The second group of nine is finished.

11. The third group of nine

274“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, unconcealed and specified. At this point, he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Saṅgha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Saṅgha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses.

275It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, concealed and specified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Saṅgha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Saṅgha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses.

276It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Saṅgha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Saṅgha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation legitimately, the trial period, and the rehabilitation legitimately. He’s purified of those offenses.

277“It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately. Thinking that he’s on probation … which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses.

278It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Saṅgha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses.

279It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Saṅgha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified. He asks the Saṅgha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Saṅgha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Saṅgha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Saṅgha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses.”


280The third group of nine is finished.

The third chapter on processes for the clearing of offenses entailing suspension is finished.

291This is the summary:


282“Unconcealed, one day,
Two days, three days, and four days;
Five days, a half-month, for ten,
Offense, said the Great Sage.

283And purifying, disrobing,
Specified, two monks;
There both perceive accordingly,
And just the same for unsure.

284And both see it as mixed,
They see it as not light;
And both see it as light.

285And just so one conceals,
And then with the thought of concealing;
Insane, and recitation,
To the beginning, eighteen as to purity.

286The teachers of analytical statements,
Who are the inspiration of Sri Lanka,
The residents of the Mahāvihāra monastery—
This was their words for the longevity of the true Teachings.”


287The chapter on the processes for the clearing of offenses entailing suspension is finished.

1p_4V_498,msdiv97Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ detu.

Evañca pana, bhikkhave, dātabbaṁ—

1.1 Appaṭicchannamānatta

2p_4V_499,msdiv98Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ, bhante, saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācāmi.

Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Dutiyampi, sohaṁ, bhante, saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācāmi.

Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Tatiyampi sohaṁ, bhante, saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācāmī’ti.

Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

3p_4V_500,msdiv99 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ dadeyya. Esā ñatti.

4p_4V_501Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācati. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

5p_4V_502Dutiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācati. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

6p_4V_503Tatiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācati. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

7p_4V_504Dinnaṁ saṇghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.2 Appaṭicchannaabbhāna

8p_4V_505,msdiv100So ciṇṇamānatto bhikkhūnaṁ ārocesi— "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ abbhetu. Evañca pana, bhikkhave, abbhetabbo—

9p_4V_506Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ, sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ, bhante, ciṇṇamānatto saṇghaṁ abbhānaṁ yācāmi.

10p_4V_507Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto dutiyampi, bhante, saṇghaṁ abbhānaṁ yācāmi.

11p_4V_508Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto tatiyampi, bhante, saṇghaṁ abbhānaṁ yācāmī’ti.


Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

12p_4V_509,msdiv101 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti.

13p_4V_510Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

14p_4V_511Dutiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

15p_4V_512Tatiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

16p_4V_513Abbhito saṇghena udāyī bhikkhu. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.3 Ekāhappaṭicchannaparivāsa

17p_4V_514,msdiv102Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ detu.

Evañca pana, bhikkhave, dātabbo—


18p_4V_515Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ, bhante, saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo.

Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

19p_4V_516,msdiv103 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ dadeyya. Esā ñatti.

20p_4V_517Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yācati. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


21p_4V_518Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

22p_4V_519Dinno saṇghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.4 Ekāhappaṭicchannamānatta

23p_4V_520,msdiv104So parivutthaparivāso bhikkhūnaṁ ārocesi—

"Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ detu.

Evañca pana, bhikkhave, dātabbaṁ—


24p_4V_521Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:


‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. Sohaṁ, bhante, parivutthaparivāso saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ.

Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

25p_4V_522,msdiv105 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. So parivutthaparivāso saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ dadeyya. Esā ñatti.

26p_4V_523Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. So parivutthaparivāso saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yācati. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


27p_4V_524Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

28p_4V_525Dinnaṁ saṇghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.5 Ekāhappaṭicchannaabbhāna

29p_4V_526,msdiv106So ciṇṇamānatto bhikkhūnaṁ ārocesi—

"Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.


"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ abbhetu. Evañca pana, bhikkhave, abbhetabbo—

30p_4V_527Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ, bhante, ciṇṇamānatto saṇghaṁ abbhānaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

31p_4V_528,msdiv107 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. So parivutthaparivāso saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti.

32p_4V_529Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. So parivutthaparivāso saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


33p_4V_530Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

34p_4V_531Abbhito saṇghena udāyī bhikkhu. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.6 Pañcāhappaṭicchannaparivāsa

35p_4V_532,msdiv108Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ dvīhappaṭicchannaṁ … pe … tīhappaṭicchannaṁ … pe … catūhappaṭicchannaṁ … pe … pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—


36p_4V_533Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ, bhante, saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

37p_4V_534,msdiv109 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ dadeyya. Esā ñatti.

38p_4V_535Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yācati. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


39p_4V_536Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

40p_4V_537Dinno saṇghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.7 Pārivāsikamūlāyapaṭikassanā

41p_4V_538,msdiv110So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassatu.

Evañca pana, bhikkhave, mūlāya paṭikassitabbo—


42p_4V_539Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ, bhante, saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā.

Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:


43p_4V_540,msdiv111 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikasseyya. Esā ñatti.

44p_4V_541Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassati. Yassāyasmato khamati udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

45p_4V_542Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .


46p_4V_543Paṭikassito saṇghena udāyī bhikkhu antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.8 Mānattārahamūlāyapaṭikassanā

47p_4V_544,msdiv112So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi:

"Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassatu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo—


48p_4V_545Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā.

Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:


49p_4V_546,msdiv113 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … so parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikasseyya. Esā ñatti.

50p_4V_547Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … so parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassati. Yassāyasmato khamati udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.


51p_4V_548Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

52p_4V_549Paṭikassito saṇghena udāyī bhikkhu antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.9 Tikāpattimānatta

53p_4V_550,msdiv114So parivutthaparivāso bhikkhūnaṁ ārocesi— "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … sohaṁ parivutthaparivāso. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, dātabbaṁ—

54p_4V_551Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi … pe … sohaṁ, bhante, parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

55p_4V_552,msdiv115 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … so parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ dadeyya. Esā ñatti.

