Khandhaka 14 (Culavagga 4) - Settlement
- © Translated from the Pali by Bikkhu Brahmali for Sutta Central (More copyright information)
1. Resolution face-to-face
1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks from the group of six did legal procedures condemnation, demotion, banishment, reconciliation, and ejectionagainst monks who were absent. The monks of few desires complained and criticized them: “How can the monks from the group of six do this?” They told the Buddha. Soon afterwards he had the Saṅgha of monks gathered and questioned them:
“Is it true, monks, that the monks from the group of six are doing this?”
“It’s true, Sir.”
The Buddha rebuked them:
“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can they do this? This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks:
You shouldn’t do legal procedures,condemnation, demotion, banishment, reconciliation, or ejectionagainst monks who are absent. If you do, you commit an offense of wrong conduct.
2An individual who speaks contrary to the Teaching; several people who speak contrary to the Teaching; a saṅgha that speaks contrary to the Teaching. An individual who speaks in accordance with the Teaching; several people who speak in accordance with the Teaching; a saṅgha that speaks in accordance with the Teaching.”
1.1 The group of nine on the dark side
3“An individual who speaks contrary to the Teaching persuades an individual who speaks in accordance with the Teachingconvinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.
4An individual who speaks contrary to the Teaching persuades several people who speak in accordance with the Teaching, convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.
5An individual who speaks contrary to the Teaching persuades a saṅgha that speaks in accordance with the Teachingconvinces it, makes it see, makes it consider, shows it, teaches it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.
6everal people who speak contrary to the Teaching persuade an individual who speaks in accordance with the Teaching, convince him, make him see, make him consider, show him, teach him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.
7Several people who speak contrary to the Teaching persuade several people who speak in accordance with the Teaching, convince them, make them see, make them consider, show them, teach them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.
8Several people who speak contrary to the Teaching persuade a saṅgha that speaks in accordance with the Teaching, convince it, make it see, make it consider, show it, teach it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.
9A saṅgha that speaks contrary to the Teaching persuades an individual who speaks in accordance with the Teaching, convinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.
10 saṅgha that speaks contrary to the Teaching persuades several people who speak in accordance with the Teaching, convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.
11A saṅgha that speaks contrary to the Teaching persuades a saṅgha that speaks in accordance with the Teaching, convinces it, makes it see, makes it consider, shows it, teaches it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved illegitimately by a face-to-face-like resolution.”
12The group of nine on the dark side is finished.
1.2 The group of nine on the bright side
13“An individual who speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching, convinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.
14An individual who speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching, convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.
15An individual who speaks in accordance with the Teaching persuades a saṅgha that speaks contrary to the Teaching, convinces it, makes it see, makes it consider, shows it, teaches it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.
16Several people who speak in accordance with the Teaching persuade an individual who speaks contrary to the Teaching, convince him, make him see, make him consider, show him, teach him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.
17Several people who speak in accordance with the Teaching persuade several people who speak contrary to the Teaching, convince them, make them see, make them consider, show them, teach them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.
18Several people who speak in accordance with the Teaching persuade a saṅgha that speaks contrary to the Teaching, convince it, make it see, make it consider, show it, teach it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.
19A saṅgha that speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching, convinces him, makes him see, makes him consider, shows him, teaches him: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.
20A saṅgha that speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching, convinces them, makes them see, makes them consider, shows them, teaches them: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.
21A saṅgha that speaks in accordance with the Teaching persuades a saṅgha that speaks contrary to the Teaching, convinces it, makes it see, makes it consider, shows it, teaches it: ‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’ If a legal issue is resolved like this, it's resolved legitimately by face-to-face resolution.”
22The group of nine on the bright side is finished.
2. Resolution through recollection
23At one time when the Buddha was staying at Rājagaha in the Bamboo Grove, Venerable Dabba the Mallian realized perfection at the age of seven. He had achieved all there is to achieve by a disciple and had nothing further to do. Then, while reflecting in private he thought: “How can I be of service to the Saṅgha?
Why don’t I assign the dwellings and designate the meals?”
24In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down, and said: “Venerable Sir, while I was reflecting in private, it occurred to me that I’ve achieved all there is to achieve by a disciple, and I was wondering how I could be of service to the Saṅgha. I thought, ‘Why don’t I assign the dwellings and designate the meals?’”
“Good, good, Dabba, please do so.”
“Yes, Sir.”
Soon afterwards the Buddha gave a teaching and addressed the monks: “Monks, the Saṅgha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals. And he should be appointed like this. First Dabba should be asked. A competent and capable monk should then inform the Saṅgha:
25‘Please, Venerables, I ask the Saṅgha to listen. If it seems appropriate to the Saṅgha, it should appoint Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals. This is the motion.
26Please, Venerables, I ask the Saṅgha to listen. The Saṅgha appoints Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals. Any monk who approves of appointing Venerable Dabba as the assigner of dwellings and the designator of meals should remain silent. Any monk who doesn’t approve should speak up.
27The Saṅgha has appointed Venerable Dabba the Mallian as the assigner of dwellings and the designator of meals. The Saṅgha approves and is therefore silent. I’ll remember it thus.’”
28Dabba assigned dwellings to the monks according to their character. He assigned dwellings in the same place to those monks who were experts on the discourse, thinking: “They’ll recite the discourses together.” And he did likewise for the experts on Monastic Law, thinking: “They’ll discuss the Monastic Law;” for the expounders of the Teaching, thinking: “They’ll discuss the Teaching;” for the meditators, thinking: “They won’t disturb one another;” and for the gossips and the bodybuilders, thinking: “In this way even these venerables will be happy.”
When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light. Monks even arrived late on purpose, hoping to see the marvel of Dabba’s supernormal powers.
29They would approach Dabba and say: “Venerable Dabba, please assign us a dwelling.”
“Where would you like to stay?”
They would intentionally suggest somewhere far away: “On the Vulture Peak,” “At Robbers’ Cliff,” “On Black Rock on the slope of Mount Isigili,” “In the Sattapaṇṇi Cave on the slope of Mount Vebhāra,” “In Cool Grove on the hill at the Snake’s Pool,” “At Gotamaka Gorge,” “At Tinduka Gorge,” “At Tapoda Gorge,” “In Tapoda Park,” “In Jīvaka’s Mango Grove,” “In the deer park at Maddakucchi.”
30Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks. They followed behind him with the help of that light. And he would assign them dwellings: “This is the bed, this the bench, this the mattress, this the pillow, this the place for defecating, this the place for urinating, this the water for drinking, this the water for washing, this the walking stick; these are the Saṅgha’s agreements concerning the right time to enter and the right time to leave.” Dabba then returned to the Bamboo Grove.
31At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit, getting inferior dwellings and meals. The people of Rājagaha were keen on giving specially prepared almsfood to the senior monks - ghee, oil, and special curries but to the monks Mettiya and Bhūmajaka they gave ordinary food of porridge and broken rice.
After the meal, when they had returned from alms round, they asked the senior monks: “What did you get at the dining hall?”
Some said: “We got ghee, oil, and special curries.”
But the monks Mettiya and Bhūmajaka said: “We didn’t get anything except ordinary food of porridge and broken rice.”
At that time there was a householder who gave a regular meal of fine food to four monks. He made his offering in the dining hall together with his wives and children. Some of them offered rice, some bean curry, some oil, and some special curries.
32On one occasion the meal to be given by this householder on the following day had been designated to the monks Mettiya and Bhūmajaka. Just then that householder went to the monastery on some business. He approached Dabba, bowed, and sat down. Dabba instructed, inspired, and gladdened him with a teaching. After the talk, he asked Dabba: “Sir, who's been designated to receive tomorrow’s meal in our house?”
“Mettiya and Bhūmajaka.”
He was disappointed, and thought: “Why should bad monks eat in our house?” After returning to his house, he told a female slave: “For those who are coming for tomorrow’s meal, prepare seats at the gateway and serve them broken rice and porridge.”
“Yes, sir.”
33The monks Mettiya and Bhūmajaka said to each other: “Yesterday we were designated a meal from that householder who offers fine food. Tomorrow he’ll serve us together with his wives and children. Some of them will offer us rice, some bean curry, some oil, and some special curries.” And because they were excited, they did not sleep properly that night.
The following morning they robed up, took their bowls and robes, and went to the house of that householder. When the female slave saw them coming, she prepared seats at the gateway and said to them: “Please sit, Venerables.”
They thought: “The meal can’t be ready, since we’re given seats at the gateway.” She then brought them broken rice and porridge and said: “Eat, Sirs.”
“But, Sister, we’ve come for the regular meal.”
“I know. But yesterday I was told by the head of the household to serve you like this. Please eat.”
They said to each other: “Yesterday this householder came to the monastery and spoke with Dabba. Dabba must be responsible for this split between the householder and us.” And because they were dejected, they did not eat as much as they had intended.
After the meal they returned to the monastery, put their bowls and robes away, and squatted on their heels outside the monastery gateway, using their upper robe as a back-and-knee strap. They were silent and humiliated, with shoulders drooping and heads down, glum and speechless.
34Just then the nun Mettiyā came to them and said: “My respectful greetings to you, Venerables.” But they did not respond. A second time and a third time she said the same thing, but they still did not respond.
“Have I done something wrong? Why don’t you respond?”
“It’s because we’ve been badly treated by Dabba the Mallian, and you’re not taking an interest.”
“But what can I do?”
“If you like, you could make the Buddha expel Dabba.”
“And how can I do that?”
“Go to the Buddha and say, ‘Venerable Sir, this isn’t proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist. It’s windy where it should be calm. It’s as if water is burning. Venerable Dabba the Mallian has raped me.’”
Saying: “Alright, Venerables,” she went to the Buddha, bowed, and repeated what she had been told to say.
35Soon afterwards the Buddha had the Saṅgha gathered and questioned Dabba:
“Dabba, do you remember doing as the nun Mettiyā says?”
“Venerable Sir, you know what I’m like.”
A second and a third time the Buddha asked the same question and got the same response.
He then said: “Dabba, the Dabbas don’t give such evasive answers. If it was done by you, say so; if it wasn’t, then say that.”
“Since I was born, Sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”
The Buddha addressed the monks: “Well then, monks, expel the nun Mettiyā, and call these monks to account.” The Buddha then got up from his seat and entered his dwelling.
36When the monks had expelled the nun Mettiyā, the monks Mettiya and Bhūmajaka said to them: “Don’t expel the nun Mettiyā; she hasn’t done anything wrong. She was urged on by us. We were angry and displeased, and trying to make Dabba give up the monastic life.”
“But did you groundlessly charge Venerable Dabba with failure in morality?”
“Yes.”
The monks of few desires … complained and criticized them: “How could the monks Mettiya and Bhūmajaka groundlessly charge Venerable Dabba with failure in morality?”
They then told the Buddha. … “Is it true, monks, that you did this?”
“It’s true, Sir.” …
After rebuking them … he gave a teaching and addressed the monks:
37“Well then, because of his great clarity of memory, grant resolution through recollection to Dabba the Mallian. And it should be granted like this.
Dabba 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, these monks Mettiya and Bhūmajaka are groundlessly charging me with failure in morality. Because of my great clarity of memory, I ask the Saṅgha for resolution through recollection.
Venerables, these monks Mettiya and Bhūmajaka are groundlessly charging me with failure in morality. Because of my great clarity of memory, for the second time I ask the Saṅgha for resolution through recollection.
Venerables, these monks Mettiya and Bhūmajaka are groundlessly charging me with failure in morality. Because of my great clarity of memory, for the third time I ask the Saṅgha for resolution through recollection.’
A competent and capable monk should then inform the Saṅgha:
38‘Please, Venerables, I ask the Saṅgha to listen. These monks Mettiya and Bhūmajaka are groundlessly charging Venerable Dabba the Mallian with failure in morality. Because of his great clarity of memory, Dabba is asking the Saṅgha for resolution through recollection. If it seems appropriate to the Saṅgha, the Saṅgha should grant Dabba resolution through recollection. This is the motion.
39Please, Venerables, I ask the Saṅgha to listen. These monks Mettiya and Bhūmajaka are groundlessly charging Venerable Dabba the Mallian with failure in morality. Because of his great clarity of memory, Dabba is asking the Saṅgha for resolution through recollection. The Saṅgha grants Dabba resolution through recollection. Any monk who approves of granting Dabba resolution through recollection should remain silent. Any monk who doesn’t approve should speak up.
40For the second time I speak on this matter. … For the third time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. These monks Mettiya and Bhūmajaka are groundlessly charging Venerable Dabba the Mallian with failure in morality. Because of his great clarity of memory, Dabba is asking the Saṅgha for resolution through recollection.
The Saṅgha grants Dabba resolution through recollection. Any monk who approves of granting Dabba resolution through recollection should remain silent. Any monk who doesn’t approve should speak up.
41Because of his great clarity of memory, the Saṅgha has granted Dabba the Mallian resolution through recollection. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
42There are five factors for the legitimate granting of resolution through recollection: the monk is pure and free of offenses; he’s been accused; he asks for resolution through recollection; the Saṅgha grants him resolution through recollection; the legal procedure is legitimate and done by a unanimous assembly.”
3. Resolution because of past insanity
43At one time the monk Gagga was insane and suffering from psychosis. Because of this, he did and said many things unworthy of a monastic. The monks accused him of an offense saying:
“Venerable, do you remember committing such-and-such an offense?” “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.”
But they kept on accusing him in the same way. The monks of few desires … complained and criticized them: “How can these monks keep on accusing Gagga when he says he was insane?”
They told the Buddha. … He said: “Is it true, monks, that these monks are doing this?”
“It’s true, Sir.” …
After rebuking them … he gave a teaching and addressed the monks:
“Well then, since he’s no longer insane, grant the monk Gagga resolution because of past insanity.
And it should be granted like this. The monk Gagga 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 been insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. The monks accused me of an offense, saying:
44“Venerable, do you remember committing such-and-such an offense?” I replied: “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they kept on accusing me in the same way. Because I’m no longer insane, I ask the Saṅgha for resolution because of past insanity.’
And he should ask a second time, and a third time:
‘Venerables, I’ve been insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. The monks accused me of an offense, saying,
“Venerable, do you remember committing such-and-such an offense?” I replied: “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they kept on accusing me in the same way. Because I’m no longer insane, for the third time I ask the Saṅgha for resolution because of past insanity.’
A competent and capable monk should then inform the Saṅgha:
‘Please, Venerables, I ask the Saṅgha to listen. The monk Gagga has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. The monks accused him of an offense, saying,
45“Venerable, do you remember committing such-and-such an offense?” He replied: “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they kept on accusing him in the same way. Because he’s no longer insane, he’s asking the Saṅgha for resolution because of past insanity. If it seems appropriate to the Saṅgha, the Saṅgha should grant the monk Gagga resolution because of past insanity. This is the motion.
Please, Venerables, I ask the Saṅgha to listen. The monk Gagga has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. The monks accused him of an offense, saying,
46“Venerable, do you remember committing such-and-such an offense?” He replied: “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic.
I don’t remember it. I did it because I was insane.” But they kept on accusing him in the same way. Because he’s no longer insane, he’s asking the Saṅgha for resolution because of past insanity. The Saṅgha grants the monk Gagga resolution because of past insanity. Any monk who approves of granting the monk Gagga resolution because of past insanity should remain silent. Any monk who doesn’t approve should speak up.
47For the second time I speak on this matter. … For the third time I speak on this matter. …
48Since he’s no longer insane, the Saṅgha has granted the monk Gagga resolution because of past insanity. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
49There are three illegitimate and three legitimate grantings of resolution because of past insanity. What are the three illegitimate grantings of resolution because of past insanity?
50It may be that a monk has committed an offense. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Although he remembers, he says he doesn’t. If the Saṅgha grants him resolution because of past insanity, then that granting is illegitimate.
51It may be that a monk has committed an offense. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Although he remembers, he says, ‘I remember as if in a dream.’ If the Saṅgha grants him resolution because of past insanity, then that granting is illegitimate.
52It may be that a monk has committed an offense. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Although he’s sane, he acts insane, saying, ‘I do this, and so do you. This is allowable for me, and also for you.’ If the Saṅgha grants him resolution because of past insanity, then that granting is illegitimate.
53And what are the three legitimate grantings of resolution because of past insanity?
54It may be that a monk has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Not remembering, he says he doesn’t. If the Saṅgha grants him resolution because of past insanity, then that granting is legitimate.
55It may be that a monk has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Not remembering, he says, ‘I remember as if in a dream.’ If the Saṅgha grants him resolution because of past insanity, then that granting is legitimate.