56p_4V_553Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … so parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācati. Saṇgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


57p_4V_554Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

58p_4V_555Dinnaṁ saṇghena udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.10 Mānattacārikamūlāyapaṭikassanā

59p_4V_556,msdiv116So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassitvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo— tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ, bhante, saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

60p_4V_557,msdiv117 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu … pe … mūlāyapaṭikassanaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikasseyya. Esā ñatti … pe … paṭikassito saṇghena udāyī bhikkhu antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmīti.


61p_4V_558Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ— tena, bhikkhave, udāyinā bhikkhunā … pe … evamassa vacanīyo:


‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ, bhante, saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācāmī’ti.

62p_4V_559Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:


63p_4V_560 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu … pe … chārattaṁ mānattaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ dadeyya. Esā ñatti … pe …

64p_4V_561Dinnaṁ saṇghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.11 Abbhānārahamūlāyapaṭikassanā

65p_4V_562,msdiv118So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassitvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo … pe …  .

66p_4V_563Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ … pe …  .

67p_4V_564Dinnaṁ saṇghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.12 Mūlāyapaṭikassitaabbhāna

68p_4V_565,msdiv119So ciṇṇamānatto bhikkhūnaṁ ārocesi— "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … sohaṁ ciṇṇamānatto. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ abbhetu. Evañca pana, bhikkhave, abbhetabbo—


69p_4V_566Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ adāsi. Sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ, bhante, ciṇṇamānatto saṇghaṁ abbhānaṁ yācāmī’ti.


70p_4V_567Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ.

Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

71p_4V_568,msdiv120 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. So parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ adāsi. So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti.

72p_4V_569Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ … pe … so ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


73p_4V_570Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

74p_4V_571Abbhito saṇghena udāyī bhikkhu. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.13 Pakkhappaṭicchannaparivāsa

75p_4V_572,msdiv121Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—

76p_4V_573Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ, bhante, saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

77p_4V_574,msdiv122 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ dadeyya. Esā ñatti.

78p_4V_575Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yācati. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


79p_4V_576Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

80p_4V_577Dinno saṇghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.14 Pakkhapārivāsikamūlāyapaṭikassana

81p_4V_578,msdiv123So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo—


82p_4V_579Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ, bhante, saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

83p_4V_580,msdiv124 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikasseyya. Esā ñatti.

84p_4V_581Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassati. Yassāyasmato khamati udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanā, so tuṇhassa; yassa nakkhamati, so bhāseyya.


85p_4V_582Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

86p_4V_583Paṭikassito saṇghena udāyī bhikkhu antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanā. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.15 Samodhānaparivāsa

87p_4V_584,msdiv125 "Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo— tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ, bhante, saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yācāmī’ti.

88p_4V_585Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

89p_4V_586,msdiv126 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ dadeyya. Esā ñatti.

90p_4V_587Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yācati. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


91p_4V_588Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

92p_4V_589Dinno saṇghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.16 Mānattārahamūlāyapaṭikassanādi

93p_4V_590,msdiv127So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo … pe …  .


94p_4V_591Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo … pe … deti … pe …  .

95p_4V_592Dinno saṇghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.17 Tikāpattimānatta

96p_4V_593,msdiv128So parivutthaparivāso bhikkhūnaṁ ārocesi— "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … sohaṁ parivutthaparivāso. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, dātabbaṁ—

97p_4V_594Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … sohaṁ, bhante, parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

98p_4V_595,msdiv129 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … so parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ dadeyya. Esā ñatti.

99p_4V_596Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … so parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācati. Saṇgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


100p_4V_597Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

101p_4V_598Dinnaṁ saṇghena udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.18 Mānattacārikamūlāyapaṭikassanādi

102p_4V_599,msdiv130So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ datvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo … pe …  .


103p_4V_600Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo … pe …  .

104p_4V_601Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ … pe … deti … pe …  .

105p_4V_602Dinnaṁ saṇghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.19 Abbhānārahamūlāyapaṭikassanādi

106p_4V_603,msdiv131So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ datvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo … pe …  .


107p_4V_604Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo … pe …  .

108p_4V_605Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ … pe … deti … pe …  .

109p_4V_606Dinnaṁ saṇghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

1.20 Pakkhappaṭicchannaabbhāna

110p_4V_607,msdiv132So ciṇṇamānatto bhikkhūnaṁ ārocesi— "Ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … sohaṁ ciṇṇamānatto. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho udāyiṁ bhikkhuṁ abbhetu. Evañca pana, bhikkhave, abbhetabbo—


111p_4V_608Tena, bhikkhave, udāyinā bhikkhunā saṇghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo:

‘Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ adāsi. Sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṇgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ, bhante, ciṇṇamānatto saṇghaṁ abbhānaṁ yācāmī’ti.


112p_4V_609Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

113p_4V_610,msdiv133 ‘Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṇghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. So parivutthaparivāso saṇghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ adāsi. So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. So parivutthaparivāso saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṇgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāci. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. So parivutthaparivāso saṇghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ yāci. Saṇgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti.


114p_4V_611Suṇātu me, bhante, saṇgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ … pe … so ciṇṇamānatto saṇghaṁ abbhānaṁ yācati. Saṇgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

115p_4V_612Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

116p_4V_613Abbhito saṇghena udāyī bhikkhu. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.


117p_4V_614Sukkavissaṭṭhi samattā.

2 Parivāsa

2.1 Agghasamodhānaparivāsa

118p_4V_615,msdiv134Tena kho pana samayena aññataro bhikkhu sambahulā saṇghādisesā āpattiyo āpanno hoti— ekā āpatti ekāhappaṭicchannā, ekā āpatti dvīhappaṭicchannā, ekā āpatti tīhappaṭicchannā, ekā āpatti catūhappaṭicchannā, ekā āpatti pañcāhappaṭicchannā, ekā āpatti chāhappaṭicchannā, ekā āpatti sattāhappaṭicchannā, ekā āpatti aṭṭhāhappaṭicchannā, ekā āpatti navāhappaṭicchannā, ekā āpatti dasāhappaṭicchannā. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, sambahulā saṇghādisesā āpattiyo āpajjiṁ— ekā āpatti ekāhappaṭicchannā … pe … ekā āpatti dasāhappaṭicchannā. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho tassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—


119p_4V_616Tena, bhikkhave, bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, sambahulā saṇghādisesā āpattiyo āpajjiṁ— ekā āpatti ekāhappaṭicchannā … pe … ekā āpatti dasāhappaṭicchannā. Sohaṁ, bhante, saṇghaṁ tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

120p_4V_617,msdiv135 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu sambahulā saṇghādisesā āpattiyo āpajji— ekā āpatti ekāhappaṭicchannā … pe … ekā āpatti dasāhappaṭicchannā. So saṇghaṁ tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ dadeyya. Esā ñatti.