56It may be that a monk has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, do you remember committing such-and-such an offense?’ Being insane, he acts insane, saying, ‘I do this, and so do you. This is allowable for me, and also for you.’ If the Saṅgha grants him resolution because of past insanity, then that granting is legitimate.”
4. Acting according to what has been admitted
57At one time the monks from the group of six did legal procedures - condemnation, demotion, banishment, reconciliation, and ejection against other monks without their admission. The monks of few desires complained and criticized them: “How can the monks from the group of six do this?” They told the Buddha. …
“Is it true, monks, that the monks from the group of six are doing this?” “It’s true, Sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks:
“You shouldn’t do legal procedures, condemnation, demotion, banishment, reconciliation, or ejection—against monks without their admission.If you do, you commit an offense of wrong conduct.
58And how’s acting according to what’s been admitted illegitimate?
59It may be that a monk has committed an offense entailing expulsion. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, you've committed an offense entailing expulsion.’ He says, ‘I haven’t committed an offense entailing expulsion, but one entailing suspension.’ If the Saṅgha makes him act according to an offense entailing suspension, then that acting according to what’s been admitted is illegitimate.
60It may be that a monk has committed an offense entailing expulsion. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, you've committed an offense entailing expulsion.’ He says, ‘I haven’t committed an offense entailing expulsion, but a serious offense … but an offense entailing confession … but an offense entailing acknowledgment … but an offense of wrong conduct … but an offense of wrong speech.’ If the Saṅgha makes him act according to an offense of wrong speech, then that acting according to what’s been admitted is illegitimate.
61It may be that a monk has committed an offense entailing suspension … a serious offense … an offense entailing confession … an offense entailing acknowledgment … an offense of wrong conduct … an offense of wrong speech. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, you've committed an offense of wrong speech.’ He says, ‘I haven’t committed an offense of wrong speech, but an offense entailing expulsion.’ If the Saṅgha makes him act according to an offense entailing expulsion, then that acting according to what’s been admitted is illegitimate.
62It may be that a monk has committed an offense of wrong speech. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, you've committed an offense of wrong speech.’ He says, ‘I haven’t committed an offense of wrong speech, but an offense entailing suspension … but a serious offense … but an offense entailing confession … but an offense entailing acknowledgment … but an offense of wrong conduct.’ If the Saṅgha makes him act according to an offense of wrong conduct, then that acting according to what’s been admitted is illegitimate.
63And how’s acting according to what’s been admitted legitimate?
It may be that a monk has committed an offense entailing expulsion. The Saṅgha, several monks, or a single monk accuses him, saying ‘Venerable, you've committed an offense entailing expulsion.’ He says, ‘Yes, I’ve committed an offense entailing expulsion.’ If the Saṅgha makes him act according to an offense entailing expulsion, then that acting according to what’s been admitted is legitimate.
64It may be that a monk has committed an offense entailing suspension … a serious offense … an offense entailing confession … an offense entailing acknowledgment … an offense of wrong conduct … an offense of wrong speech. The Saṅgha, several monks, or a single monk accuses him, saying, ‘Venerable, you’ve committed an offense of wrong speech.’ He says, ‘Yes, I’ve committed an offense of wrong speech.’ If the Saṅgha makes him act according to an offense wrong speech, then that acting according to what’s been admitted is legitimate.”
5. Majority decision
65At one time the monks were arguing and disputing in the midst of the Saṅgha, attacking one another verbally, and they were unable to resolve that legal issue. They told the Buddha.
“I allow you to resolve such legal issues by majority decision. You should appoint a monk who has five qualities as the manager of the vote: one who isn’t swayed by desire, ill will, confusion, or fear, and who knows who has and who hasn't voted. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Saṅgha:
66‘Please, Venerables, I ask the Saṅgha to listen. If it seems appropriate to the Saṅgha, the Saṅgha should appoint monk so-and-so as the manager of the vote. This is the motion.
67Please, Venerables, I ask the Saṅgha to listen. The Saṅgha appoints monk so-and-so as the manager of the vote. Any monk who approves of appointing monk so-and-so as the manager of the vote should remain silent. Any monk who doesn’t approve should speak up.
68The Saṅgha has appointed monk so-and-so as the manager of the vote. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
69There are ten reasons why a vote is illegitimate: it's only a minor legal issue; the full process for settling it hasn’t run its course; they haven’t tried to remember offenses and remind about offenses; the manager knows that those who speak contrary to the Teaching are in the majority; the manager expects that those who speak contrary to the Teaching will be in the majority; the manager knows that the Saṅgha will split; the manager expects that the Saṅgha will split; they vote illegitimately; they vote with an incomplete assembly; they don’t vote according to their own views.
70And there are ten reasons why a vote is legitimate: it’s not a minor legal issue; the full process for settling it has run its course; they've tried to remember offenses and remind about offenses; the manager knows that those who speak in accordance with the Teaching are in the majority; the manager expects that those who speak in accordance with the Teaching will be in the majority; the manager knows that the Saṅgha won't split; the manager expects that the Saṅgha won't split; they vote legitimately; they vote with a complete assembly; they vote according to their own views.”
6. Further penalty
71On one occasion, when the monk Upavāḷa was being examined in the midst of the Saṅgha about an offense, he asserted things after denying them, denied things after asserting them, evaded the issue, and lied. The monks of few desires complained and criticized him: “How can the monk Upavāḷa act like this?”
They told the Buddha. … “Is it true, monks, that the monk Upavāḷa is acting like this?”
“It’s true, Sir.” …
After rebuking him … the Buddha gave a teaching and addressed the monks:
“Well then, the Saṅgha should do a legal procedure of further penalty against the monk Upavāḷa. And it should be done like this.
First you should accuse the monk Upavāḷa. He should then be reminded of what he’s done, before he’s charged with an offense. A competent and capable monk should then inform the Saṅgha:
72‘Please, Venerables, I ask the Saṅgha to listen. The monk Upavāḷa, while being examined in the midst of the Saṅgha about an offense, asserted things after denying them, denied things after asserting them, evaded the issue, and lied. If it seems appropriate to the Saṅgha, the Saṅgha should do a legal procedure of further penalty against him. This is the motion.
73Please, Venerables, I ask the Saṅgha to listen. The monk Upavāḷa, while being examined in the midst of the Saṅgha about an offense, asserted things after denying them, denied things after asserting them, evaded the issue, and lied. The Saṅgha does a legal procedure of further penalty against him. Any monk who approves of doing a legal procedure of further penalty against him should remain silent. Any monk who doesn’t approve should speak up.
74For the second time I speak on this matter. … For the third time I speak on this matter. …
75The Saṅgha has done a legal procedure of further penalty against the monk Upavāḷa. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
76There are these five factors of a legitimate legal procedure of further penalty: the subject of the procedure is impure; he’s shameless; he’s been accused; the procedure is legitimate; the procedure is done by a unanimous assembly.”
6.1 The group of twelve on illegitimate legal procedures
77“When a legal procedure of further penalty has three qualities, it's illegitimate, contrary to the Monastic Law, and not properly resolved: it's done in the absence of the accused, it's done without questioning the accused, it's done without the admission of the accused.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done against one who hasn’t committed any offense, it's done against one who's committed an offense that isn’t clearable by confession, it's done against one who's confessed their offense.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done without having accused the person of their offense, it's done without having reminded the person of their offense, it's done without having charged the person with their offense.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done in the absence of the accused, it's done illegitimately, it's done by an incomplete assembly.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done without questioning the accused, it's done illegitimately, it's done by an incomplete assembly.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done without the admission of the accused, it's done illegitimately, it's done by an incomplete assembly.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done against one who hasn’t committed any offense, it's done illegitimately, it's done by an incomplete assembly.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done against one who's committed an offense that isn’t clearable by confession, it's done illegitimately, it's done by an incomplete assembly.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done against one who's confessed their offense, it's done illegitimately, it's done by an incomplete assembly.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done without having accused the person of their offense, it's done illegitimately, it's done by an incomplete assembly.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done without having reminded the person of their offense, it's done illegitimately, it's done by an incomplete assembly.
When a procedure of further penalty has another three qualities, it's also illegitimate, contrary to the Monastic Law, and not properly resolved: it's done without having charged the person with their offense, it's done illegitimately, it's done by an incomplete assembly.”
6.2 The group of twelve on legitimate legal procedures
78“When a legal procedure of further penalty has three qualities, it's legitimate, in accordance with the Monastic Law, and properly disposed of: it's done in the presence of the accused, it's done with the questioning of the accused, it's done with the admission of the accused.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done against one who's committed an offense, it's done against one who's committed an offense that's clearable by confession, it's done against one who hasn’t confessed their offense.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done after having accused the person of their offense, it's done after having reminded the person of their offense, it's done after having charged the person with their offense.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done in the presence of the accused, it's done legitimately, it's done by a unanimous assembly.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done with the questioning of the accused, it's done legitimately, it's done by a unanimous assembly.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done with the admission of the accused, it's done legitimately, it's done by a unanimous assembly.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done against one who's committed an offense, it's done legitimately, it's done by a unanimous assembly.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done against one who's committed an offense that's clearable by confession, it's done legitimately, it's done by a unanimous assembly.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done against one who hasn’t confessed their offense, it's done legitimately, it's done by a unanimous assembly.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done after having accused the person of their offense, it's done legitimately, it's done by a unanimous assembly.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done after having reminded the person of their offense, it's done legitimately, it's done by a unanimous assembly.
When a procedure of further penalty has another three qualities, it's also legitimate, in accordance with the Monastic Law, and properly resolved: it's done after having charged the person with their offense, it's done legitimately, it's done by a unanimous assembly.”
6.3 The group of six on wishing
79“When a monk has three qualities, the Saṅgha may, if it wishes, do a legal procedure of further penalty against him: he’s quarrelsome, argumentative, and a creator of legal issues in the Saṅgha; he’s ignorant, incompetent, often committing offenses, lacking in boundaries; he’s constantly and improperly socializing with householders.
80When a monk has another three qualities, the Saṅgha may, if it wishes, do a procedure of further penalty against him: he has failed in the higher morality; he has failed in conduct; he has failed in view.
81When a monk has another three qualities, the Saṅgha may, if it wishes, do a procedure of further penalty against him: he disparages the Buddha; he disparages the Teaching; he disparages the Saṅgha.
82The Saṅgha may, if it wishes, do a procedure of further penalty against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Saṅgha; those who are ignorant, incompetent, often committing offenses, lacking in boundaries; those who are constantly and improperly socializing with householders.
83The Saṅgha may, if it wishes, do a procedure of further penalty against another three kinds of monks: those who've failed in the higher morality; those who've failed in the higher conduct; those who've failed in view.
84The Saṅgha may, if it wishes, do a procedure of further penalty against another three kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Saṅgha.”
6.4 The eighteen kinds of conduct
85“A monk who's had a legal procedure of further penalty done against himself should conduct himself properly. This is the proper conduct:
86
He shouldn’t give the full ordination.
He shouldn’t give formal support.
He shouldn’t have a novice monk attend on him.
He shouldn’t accept being appointed as an instructor of the nuns.
Even if appointed, he shouldn’t instruct the nuns.
He shouldn’t commit the same offense as the offense for which the Saṅgha did the procedure of further penalty against him.
He shouldn’t commit an offense similar to the offense for which the Saṅgha did the procedure of further penalty against him.
He shouldn’t commit an offense worse than the offense for which the Saṅgha did the procedure of further penalty against him.
He shouldn’t criticize the procedure.
He shouldn’t criticize those who did the procedure.
He shouldn’t cancel the observance-day procedure of a regular monk.
He shouldn’t cancel the invitation of a regular monk.
He shouldn’t direct a regular monk.
He shouldn’t give instructions to a regular monk.
He shouldn’t ask a regular monk for permission to accuse him of an offense.
He shouldn’t accuse a regular monk of an offense.
He shouldn’t remind a regular monk of an offense.
He shouldn’t associate inappropriately with other monks.”
The Saṅgha then did a legal procedure of further penalty against the monk Upavāḷa.
7. Covering over as if with grass
87At one time, while the monks were arguing and disputing, they did and said many things unworthy of monastics. They considered this and thought, “If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. So what should we do now?” They told the Buddha.
88“It may be, monks, that monks who are arguing and disputing do and say many things unworthy of monastics. If they consider this and think, ‘If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism,’ then I allow you to resolve that legal issue by covering over as if with grass.
And it should be resolved like this. Everyone should gather in one place. A competent and capable monk should then inform the Saṅgha:
89‘Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to the Saṅgha, the Saṅgha should resolve this legal issue by covering over as if with grass, except for heavy offenses and offenses connected with householders.’
The monks belonging to one side should then be informed by a competent and capable monk belonging to their own side:
90‘Please, Venerables, I ask you to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to you, then for your benefit and for my own, I’ll confess in the midst of the Saṅgha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’
91And the monks belonging to the other side should be informed by a competent and capable monk belonging to their own side:
92‘Please, Venerables, I ask you to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to you, then for your benefit and for my own, I’ll confess in the midst of the Saṅgha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’
93A competent and capable monk belonging to one side should then inform the Saṅgha:
94‘Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to the Saṅgha, then for the benefit of these venerables and myself, I’ll confess in the midst of the Saṅgha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders. This is the motion.
95Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. For the benefit of these venerables and myself, I confess in the midst of the Saṅgha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders. Any monk who approves of confessing our offenses in the midst of the Saṅgha by covering over as if with grass should remain silent. Any monk who doesn’t approve should speak up.
96We have confessed our offenses in the midst of the Saṅgha by covering over as if with grass, except for heavy offenses and offenses connected with householders. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
97And a competent and capable monk belonging to the other side should inform the Saṅgha:
98‘Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to the Saṅgha, then for the benefit of these venerables and myself, I’ll confess in the midst of the Saṅgha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders. This is the motion.
99Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. For the benefit of these venerables and myself, I confess in the midst of the Saṅgha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders. Any monk who approves of confessing our offenses in the midst of the Saṅgha by covering over as if with grass should remain silent. Any monk who doesn’t approve should speak up.
100We have confessed our offenses in the midst of the Saṅgha by covering over as if with grass, except for heavy offenses and offenses connected with householders. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
101In this way those monks are cleared of those offenses, except for heavy offenses and offenses connected with householders, and except for those monks who voice their disapproval and those who are absent.”
8. Legal issues
102On one occasion monks were disputing with monks, monks with nuns, and nuns with monks. Standing with the nuns, the monk Channa disputed with the monks, making others side with the nuns. The monks of few desires … complained and criticized him: “How can the monk Channa act like this?” They told the Buddha. … “Is it true, monks, that the monk Channa is acting like this?”
“It’s true, Sir.” …
After rebuking him … the Buddha gave a teaching and addressed the monks:
103“Monks, there are four kinds of legal issues: legal issues arising from disputes; legal issues arising from accusations; legal issues arising from offenses; legal issues arising from business.
104(1a) What’s a legal issue arising from a dispute? It may be that the monks are disputing, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife— this is called a legal issue arising from a dispute.
105(1b) What’s a legal issue arising from an accusation? It may be that the monks accuse a monk of failure in morality, failure in conduct, failure in view, or failure in livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation— this is called a legal issue arising from an accusation.
106(1c) What’s a legal issue arising from an offense? There are legal issues arising from offenses because of the five classes of offenses; there are legal issues arising from offenses because of the seven classes of offenses— this is called a legal issue arising from an offense.
107(1d) What’s a legal issue arising from business? Whatever is the duty or the business of the Saṅgha—a legal procedure consisting of getting permission, a legal procedure consisting of one motion, a legal procedure consisting of one motion and one announcement, a legal procedure consisting of one motion and three announcements— this is called a legal issue arising from business.
108(2a) What’s the root of legal issues arising from disputes? There are six roots of disputes that in turn are the root of legal issues arising from disputes. There are also three unwholesome and three wholesome roots of legal issues arising from disputes.
What are the six roots of disputes that in turn are the root of legal issues arising from disputes? It may be that a monk is angry and resentful. One who’s angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Saṅgha, and he doesn’t fulfill the training. Such a person creates disputes in the Saṅgha. Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of disputes either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. In this way that bad root of disputes is abandoned and doesn’t emerge in the future.
109Or it may be that a monk is denigrating and controlling, envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty. Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Saṅgha, and he doesn’t fulfill the training. Such a person creates disputes in the Saṅgha. Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of disputes either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future. In this way that bad root of disputes is abandoned and doesn’t emerge in the future.
110What are the three unwholesome roots of legal issues arising from disputes? It may be that monks dispute with a mind of greed, ill will, or delusion, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’
111What are the three wholesome roots of legal issues arising from disputes? It may be that monks dispute with a mind free from greed, ill will, and delusion, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’
112(2b) What’s the root of legal issues arising from accusations? There are six roots of accusations that in turn are the root of legal issues arising from accusations. There are also three unwholesome and three wholesome roots of legal issues arising from accusations. The body, too, is a root of legal issues arising from accusations, as is speech.
113What are the six roots of accusations that in turn are the root of legal issues arising from accusations? It may be that a monk is angry and resentful. One who is angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Saṅgha, and he doesn’t fulfill the training. Such a person makes accusations in the Saṅgha. Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of accusations either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future.
114Or it may be that a monk is denigrating and controlling, envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty. Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Saṅgha, and he doesn’t fulfill the training. Such a person makes accusations in the Saṅgha. Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans. Monks, when you see such a root of accusations either in yourself or others, you should make an effort to get rid of it. If you don’t see such a root either in yourself or others, you should practice so that it doesn’t emerge in the future.
115What are the three unwholesome roots of accusations? It may be that monks, because of greed, ill will, or delusion, accuse a monk of failure in morality, conduct, view, or livelihood.
116What are the three wholesome roots of accusations? It may be that monks, because of non-greed, non-ill will, and non-delusion, accuse a monk of failure in morality, conduct, view, or livelihood.
117How’s the body a root of legal issues arising from accusations? It may be that someone is ugly, unsightly, a dwarf, sickly, blind in one eye, crooked-limbed, lame, or paralyzed, and they blame him for that.
118How’s speech a root of legal issues arising from accusations? It may be that someone is difficult to correct, or he stutters or dribbles while speaking, and they blame him for that.
119(2c) What’s the root of legal issues arising from offenses? There are six origins of offenses that in turn are the root of legal issues arising from offenses. There are offenses that originate from the body, but not from speech or the mind. There are offenses that originate from speech, but not from the body or the mind. There are offenses that originate from the body and speech, but not from the mind. There are offenses that originate from the body and the mind, but not from speech. There are offenses that originate from speech and the mind, but not from the body. There are offenses that originate from the body, speech, and the mind.
120(2d) What’s the root of legal issues arising from business? There’s one root of legal issues arising from business: the Saṅgha.
121(3a) Is a legal issue arising from a dispute wholesome, unwholesome, or indeterminate? A legal issue arising from a dispute may be wholesome, unwholesome, or indeterminate. What’s a wholesome legal issue arising from a dispute? It may be that monks dispute with a wholesome mind, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife - this is called a wholesome legal issue arising from a dispute.
122What’s an unwholesome legal issue arising from a dispute? It may be that monks dispute with an unwholesome mind, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife— this is called an unwholesome legal issue arising from a dispute.
123What’s an indeterminate legal issue arising from a dispute? It may be that monks dispute with an indeterminate mind, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife— this is called an indeterminate legal issue arising from a dispute.
124(3b) Is a legal issue arising from an accusation wholesome, unwholesome, or indeterminate? A legal issue arising from an accusation may be wholesome, unwholesome, or indeterminate. What’s a wholesome legal issue arising from an accusation? It may be that monks with wholesome minds accuse a monk of failure in morality, conduct, view, or livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation— this is called a wholesome legal issue arising from an accusation.
125What’s an unwholesome legal issue arising from an accusation? It may be that monks with unwholesome minds accuse a monk of failure in morality, conduct, view, or livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation - this is called an unwholesome legal issue arising from an accusation.
126What’s an indeterminate legal issue arising from an accusation? It may be that monks with indeterminate minds accuse a monk of failure in morality, conduct, view, or livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation - this is called an indeterminate legal issue arising from an accusation.
127(3c) Is a legal issue arising from an offense wholesome, unwholesome, or indeterminate?
A legal issue arising from an offense may be unwholesome or indeterminate. There are no wholesome legal issues arising from an offense. What’s an unwholesome legal issue arising from an offense? When one transgresses, knowing, perceiving, having intended, having decided— this is called an unwholesome legal issue arising from an offense.
128What’s an indeterminate legal issue arising from an offense?
When one transgresses, not knowing, not perceiving, not having intended, not having decided - this is called an indeterminate legal issue arising from an offense.
129(3d) Is a legal issue arising from business wholesome, unwholesome, or indeterminate? A legal issue arising from business may be wholesome, unwholesome, or indeterminate.
What’s a wholesome legal issue arising from business? When the Saṅgha does a legal procedure with a wholesome mind— whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements - this is called a wholesome legal issue arising from business.
130What’s an unwholesome legal issue arising from business? When the Saṅgha does a legal procedure with an unwholesome mind - whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements - this is called an unwholesome legal issue arising from business.
131What’s an indeterminate legal issue arising from business? When the Saṅgha does a legal procedure with an indeterminate mind - whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements - this is called an indeterminate legal issue arising from business.
132(4a) Are there disputes that are also legal issues arising from a dispute? Are there disputes that aren’t also legal issues? Are there legal issues that aren’t also disputes? Are there legal issues that are also disputes?
There are disputes that are also legal issues arising from a dispute. There are disputes that aren’t also legal issues. There are legal issues that aren’t also disputes. There are legal issues that are also disputes.
133How’s there a dispute that’s also a legal issue arising from a dispute? It may be that monks are disputing, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’ … ‘This is a grave offense’, or ‘This is a minor offense.’ In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife - this is a dispute that’s also a legal issue arising from a dispute.
134How’s there a dispute that isn’t also a legal issue? A mother disputes with her offspring; an offspring with their mother; a father with his offspring; an offspring with their father; a brother with his brother; a brother with his sister; a sister with her brother; a friend with their friend - this is a dispute that isn’t also a legal issue.
135How’s there a legal issue that isn’t also a dispute? A legal issue arising from an accusation, a legal issue arising from an offense, a legal issue arising from business - this is a legal issue that isn’t also a dispute.
136How’s there a legal issue that’s also a dispute? A legal issue arising from a dispute is a legal issue and also a dispute.
137(4b) Are there accusations that are also legal issues arising from an accusation? Are there accusations that aren’t also legal issues? Are there legal issues that aren’t also accusations? Are there legal issues that are also accusations?
There are accusations that are also legal issues arising from an accusation. There are accusations that aren’t also legal issues. There are legal issues that aren’t also accusations. There are legal issues that are also accusations.
138How’s there an accusation that’s also a legal issue arising from an accusation? It may be that monks accuse a monk of failure in morality, conduct, view, or livelihood. In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation - this is an accusation that’s also a legal issue arising from an accusation.
139How’s there an accusation that isn’t also a legal issue? A mother accuses her offspring; an offspring their mother; a father his offspring; an offspring their father; a brother his brother; a brother his sister; a sister her brother; a friend their friend - this is an accusation that isn’t also a legal issue.
140How’s there a legal issue that isn’t also an accusation? A legal issue arising from an offense, a legal issue arising from business, a legal issue arising from a dispute - this is a legal issue that isn’t also an accusation.
141How’s there a legal issue that’s also an accusation? A legal issue arising from an accusation is a legal issue and also an accusation.
142(4c) Are there offenses that are also legal issues arising from an offense? Are there offenses that aren’t also legal issues? Are there legal issues that aren’t also offenses? Are there legal issues that are also offenses?
There are offenses that are also legal issues arising from an offense. There are offenses that aren’t also legal issues. There are legal issues that aren’t also offenses. There are legal issues that are also offenses.
143How’s there an offense that’s also a legal issue arising from an offense? There’s a legal issue arising from an offense because of the five classes of offenses, and there’s a legal issue arising from an offense because of the seven classes of offenses - this is an offense that’s also a legal issue arising from an offense.
144How’s there an offense that isn’t also a legal issue? The attainment of stream-entry - this is an attainment/offense that isn’t also a legal issue.
145How’s there a legal issue that isn’t also an offense? A legal issue arising from business, a legal issue arising from a dispute, a legal issue arising from an accusation - this is a legal issue that isn’t also an offense.
146How’s there a legal issue that’s also an offense? A legal issue arising from an offense is a legal issue and also an offense.
147(4d) Is there business that’s also a legal issue arising from business? Is there business that isn’t also a legal issue? Are there legal issues that aren’t also business? Are there legal issues that are also business?
There’s business that’s also a legal issue arising from business. There’s business that’s not a legal issue. There are legal issues that aren’t also business. There are legal issues that are also business.
148How’s there business that’s also a legal issue arising from business? Whatever is the duty or the business of the Saṅgha—a legal procedure consisting of getting permission, a legal procedure consisting of one motion, a legal procedure consisting of one motion and one announcement, a legal procedure consisting of one motion and three announcements - this is business that’s also a legal issue arising from business.
149How’s there business that isn’t also a legal issue? The duty to teacher, the duty to a preceptor, the duty to a co-student, the duty to a co-pupil - this is business that isn’t also a legal issue.
150How’s there a legal issue that isn’t also business? A legal issue arising from a dispute, a legal issue arising from an accusation, a legal issue arising from an offense - this is a legal issue that isn’t also business.
151How’s there a legal issue that’s also business? A legal issue arising from business is a legal issue and also business.”
9. The resolution and settling of legal issues
9.1 Resolution face-to-face
152“There are two principles for settling a legal issue arising from a dispute: resolution face-to-face and majority decision. Is it possible that a legal issue arising from a dispute should be settled not by majority decision, but by resolution face-to-face? It is. How? It may be, monks, that monks are disputing, saying, ‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’
153If those monks are able to resolve that legal issue, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned.
This is the meaning of face-to-face with the Saṅgha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision.
This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.
This is the meaning of face-to-face with the persons concerned: both sides—those who are disputing and those they’re disputing with—are present.
When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.
154If those monks are unable to resolve that legal issue in that monastery, they should go to another monastery that has a number of monks. If they’re able to resolve that legal issue while on their way, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. …
When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.
155If those monks are unable to resolve that legal issue while on their way, they should go to that other monastery and say to the resident monks, ‘This legal issue has come about in such-and-such a way. Please resolve it, Venerables, according to the Teaching, the Monastic Law, and the Teacher’s instruction, so that this legal issue may be properly disposed of.’
156If the resident monks are senior to the visiting monks, the resident monks should say, ‘Now, Venerables, please go to one side for a moment while we discuss this matter.’ If the visiting monks are senior to the resident monks, the resident monks should say, ‘Well then, Venerables, please wait right here for a moment while we discuss this matter.’
157If, while discussing that matter, the resident monks think, ‘We’re unable to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ then they shouldn’t take on that legal issue. But if they think, ‘We’re able to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ then they should say to the visiting monks, ‘If you’ll tell us how this legal issue came about, we’ll be able to dispose of it properly according to the Teaching, the Monastic Law, and the Teacher’s instruction. And so we’ll take it on. If, however, you won’t tell us, we won’t be able to properly dispose of it. And so we won’t take it on.’ Having properly examined it like this, the resident monks should take it on.
158The visiting monks should say this to the resident monks, ‘We’ll tell you how this legal issue came about. If you’re able to dispose of it properly by such and such means—according to the Teaching, the Monastic Law, and the Teacher’s instruction— then we’ll hand it over to you. If you’re unable to properly dispose of it by such and such means, then we won’t hand it over to you. We’ll take responsibility for it ourselves.’ Having properly examined it like this, the visiting monks should hand it over to the resident monks.
159If those monks are able to resolve that legal issue, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. … When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”
9.2 Resolution by committee
160“If, monks, while they’re discussing that legal issue, there’s endless talk, but not a single statement that's clear, then they should resolve that legal issue by means of a committee.
A monk who has ten qualities may be appointed to that committee:
One who’s virtuous and restrained by the Monastic Code. His conduct is good, he associates with the right people, and he sees danger in minor faults. He undertakes and trains in the training rules.
One who has learned much, and who retains and accumulates what he’s learned. Those teachings that are good in the beginning, good in the middle, and good in the end, that have a true goal and are well articulated, and that set out the perfectly complete and pure spiritual life—he’s learned many such teachings, retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view.
One who has properly learned both Monastic Codes in detail; who has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.
One who is firmly committed to the Monastic Law.
One who is capable of making both sides relax, of persuading them, of convincing them, of making them see, of reconciling them.
One who is knowledgeable about the arising and resolution of legal issues.
One who understands legal issues.
One who understands the arising of legal issues.
One who understands the ending of legal issues.
One who understands the way to the ending of legal issues.
And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Saṅgha:
161‘Please, Venerables, I ask the Saṅgha to listen. While we were discussing this legal issue, there was endless talk, but not a single statement that was clear. If it seems appropriate to the Saṅgha, the Saṅgha should appoint monk so-and-so and monk so-and-so to a committee to resolve this legal issue. This is the motion.
162Please, Venerables, I ask the Saṅgha to listen. While we were discussing this legal issue, there was endless talk, but not a single statement that was clear. The Saṅgha appoints monk so-and-so and monk so-and-so to a committee to resolve this legal issue.
Any monk who approves of appointing monk so-and-so and monk so-and-so to a committee should remain silent. Any monk who doesn’t approve should speak up.
163The Saṅgha has appointed monk so-and-so and monk so-and-so to a committee to resolve this legal issue. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
164If those monks are able to resolve that legal issue by committee, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Saṅgha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both sides—those who are disputing and those they’re disputing with—are present. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening.
165While those monks are discussing that legal issue, there may be a monk there who’s an expounder of the Teaching, but who doesn’t know the Monastic Code or its analysis. Not understanding the meaning, he denies it by obscuring it with the wording. A competent and capable monk should then inform the Saṅgha:
166‘Please, Venerables, I ask you to listen. The monk so-and-so is an expounder of the Teaching, but doesn’t know the Monastic Code or its analysis. Not understanding the meaning, he denies it by obscuring it with the wording. If it seems appropriate to you, we should ask monk so-and-so to leave, with the remainder of us resolving this legal issue.’
167If, after that monk has left, those monks are able to resolve that legal issue, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. … When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening.
168While those monks are discussing that legal issue, there may be a monk there who’s an expounder of the Teaching. He knows the Monastic Code, but not its analysis. Not understanding the meaning, he denies it by obscuring it with the wording. A competent and capable monk should then inform the Saṅgha:
169‘Please, Venerables, I ask you to listen. The monk so-and-so is an expounder of the Teaching. He knows the Monastic Code, but not its analysis. Not understanding the meaning, he denies it by obscuring it with the wording. If it seems appropriate to you, we should ask monk so-and-so to leave, with the remainder of us resolving this legal issue.’
170If, after that monk has left, those monks are able to resolve that legal issue, this is called the resolution of a legal issue. It’s been resolved face-to-face. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. … When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening.”
9.3 Resolution by majority decision
171“If, monks, those monks are unable to resolve that legal issue by committee, they should hand it over to the Saṅgha, saying, ‘Venerables, we’re unable to resolve this legal issue by committee. Can the Saṅgha please resolve it.’ I allow such a legal issue to be resolved by majority decision. A monk who has five qualities should be appointed as the manager of the vote: one who isn’t swayed by desire, ill will, confusion, or fear, and who knows who has and who hasn't voted. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Saṅgha:
172‘Please, Venerables, I ask the Saṅgha to listen. If it seems appropriate to the Saṅgha, the Saṅgha should appoint monk so-and-so as the manager of the vote. This is the motion.
173Please, Venerables, I ask the Saṅgha to listen. The Saṅgha appoints monk so-and-so as the manager of the vote. Any monk who approves of appointing monk so-and-so as the manager of the vote should remain silent. Any monk who doesn’t approve should speak up.
174The Saṅgha has appointed monk so-and-so as the manager of the vote. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
175That monk should then distribute the ballots. If the majority of monks vote in accordance with the Teaching, then that legal issue has been resolved. This is called the resolution of a legal issue. It’s been resolved face-to-face and by majority decision. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned.
This is the meaning of face-to-face with the Saṅgha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision.
This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.
This is the meaning of face-to-face with the persons concerned: both sides—those who are disputing and those they’re disputing with—are present.
This is the meaning of by majority decision: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of majority decision. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”
9.4 The three kinds of voting
176At one time at Sāvatthī a legal issue had come about in this way. But those monks were dissatisfied with how the Saṅgha at Sāvatthī had resolved it. They heard that in a certain monastery there was a number of senior monks who were learned and masters of the tradition; who were experts on the Teaching, the Monastic Law, and the Key Terms; who were knowledgeable and competent, had a sense of conscience, and were afraid of wrongdoing and fond of the training. They thought: “If these senior monks resolve this legal issue—according to the Teaching, the Monastic Law, and the Teacher’s instruction—then it will be properly disposed of.” They then went to that monastery and said to those senior monks: “This legal issue has come about like this. It would be good, Venerables, if you would resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it’ll be properly disposed of.” Those senior monks thought: “This legal issue was properly disposed of by the Saṅgha at Sāvatthī,” and they resolved it in the same way.