121p_4V_618Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu sambahulā saṇghādisesā āpattiyo āpajji— ekā āpatti ekāhappaṭicchannā … pe … ekā āpatti dasāhappaṭicchannā. So saṇghaṁ tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ yācati. Saṇgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā; tassā agghena samodhānaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


122p_4V_619Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

123p_4V_620Dinno saṇghena itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

2.2 Sabbacirappaṭicchannaagghasamodhāna

124p_4V_621,msdiv136Tena kho pana samayena aññataro bhikkhu sambahulā saṇghādisesā āpattiyo āpanno hoti— ekā āpatti ekāhappaṭicchannā, dve āpattiyo dvīhappaṭicchannāyo, tisso āpattiyo tīhappaṭicchannāyo, catasso āpattiyo catūhappaṭicchannāyo, pañca āpattiyo pañcāhappaṭicchannāyo, cha āpattiyo chāhappaṭicchannāyo, satta āpattiyo sattāhappaṭicchannāyo, aṭṭha āpattiyo aṭṭhāhappaṭicchannāyo, nava āpattiyo navāhappaṭicchannāyo, dasa āpattiyo dasāhappaṭicchannāyo. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, sambahulā saṇghādisesā āpattiyo āpajjiṁ, ekā āpatti ekāhappaṭicchannā … pe … dasa āpattiyo dasāhappaṭicchannāyo. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.


"Tena hi, bhikkhave, saṇgho tassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—


125p_4V_622Tena, bhikkhave, bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, sambahulā saṇghādisesā āpattiyo āpajjiṁ, ekā āpatti ekāhappaṭicchannā … pe … dasa āpattiyo dasāhappaṭicchannāyo. Sohaṁ, bhante, saṇghaṁ tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

126p_4V_623,msdiv137 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu sambahulā saṇghādisesā āpattiyo āpajji, ekā āpatti ekāhappaṭicchannā … pe … dasa āpattiyo dasāhappaṭicchannāyo. So saṇghaṁ tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ yācati. Yadi saṇghassa pattakallaṁ saṇgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ dadeyya. Esā ñatti.

127p_4V_624Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu sambahulā saṇghādisesā āpattiyo āpajji— ekā āpatti ekāhappaṭicchannā … pe … dasa āpattiyo dasāhappaṭicchannāyo. So saṇghaṁ tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ yācati. Saṇgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

128p_4V_625Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .


129p_4V_626Dinno saṇghena itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

2.3 Dvemāsaparivāsa

130p_4V_627,msdiv138Tena kho pana samayena aññataro bhikkhu dve saṅghādisesā āpattiyo āpanno hoti dvemāsa­p­paṭicchannā­yo­. Tassa etadahosi—“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāci. Tassa saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Tassa me etadahosi—‘Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—‘yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan’”ti.

131So bhikkhūnaṁ ārocesi—“Ahaṁ, āvuso, dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Tassa me etadahosi—‘Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—‘Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Tassa me etadahosi—“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”’ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—‘yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“Tena hi, bhikkhave, saṅgho tassa bhikkhuno itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—

Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—


132‘Ahaṁ, bhante, dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Tassa me etadahosi—“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ, bhante, saṅghaṁ itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yācāmī’ti.


133p_4V_630Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

134p_4V_631,msdiv139‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsa­p­paṭicchannā­yo­. Tassa etadahosi:


135p_4V_632“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāci. Tassa saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ dadeyya. Esā ñatti.


Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsa­p­paṭicchannā­yo­. Tassa etadahosi:

“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāci. Tassa saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“Ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsa­p­paṭicchannā­yo­. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ yācati. Saṅgho itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


136p_4V_633Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe….

137p_4V_634Dinno saṅghena itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsa­p­paṭicchannāya dvemāsaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā.

2.4 Dvemāsāparivasitabbavidhi

138p_4V_635,msdiv140 Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo. Tassa evaṁ hoti—"Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan"ti. Sohaṁ saṇghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṇgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami— "yannūnāhaṁ saṇghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan"’ti. So saṇghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṇgho itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti.

Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo. Tassa evaṁ hoti— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. So saṇghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṇgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tassa parivasantassa lajjīdhammo okkami— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—


139p_4V_636,msdiv141Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ āpattiṁ jānāti, ekaṁ āpattiṁ na jānāti. So saṇghaṁ yaṁ āpattiṁ jānāti, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṇgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. So parivasanto itarampi āpattiṁ jānāti. Tassa evaṁ hoti— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ āpattiṁ jāniṁ, ekaṁ āpattiṁ na jāniṁ. Sohaṁ saṇghaṁ yaṁ āpattiṁ jāniṁ tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṇgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Sohaṁ parivasanto itarampi āpattiṁ jānāmi. Yannūnāhaṁ saṇghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. So saṇghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṇgho itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā.

140p_4V_637,msdiv142Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ āpattiṁ sarati, ekaṁ āpattiṁ nassarati. So saṇghaṁ yaṁ āpattiṁ sarati, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṇgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. So parivasanto itarampi āpattiṁ sarati. Tassa evaṁ hoti— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ āpattiṁ sariṁ, ekaṁ āpattiṁ nassariṁ. Sohaṁ saṇghaṁ yaṁ āpattiṁ sariṁ, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṇgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Sohaṁ parivasanto itarampi āpattiṁ sarāmi. Yannūnāhaṁ saṇghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. So saṇghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṇgho itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā.

141p_4V_638,msdiv143Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekāya āpattiyā nibbematiko, ekāya āpattiyā vematiko. So saṇghaṁ yāya āpattiyā nibbematiko, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṇgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. So parivasanto itarissāpi āpattiyā nibbematiko hoti. Tassa evaṁ hoti— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekāya āpattiyā nibbematiko, ekāya āpattiyā vematiko. Sohaṁ saṇghaṁ yāya āpattiyā nibbematiko tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṇgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Sohaṁ parivasanto itarissāpi āpattiyā nibbematiko. Yannūnāhaṁ saṇghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. So saṇghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṇgho itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā.