177Those monks were dissatisfied with how the Saṅgha at Sāvatthī had resolved that legal issue and also with how that number of senior monks had resolved it. They then heard that in a certain monastery there were three senior monks … two senior monks … one senior monk who was learned and a master of the tradition; who was an expert on the Teaching, the Monastic Law, and the Key Terms; who was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. They thought: “If this senior monk resolves this legal issue—according to the Teaching, the Monastic Law, and the Teacher’s instruction—then it will be properly disposed of.” They then went to that monastery and said to that senior monk: “This legal issue has come about in this way. It would be good, Venerable, if you would resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it will be properly disposed of.” That senior monk thought: “This legal issue was properly disposed of by the Saṅgha at Sāvatthī, and likewise by that number of senior monks, by those three senior monks, and by those two senior monks,” and he disposed of it in the same way.
178Since those monks were dissatisfied with how all of these had disposed of that legal issue, they went to the Buddha and told him what had happened. …
179The Buddha said: “Monks, this legal issue has been settled, laid to rest, and properly disposed of. To persuade those monks, I allow three kinds of voting: a secret ballot, whispering in the ear, and an open vote.
180What’s a secret ballot? The manager of the vote should make ballots of two different colors, go up to the monks one by one and say, ‘This is the ballot for those who hold this view, and this is the ballot for those who hold that view. Take the one you like.’ When anyone has taken a ballot, they should be told, ‘Don’t show it to anyone.’ If the manager knows that those who speak contrary to the Teaching are in the majority, then the vote is invalid and to be postponed. If he knows that those who speak in accordance with the Teaching are in the majority, then the vote is valid and to be announced.
181What’s voting by whispering in the ear? The manager of the vote should inform the monks one by one by whispering in the ear, ‘This is the ballot for those who hold this view, and this is the ballot for those who hold that view. Take the one you like.’ When someone has taken a ballot, they should be told, ‘Don’t tell anyone.’ If the manager knows that those who speak contrary to the Teaching are in the majority, then the vote is invalid and to be postponed. If he knows that those who speak in accordance with the Teaching are in the majority, then the vote is valid and to be announced.
182What’s an open vote? If he knows that those who speak in accordance with the Teaching are in the majority, the ballots should be distributed openly.”
9.5 Resolution through recollection
183“There are four principles for settling a legal issue arising from an accusation: resolution face-to-face, resolution through recollection, resolution because of past insanity, and by further penalty. Is it possible that a legal issue arising from an accusation should be settled not by resolution because of past insanity or by further penalty, but by resolution face-to-face and by resolution through recollection? It is. How? It may be that monks are groundlessly charging a monk with failure in morality. If that monk has great clarity of memory, he’s to be granted resolution through recollection. And it should be granted like this.
184That 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, monks are groundlessly charging me with failure in morality. Because of my great clarity of memory, I ask the Saṅgha for resolution through recollection.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:
185‘Please, Venerables, I ask the Saṅgha to listen. Monks are groundlessly charging monk so-and-so with failure in morality. Because of his great clarity of memory, he’s asking the Saṅgha for resolution through recollection. If it seems appropriate to the Saṅgha, the Saṅgha should grant him resolution through recollection. This is the motion.
186Please, Venerables, I ask the Saṅgha to listen. Monks are groundlessly charging monk so-and-so with failure in morality. Because of his great clarity of memory, he’s asking the Saṅgha for resolution through recollection. The Saṅgha grants him resolution through recollection. Any monk who approves of granting him resolution through recollection should remain silent. Any monk who doesn’t approve should speak up.
187For the second time I speak on this matter. … For the third time I speak on this matter. …
188Because of his great clarity of memory, the Saṅgha has granted monk so-and-so resolution through recollection. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
189This is called the resolution of a legal issue. It’s been resolved by resolution face-to-face and by resolution through recollection. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Saṅgha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present.
This is the meaning of resolution through recollection: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of resolution through recollection. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”
9.6 Resolution because of past insanity
190“Is it possible that a legal issue arising from an accusation should be settled not by resolution through recollection or by further penalty, but by resolution face-to-face and by resolution because of past insanity? It is. How? It may be that a monk is insane and suffering from psychosis. Because of that, he does and says many things unworthy of a monastic. Monks accuse him of an offense, saying, ‘Venerable, do you remember committing such-and-such an offense?’ He replies, ‘I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.’ But they still accused him in the same way. If he’s no longer insane, that monk should be granted resolution because of past insanity. And it should be granted like this.
191That 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 been insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. Monks accused me of an offense, saying: “Venerable, do you remember committing such-and-such an offense?” I replied: “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they still accused me in the same way. Because I’m no longer insane, I ask the Saṅgha for resolution because of past insanity.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:
192‘Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. Monks accused him of an offense, saying: “Venerable, do you remember committing such-and-such an offense?” He replied: “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they still accused him in the same way. Because he’s no longer insane, he’s asking the Saṅgha for resolution because of past insanity. If it seems appropriate to the Saṅgha, the Saṅgha should grant monk so-and-so resolution because of past insanity. This is the motion.
193Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so has been insane and suffering from psychosis. Because of that, he did and said many things unworthy of a monastic. Monks accused him of an offense, saying: “Venerable, do you remember committing such-and-such an offense?” He replied: “I was insane and suffering from psychosis. Because of that, I did and said many things unworthy of a monastic. I don’t remember it. I did it because I was insane.” But they still accused him in the same way. Because he’s no longer insane, he’s asking the Saṅgha for resolution because of past insanity. The Saṅgha grants monk so-and-so resolution because of past insanity. Any monk who approves of granting monk so-and-so resolution because of past insanity should remain silent. Any monk who doesn’t approve should speak up.
194For the second time I speak on this matter. … For the third time I speak on this matter. …
195Because he’s no longer insane, the Saṅgha has granted monk so-and-so resolution because of past insanity. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
196This is called the resolution of a legal issue. It’s been resolved by resolution face-to-face and by resolution because of past insanity. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Saṅgha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present.
This is the meaning of resolution because of past insanity: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of resolution because of past insanity. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”
9.7 Resolution by further penalty
197“Is it possible that a legal issue arising from an accusation should be settled not by resolution through recollection or by resolution because of past insanity, but by resolution face-to-face and by further penalty? It is. How? It may be that a monk accuses a monk of an offense in the midst of the Saṅgha: ‘Venerable, do you remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion?’ He replies, ‘I don’t.’ As he tries to free himself, the accusing monk presses him further: ‘Come on, Venerable, try again to remember whether you’ve committed such-and-such a heavy offense.’ He replies, ‘I don’t remember committing such an offense, but I do remember committing such-and-such a minor offense.’ As he tries to free himself, the accusing monk presses him further: ‘Come on, Venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’ He replies, ‘I’ve admitted that I’ve committed this minor offense without being asked. So when asked about a heavy offense, why wouldn’t I admit it?’ The accusing monk says, ‘But you didn’t admit that you had committed this minor offense without being asked. So when asked about a heavy offense, why would you admit it? Come on, Venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’ He then says, ‘I remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion. When I said that I didn’t remember, I spoke playfully, I spoke too fast.’
They should do a legal procedure of further penalty against that monk. And it should be done like this. A competent and capable monk should inform the Saṅgha:
198‘Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so, while being examined in the midst of the Saṅgha about a heavy offense, asserts things after denying them, denies things after asserting them, evades the issue, and lies. If it seems appropriate to the Saṅgha, the Saṅgha should do a legal procedure of further penalty against monk so-and-so. This is the motion.
199Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so, while being examined in the midst of the Saṅgha about a heavy offense, asserts things after denying them, denies things after asserting them, evades the issue, and lies. The Saṅgha does a legal procedure of further penalty against monk so-and-so. Any monk who approves of doing a legal procedure of further penalty against monk so-and-so should remain silent. Any monk who doesn’t approve should speak up.
200For the second time I speak on this matter. … For the third time I speak on this matter. …
201The Saṅgha has done a legal procedure of further penalty against monk so-and-so. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
202This is called the resolution of a legal issue. It’s been resolved face-to-face and by further penalty. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Saṅgha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present. This is the meaning of ‘by further penalty’: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of further penalty. When a legal issue has been resolved like this, if any of the participants reopen it, they incur an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”
9.8 Acting according to what has been admitted
203“There are three principles for settling a legal issue arising from an offense: resolution face-to-face, acting according to what’s been admitted, and covering over as if with grass. Is it possible that a legal issue arising from an accusation should be settled not by covering over as if with grass, but by resolution face-to-face and by acting according to what’s been admitted? It is. How? It may be that a monk has committed a light offense. That monk should approach a single monk, put his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:
‘I’ve committed such-and-such an offense. I confess it.’ — ‘Do you recognize that offense?’ — ‘Yes, I recognize it.’ — ‘You should restrain yourself in the future.’
204This is called the resolution of a legal issue. It’s been resolved face-to-face and by acting according to what’s been admitted. Face-to-face with what? Face-to-face with the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both the one who confesses and the one he confesses to are present. This is the meaning of acting according to what’s been admitted: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted. When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening.
“If this is what happens, all’s well. If not, that monk should approach several monks, 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 such-and-such an offense. I confess it.’ A competent and capable monk should then inform those monks:
205‘Please, Venerables, I ask you to listen. The monk so-and-so remembers an offense, he reveals it, makes it plain, and confesses it. If it seems appropriate to you, I’ll receive his confession.’ And he should say:
‘Do you recognize that offense?’ ‘Yes, I recognize it.’ ‘You should restrain yourself in the future.’
206This is called the resolution of a legal issue. It’s been resolved face-to-face and by acting according to what’s been admitted. Face-to-face with what? Face-to-face with the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction, that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both the one who confesses and the one he confesses to are present. This is the meaning of acting according to what’s been admitted: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted. When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening.
“If this is what happens, all’s well. If not, 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’ve committed such-and-such an offense. I confess it.’ A competent and capable monk should then inform the Saṅgha:
207‘Please, Venerables, I ask the Saṅgha to listen. The monk so-and-so remembers an offense, he reveals it, makes it plain, and confesses it. If it seems appropriate to the Saṅgha, I’ll receive his confession.’ And he should say:
‘Do you recognize that offense?’ ‘Yes, I recognize it.’ ‘You should restrain yourself in the future.’
208his is called the resolution of a legal issue. It’s been resolved face-to-face and by acting according to what’s been admitted. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Saṅgha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both the one who confesses and the one he confesses to are present. This is the meaning of acting according to what’s been admitted: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted. When a legal issue has been resolved like this, if the receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.”
9.9 Covering over as if with grass
209“Is it possible that a legal issue arising from an offense should be settled not by acting according to what’s been admitted, but by resolution face-to-face and by covering over as if with grass? It is. How? It may be that monks who are arguing and disputing do and say many things unworthy of monastics. If they consider this and think, ‘If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism,’ then I allow you to resolve this legal issue by covering over as if with grass.
And it should be resolved like this. Everyone should gather in one place. A competent and capable monk should then inform the Saṅgha:
210‘Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to the Saṅgha, the Saṅgha should resolve this legal issue by covering over as if with grass, except for heavy offenses and offenses connected with householders.’
The monks belonging to one side should be informed by a competent and capable monk belonging to their own side:
211‘Please, Venerables, I ask you to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to you, then for your benefit and for my own, I’ll confess in the midst of the Saṅgha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’
212The monks belonging to the other side should be informed by a competent and capable monk belonging to their own side:
213‘Please, Venerables, I ask you to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to you, then for your benefit and for my own, I’ll confess in the midst of the Saṅgha both your and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders.’
214A competent and capable monk belonging to one side should inform the Saṅgha:
215‘Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to the Saṅgha, then for the benefit of these venerables and myself, I’ll confess in the midst of the Saṅgha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with householders. This is the motion.
216‘Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. For the benefit of these venerables and myself, I confess both their and my own offenses in the midst of the Saṅgha by covering over as if with grass, except for heavy offenses and offenses connected with householders. Any monk who approves of confessing our offenses in the midst of the Saṅgha by covering over as if with grass should remain silent. Any monk who doesn’t approve should speak up.
217We have confessed our offenses in the midst of the Saṅgha by covering over as if with grass, except for heavy offenses and offenses connected with householders. The Saṅgha approves and is therefore silent.
218I’ll remember it thus.’
A competent and capable monk belonging to the other side should inform the Saṅgha:
‘Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. If it seems appropriate to the Saṅgha, then for the benefit of these venerables and myself, I’ll confess in the midst of the Saṅgha both their and my own offenses by covering over as if with grass, except for heavy offenses and offenses connected with lay people. This is the motion.
‘Please, Venerables, I ask the Saṅgha to listen. While we were arguing and disputing, we did and said many things unworthy of monastics. If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism. For the benefit of these venerables and myself, I confess in the midst of the Saṅgha both their and my own offenses by covering over, as if with grass, except for heavy offenses and offenses connected with lay people. Any monk who approves of confessing our offenses in the midst of the Saṅgha by covering over as if with grass should remain silent. Any monk who doesn’t approve should speak up.
We have confessed our offenses in the midst of the Saṅgha by covering over as if with grass, except for heavy offenses and offenses connected with lay people. The Saṅgha approves and is therefore silent. I’ll remember it thus.’
219This is called the resolution of a legal issue. It’s been resolved face-to-face and by covering over as if with grass. Face-to-face with what? Face-to-face with the Saṅgha, the Teaching, the Monastic Law, and the persons concerned.
220This is the meaning of face-to-face with the Saṅgha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision.
221This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction, that by which that legal issue is resolved.
222This is the meaning of face-to-face with the persons concerned: both the one who confesses and the one he confesses to are present.
223his is the meaning of covering over as if with grass: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of covering over as if with grass. When a legal issue has been resolved like this, if a receiver of the confession reopens it, he incurs an offense entailing confession for the reopening. If anyone who gave their consent criticizes the resolution, they incur an offense entailing confession.
224There’s one way of settling a legal issue arising from business: by resolution face-to-face.”
225The fourth chapter on the settling of legal issues is finished.
1p_4V_785,msdiv185Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū asammukhībhūtānaṁ bhikkhūnaṁ kammāni karonti tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti "Kathañhi nāma chabbaggiyā bhikkhū asammukhībhūtānaṁ bhikkhūnaṁ kammāni karissanti tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe …
"Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū asammukhībhūtānaṁ bhikkhūnaṁ kammāni karonti tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā
"Ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma te, bhikkhave, moghapurisā asammukhībhūtānaṁ bhikkhūnaṁ kammāni karissanti tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, asammukhībhūtānaṁ bhikkhūnaṁ kammaṁ kātabbaṁ tajjanīyaṁ vā, niyassaṁ vā, pabbājanīyaṁ vā, paṭisāraṇīyaṁ vā, ukkhepanīyaṁ vā. Yo kareyya, āpatti dukkaṭassa.
2p_4V_786,msdiv186Adhammavādī puggalo adhammavādī sambahulā adhammavādī saṇgho. Dhammavādī puggalo dhammavādī sambahulā dhammavādī saṇgho.
1.1 Kaṇhapakkhanavaka
3p_4V_787,msdiv187Adhammavādī puggalo dhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (1)
4p_4V_788Adhammavādī puggalo dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (2)
5p_4V_789Adhammavādī puggalo dhammavādiṁ saṇghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (3)
6p_4V_790Adhammavādī sambahulā dhammavādiṁ puggalaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (4)
7p_4V_791Adhammavādī sambahulā dhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (5)
8p_4V_792Adhammavādī sambahulā dhammavādiṁ saṇghaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (6)
9p_4V_793Adhammavādī saṇgho dhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (7)
10p_4V_794Adhammavādī saṇgho dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (8)
11p_4V_795Adhammavādī saṇgho dhammavādiṁ saṇghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (9)
12p_4V_796Kaṇhapakkhanavakaṁ niṭṭhitaṁ.
1.2 Sukkapakkhanavaka
13p_4V_797,msdiv188Dhammavādī puggalo adhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena. (1)
14p_4V_798Dhammavādī puggalo adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena. (2)
15p_4V_799Dhammavādī puggalo adhammavādiṁ saṇghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena. (3)
16p_4V_800Dhammavādī sambahulā adhammavādiṁ puggalaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena. (4)
17p_4V_801Dhammavādī sambahulā adhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena. (5)
18p_4V_802Dhammavādī sambahulā adhammavādiṁ saṇghaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena. (6)
19p_4V_803Dhammavādī saṇgho adhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena. (7)
20p_4V_804Dhammavādī saṇgho adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena. (8)
21p_4V_805Dhammavādī saṇgho adhammavādiṁ saṇghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti ‘Ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti. Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayenā"ti. (9)
22p_4V_806Sukkapakkhanavakaṁ niṭṭhitaṁ.
2 Sativinaya
23p_4V_807,msdiv189Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṁ sacchikataṁ hoti. Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ tena anuppattaṁ hoti. Natthi cassa kiñci uttari karaṇīyaṁ, katassa vā paticayo. Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi "Mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ. Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ mayā anuppattaṁ. Natthi ca me kiñci uttarikaraṇīyaṁ, katassa vā paticayo.
Kiṁ nu kho ahaṁ saṇghassa veyyāvaccaṁ kareyyan"ti.
24p_4V_808Atha kho āyasmato dabbassa mallaputtassa etadahosi "yannūnāhaṁ saṇghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan"ti. Atha kho āyasmā dabbo mallaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca "idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ‘mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ. Yaṁ kiñci sāvakena pattabbaṁ, sabbaṁ mayā anuppattaṁ. Natthi ca me kiñci uttarikaraṇīyaṁ, katassa vā paticayo. Kiṁ nu kho ahaṁ saṇghassa veyyāvaccaṁ kareyyan’ti? Tassa mayhaṁ, bhante, etadahosi ‘yannūnāhaṁ saṇghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan’ti. Icchāmahaṁ, bhante, saṇghassa senāsanañca paññāpetuṁ bhattāni ca uddisitun"ti.
"Sādhu sādhu, dabba. Tena hi tvaṁ, dabba, saṇghassa senāsanañca paññapehi bhattāni ca uddisāhī"ti.
"Evaṁ, bhante"ti kho āyasmā dabbo mallaputto bhagavato paccassosi.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi "Tena hi, bhikkhave, saṇgho dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannatu. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ dabbo mallaputto yācitabbo. Yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
25p_4V_809,msdiv190‘Suṇātu me, bhante, saṇgho. Yadi saṇghassa pattakallaṁ, saṇgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammanneyya. Esā ñatti.
26p_4V_810Suṇātu me, bhante, saṇgho. Saṇgho āyasmantaṁ dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannati. Yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
27p_4V_811Sammato saṇghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.
28p_4V_812,msdiv191Sammato ca panāyasmā dabbo mallaputto sabhāgānaṁ bhikkhūnaṁ ekajjhaṁ senāsanaṁ paññapeti. Ye te bhikkhū suttantikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti "te aññamaññaṁ suttantaṁ saṅgāyissantī"ti. Ye te bhikkhū vinayadharā tesaṁ ekajjhaṁ senāsanaṁ paññapeti "te aññamaññaṁ vinayaṁ vinicchinissantī"ti. Ye te bhikkhū dhammakathikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti "te aññamaññaṁ dhammaṁ sākacchissantī"ti. Ye te bhikkhū jhāyino tesaṁ ekajjhaṁ senāsanaṁ paññapeti "te aññamaññaṁ na byābādhissantī"ti. Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti "imāyapime āyasmanto ratiyā acchissantī"ti.
Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti; apissu bhikkhū sañcicca vikāle āgacchanti "Mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā"ti.
29p_4V_813Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti "amhākaṁ, āvuso dabba, senāsanaṁ paññapehī"ti.
Te āyasmā dabbo mallaputto evaṁ vadeti "kattha āyasmantā icchanti kattha paññapemī"ti? Te sañcicca dūre apadisanti
"amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi. Amhākaṁ, āvuso, corapapāte senāsanaṁ paññapehi. Amhākaṁ, āvuso, isigilipasse kāḷasilāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, vebhārapasse sattapaṇṇiguhāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṁ paññapehi. Amhākaṁ, āvuso, gotamakakandarāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, tindukakandarāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, tapodakandarāyaṁ senāsanaṁ paññapehi. Amhākaṁ, āvuso, tapodārāme senāsanaṁ paññapehi. Amhākaṁ, āvuso, jīvakambavane senāsanaṁ paññapehi. Amhākaṁ, āvuso, maddakucchimhi migadāye senāsanaṁ paññapehī"ti.
30p_4V_814Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati. Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti "Ayaṁ mañco, idaṁ pīṭhaṁ, ayaṁ bhisi, idaṁ bibbohanaṁ, idaṁ vaccaṭṭhānaṁ, idaṁ passāvaṭṭhānaṁ, idaṁ pānīyaṁ, idaṁ paribhojanīyaṁ, ayaṁ kattaradaṇḍo, idaṁ saṇghassa katikasaṇṭhānaṁ, imaṁ kālaṁ pavisitabbaṁ, imaṁ kālaṁ nikkhamitabban"ti. Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati.
31p_4V_815,msdiv192Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. Yāni saṇghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni. Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ sappimpi, telampi, uttaribhaṅgampi. Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ.
Te pacchābhattaṁ piṇḍapātapaṭikkantā there bhikkhū pucchanti "tumhākaṁ, āvuso, bhattagge kiṁ ahosi, tumhākaṁ kiṁ ahosī"ti?
Ekacce therā evaṁ vadanti "amhākaṁ, āvuso, sappi ahosi, telaṁ ahosi, uttaribhaṅgaṁ ahosī"ti.
Mettiyabhūmajakā pana bhikkhū evaṁ vadanti "amhākaṁ, āvuso, na kiñci ahosi pākatikaṁ yathārandhaṁ kaṇājakaṁ bilaṅgadutiyan"ti.
32p_4V_816Tena kho pana samayena kalyāṇabhattiko gahapati saṇghassa catukkabhattaṁ deti niccabhattaṁ. So bhattagge saputtadāro upatiṭṭhitvā parivisati aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti. Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṁ svātanāya mettiyabhūmajakānaṁ bhikkhūnaṁ uddiṭṭhaṁ hoti. Atha kho kalyāṇabhattiko gahapati ārāmaṁ agamāsi kenacideva karaṇīyena. So yenāyasmā dabbo mallaputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ dabbaṁ mallaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kalyāṇabhattikaṁ gahapatiṁ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca "kassa, bhante, amhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan"ti?
"Mettiyabhūmajakānaṁ kho, gahapati, bhikkhūnaṁ tumhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan"ti.
Atha kho kalyāṇabhattiko gahapati anattamano ahosi. Kathañhi nāma pāpabhikkhū amhākaṁ ghare bhuñjissantīti gharaṁ gantvā dāsiṁ āṇāpesi "ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā"ti.
"Evaṁ, ayyā"ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.
33p_4V_817Atha kho mettiyabhūmajakā bhikkhū "hiyyo kho, āvuso, amhākaṁ kalyāṇabhattikassa gahapatino bhattaṁ uddiṭṭhaṁ; sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī"ti. Te teneva somanassena na cittarūpaṁ rattiyā supiṁsu.
Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu. Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante; disvāna koṭṭhake āsanaṁ paññapetvā mettiyabhūmajake bhikkhū etadavoca "nisīdatha, bhante"ti.
Atha kho mettiyabhūmajakānaṁ bhikkhūnaṁ etadahosi "nissaṁsayaṁ kho na tāva bhattaṁ siddhaṁ bhavissati yathā mayaṁ koṭṭhake nisīdāpiyāmā"ti. Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagañchi "bhuñjatha, bhante"ti.
"Mayaṁ kho, bhagini, niccabhattikā"ti.
"Jānāmi ayyā niccabhattikāti. Api cāhaṁ hiyyova gahapatinā āṇattā ‘ye, je, sve bhattikā āgacchanti, te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti. Bhuñjatha, bhante"ti.
Atha kho mettiyabhūmajakā bhikkhū "hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṁ agamāsi dabbassa mallaputtassa santike. Nissaṁsayaṁ kho mayaṁ dabbena mallaputtena gahapatino antare paribhinnā"ti. Te teneva domanassena na cittarūpaṁ bhuñjiṁsu.
Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.
34p_4V_818Atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami, upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca "vandāmi, ayyā"ti. Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu. Dutiyampi kho … pe … tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca "vandāmi, ayyā"ti. Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.
"Kyāhaṁ ayyānaṁ aparajjhāmi? Kissa maṁ ayyā nālapantī"ti?
"Tathā hi pana tvaṁ, bhagini, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī"ti?
"Kyāhaṁ, ayyā, karomī"ti?
"Sace kho tvaṁ, bhagini, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā"ti.
"Kyāhaṁ, ayyā, karomi? Kiṁ mayā sakkā kātun"ti?
"Ehi tvaṁ, bhagini, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi ‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ, yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; yato nivātaṁ tato savātaṁ; udakaṁ maññe ādittaṁ; ayyenamhi dabbena mallaputtena dūsitā’"ti.
"Evaṁ, ayyā"ti kho mettiyā bhikkhunī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mettiyā bhikkhunī bhagavantaṁ etadavoca "Idaṁ, bhante, nacchannaṁ nappatirūpaṁ, yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā; yato nivātaṁ tato savātaṁ; udakaṁ maññe ādittaṁ; ayyenamhi dabbena mallaputtena dūsitā"ti.
35p_4V_819,msdiv193Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi
"sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā"ti?
"Yathā maṁ, bhante, bhagavā jānātī"ti.
Dutiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca "sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā"ti? "Yathā maṁ, bhante, bhagavā jānātī"ti. Tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca "sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā"ti? "Yathā maṁ, bhante, bhagavā jānātī"ti.
"Na kho, dabba, dabbā evaṁ nibbeṭhenti. Sace tayā kataṁ katanti vadehi. Sace akataṁ akatanti vadehī"ti.
"Yatohaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro"ti.
Atha kho bhagavā bhikkhū āmantesi "Tena hi, bhikkhave, mettiyaṁ bhikkhuniṁ nāsetha. Ime ca bhikkhū anuyuñjathā"ti. Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.
36p_4V_820Atha kho te bhikkhū mettiyaṁ bhikkhuniṁ nāsesuṁ. Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṁ "Māvuso, mettiyaṁ bhikkhuniṁ nāsetha, na sā kiñci aparajjhati; amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī"ti.
"Kiṁ pana tumhe, āvuso, āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsethā"ti?
"Evamāvuso"ti.
Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti "Kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsessantī"ti.
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe …
"Saccaṁ kira, bhikkhave, mettiyabhūmajakā bhikkhū dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsentī"ti?
"Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi
37p_4V_821"Tena hi, bhikkhave, saṇgho dabbassa mallaputtassa sativepullappattassa sativinayaṁ detu.
Evañca pana, bhikkhave, dātabbo tena, bhikkhave, dabbena mallaputtena saṇghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo:
‘ime maṁ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti. Sohaṁ, bhante, sativepullappatto saṇghaṁ sativinayaṁ yācāmī’ti.
Dutiyampi yācitabbo.
Tatiyampi yācitabbo ‘ime maṁ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti. Sohaṁ sativepullappatto tatiyampi, bhante, saṇghaṁ sativinayaṁ yācāmī’ti.
Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
38p_4V_822,msdiv194‘Suṇātu me, bhante, saṇgho. Ime mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsenti. Āyasmā dabbo mallaputto sativepullappatto saṇghaṁ sativinayaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṁ dadeyya. Esā ñatti.
39p_4V_823Suṇātu me, bhante, saṇgho. Ime mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsenti. Āyasmā dabbo mallaputto sativepullappatto saṇghaṁ sativinayaṁ yācati. Saṇgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṁ deti. Yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
40p_4V_824Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi suṇātu me, bhante, saṇgho. Ime mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsenti. Āyasmā dabbo mallaputto sativepullappatto saṇghaṁ sativinayaṁ yācati.
Saṇgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṁ deti. Yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
41p_4V_825Dinno saṇghena āyasmato dabbassa mallaputtassa sativepullappattassa sativinayo. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
42p_4V_826,msdiv195Pañcimāni, bhikkhave, dhammikāni sativinayassa dānāni. Suddho hoti bhikkhu anāpattiko, anuvadanti ca naṁ, yācati ca, tassa saṇgho sativinayaṁ deti dhammena samaggena imāni kho, bhikkhave, pañca dhammikāni sativinayassa dānānī"ti.
3 Amūḷhavinaya
43p_4V_827,msdiv196Tena kho pana samayena gaggo bhikkhu ummattako hoti, cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti
"saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? So evaṁ vadeti "Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan"ti.
Evampi naṁ vuccamānā codenteva "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti "Kathañhi nāma bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codessanti ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti. So evaṁ vadeti ‘Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan’ti.
Evampi naṁ vuccamānā codenteva ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’"ti?
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ kira, bhikkhave … pe … saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi
“Tena hi, bhikkhave, saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ detu.
Evañca pana, bhikkhave, dātabbo - tena, bhikkhave, gaggena bhikkhunā saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo -
‘Ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
44p_4V_828"saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? Tyāhaṁ evaṁ vadāmi "Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan"ti. Evampi maṁ vuccamānā codenteva "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? Sohaṁ, bhante, amūḷho saṇghaṁ amūḷhavinayaṁ yācāmī’ti.
Dutiyampi yācitabbo. Tatiyampi yācitabbo
‘Ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? Tyāhaṁ evaṁ vadāmi "Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi mūḷhena me etaṁ katan"ti. Evampi maṁ vuccamānā codenteva "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? Sohaṁ amūḷho tatiyampi, bhante, saṇghaṁ amūḷhavinayaṁ yācāmī’ti.
Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
‘Suṇātu me, bhante, saṅgho. Ayaṁ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti -
45p_4V_829,msdiv197"saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? So evaṁ vadeti "Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi, mūḷhena me etaṁ katan"ti. Evampi naṁ vuccamānā codenteva "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? So amūḷho saṇghaṁ amūḷhavinayaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ dadeyya. Esā ñatti.
‘Suṇātu me, bhante, saṇgho. Ayaṁ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti
46p_4V_830"saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? So evaṁ vadeti "Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
Nāhaṁ taṁ sarāmi mūḷhena me etaṁ katan"ti. Evampi naṁ vuccamānā codenteva "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti? So amūḷho saṇghaṁ amūḷhavinayaṁ yācati. Saṇgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ deti. Yassāyasmato khamati gaggassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Suṇātu me, bhante, saṇgho. Ayaṁ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti
47p_4V_831Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe … .
48p_4V_832Dinno saṇghena gaggassa bhikkhuno amūḷhassa amūḷhavinayo. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
49p_4V_833,msdiv198Tīṇimāni, bhikkhave, adhammikāni amūḷhavinayassa dānāni, tīṇi dhammikāni. Katamāni tīṇi adhammikāni amūḷhavinayassa dānāni?
50p_4V_834Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So saramānova evaṁ vadeti ‘Na kho ahaṁ, āvuso, sarāmi evarūpiṁ āpattiṁ āpajjitā’ti. Tassa saṇgho amūḷhavinayaṁ deti. Adhammikaṁ amūḷhavinayassa dānaṁ.
51p_4V_835Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So saramānova evaṁ vadeti ‘sarāmi kho ahaṁ, āvuso, yathāsupinantenā’ti. Tassa saṇgho amūḷhavinayaṁ deti. Adhammikaṁ amūḷhavinayassa dānaṁ.
52p_4V_836Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So anummattako ummattakālayaṁ karoti ‘ahampi kho evaṁ karomi. Tumhepi evaṁ karotha. Mayhampi etaṁ kappati. Tumhākampetaṁ kappatī’ti. Tassa saṇgho amūḷhavinayaṁ deti. Adhammikaṁ amūḷhavinayassa dānaṁ. Imāni tīṇi adhammikāni amūḷhavinayassa dānāni.
53p_4V_837,msdiv199Katamāni tīṇi dhammikāni amūḷhavinayassa dānāni?
54p_4V_838Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So assaramānova evaṁ vadeti ‘Na kho ahaṁ, āvuso, sarāmi evarūpiṁ āpattiṁ āpajjitā’ti. Tassa saṇgho amūḷhavinayaṁ deti. Dhammikaṁ amūḷhavinayassa dānaṁ.
55p_4V_839Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So assaramānova evaṁ vadeti ‘sarāmi kho ahaṁ, āvuso, yathāsupinantenā’ti. Tassa saṇgho amūḷhavinayaṁ deti. Dhammikaṁ amūḷhavinayassa dānaṁ.