142p_4V_639,msdiv144Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekā āpatti jānappaṭicchannā, ekā āpatti ajānappaṭicchannā. So saṇghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti: ‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti— ‘ayaṁ, āvuso, bhikkhu dve saṇghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; ekā āpatti jānappaṭicchannā, ekā āpatti ajānappaṭicchannā. So saṇghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno, tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti: ‘yāyaṁ, āvuso, āpatti jānappaṭicchannā, dhammikaṁ tassā āpattiyā parivāsadānaṁ; dhammattā ruhati. Yā ca khvāyaṁ, āvuso, āpatti ajānappaṭicchannā, adhammikaṁ tassā āpattiyā parivāsadānaṁ; adhammattā na ruhati. Ekissā, āvuso, āpattiyā bhikkhu mānattāraho’ti.

143p_4V_640,msdiv145Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekā āpatti saramānappaṭicchannā, ekā āpatti assaramānappaṭicchannā. So saṇghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti: ‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti— ‘ayaṁ, āvuso, bhikkhu dve saṇghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; ekā āpatti saramānappaṭicchannā, ekā āpatti assaramānappaṭicchannā. So saṇghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṇgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno; tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti: ‘yāyaṁ, āvuso, āpatti saramānappaṭicchannā dhammikaṁ tassā āpattiyā parivāsadānaṁ; dhammattā ruhati. Yā ca khvāyaṁ, āvuso, āpatti assaramānappaṭicchannā, adhammikaṁ tassā āpattiyā parivāsadānaṁ; adhammattā na ruhati. Ekissā, āvuso, āpattiyā bhikkhu mānattāraho’ti.

144p_4V_641,msdiv146Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekā āpatti nibbematikappaṭicchannā, ekā āpatti vematikappaṭicchannā. So saṇghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti: ‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti— ‘ayaṁ, āvuso, bhikkhu dve saṇghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; ekā āpatti nibbematikappaṭicchannā, ekā āpatti vematikappaṭicchannā. So saṇghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṇgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno; tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti: ‘yāyaṁ, āvuso, āpatti nibbematikappaṭicchannā, dhammikaṁ tassā āpattiyā parivāsadānaṁ; dhammattā ruhati. Yā ca khvāyaṁ, āvuso, āpatti vematikappaṭicchannā adhammikaṁ tassā āpattiyā parivāsadānaṁ; adhammattā na ruhati. Ekissā, āvuso, āpattiyā bhikkhu mānattāraho’"ti.


145p_4V_642,msdiv147Tena kho pana samayena aññataro bhikkhu dve saṇghādisesā āpattiyo āpanno hoti dvemāsappaṭicchannāyo. Tassa etadahosi: "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāci. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami— "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi: ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan’ti. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan"ti.

146p_4V_643 "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"’ti. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami— ‘yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan’ti. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Tena hi, bhikkhave, saṇgho tassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ detu. Evañca pana, bhikkhave, dātabbo— So bhikkhūnaṁ ārocesi: "Ahaṁ kho, āvuso, dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi: ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan’ti. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo.

Tassa me etadahosi—

147p_4V_644 "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"ti. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami— "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi: ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"ti. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami— "yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan"ti. Sohaṁ, bhante, saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo: Tena, bhikkhave, bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo: ‘Ahaṁ, bhante, dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo.

Tassa me etadahosi—

148p_4V_645,msdiv148 "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāci. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami— "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi: ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo— "yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"ti. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami. "Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan"ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ dadeyya. Esā ñatti.


‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu dve saṇghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. Tassa etadahosi—

149p_4V_646 "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāci. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami— "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi: ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"ti. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami— "yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan"ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Saṇgho itthannāmassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.


Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu dve saṇghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. Tassa etadahosi:


150p_4V_647Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

151p_4V_648Dinno saṇghena itthannāmassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

152p_4V_649Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā.


153p_4V_650,msdiv149 "Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan"ti. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami— "Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan"ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo. Tassa evaṁ hoti— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan’ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ deti. Tassa parivasantassa lajjīdhammo okkami— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo.

154p_4V_651,msdiv150Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ māsaṁ jānāti, ekaṁ māsaṁ na jānāti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ jānāti taṁ māsaṁ parivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ jānāti taṁ māsaṁ parivāsaṁ deti. So parivasanto itarampi māsaṁ jānāti. Tassa evaṁ hoti— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ māsaṁ jāniṁ, ekaṁ māsaṁ na jāniṁ. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ jāniṁ taṁ māsaṁ parivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ jāniṁ taṁ māsaṁ parivāsaṁ adāsi. Sohaṁ parivasanto itarampi māsaṁ jānāmi. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan’ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā.

155p_4V_652,msdiv151Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ māsaṁ sarati, ekaṁ māsaṁ nassarati. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ sarati taṁ māsaṁ parivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ sarati taṁ māsaṁ parivāsaṁ deti. So parivasanto itarampi māsaṁ sarati. Tassa evaṁ hoti— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ māsaṁ sariṁ, ekaṁ māsaṁ nassariṁ. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ sariṁ taṁ māsaṁ parivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ sariṁ taṁ māsaṁ parivāsaṁ adāsi. Sohaṁ parivasanto itarampi māsaṁ sarāmi. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan’ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā.

156p_4V_653,msdiv152Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ māsaṁ nibbematiko, ekaṁ māsaṁ vematiko. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ nibbematiko taṁ māsaṁ parivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ nibbematiko taṁ māsaṁ parivāsaṁ deti. So parivasanto itarampi māsaṁ nibbematiko hoti. Tassa evaṁ hoti— ‘Ahaṁ kho dve saṇghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ māsaṁ nibbematiko, ekaṁ māsaṁ vematiko. Sohaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ nibbematiko taṁ māsaṁ parivāsaṁ yāciṁ. Tassa me saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchānnānaṁ yaṁ māsaṁ nibbematiko taṁ māsaṁ parivāsaṁ adāsi. Sohaṁ parivasanto itarampi māsaṁ nibbematiko. Yannūnāhaṁ saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan’ti. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā.