56p_4V_840Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti? So ummattako ummattakālayaṁ karoti ‘ahampi evaṁ karomi. Tumhepi evaṁ karotha. Mayhampi etaṁ kappati. Tumhākampetaṁ kappatī’ti. Tassa saṇgho amūḷhavinayaṁ deti. Dhammikaṁ amūḷhavinayassa dānaṁ. Imāni tīṇi dhammikāni amūḷhavinayassa dānānī"ti.
4 Paṭiññātakaraṇa
57p_4V_841,msdiv200Tena kho pana samayena chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṁ kammāni karonti tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti "Kathañhi nāma chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṁ kammāni karissanti tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ kira, bhikkhave … pe …
"Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi
"Na, bhikkhave, appaṭiññāya bhikkhūnaṁ kammaṁ kātabbaṁ tajjanīyaṁ vā, niyassaṁ vā, pabbājanīyaṁ vā, paṭisāraṇīyaṁ vā, ukkhepanīyaṁ vā. Yo kareyya, āpatti dukkaṭassa.
58p_4V_842,msdiv201Evaṁ kho, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ, evaṁ dhammikaṁ. Kathañca, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ?
59p_4V_843Bhikkhu pārājikaṁ ajjhāpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘pārājikaṁ āyasmā ajjhāpanno’ti? So evaṁ vadeti ‘Na kho ahaṁ, āvuso, pārājikaṁ ajjhāpanno, saṇghādisesaṁ ajjhāpanno’ti. Taṁ saṇgho saṇghādisesena kāreti. Adhammikaṁ paṭiññātakaraṇaṁ.
60p_4V_844Bhikkhu pārājikaṁ ajjhāpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘pārājikaṁ āyasmā ajjhāpanno’ti? So evaṁ vadeti ‘Na kho ahaṁ, āvuso, pārājikaṁ ajjhāpanno, thullaccayaṁ … pe … pācittiyaṁ … pe … pāṭidesanīyaṁ … pe … dukkaṭaṁ … pe … dubbhāsitaṁ ajjhāpanno’ti. Taṁ saṇgho dubbhāsitena kāreti. Adhammikaṁ paṭiññātakaraṇaṁ.
61p_4V_845Bhikkhu saṇghādisesaṁ … pe … thullaccayaṁ … pe … pācittiyaṁ … pe … pāṭidesanīyaṁ … pe … dukkaṭaṁ … pe … dubbhāsitaṁ ajjhāpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘dubbhāsitaṁ āyasmā ajjhāpanno’ti? So evaṁ vadeti ‘Na kho ahaṁ, āvuso, dubbhāsitaṁ ajjhāpanno, pārājikaṁ ajjhāpanno’ti. Taṁ saṇgho pārājikena kāreti. Adhammikaṁ paṭiññātakaraṇaṁ.
62p_4V_846Bhikkhu dubbhāsitaṁ ajjhāpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘dubbhāsitaṁ āyasmā ajjhāpanno’ti? So evaṁ vadeti ‘Na kho ahaṁ, āvuso, dubbhāsitaṁ ajjhāpanno, saṇghādisesaṁ … pe … thullaccayaṁ … pe … pācittiyaṁ … pe … pāṭidesanīyaṁ … pe … dukkaṭaṁ ajjhāpanno’ti. Taṁ saṇgho dukkaṭena kāreti. Adhammikaṁ paṭiññātakaraṇaṁ. Evaṁ kho, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ.
63p_4V_847Kathañca, bhikkhave, dhammikaṁ hoti paṭiññātakaraṇaṁ?
Bhikkhu pārājikaṁ ajjhāpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘pārājikaṁ āyasmā ajjhāpanno’ti? So evaṁ vadeti ‘āma, āvuso, pārājikaṁ ajjhāpanno’ti. Taṁ saṇgho pārājikena kāreti. Dhammikaṁ paṭiññātakaraṇaṁ.
64p_4V_848Bhikkhu saṇghādisesaṁ … pe … thullaccayaṁ … pe … pācittiyaṁ … pe … pāṭidesanīyaṁ … pe … dukkaṭaṁ … pe … dubbhāsitaṁ ajjhāpanno hoti. Tamenaṁ codeti saṇgho vā, sambahulā vā, ekapuggalo vā ‘dubbhāsitaṁ āyasmā ajjhāpanno’ti? So evaṁ vadeti ‘āma, āvuso, dubbhāsitaṁ ajjhāpanno’ti. Taṁ saṇgho dubbhāsitena kāreti. Dhammikaṁ paṭiññātakaraṇaṁ. Evaṁ kho, bhikkhave, dhammikaṁ hoti paṭiññātakaraṇan"ti.
5 Yebhuyyasikā
65p_4V_849,msdiv202Tena kho pana samayena bhikkhū saṇghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ. Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
66p_4V_850,msdiv203‘Suṇātu me, bhante, saṇgho. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammanneyya. Esā ñatti.
67p_4V_851Suṇātu me, bhante, saṇgho. Saṇgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
68p_4V_852Sammato saṇghena itthannāmo bhikkhu salākaggāhāpako. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
69p_4V_853,msdiv204Dasayime, bhikkhave, adhammikā salākaggāhā, dasa dhammikā. Katame dasa adhammikā salākaggāhā? Oramattakañca adhikaraṇaṁ hoti, na ca gatigataṁ hoti, na ca saritasāritaṁ hoti, jānāti adhammavādī bahutarāti, appeva nāma adhammavādī bahutarā assūti, jānāti saṇgho bhijjissatīti, appeva nāma saṇgho bhijjeyyāti, adhammena gaṇhanti, vaggā gaṇhanti, na ca yathādiṭṭhiyā gaṇhanti ime dasa adhammikā salākaggāhā.
70p_4V_854Katame dasa dhammikā salākaggāhā? Na ca oramattakaṁ adhikaraṇaṁ hoti, gatigatañca hoti, saritasāritañca hoti, jānāti dhammavādī bahutarāti, appeva nāma dhammavādī bahutarā assūti, jānāti saṇgho na bhijjissatīti, appeva nāma saṇgho na bhijjeyyāti, dhammena gaṇhanti, samaggā gaṇhanti, yathādiṭṭhiyā ca gaṇhanti ime dasa dhammikā salākaggāhā"ti.
6 Tassapāpiyasikā
71p_4V_855,msdiv205Tena kho pana samayena upavāḷo bhikkhu saṇghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti "Kathañhi nāma upavāḷo bhikkhu saṇghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṁ paṭicarissati, sampajānamusā bhāsissatī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ kira, bhikkhave … pe …
"Saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi
"Tena hi, bhikkhave, saṇgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ karotu.
Evañca pana, bhikkhave, kātabbaṁ. Paṭhamaṁ upavāḷo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
72p_4V_856,msdiv206‘Suṇātu me, bhante, saṇgho. Ayaṁ upavāḷo bhikkhu saṇghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati. Yadi saṇghassa pattakallaṁ, saṇgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ kareyya. Esā ñatti.
73p_4V_857Suṇātu me, bhante, saṇgho. Ayaṁ upavāḷo bhikkhu saṇghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati. Saṇgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ karoti. Yassāyasmato khamati upavāḷassa bhikkhuno tassapāpiyasikākammassa karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
74p_4V_858Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe … .
75p_4V_859Kataṁ saṇghena upavāḷassa bhikkhuno tassapāpiyasikākammaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
76p_4V_860,msdiv207Pañcimāni, bhikkhave, dhammikāni tassapāpiyasikākammassa karaṇāni. Asuci ca hoti, alajjī ca, sānuvādo ca, tassa saṇgho tassapāpiyasikākammaṁ karoti dhammena, samaggena imāni kho, bhikkhave, pañca dhammikāni tassapāpiyasikākammassa karaṇāni.
6.1 Adhammakammadvādasaka
77p_4V_861,msdiv208Tīhi, bhikkhave, aṅgehi samannāgataṁ tassapāpiyasikākammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, appaṭipucchākataṁ hoti, appaṭiññāya kataṁ hoti … pe … adhammena kataṁ hoti, vaggena kataṁ hoti imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tassapāpiyasikākammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca.
6.2 Dhammakammadvādasaka
78p_4V_862,msdiv209Tīhi, bhikkhave, aṅgehi samannāgataṁ tassapāpiyasikākammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, paṭipucchākataṁ hoti, paṭiññāya kataṁ hoti … pe … dhammena kataṁ hoti, samaggena kataṁ hoti imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tassapāpiyasikākammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca.
6.3 Ākaṅkhamānachakka
79p_4V_863,msdiv210Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṇgho tassapāpiyasikākammaṁ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṇghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṇgho tassapāpiyasikākammaṁ kareyya. (1)
80p_4V_864Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṇgho tassapāpiyasikākammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti imehi kho, bhikkhave … pe … . (2)
81p_4V_865Aparehipi, bhikkhave … pe … buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṇghassa avaṇṇaṁ bhāsati imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṇgho tassapāpiyasikākammaṁ kareyya. (3)
82p_4V_866Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ ākaṅkhamāno saṇgho tassapāpiyasikākammaṁ kareyya. Eko bhaṇḍanakārako hoti … pe … saṇghe adhikaraṇakārako; eko bālo hoti abyatto āpattibahulo anapadāno; eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṇgho tassapāpiyasikākammaṁ kareyya. (4)
83p_4V_867Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṇgho tassapāpiyasikākammaṁ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti imesaṁ kho, bhikkhave … pe … . (5)
84p_4V_868Aparesampi, bhikkhave … pe … eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṇghassa avaṇṇaṁ bhāsati imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṇgho tassapāpiyasikākammaṁ kareyya. (6)
6.4 Aṭṭhārasavatta
85p_4V_869,msdiv211Tassapāpiyasikākammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā
86p_4V_870Na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā … pe … na bhikkhūhi sampayojetabban"ti.
Atha kho saṇgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ akāsi.
7 Tiṇavatthārakah
87p_4V_871,msdiv212Tena kho pana samayena bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Atha kho tesaṁ bhikkhūnaṁ etadahosi "amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Kathaṁ nu kho amhehi paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.
88p_4V_872"Idha pana, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tatra ce bhikkhūnaṁ evaṁ hoti ‘amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ; sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyyā’ti, anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ tiṇavatthārakena vūpasametuṁ.
Evañca pana, bhikkhave, vūpasametabbaṁ. Sabbeheva ekajjhaṁ sannipatitabbaṁ, sannipatitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
89p_4V_873‘Suṇātu me, bhante, saṇgho. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadi saṇghassa pattakallaṁ, saṇgho imaṁ adhikaraṇaṁ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.
Ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo
90p_4V_874‘Suṇantu me āyasmantā. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadāyasmantānaṁ pattakallaṁ, ahaṁ yā ceva āyasmantānaṁ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.
91p_4V_875Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo
92p_4V_876‘Suṇantu me āyasmantā. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadāyasmantānaṁ pattakallaṁ, ahaṁ yā ceva āyasmantānaṁ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.
93p_4V_877,msdiv213Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
94p_4V_878‘Suṇātu me, bhante, saṇgho. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadi saṇghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Esā ñatti.
95p_4V_879Suṇātu me, bhante, saṇgho. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Yassāyasmato khamati amhākaṁ imāsaṁ āpattīnaṁ saṇghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
96p_4V_880Desitā amhākaṁ imā āpattiyo saṇghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
97p_4V_881,msdiv214Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
98p_4V_882‘Suṇātu me, bhante, saṇgho. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadi saṇghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Esā ñatti.
99p_4V_883Suṇātu me, bhante, saṇgho. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Yassāyasmato khamati amhākaṁ imāsaṁ āpattīnaṁ saṇghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
100p_4V_884Desitā amhākaṁ imā āpattiyo saṇghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
101p_4V_885Evañca pana, bhikkhave, te bhikkhū tāhi āpattīhi vuṭṭhitā honti, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ, ṭhapetvā diṭṭhāvikammaṁ, ṭhapetvā ye na tattha hontī"ti.
8 Adhikaraṇa
102p_4V_886,msdiv215Tena kho pana samayena bhikkhūpi bhikkhūhi vivadanti, bhikkhūpi bhikkhunīhi vivadanti, bhikkhuniyopi bhikkhūhi vivadanti, channopi bhikkhu bhikkhunīnaṁ anupakhajja bhikkhūhi saddhiṁ vivadati, bhikkhunīnaṁ pakkhaṁ gāheti. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti "Kathañhi nāma channo bhikkhu bhikkhunīnaṁ anupakhajja bhikkhūhi saddhiṁ vivadissati, bhikkhunīnaṁ pakkhaṁ gāhessatīti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … saccaṁ kira, bhikkhave … pe … saccaṁ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi
103p_4V_887"Cattārimāni, bhikkhave, adhikaraṇāni vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ.
104p_4V_888Tattha katamaṁ vivādādhikaraṇaṁ? Idha pana, bhikkhave, bhikkhū vivadanti dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā? Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ idaṁ vuccati vivādādhikaraṇaṁ. (1)
105p_4V_889Tattha katamaṁ anuvādādhikaraṇaṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ idaṁ vuccati anuvādādhikaraṇaṁ. (2)
106p_4V_890Tattha katamaṁ āpattādhikaraṇaṁ? Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ idaṁ vuccati āpattādhikaraṇaṁ. (3)
107p_4V_891Tattha katamaṁ kiccādhikaraṇaṁ? Yā saṇghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ idaṁ vuccati kiccādhikaraṇaṁ. (4)
108p_4V_892,msdiv216Vivādādhikaraṇassa kiṁ mūlaṁ? Cha vivādamūlāni vivādādhikaraṇassa mūlaṁ. Tīṇipi akusalamūlāni vivādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni vivādādhikaraṇassa mūlaṁ.
Katamāni cha vivādamūlāni vivādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṇghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi … pe … saṇghepi … pe … sikkhāyapi na paripūrakārī, so saṇghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
109p_4V_893Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī … pe … issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṇghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi … pe … saṇghepi … pe … sikkhāyapi na paripūrakārī, so saṇghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Imāni cha vivādamūlāni vivādādhikaraṇassa mūlaṁ.
110p_4V_894Katamāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhū luddhacittā vivadanti, duṭṭhacittā vivadanti, mūḷhacittā vivadanti dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Imāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ.
111p_4V_895Katamāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhū aluddhacittā vivadanti, aduṭṭhacittā vivadanti, amūḷhacittā vivadanti dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Imāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṁ.
112p_4V_896,msdiv217"Anuvādādhikaraṇassa kiṁ mūlaṁ? Cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ. Tīṇipi akusalamūlāni anuvādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni anuvādādhikaraṇassa mūlaṁ, kāyopi anuvādādhikaraṇassa mūlaṁ, vācāpi anuvādādhikaraṇassa mūlaṁ.
113p_4V_897Katamāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṇghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi … pe … saṇghepi … pe … sikkhāyapi na paripūrakārī, so saṇghe anuvādaṁ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.
114p_4V_898Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī … pe … issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṇghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi … pe … saṇghepi … pe … sikkhāyapi na paripūrakārī, so saṇghe anuvādaṁ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti. Imāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ.
115p_4V_899Katamāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ luddhacittā anuvadanti, duṭṭhacittā anuvadanti, mūḷhacittā anuvadanti sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Imāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṁ.
116p_4V_900Katamāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ aluddhacittā anuvadanti, aduṭṭhacittā anuvadanti, amūḷhacittā anuvadanti sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Imāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṁ.
117p_4V_901Katamo kāyo anuvādādhikaraṇassa mūlaṁ? Idhekacco dubbaṇṇo hoti, duddassiko, okoṭimako, bahvābādho, kāṇo vā, kuṇī vā, khañjo vā, pakkhahato vā, yena naṁ anuvadanti. Ayaṁ kāyo anuvādādhikaraṇassa mūlaṁ.
118p_4V_902Katamā vācā anuvādādhikaraṇassa mūlaṁ? Idhekacco dubbaco hoti, mammano, eḷagalavāco, yāya naṁ anuvadanti. Ayaṁ vācā anuvādādhikaraṇassa mūlaṁ.
119p_4V_903,msdiv218Āpattādhikaraṇassa kiṁ mūlaṁ? Cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṁ. Atthāpatti kāyato samuṭṭhāti, na vācato, na cittato. Atthāpatti vācato samuṭṭhāti, na kāyato, na cittato. Atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato. Atthāpatti kāyato ca cittato ca samuṭṭhāti, na vācato. Atthāpatti vācato ca cittato ca samuṭṭhāti, na kāyato. Atthāpatti kāyato ca vācato ca cittato ca samuṭṭhāti. Ime cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṁ.
120p_4V_904,msdiv219Kiccādhikaraṇassa kiṁ mūlaṁ? Kiccādhikaraṇassa ekaṁ mūlaṁ saṇgho.
121p_4V_905,msdiv220Vivādādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ. Vivādādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ. Tattha katamaṁ vivādādhikaraṇaṁ kusalaṁ? Idha pana, bhikkhave, bhikkhū kusalacittā vivadanti dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ idaṁ vuccati vivādādhikaraṇaṁ kusalaṁ.
122p_4V_906Tattha katamaṁ vivādādhikaraṇaṁ akusalaṁ? Idha pana, bhikkhave, bhikkhū akusalacittā vivadanti dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ idaṁ vuccati vivādādhikaraṇaṁ akusalaṁ.
123p_4V_907Tattha katamaṁ vivādādhikaraṇaṁ abyākataṁ? Idha pana, bhikkhave, bhikkhū abyākatacittā vivadanti dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ idaṁ vuccati vivādādhikaraṇaṁ abyākataṁ.
124p_4V_908,msdiv221Anuvādādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ. Anuvādādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ. Tattha katamaṁ anuvādādhikaraṇaṁ kusalaṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ kusalacittā anuvadanti sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ idaṁ vuccati anuvādādhikaraṇaṁ kusalaṁ.
125p_4V_909Tattha katamaṁ anuvādādhikaraṇaṁ akusalaṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ akusalacittā anuvadanti sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ idaṁ vuccati anuvādādhikaraṇaṁ akusalaṁ.
126p_4V_910Tattha katamaṁ anuvādādhikaraṇaṁ abyākataṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ abyākatacittā anuvadanti sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ idaṁ vuccati anuvādādhikaraṇaṁ abyākataṁ.
127p_4V_911,msdiv222Āpattādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ?
Āpattādhikaraṇaṁ siyā akusalaṁ, siyā abyākataṁ; natthi āpattādhikaraṇaṁ kusalaṁ. Tattha katamaṁ āpattādhikaraṇaṁ akusalaṁ? Yaṁ jānanto sañjānanto cecca abhivitaritvā vītikkamo idaṁ vuccati āpattādhikaraṇaṁ akusalaṁ.
128p_4V_912Tattha katamaṁ āpattādhikaraṇaṁ abyākataṁ?
Yaṁ ajānanto asañjānanto acecca anabhivitaritvā vītikkamo idaṁ vuccati āpattādhikaraṇaṁ abyākataṁ.
129p_4V_913,msdiv223Kiccādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ? Kiccādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.
Tattha katamaṁ kiccādhikaraṇaṁ kusalaṁ? Yaṁ saṇgho kusalacitto kammaṁ karoti apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ idaṁ vuccati kiccādhikaraṇaṁ kusalaṁ.
130p_4V_914Tattha katamaṁ kiccādhikaraṇaṁ akusalaṁ? Yaṁ saṇgho akusalacitto kammaṁ karoti apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ idaṁ vuccati kiccādhikaraṇaṁ akusalaṁ.
131p_4V_915Tattha katamaṁ kiccādhikaraṇaṁ abyākataṁ? Yaṁ saṇgho abyākatacitto kammaṁ karoti apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ idaṁ vuccati kiccādhikaraṇaṁ abyākataṁ.
132p_4V_916,msdiv224Vivādo vivādādhikaraṇaṁ, vivādo no adhikaraṇaṁ, adhikaraṇaṁ no vivādo, adhikaraṇañceva vivādo ca. Siyā vivādo vivādādhikaraṇaṁ, siyā vivādo no adhikaraṇaṁ, siyā adhikaraṇaṁ no vivādo, siyā adhikaraṇañceva vivādo ca.
133p_4V_917Tattha katamo vivādo vivādādhikaraṇaṁ? Idha pana, bhikkhave, bhikkhū vivadanti dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ ayaṁ vivādo vivādādhikaraṇaṁ.
134p_4V_918Tattha katamo vivādo no adhikaraṇaṁ? Mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati ayaṁ vivādo no adhikaraṇaṁ.
135p_4V_919Tattha katamaṁ adhikaraṇaṁ no vivādo? Anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ idaṁ adhikaraṇaṁ no vivādo.
136p_4V_920Tattha katamaṁ adhikaraṇañceva vivādo ca? Vivādādhikaraṇaṁ adhikaraṇañceva vivādo ca.
137p_4V_921,msdiv225Anuvādo anuvādādhikaraṇaṁ, anuvādo no adhikaraṇaṁ, adhikaraṇaṁ no anuvādo, adhikaraṇañceva anuvādo ca.
Siyā anuvādo anuvādādhikaraṇaṁ, siyā anuvādo no adhikaraṇaṁ, siyā adhikaraṇaṁ no anuvādo, siyā adhikaraṇañceva anuvādo ca.
138p_4V_922Tattha katamo anuvādo anuvādādhikaraṇaṁ? Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ ayaṁ anuvādo anuvādādhikaraṇaṁ.
139p_4V_923Tattha katamo anuvādo no adhikaraṇaṁ? Mātāpi puttaṁ anuvadati, puttopi mātaraṁ anuvadati, pitāpi puttaṁ anuvadati, puttopi pitaraṁ anuvadati, bhātāpi bhātaraṁ anuvadati, bhātāpi bhaginiṁ anuvadati, bhaginīpi bhātaraṁ anuvadati, sahāyopi sahāyaṁ anuvadati ayaṁ anuvādo no adhikaraṇaṁ.
140p_4V_924Tattha katamaṁ adhikaraṇaṁ no anuvādo? Āpattādhikaraṇaṁ, kiccādhikaraṇaṁ, vivādādhikaraṇaṁ idaṁ adhikaraṇaṁ no anuvādo.
141p_4V_925Tattha katamaṁ adhikaraṇañceva anuvādo ca? Anuvādādhikaraṇaṁ adhikaraṇañceva anuvādo ca.
142p_4V_926,msdiv226Āpatti āpattādhikaraṇaṁ, āpatti no adhikaraṇaṁ, adhikaraṇaṁ no āpatti, adhikaraṇañceva āpatti ca. Siyā āpatti āpattādhikaraṇaṁ, siyā āpatti no adhikaraṇaṁ, siyā adhikaraṇaṁ no āpatti, siyā adhikaraṇañceva āpatti ca.
143p_4V_927Tattha katamaṁ āpatti āpattādhikaraṇaṁ? Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ ayaṁ āpatti āpattādhikaraṇaṁ.
144p_4V_928Tattha katamaṁ āpatti no adhikaraṇaṁ? Sotāpatti samāpatti ayaṁ āpatti no adhikaraṇaṁ.
145p_4V_929Tattha katamaṁ adhikaraṇaṁ no āpatti? Kiccādhikaraṇaṁ, vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ idaṁ adhikaraṇaṁ no āpatti.
146p_4V_930Tattha katamaṁ adhikaraṇañceva āpatti ca? Āpattādhikaraṇaṁ adhikaraṇañceva āpatti ca.
147p_4V_931,msdiv227Kiccaṁ kiccādhikaraṇaṁ, kiccaṁ no adhikaraṇaṁ, adhikaraṇaṁ no kiccaṁ, adhikaraṇañceva kiccañca.
Siyā kiccaṁ kiccādhikaraṇaṁ, siyā kiccaṁ no adhikaraṇaṁ, siyā adhikaraṇaṁ no kiccaṁ, siyā adhikaraṇañceva kiccañca.
148p_4V_932Tattha katamaṁ kiccaṁ kiccādhikaraṇaṁ? Yā saṇghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ idaṁ kiccaṁ kiccādhikaraṇaṁ.
149p_4V_933Tattha katamaṁ kiccaṁ no adhikaraṇaṁ? Ācariyakiccaṁ, upajjhāyakiccaṁ, samānupajjhāyakiccaṁ, samānācariyakiccaṁ idaṁ kiccaṁ no adhikaraṇaṁ.
150p_4V_934Tattha katamaṁ adhikaraṇaṁ no kiccaṁ? Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ idaṁ adhikaraṇaṁ no kiccaṁ.
151p_4V_935Tattha katamaṁ adhikaraṇañceva kiccañca? Kiccādhikaraṇaṁ adhikaraṇañceva kiccañca.
9 Adhikaraṇavūpasamanasamatha
9.1 Sammukhāvinaya
152p_4V_936,msdiv228Vivādādhikaraṇaṁ katihi samathehi sammati? Vivādādhikaraṇaṁ dvīhi samathehi sammati sammukhāvinayena ca, yebhuyyasikāya ca. Siyā vivādādhikaraṇaṁ ekaṁ samathaṁ anāgamma yebhuyyasikaṁ, ekena samathena sameyya sammukhāvinayenāti? Siyātissa vacanīyaṁ. Yathā kathaṁ viya? Idha pana, bhikkhave, bhikkhū vivadanti dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.
153p_4V_937Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.
Kā ca tattha saṇghasammukhatā? Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti ayaṁ tattha saṇghasammukhatā.
Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati ayaṁ tattha dhammasammukhatā, vinayasammukhatā.
Kā ca tattha puggalasammukhatā? Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti ayaṁ tattha puggalasammukhatā.
Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
154p_4V_938,msdiv229Te ce, bhikkhave, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, yasmiṁ āvāse sambahulā bhikkhū, so āvāso gantabbo. Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ gacchantā antarāmagge sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena.
Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. Kā ca tattha saṇghasammukhatā? Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti ayaṁ tattha saṇghasammukhatā.
Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati ayaṁ tattha dhammasammukhatā, vinayasammukhatā.
Kā ca tattha puggalasammukhatā? Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti ayaṁ tattha puggalasammukhatā.
Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
155p_4V_939,msdiv230Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ āgacchantā antarāmagge na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, taṁ āvāsaṁ gantvā āvāsikā bhikkhū evamassu vacanīyā ‘idaṁ kho, āvuso, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ; sādhāyasmantā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā’ti.
156p_4V_940Sace, bhikkhave, āvāsikā bhikkhū vuḍḍhatarā honti, āgantukā bhikkhū navakatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā ‘iṅgha tumhe, āyasmanto, muhuttaṁ ekamantaṁ hotha, yāva mayaṁ mantemā’ti. Sace pana, bhikkhave, āvāsikā bhikkhū navakatarā honti, āgantukā bhikkhū vuḍḍhatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā ‘tena hi tumhe, āyasmanto, muhuttaṁ idheva tāva hotha, yāva mayaṁ mantemā’ti.
157p_4V_941Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti ‘Na mayaṁ sakkoma imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti, na taṁ adhikaraṇaṁ āvāsikehi bhikkhūhi sampaṭicchitabbaṁ. Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti ‘sakkoma mayaṁ imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti. Tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā ‘sace tumhe, āyasmanto, amhākaṁ imaṁ adhikaraṇaṁ yathājātaṁ yathāsamuppannaṁ ārocessatha, yathā ca mayaṁ imaṁ adhikaraṇaṁ vūpasamessāma dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati. Evaṁ mayaṁ imaṁ adhikaraṇaṁ sampaṭicchissāma. No ce tumhe, āyasmanto, amhākaṁ imaṁ adhikaraṇaṁ yathājātaṁ yathāsamuppannaṁ ārocessatha, yathā ca mayaṁ imaṁ adhikaraṇaṁ vūpasamessāma dhammena vinayena satthusāsanena tathā na suvūpasantaṁ bhavissati, na mayaṁ imaṁ adhikaraṇaṁ sampaṭicchissāmā’ti. Evaṁ supariggahitaṁ kho, bhikkhave, katvā āvāsikehi bhikkhūhi taṁ adhikaraṇaṁ sampaṭicchitabbaṁ.
158p_4V_942Tehi, bhikkhave, āgantukehi bhikkhūhi āvāsikā bhikkhū evamassu vacanīyā ‘yathājātaṁ yathāsamuppannaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ ārocessāma. Sace āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati. Evaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ niyyādessāma. No ce āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā na suvūpasantaṁ bhavissati, na mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ niyyādessāma. Mayameva imassa adhikaraṇassa sāmino bhavissāmā’ti. Evaṁ supariggahitaṁ kho, bhikkhave, katvā āgantukehi bhikkhūhi taṁ adhikaraṇaṁ āvāsikānaṁ bhikkhūnaṁ niyyādetabbaṁ.
159p_4V_943Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe …
evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
9.2 Ubbāhikāyavūpasamana
160p_4V_944,msdiv231Tehi ce, bhikkhave, bhikkhūhi tasmiṁ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati, anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ. Dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpassa dhammā bahussutā honti, dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; vinaye kho pana ṭhito hoti asaṁhīro; paṭibalo hoti ubho atthapaccatthike assāsetuṁ saññāpetuṁ nijjhāpetuṁ pekkhetuṁ pasādetuṁ; adhikaraṇasamuppādavūpasamanakusalo hoti; adhikaraṇaṁ jānāti; adhikaraṇasamudayaṁ jānāti; adhikaraṇanirodhaṁ jānāti; adhikaraṇanirodhagāminipaṭipadaṁ jānāti.
Anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṁ bhikkhuṁ ubbāhikāya sammannituṁ.
Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
161p_4V_945,msdiv232‘Suṇātu me, bhante, saṇgho. Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmañca itthannāmañca bhikkhuṁ sammanneyya ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ. Esā ñatti.
162p_4V_946Suṇātu me, bhante, saṇgho. Amhākaṁ imasmiṁ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Saṇgho itthannāmañca itthannāmañca bhikkhuṁ sammannati ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ.
Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhuno sammuti ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
163p_4V_947Sammato saṇghena itthannāmo ca itthannāmo ca bhikkhu ubbāhikāya imaṁ adhikaraṇaṁ vūpasametuṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
164p_4V_948Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.
165p_4V_949,msdiv233Tehi ce, bhikkhave, bhikkhūhi tasmiṁ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa neva suttaṁ āgataṁ hoti, no suttavibhaṅgo, so atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā
166p_4V_950‘Suṇantu me āyasmantā. Ayaṁ itthannāmo bhikkhu dhammakathiko. Imassa neva suttaṁ āgataṁ hoti, no suttavibhaṅgo. So atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati. Yadāyasmantānaṁ pattakallaṁ, itthannāmaṁ bhikkhuṁ vuṭṭhāpetvā avasesā imaṁ adhikaraṇaṁ vūpasameyyāmā’ti.
167p_4V_951Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ vuṭṭhāpetvā sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.
168p_4V_952Tehi ce, bhikkhave, bhikkhūhi tasmiṁ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa suttañhi kho āgataṁ hoti, no suttavibhaṅgo, so atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā
169p_4V_953‘Suṇantu me āyasmantā. Ayaṁ itthannāmo bhikkhu dhammakathiko. Imassa suttañhi kho āgataṁ hoti, no suttavibhaṅgo. So atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati. Yadāyasmantānaṁ pattakallaṁ, itthannāmaṁ bhikkhuṁ vuṭṭhāpetvā avasesā imaṁ adhikaraṇaṁ vūpasameyyāmā’ti.
170p_4V_954Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ vuṭṭhāpetvā sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.
9.3 Yebhuyyasikāvinaya
171p_4V_955,msdiv234Te ce, bhikkhave, bhikkhū na sakkonti taṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, tehi, bhikkhave, bhikkhūhi taṁ adhikaraṇaṁ saṇghassa niyyādetabbaṁ ‘Na mayaṁ, bhante, sakkoma imaṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, saṇghova imaṁ adhikaraṇaṁ vūpasametū’ti. Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ. Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya … pe … evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
172p_4V_956‘Suṇātu me, bhante, saṇgho. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammanneyya. Esā ñatti.
173p_4V_957Suṇātu me, bhante, saṇgho. Saṇgho itthannāmaṁ bhikkhuṁ salākaggāhāpakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
174p_4V_958Sammato saṇghena itthannāmo bhikkhu salākaggāhāpako. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
175p_4V_959Tena salākaggāhāpakena bhikkhunā salākā gāhetabbā. Yathā bahutarā bhikkhū dhammavādino vadanti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena ca, yebhuyyasikāya ca. Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.
Kā ca tattha saṇghasammukhatā? Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti ayaṁ tattha saṇghasammukhatā.
Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati ayaṁ tattha dhammasammukhatā, vinayasammukhatā.
Kā ca tattha puggalasammukhatā? Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti ayaṁ tattha puggalasammukhatā.
Kā ca tattha yebhuyyasikāya? Yā yebhuyyasikākammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā ayaṁ tattha yebhuyyasikāya. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyan"ti.