157p_4V_654,msdiv153Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; eko māso jānappaṭicchanno, eko māso ajānappaṭicchanno. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti: ‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti— ‘ayaṁ, āvuso, bhikkhu dve saṇghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. Eko māso jānappaṭicchanno, eko māso ajānappaṭicchanno. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti: ‘yvāyaṁ, āvuso, māso jānappaṭicchanno dhammikaṁ tassa māsassa parivāsadānaṁ; dhammattā ruhati. Yo ca khvāyaṁ, āvuso, māso ajānappaṭicchanno adhammikaṁ tassa māsassa parivāsadānaṁ; adhammattā na ruhati. Ekassa, āvuso, māsassa bhikkhu mānattāraho’ti.

158p_4V_655,msdiv154Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; eko māso saramānappaṭicchanno, eko māso assaramānappaṭicchanno. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti: ‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti— ‘ayaṁ, āvuso, bhikkhu dve saṇghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; eko māso saramānappaṭicchanno, eko māso assaramānappaṭicchanno. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti: ‘yvāyaṁ, āvuso, māso saramānappaṭicchanno dhammikaṁ tassa māsassa parivāsadānaṁ; dhammattā ruhati. Yo ca khvāyaṁ, āvuso, māso assaramānappaṭicchanno adhammikaṁ tassa māsassa parivāsadānaṁ; adhammattā na ruhati. Ekassa, āvuso, māsassa bhikkhu mānattāraho’ti.

159p_4V_656,msdiv155Idha pana, bhikkhave, bhikkhu dve saṇghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; eko māso nibbematikappaṭicchanno, eko māso vematikappaṭicchanno. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti: ‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti— ‘ayaṁ, āvuso, bhikkhu dve saṇghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; eko māso nibbematikappaṭicchanno, eko māso vematikappaṭicchanno. So saṇghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṇgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti: ‘yvāyaṁ, āvuso, māso nibbematikappaṭicchanno dhammikaṁ tassa māsassa parivāsadānaṁ; dhammattā ruhati. Yo ca khvāyaṁ, āvuso, māso vematikappaṭicchanno adhammikaṁ tassa māsassa parivāsadānaṁ; adhammattā na ruhati. Ekassa, āvuso, māsassa bhikkhu mānattāraho’"ti.

2.5 Suddhantaparivāsa

160p_4V_657,msdiv156Tena kho pana samayena aññataro bhikkhu sambahulā saṇghādisesā āpattiyo āpanno hoti. So āpattipariyantaṁ na jānāti; rattipariyantaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante vematiko, rattipariyante vematiko. So bhikkhūnaṁ ārocesi: "Ahaṁ, āvuso, sambahulā saṇghādisesā āpattiyo āpajjiṁ; āpattipariyantaṁ na jānāmi, rattipariyantaṁ na jānāmi; āpattipariyantaṁ nassarāmi, rattipariyantaṁ nassarāmi; āpattipariyante vematiko, rattipariyante vematiko. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.


"Tena hi, bhikkhave, saṇgho tassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—

161p_4V_658Tena, bhikkhave, bhikkhunā saṇghaṁ upasaṅkamitvā … pe … evamassa vacanīyo:

‘Ahaṁ, bhante, sambahulā saṇghādisesā āpattiyo āpajjiṁ. Āpattipariyantaṁ na jānāmi, rattipariyantaṁ na jānāmi; āpattipariyantaṁ nassarāmi, rattipariyantaṁ nassarāmi; āpattipariyante vematiko, rattipariyante vematiko. Sohaṁ, bhante, saṇghaṁ tāsaṁ āpattīnaṁ suddhantaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

162p_4V_659,msdiv157 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu sambahulā saṇghādisesā āpattiyo āpajji. Āpattipariyantaṁ na jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante vematiko, rattipariyante vematiko. So saṇghaṁ tāsaṁ āpattīnaṁ suddhantaparivāsaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāsaṁ dadeyya. Esā ñatti.

163p_4V_660Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu sambahulā saṇghādisesā āpattiyo āpajji. Āpattipariyantaṁ na jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante vematiko, rattipariyante vematiko. So saṇghaṁ tāsaṁ āpattīnaṁ suddhantaparivāsaṁ yācati. Saṇgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

164p_4V_661Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

165p_4V_662Dinno saṇghena itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

166p_4V_663,msdiv158Evaṁ kho, bhikkhave, suddhantaparivāso dātabbo; evaṁ parivāso dātabbo. Kathañca, bhikkhave, suddhantaparivāso dātabbo? Āpattipariyantaṁ na jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante vematiko, rattipariyante vematiko— suddhantaparivāso dātabbo.

167p_4V_664 Āpattipariyantaṁ jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ sarati, rattipariyantaṁ nassarati; āpattipariyante nibbematiko, rattipariyante vematiko— suddhantaparivāso dātabbo.

168p_4V_665 Āpattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante ekacce vematiko, ekacce nibbematiko, rattipariyante vematiko— suddhantaparivāso dātabbo.

169p_4V_666 Āpattipariyantaṁ na jānāti, rattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati; āpattipariyante vematiko, rattipariyante ekacce vematiko, ekacce nibbematiko— suddhantaparivāso dātabbo.

170p_4V_667 Āpattipariyantaṁ jānāti, rattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti; āpattipariyantaṁ sarati, rattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati; āpattipariyante nibbematiko, rattipariyante ekacce vematiko, ekacce nibbematiko— suddhantaparivāso dātabbo.

171p_4V_668 Āpattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti; rattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti; āpattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati; rattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati; āpattipariyante ekacce vematiko, ekacce nibbematiko; rattipariyante ekacce vematiko, ekacce nibbematiko— suddhantaparivāso dātabbo. Evaṁ kho, bhikkhave, suddhantaparivāso dātabbo.

172p_4V_669,msdiv159Kathañca, bhikkhave, parivāso dātabbo? Āpattipariyantaṁ jānāti, rattipariyantaṁ jānāti; āpattipariyantaṁ sarati, rattipariyantaṁ sarati; āpattipariyante nibbematiko, rattipariyante nibbematiko— parivāso dātabbo.

173p_4V_670 Āpattipariyantaṁ na jānāti, rattipariyantaṁ jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ sarati, āpattipariyante vematiko, rattipariyante nibbematiko— parivāso dātabbo.

174p_4V_671 Āpattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti, rattipariyantaṁ jānāti; āpattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati, rattipariyantaṁ sarati; āpattipariyante ekacce vematiko, ekacce nibbematiko, rattipariyante nibbematiko— parivāso dātabbo. Evaṁ kho, bhikkhave, parivāso dātabbo".

175p_4V_672Parivāso niṭṭhito.

3 Cattālīsaka

176p_4V_673,msdiv160Tena kho pana samayena aññataro bhikkhu parivasanto vibbhami. So puna paccāgantvā bhikkhū upasampadaṁ yāci. Bhagavato etamatthaṁ ārocesuṁ.

177p_4V_674 "Idha pana, bhikkhave, bhikkhu parivasanto vibbhamati. Vibbhantakassa, bhikkhave, parivāso na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. (1)

178p_4V_675Idha pana, bhikkhave, bhikkhu parivasanto sāmaṇero hoti. Sāmaṇerassa, bhikkhave, parivāso na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. (2)

179p_4V_676Idha pana, bhikkhave, bhikkhu parivasanto ummattako hoti. Ummattakassa, bhikkhave, parivāso na ruhati. So ce puna anummattako hoti, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. (3)

180p_4V_677Idha pana, bhikkhave, bhikkhu parivasanto khittacitto hoti. Khittacittassa, bhikkhave, parivāso na ruhati. So ce puna akhittacitto hoti, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. (4)

181p_4V_678Idha pana, bhikkhave, bhikkhu parivasanto vedanāṭṭo hoti. Vedanāṭṭassa, bhikkhave, parivāso na ruhati. So ce puna avedanāṭṭo hoti, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. (5)

182p_4V_679Idha pana, bhikkhave, bhikkhu parivasanto, āpattiyā adassane, ukkhipiyyati. Ukkhittakassa, bhikkhave, parivāso na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. (6)

183p_4V_680Idha pana, bhikkhave, bhikkhu parivasanto, āpattiyā appaṭikamme, ukkhipiyyati. Ukkhittakassa, bhikkhave, parivāso na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. (7)

184p_4V_681Idha pana, bhikkhave, bhikkhu parivasanto, pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, parivāso na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. (8)

185p_4V_682,msdiv161Idha pana, bhikkhave, bhikkhu mūlāyapaṭikassanāraho vibbhamati. Vibbhantakassa, bhikkhave, mūlāyapaṭikassanā na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho. So bhikkhu mūlāya paṭikassitabbo. (9)

186p_4V_683Idha pana, bhikkhave, bhikkhu mūlāyapaṭikassanāraho sāmaṇero hoti … pe … ummattako hoti … pe … khittacitto hoti … pe … vedanāṭṭo hoti … pe … āpattiyā adassane ukkhipiyyati … pe … āpattiyā appaṭikamme ukkhipiyyati … pe … pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, mūlāyapaṭikassanā na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho. So bhikkhu mūlāya paṭikassitabbo. (16)

187p_4V_684,msdiv162Idha pana, bhikkhave, bhikkhu mānattāraho vibbhamati. Vibbhantakassa, bhikkhave, mānattadānaṁ na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho. Tassa bhikkhuno mānattaṁ dātabbaṁ. (17)

188p_4V_685Idha pana, bhikkhave, bhikkhu mānattāraho sāmaṇero hoti … pe … ummattako hoti … pe … khittacitto hoti … pe … vedanāṭṭo hoti … pe … āpattiyā adassane, ukkhipiyyati … pe … āpattiyā appaṭikamme, ukkhipiyyati … pe … pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, mānattadānaṁ na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho. Tassa bhikkhuno mānattaṁ dātabbaṁ. (24)

189p_4V_686,msdiv163Idha pana, bhikkhave, bhikkhu mānattaṁ caranto vibbhamati. Vibbhantakassa, bhikkhave, mānattacariyā na ruhati. So ce puna upasampajjati tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho; yaṁ mānattaṁ dinnaṁ sudinnaṁ, yaṁ mānattaṁ ciṇṇaṁ suciṇṇaṁ, avasesaṁ caritabbaṁ. (25)

190p_4V_687Idha pana, bhikkhave, bhikkhu mānattaṁ caranto sāmaṇero hoti … pe … ummattako hoti … pe … khittacitto hoti … pe … vedanāṭṭo hoti … pe … āpattiyā adassane, ukkhipiyyati … pe … āpattiyā appaṭikamme, ukkhipiyyati … pe … pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, mānattacariyā na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo purivuttho suparivuttho; yaṁ mānattaṁ dinnaṁ sudinnaṁ, yaṁ mānattaṁ ciṇṇaṁ suciṇṇaṁ, avasesaṁ caritabbaṁ. (32)

191p_4V_688,msdiv164Idha pana, bhikkhave, bhikkhu abbhānāraho vibbhamati. Vibbhantakassa, bhikkhave, abbhānaṁ na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho; yaṁ mānattaṁ dinnaṁ sudinnaṁ, yaṁ mānattaṁ ciṇṇaṁ suciṇṇaṁ. So bhikkhu abbhetabbo. (33)

192p_4V_689Idha pana, bhikkhave, bhikkhu abbhānāraho sāmaṇero hoti … pe … ummattako hoti … pe … khittacitto hoti … pe … vedanāṭṭo hoti … pe … āpattiyā adassane, ukkhipiyyati … pe … āpattiyā appaṭikamme, ukkhipiyyati … pe … pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, abbhānaṁ na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho; yaṁ mānattaṁ dinnaṁ sudinnaṁ, yaṁ mānattaṁ ciṇṇaṁ suciṇṇaṁ. So bhikkhu abbhetabbo. (40)

193p_4V_690Cattālīsakaṁ samattaṁ.