9.4 Tividhasalākaggāha
176p_4V_960,msdiv235Tena kho pana samayena sāvatthiyā evaṁ jātaṁ evaṁ samuppannaṁ adhikaraṇaṁ hoti. Atha kho te bhikkhū asantuṭṭhā sāvatthiyā saṇghassa adhikaraṇavūpasamanena assosuṁ kho amukasmiṁ kira āvāse sambahulā therā viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā viyattā medhāvino lajjino kukkuccakā sikkhākāmā. Te ce therā imaṁ adhikaraṇaṁ vūpasameyyuṁ dhammena vinayena satthusāsanena, evamidaṁ adhikaraṇaṁ suvūpasantaṁ assāti. Atha kho te bhikkhū taṁ āvāsaṁ gantvā te there etadavocuṁ "Idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ. Sādhu, bhante, therā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā"ti. Atha kho te therā yathā sāvatthiyā saṇghena adhikaraṇaṁ vūpasamitaṁ tathā suvūpasantanti tathā taṁ adhikaraṇaṁ vūpasamesuṁ.
177p_4V_961Atha kho te bhikkhū asantuṭṭhā sāvatthiyā saṇghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṁ therānaṁ adhikaraṇavūpasamanena. Assosuṁ kho amukasmiṁ kira āvāse tayo therā viharanti … pe … dve therā viharanti … pe … eko thero viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So ce thero imaṁ adhikaraṇaṁ vūpasameyya dhammena vinayena satthusāsanena, evamidaṁ adhikaraṇaṁ suvūpasantaṁ assāti. Atha kho te bhikkhū taṁ āvāsaṁ gantvā taṁ theraṁ etadavocuṁ "Idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ. Sādhu, bhante, thero imaṁ adhikaraṇaṁ vūpasametu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā"ti. Atha kho so thero yathā sāvatthiyā saṇghena adhikaraṇaṁ vūpasamitaṁ, yathā sambahulehi therehi adhikaraṇaṁ vūpasamitaṁ, yathā tīhi therehi adhikaraṇaṁ vūpasamitaṁ, yathā dvīhi therehi adhikaraṇaṁ vūpasamitaṁ, tathā suvūpasantanti tathā taṁ adhikaraṇaṁ vūpasamesi.
178p_4V_962Atha kho te bhikkhū asantuṭṭhā sāvatthiyā saṇghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā tiṇṇaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā dvinnaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā ekassa therassa adhikaraṇavūpasamanena, yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ … pe …
179p_4V_963"Nihatametaṁ, bhikkhave, adhikaraṇaṁ santaṁ vūpasantaṁ suvūpasantaṁ. Anujānāmi, bhikkhave, tesaṁ bhikkhūnaṁ saññattiyā tayo salākaggāhe gūḷhakaṁ, sakaṇṇajappakaṁ, vivaṭakaṁ.
180p_4V_964Kathañca, bhikkhave, gūḷhako salākaggāho hoti? Tena salākaggāhāpakena bhikkhunā salākāyo vaṇṇāvaṇṇāyo katvā ekameko bhikkhu upasaṅkamitvā evamassa vacanīyo ‘Ayaṁ evaṁvādissa salākā, ayaṁ evaṁvādissa salākā. Yaṁ icchasi taṁ gaṇhāhī’ti. Gahite vattabbo ‘mā ca kassaci dassehī’ti. Sace jānāti adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṁ. Sace jānāti dhammavādī bahutarāti, suggahoti, sāvetabbaṁ. Evaṁ kho, bhikkhave, gūḷhako salākaggāho hoti.
181p_4V_965Kathañca, bhikkhave, sakaṇṇajappako salākaggāho hoti? Tena salākaggāhāpakena bhikkhunā ekamekassa bhikkhuno upakaṇṇake ārocetabbaṁ ‘Ayaṁ evaṁvādissa salākā, ayaṁ evaṁvādissa salākā. Yaṁ icchasi taṁ gaṇhāhī’ti. Gahite vattabbo ‘mā ca kassaci ārocehī’ti. Sace jānāti adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṁ. Sace jānāti dhammavādī bahutarāti, suggahoti, sāvetabbaṁ. Evaṁ kho, bhikkhave, sakaṇṇajappako salākaggāho hoti.
182p_4V_966Kathañca, bhikkhave, vivaṭako salākaggāho hoti? Sace jānāti dhammavādī bahutarāti, vissaṭṭheneva vivaṭena gāhetabbo. Evaṁ kho, bhikkhave, vivaṭako salākaggāho hoti. Ime kho, bhikkhave, tayo salākaggāhā"ti.
9.5 Sativinaya
183p_4V_967,msdiv236"Anuvādādhikaraṇaṁ katihi samathehi sammati? Anuvādādhikaraṇaṁ catūhi samathehi sammati sammukhāvinayena ca, sativinayena ca, amūḷhavinayena ca, tassapāpiyasikāya ca. Siyā anuvādādhikaraṇaṁ dve samathe anāgamma amūḷhavinayañca, tassapāpiyasikañca; dvīhi samathehi sammeyya sammukhāvinayena ca, sativinayena cāti? Siyātissa vacanīyaṁ. Yathā kathaṁ viya? Idha pana, bhikkhave, bhikkhū bhikkhuṁ amūlikāya sīlavipattiyā anuddhaṁsenti. Tassa kho, bhikkhave, bhikkhuno sativepullappattassa sativinayo dātabbo. Evañca pana, bhikkhave, dātabbo
184p_4V_968Tena, bhikkhave, bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā … pe … evamassa vacanīyo ‘maṁ, bhante, bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti. Sohaṁ, bhante, sativepullappatto saṇghaṁ sativinayaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattenaṁ bhikkhunā paṭibalena saṇgho ñāpetabbo
185p_4V_969‘Suṇātu me, bhante, saṇgho. Bhikkhū itthannāmaṁ bhikkhuṁ amūlikāya sīlavipattiyā anuddhaṁsenti. So sativepullappatto saṇghaṁ sativinayaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno sativepullappattassa sativinayaṁ dadeyya. Esā ñatti.
186p_4V_970Suṇātu me, bhante, saṇgho. Bhikkhū itthannāmaṁ bhikkhuṁ amūlikāya sīlavipattiyā anuddhaṁsenti. So sativepullappatto saṇghaṁ sativinayaṁ yācati. Saṇgho itthannāmassa bhikkhuno sativepullappattassa sativinayaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno sativepullappattassa sativinayassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
187p_4V_971Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe … .
188p_4V_972Dinno saṇghena itthannāmassa bhikkhuno sativepullappattassa sativinayo. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
189p_4V_973Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena ca sativinayena ca. Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … kā ca tattha puggalasammukhatā? Yo ca anuvadati, yañca anuvadati, ubho sammukhībhūtā honti ayaṁ tattha puggalasammukhatā.
Kiñca tattha sativinayasmiṁ? Yā sativinayassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā idaṁ tattha sativinayasmiṁ. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
9.6 Amūḷhavinaya
190p_4V_974,msdiv237Siyā anuvādādhikaraṇaṁ dve samathe anāgamma sativinayañca, tassapāpiyasikañca; dvīhi samathehi sammeyya sammukhāvinayena ca, amūḷhavinayena cāti? Siyātissa vacanīyaṁ. Yathā kathaṁ viya? Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Taṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti. So evaṁ vadeti ‘Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan’ti. Evampi naṁ vuccamānā codenteva ‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti. Tassa kho, bhikkhave, bhikkhuno amūḷhassa amūḷhavinayo dātabbo. Evañca pana, bhikkhave, dātabbo
191p_4V_975Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā …pe…evamassa vacanīyo -
‘Ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti - "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti. Tyāhaṁ evaṁ vadāmi "Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan"ti. Evampi maṁ vuccamānā codenteva "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti. "Sohaṁ, bhante, amūḷho saṇghaṁ amūḷhavinayaṁ yācāmī"’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo Tena, bhikkhave, bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā … pe … evamassa vacanīyo ‘Ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti
192p_4V_976"saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti. So evaṁ vadeti "Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan"ti. Evampi naṁ vuccamānā codenteva "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti. So amūḷho saṇghaṁ amūḷhavinayaṁ yācati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno amūḷhassa amūḷhavinayaṁ dadeyya. Esā ñatti. ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Taṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti
193p_4V_977"saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti. So evaṁ vadeti "Ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato. Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan"ti. Evampi naṁ vuccamānā codenteva "saratāyasmā evarūpiṁ āpattiṁ āpajjitā"ti. So amūḷho saṇghaṁ amūḷhavinayaṁ yācati. Saṇgho itthannāmassa bhikkhuno amūḷhassa amūḷhavinayaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu ummattako ahosi cittavipariyāsakato. Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Taṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti
194p_4V_978Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe … .
195p_4V_979Dinno saṇghena itthannāmassa bhikkhuno amūḷhassa amūḷhavinayo. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
196p_4V_980Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena ca, amūḷhavinayena ca. Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe …
kiñca tattha amūḷhavinayasmiṁ? Yā amūḷhavinayassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā idaṁ tattha amūḷhavinayasmiṁ. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
9.7 Tassapāpiyasikāvinaya
197p_4V_981,msdiv238Siyā anuvādādhikaraṇaṁ dve samathe anāgamma sativinayañca, amūḷhavinayañca; dvīhi samathehi sammeyya sammukhāvinayena ca, tassapāpiyasikāya cāti? Siyātissa vacanīyaṁ. Yathā kathaṁ viya? Idha pana, bhikkhave, bhikkhu bhikkhuṁ saṇghamajjhe garukāya āpattiyā codeti ‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evaṁ vadeti ‘Na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti. Tamenaṁ so nibbeṭhentaṁ ativeṭheti ‘iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evaṁ vadeti ‘Na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā. Sarāmi ca kho ahaṁ, āvuso, evarūpiṁ appamattikaṁ āpattiṁ āpajjitā’ti. Tamenaṁ so nibbeṭhentaṁ ativeṭheti ‘iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evaṁ vadeti ‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi. Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā, pārājikaṁ vā pārājikasāmantaṁ vā, puṭṭho na paṭijānissāmī’ti? So evaṁ vadeti ‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi. Kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā, pārājikaṁ vā pārājikasāmantaṁ vā, apuṭṭho paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evaṁ vadesi ‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā. Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.
Tassa kho, bhikkhave, bhikkhuno tassapāpiyasikākammaṁ kātabbaṁ. Evañca pana, bhikkhave, kātabbaṁ. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
198p_4V_982‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu saṇghamajjhe garukāya āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenāññaṁ paṭicarati, sampajānamusā bhāsati. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmassa bhikkhuno tassapāpiyasikākammaṁ kareyya. Esā ñatti.
199p_4V_983Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu saṇghamajjhe garukāya āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenāññaṁ paṭicarati, sampajānamusā bhāsati. Saṇgho itthannāmassa bhikkhuno tassapāpiyasikākammaṁ karoti. Yassāyasmato khamati itthannāmassa bhikkhuno tassapāpiyasikākammassa karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
200p_4V_984Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe … .
201p_4V_985Kataṁ saṇghena itthannāmassa bhikkhuno tassapāpiyasikākammaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
202p_4V_986Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena ca, tassapāpiyasikāya ca. Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā … pe … kā ca tattha tassapāpiyasikāya? Yā tassapāpiyasikākammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā ayaṁ tattha tassapāpiyasikāya. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
9.8 Paṭiññātakaraṇa
203p_4V_987,msdiv239Āpattādhikaraṇaṁ katihi samathehi sammati? Āpattādhikaraṇaṁ tīhi samathehi sammati sammukhāvinayena ca, paṭiññātakaraṇena ca, tiṇavatthārakena ca. Siyā āpattādhikaraṇaṁ ekaṁ samathaṁ anāgamma tiṇavatthārakaṁ, dvīhi samathehi sammeyya sammukhāvinayena ca, paṭiññātakaraṇena cāti? Siyātissa vacanīyaṁ. Yathā kathaṁ viya? Idha pana, bhikkhave, bhikkhu lahukaṁ āpattiṁ āpanno hoti. Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo
‘Ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno; taṁ paṭidesemī’ti. Tena vattabbo ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṁ saṁvareyyāsī’ti.
204p_4V_988Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena ca, paṭiññātakaraṇena ca. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … kā ca tattha puggalasammukhatā? Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti ayaṁ tattha puggalasammukhatā. Kiñca tattha paṭiññātakaraṇasmiṁ? Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā idaṁ tattha paṭiññātakaraṇasmiṁ. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.
Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā ‘Ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno; taṁ paṭidesemī’ti. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā
205p_4V_989‘Suṇantu me āyasmantā. Ayaṁ itthannāmo bhikkhu āpattiṁ sarati, vivarati, uttāniṁ karoti deseti. Yadāyasmantānaṁ pattakallaṁ, ahaṁ itthannāmassa bhikkhuno āpattiṁ paṭiggaṇheyyan’ti.
Tena vattabbo ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṁ saṁvareyyāsī’ti.
206p_4V_990Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena ca, paṭiññātakaraṇena ca. Kiñca tattha sammukhāvinayasmiṁ? Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … kā ca tattha puggalasammukhatā? Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti ayaṁ tattha puggalasammukhatā. Kiñca tattha paṭiññātakaraṇasmiṁ? Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā idaṁ tattha paṭiññātakaraṇasmiṁ. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.
Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, tena, bhikkhave, bhikkhunā saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo ‘Ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno; taṁ paṭidesemī’ti. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
207p_4V_991‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo bhikkhu āpattiṁ sarati, vivarati, uttāniṁ karoti, deseti. Yadi saṇghassa pattakallaṁ, ahaṁ itthannāmassa bhikkhuno āpattiṁ paṭiggaṇheyyan’ti.
Tena vattabbo ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṁ saṁvareyyāsī’ti.
208p_4V_992Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena ca, paṭiññātakaraṇena ca. Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
9.9 Tiṇavatthāraka
209p_4V_993,msdiv240Siyā āpattādhikaraṇaṁ ekaṁ samathaṁ anāgamma paṭiññātakaraṇaṁ, dvīhi samathehi sammeyya sammukhāvinayena ca, tiṇavatthārakena cāti? Siyātissa vacanīyaṁ. Yathā kathaṁ viya? Idha pana, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tatra ce bhikkhūnaṁ evaṁ hoti ‘amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyyā’ti. Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ tiṇavatthārakena vūpasametuṁ.
Evañca pana, bhikkhave, vūpasametabbaṁ. Sabbeheva ekajjhaṁ sannipatitabbaṁ, sannipatitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
210p_4V_994‘Suṇātu me, bhante, saṇgho. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadi saṇghassa pattakallaṁ, saṇgho imaṁ adhikaraṇaṁ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttanti.
Ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo
211p_4V_995Suṇantu me āyasmantā. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadāyasmantānaṁ pattakallaṁ, ahaṁ yā ceva āyasmantānaṁ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.
212p_4V_996,msdiv241Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo
213p_4V_997‘Suṇantu me āyasmantā. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadāyasmantānaṁ pattakallaṁ, ahaṁ yā ceva āyasmantānaṁ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttan’ti.
214p_4V_998,msdiv242Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena saṇgho ñāpetabbo
215p_4V_999‘Suṇātu me, bhante, saṇgho. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Yadi saṇghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Esā ñatti.
216p_4V_1000Suṇātu me, bhante, saṇgho. Amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya. Ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Yassāyasmato khamati amhākaṁ imāsaṁ āpattīnaṁ saṇghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
217p_4V_1001Desitā amhākaṁ imā āpattiyo saṇghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
218p_4V_1002Athāparesaṁ … pe … evametaṁ dhārayāmī’ti.
219p_4V_1003Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ. Kena vūpasantaṁ? Sammukhāvinayena ca, tiṇavatthārakena ca. Kiñca tattha sammukhāvinayasmiṁ? Saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.
220p_4V_1004Kā ca tattha saṇghasammukhatā? Yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti ayaṁ tattha saṇghasammukhatā.
221p_4V_1005Kā ca tattha dhammasammukhatā, vinayasammukhatā? Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati ayaṁ tattha dhammasammukhatā, vinayasammukhatā.
222p_4V_1006Kā ca tattha puggalasammukhatā? Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti ayaṁ tattha puggalasammukhatā.
223p_4V_1007Kiñca tattha tiṇavatthārakasmiṁ? Yā tiṇavatthārakassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā idaṁ tattha tiṇavatthārakasmiṁ. Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ; chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.
224p_4V_1008Kiccādhikaraṇaṁ katihi samathehi sammati? Kiccādhikaraṇaṁ ekena samathena sammati sammukhāvinayenā"ti.
225p_4V_1009Samathakkhandhako niṭṭhito catuttho.