4 Chattiṁsaka

194p_4V_691,msdiv165Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā appaṭicchannāyo. So bhikkhu mūlāya paṭikassitabbo. (1)

195p_4V_692Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (2)

196p_4V_693Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (3)

197p_4V_694Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati aparimāṇā appaṭicchannāyo … pe … aparimāṇā paṭicchannāyo … pe … aparimāṇā paṭicchannāyopi appaṭicchannāyopi … pe … parimāṇāyopi aparimāṇāyopi appaṭicchannāyo … pe … parimāṇāyopi aparimāṇāyopi paṭicchannāyo … pe … parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (9)

198p_4V_695Idha pana, bhikkhave, bhikkhu mānattāraho … pe … mānattaṁ caranto … pe … (yathāparivāsaṁ tathā vitthāretabbaṁ) abbhānāraho antarā sambahulā saṇghādisesā, āpattiyo āpajjati parimāṇā appaṭicchannāyo … pe … parimāṇā paṭicchannāyo … pe … parimāṇā paṭicchannāyopi appaṭicchannāyopi … pe … aparimāṇā appaṭicchannāyo … pe … aparimāṇā paṭicchannāyo … pe … aparimāṇā paṭicchannāyopi appaṭicchannāyopi … pe … parimāṇāyopi aparimāṇāyopi appaṭicchannāyo … pe … parimāṇāyopi aparimāṇāyopi paṭicchannāyo … pe … parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (36)

199p_4V_696Chattiṁsakaṁ samattaṁ.

5 Mānattasata

200p_4V_697,msdiv166Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo nacchādeti. Tassa, bhikkhave, bhikkhuno mānattaṁ dātabbaṁ. (1)

201p_4V_698Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo chādeti. Tassa, bhikkhave, bhikkhuno pacchimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (2)

202p_4V_699Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjitvā paṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (3)

203p_4V_700Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjitvā paṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (4)

204p_4V_701,msdiv167Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (5)

205p_4V_702Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (6)

206p_4V_703Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (7)

207p_4V_704Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (8)

208p_4V_705,msdiv168Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (9)

209p_4V_706Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (10)

210p_4V_707Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā chādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (11)

211p_4V_708Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti; yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā chādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (12)

212p_4V_709,msdiv169Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā nacchādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (13)

213p_4V_710Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā nacchādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (14)

214p_4V_711Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā chādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (15)

215p_4V_712Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā chādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (16)

216p_4V_713,msdiv170Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (17)

217p_4V_714Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (18)

218p_4V_715Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (19)

219p_4V_716Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (20)

220p_4V_717,msdiv171Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjitvā appaṭicchādetvā sāmaṇero hoti … pe … ummattako hoti … pe … khittacitto hoti … pe … (yathā heṭṭhā tathā vitthāretabbaṁ) vedanāṭṭo hoti … pe … tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi … pe … ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti … pe … ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati … pe … ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vedanāṭṭo hoti. So puna avedanāṭṭo hutvā yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. (100)


221p_4V_718Mānattasataṁ niṭṭhitaṁ.

6 Samūlāyasamodhānaparivāsacatussata

222p_4V_719,msdiv172Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo nacchādeti. So bhikkhu mūlāya paṭikassitabbo. (1)

223p_4V_720Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (2)

224p_4V_721Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjitvā paṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (3)

225p_4V_722Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjitvā paṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (4)

226p_4V_723,msdiv173Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (5)

227p_4V_724Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (6)

228p_4V_725Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (7)

229p_4V_726Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (8)

230p_4V_727,msdiv174Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti; yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (9)

231p_4V_728Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti; yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (10)

232p_4V_729Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti; yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā chādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (11)

233p_4V_730Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti, yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā chādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (12)

234p_4V_731,msdiv175Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā nacchādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (13)

235p_4V_732Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā nacchādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (14)

236p_4V_733Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā chādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (15)

237p_4V_734Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā chādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (16)

238p_4V_735,msdiv176Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (17)

239p_4V_736Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (18)

240p_4V_737Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (19)

241p_4V_738Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (20)

242p_4V_739,msdiv177Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjitvā appaṭicchādetvā sāmaṇero hoti … pe … ummattako hoti … pe … khittacitto hoti … pe … vedanāṭṭo hoti … pe … tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi (yathā heṭṭhā vitthāritaṁ tathā vitthāretabbaṁ) … pe … ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti … pe … ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati … pe … ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vedanāṭṭo hoti. So puna avedanāṭṭo hutvā yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (100)

243p_4V_740,msdiv178Idha pana, bhikkhave, bhikkhu mānattāraho … pe … mānattaṁ caranto … pe … abbhānāraho antarā sambahulā saṇghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati … pe … (mānattāraho ca mānattacārī ca abbhānāraho ca yathā parivāso vitthārito tathā vitthāretabbo). (320)

244p_4V_741,msdiv179Idha pana, bhikkhave, bhikkhu abbhānāraho antarā sambahulā saṇghādisesā āpattiyo āpajjitvā appaṭicchādetvā sāmaṇero hoti … pe … ummattako hoti … pe … khittacitto hoti … pe … vedanāṭṭo hoti … pe … tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi … pe … ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti … pe … ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati … pe … ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vedanāṭṭo hoti. So puna avedanāṭṭo hutvā yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti … pe … yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. (400)


245p_4V_742Samūlāyasamodhānaparivāsacatussataṁ niṭṭhitaṁ.

7 Parimāṇādivāraaṭṭhaka

246p_4V_743,msdiv180Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjitvā parimāṇā appaṭicchādetvā … pe … aparimāṇā appaṭicchādetvā … pe … ekanāmā appaṭicchādetvā … pe … nānānāmā appaṭicchādetvā … pe … sabhāgā appaṭicchādetvā … pe … visabhāgā appaṭicchādetvā … pe … vavatthitā appaṭicchādetvā … pe … sambhinnā appaṭicchādetvā vibbhamati … pe … (yathā heṭṭhā tathā vitthāretabbaṁ).

247p_4V_744Parimāṇādivāraaṭṭhakaṁ niṭṭhitaṁ.

8 Dvebhikkhuvāraekādasaka

248p_4V_745,msdiv181Dve bhikkhū saṇghādisesaṁ āpannā honti. Te saṇghādisese saṇghādisesadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (1)

249p_4V_746Dve bhikkhū saṇghādisesaṁ āpannā honti. Te saṇghādisese vematikā honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (2)

250p_4V_747Dve bhikkhū saṇghādisesaṁ āpannā honti. Te saṇghādisese missakadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (3)

251p_4V_748Dve bhikkhū missakaṁ āpannā honti. Te missake saṇghādisesadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (4)

252p_4V_749Dve bhikkhū missakaṁ āpannā honti. Te missake missakadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (5)

253p_4V_750Dve bhikkhū suddhakaṁ āpannā honti. Te suddhake saṇghādisesadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Ubhopi yathādhammaṁ kārāpetabbā. (6)

254p_4V_751Dve bhikkhū suddhakaṁ āpannā honti. Te suddhake suddhakadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Ubhopi yathādhammaṁ kārāpetabbā. (7)

255p_4V_752Dve bhikkhū saṇghādisesaṁ āpannā honti. Te saṇghādisese saṇghādisesadiṭṭhino honti. Ekassa hoti ārocessāmīti, ekassa hoti na ārocessāmīti. So paṭhamampi yāmaṁ chādeti, dutiyampi yāmaṁ chādeti, tatiyampi yāmaṁ chādeti— uṭṭhite aruṇe channā hoti āpatti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (8)

256p_4V_753Dve bhikkhū saṇghādisesaṁ āpannā honti. Te saṇghādisese saṇghādisesadiṭṭhino honti. Te gacchanti ārocessāmāti. Ekassa antarāmagge makkhadhammo uppajjati na ārocessāmīti. So paṭhamampi yāmaṁ chādeti, dutiyampi yāmaṁ chādeti, tatiyampi yāmaṁ chādeti— uṭṭhite aruṇe channā hoti āpatti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (9)

257p_4V_754Dve bhikkhū saṇghādisesaṁ āpannā honti. Te saṇghādisese saṇghādisesadiṭṭhino honti. Te ummattakā honti. Te pacchā anummattakā hutvā eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (10)

258p_4V_755Dve bhikkhū saṇghādisesaṁ āpannā honti. Te pātimokkhe uddissamāne evaṁ vadanti— ‘idāneva kho mayaṁ jānāma— ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī’ti. Te saṇghādisese saṇghādisesadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. (11)

259p_4V_756Dvebhikkhuvāraekādasakaṁ niṭṭhitaṁ.

9 Mūlāyaavisuddhinavaka

260p_4V_757,msdiv182Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyo appaṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (1)

261p_4V_758Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyo paṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (2)

262p_4V_759Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyo paṭicchannāyopi appaṭicchannāyopi. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (3)

263p_4V_760Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati aparimāṇāyo appaṭicchannāyo … pe … aparimāṇāyo paṭicchannāyo … pe … aparimāṇāyo paṭicchannāyopi appaṭicchannāyopi … pe … parimāṇāyopi aparimāṇāyopi appaṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (4 –⁠7)

264p_4V_761Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (8)

265p_4V_762Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena; dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti; adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (9)

266p_4V_763Mūlāyaavisuddhinavakaṁ niṭṭhitaṁ.

10 Dutiyanavaka

267p_4V_764,msdiv183Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti, so parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā appaṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (1)

268p_4V_765Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (2)

269p_4V_766Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (3)

270p_4V_767Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati aparimāṇā appaṭicchannāyo … pe … aparimāṇā paṭicchannāyo … pe … aparimāṇā paṭicchannāyopi appaṭicchannāyopi … pe … parimāṇāyopi aparimāṇāyopi appaṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (4 –⁠7)

271p_4V_768Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (8)

272p_4V_769Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. (9)

273p_4V_770Dutiyanavakaṁ niṭṭhitaṁ.

11 Tatiyanavaka

274p_4V_771,msdiv184Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyo appaṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyo appaṭicchannāyo. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti— ‘Ahaṁ kho sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. Sohaṁ saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇāyo appaṭicchannāyo. Sohaṁ saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇāyo appaṭicchannāyo. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca aparāāpattīnaṁ antarāāpattīnañca mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ; dhammena mānattaṁ, dhammena abbhānan’ti. So saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ; dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṇgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. (1)

275p_4V_772Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati, adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti— ‘Ahaṁ kho sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. Sohaṁ saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇā paṭicchannāyo. Sohaṁ saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassi, adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇā paṭicchannāyo. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṇgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. (2)

276p_4V_773Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti— ‘Ahaṁ kho sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. Sohaṁ saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇā paṭicchannāyopi appaṭicchannāyopi. Sohaṁ saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇā paṭicchannāyopi appaṭicchannāyopi. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṇgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. (3)

277p_4V_774Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati aparimāṇāyo appaṭicchannāyo … pe … aparimāṇāyo paṭicchannāyo … pe … aparimāṇāyo paṭicchannāyopi appaṭicchannāyopi … pe … parimāṇāyopi aparimāṇāyopi appaṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno … pe … taṁ saṇgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. (4 –⁠7)

278p_4V_775Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyo. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyo. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti— ‘Ahaṁ kho sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. Sohaṁ saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇāyopi aparimāṇāyopi paṭicchannāyo. Sohaṁ saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇāyopi aparimāṇāyopi paṭicchannāyo. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṇgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. (8)

279p_4V_776Idha pana, bhikkhave, bhikkhu sambahulā saṇghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. So saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti— ‘Ahaṁ kho sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi … pe … vavatthitampi sambhinnampi. Sohaṁ saṇghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṇgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. Sohaṁ saṇghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṇgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṇghādisesā āpattiyo āpajjiṁ parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṇghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṇgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi". (9)


280p_4V_777Tatiyanavakaṁ niṭṭhitaṁ.
Samuccayakkhandhako tatiyo.

281p_4V_778Tassuddānaṁ


282p_4V_779Appaṭicchannā ekāha,
dvīha tīha catūha ca;
Pañcāhapakkhadasannaṁ,
āpattimāha mahāmuni.

283p_4V_780Suddhanto ca vibbhamanto,
parimāṇamukhaṁ dve bhikkhū;
Tattha saññino dve yathā,
vematikā tatheva ca.

284p_4V_781Missakadiṭṭhino dve ca,
asuddhakekadiṭṭhino;
Dve ceva suddhadiṭṭhino.

285p_4V_782Tatheva ca eko chādeti,
Atha makkhamatena ca;
Ummattakadesanañca,
Mūlā aṭṭhārasa visuddhato.

286p_4V_783 Ācariyānaṁ vibhajjapadānaṁ,
Tambapaṇṇidīpapasādakānaṁ;
Mahāvihāravāsīnaṁ,
Vācanā saddhammaṭṭhitiyāti.


287p_4V_784Samuccayakkhandhako niṭṭhito.