Vinaya Pitaka - Monastic Rules
Khandaka 14 (Culavagga 4) - Settling Issues
- Translated from the Pali by I.B. Horner.
1
At one time the Awakened One, the Lord, was staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six monks carried out (formal) acts of censure and guidance and banishment and reconciliation and suspension against monks who were not present. Those who were modest monks looked down upon, criticised, spread it about, saying: "How can this group of six monks carry out (formal) acts of censure … and suspension against monks who are not present?" Then these monks told this matter to the Lord. He said:
"Is it true, as is said, monks, that these monks carried out (formal) acts of censure … and suspension against monks who were not present?"
"It is true, Lord." The Awakened One, the Lord, rebuked them, saying:
"It is not fitting, monks, in these foolish men, it is not becoming, it is not suitable, it is not worthy of a recluse, it is not allowable, it is not to be done. How, monks, can these foolish men carry out (formal) acts of censure … and suspension against monks who are not present? It is not monks, for pleasing those who are not (yet) pleased … " Having rebuked them, having given reasoned talk, he addressed the monks, saying:
"Monks, a (formal) act of censure or guidance or banishment or reconciliation or suspension should not be carried out against monks who are not present. Whoever should carry one out, there is an offence of wrong-doing.
2 "An individual who professes non-dhamma makes known to an individual who professes dhamma, disposes him favourably, makes him consider, makes him reconsider, teaches him, teaches him again, saying: ‘This is dhamma, this is discipline, this is the Teacher’s instruction, choose this, approve of this.’ If this legal question is settled thus, it is settled by what is not rule, by what has the appearance of a verdict in the presence of.
3-11 "An individual who professes non-dhamma makes known to several who profess dhamma … An individual who professes non-dhamma makes known to an Order which professes dhamma … Several who profess non-dhamma make known to an individual who professes dhamma … Several who profess non-dhamma make known to several who profess dhamma … Several who profess non-dhamma make known to an Order which professes dhamma … An Order which professes non-dhamma makes known to an individual who professes dhamma … An Order which professes non-dhamma makes known to several who profess dhamma … An Order which professes non-dhamma makes known to an Order which professes dhamma, disposes it favourably, makes it consider, makes it reconsider, teaches it, teaches it again, saying: ‘This is dhamma, this is discipline, this is the Teacher’s instruction, choose this, approve of this.’ If this legal question is settled thus, it is settled by what is not rule, by what has the appearance of a verdict in the presence of."
12Told are the Nine Cases of the Dark Faction.
13-21 "An individual who professes dhamma makes known to an individual who professes non-dhamma … An Order which professes dhamma makes known to an Order which professes non-dhamma … If this legal question is settled thus, it is settled by rule, by a verdict in the presence of."
22Told are the Nine Cases of the Bright Faction.
23 At one time the Awakened One, the Lord, was staying at Rājagaha in the Bamboo Grove at the squirrels’ feeding-place. At that time perfection had been realised by the venerable Dabba the Mallian seven years after his birth. All that should be attained by a disciple had been fully attained by him; for him there was nothing further to be done, no increase to (be added to) that which had been done. Then this reasoning arost in the mind of the venerable Dabba the Mallian as he was meditating in solitude: "Perfection was realised by me seven years after my birth. All that should be attained by a disciple has been fully attained by me; for me there is nothing further to be done, no increase to (be added to) that which has been done. Now, what service could I render the Order?" Then it occurred to the venerable Dabba the Mallian: "Suppose that I were to assign lodgings to the Order and issue meals?"
24
Then the venerable Dabba the Mallian, emerging from his meditation in the evening, approached the Lord, having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting at a respectful distance, the venerable Dabba the Mallian spoke thus to the Lord: "Now, Lord, as I was meditating in solitude, this reasoning arose in my mind: ‘ … What service could I render the Order?’ Then, Lord, it occurred to me: ‘Suppose I were to assign lodgings to the Order and issue the meals?’ I want, Lord, to assign lodgings to the Order and issue meals."
"It is good, it is good, Dabba. Well then, do you, Dabba, assign lodgings to the Order and issue meals."
"Very well, Lord," the venerable Dabba the Mallian answered the Lord in assent.
Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: "Well then, monks, let the Order agree upon Dabba the Mallian as assigner of lodgings and issuer of meals. And thus, monks, should he be agreed upon: First, Dabba should be asked; having asked him, the Order should be informed by an experienced, competent monk, saying:
25 ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, the Order may agree upon the venerable Dabba the Mallian as assigner of lodgings and issuer of meals. This is the motion.
26Honoured sirs, let the Order listen to me. The Order is agreeing upon the venerable Dabba the Mallian as assigner of lodgings and issuer of meals. If the agreement upon the venerable Dabba the Mallian as assigner of lodgings and issuer of meals is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.
27The venerable Dabba the Mallian is agreed upon by the Order as assigner of lodgings and issuer of meals. It is pleasing to the Order, therefore it is silent. Thus do I understand this.’"
28 And the venerable Dabba the Mallian, (thus) agreed upon, assigned lodgings in the same place for those monks who belonged to the same company. For those monks who knew the Suttantas he assigned lodgings in the same place, thinking: "These will be able to chant over the Suttantas to one another." For those monks who were expert in discipline he assigned lodgings in the same place, thinking: "They will decide upon discipline together." For those monks who were talkers on dhamma he assigned lodgings in the same place, thinking: "They will discuss dhamma with one another." For those monks who were musers he assigned lodgings in the same place, thinking: "They will not disturb one another." For those monks who were talkers on inferior matters and who were athletic he assigned lodgings at the same place, thinking: "These reverend ones will live according to their pleasure." For those monks who came in late at night, he, having attained the condition of heat, assigned lodgings by this light. So much so, that the monks came in late at night on purpose, thinking: "We will see a wonder of the psychic potency of the venerable Dabba the Mallian."
29 And these, having approached the venerable Dabba the Mallian, spoke thus: "Reverend Dabba, assign us lodgings." The venerable Dabba the Mallian spoke thus to them; "Where do your reverences desire them? Where shall I assign them?’ These (monks) would quote a distant place on purpose, saying:
"Reverend Dabba, assign us lodgings on the Vultures’ Peak; your reverence, assign us lodgings on the Robber’s Cliff; your reverence, assign us lodgings on the slopes of Isigili Hill on the Black Rock; your reverence, assign us lodgings on the slopes of Vebhāra at Sattapaṇṇi Cave; your reverence, assign us lodgings in Sītā’s Wood on the slopes of the Snake Pool; your reverence, assign us lodgings at the Gomaṭa Glen; your reverence, assign us lodgings at the Tinduka Glen; your reverence, assign us lodgings at the Tapodā Glen; your reverence, assign us lodgings at the Tapodā Park; your reverence,
assign us lodgings at Jīvaka’s Mango Grove; your reverence, assign us lodgings at Maddakucchi in the deer-park."
30The venerable Dabba the Mallian, having attained the condition of heat, went in front of these (monks) with his finger glowing, and they by this light went behind the venerable Dabba the Mallian. The venerable Dabba the Mallian assigned them lodgings thus: "This is the couch, this the chair, this the mattress, this the squatting mat, this a privy, that a privy, this the drinking water, this the water for washing, this the staff, this is (the form of) the Order’s agreement, this is the time it should be entered upon, this the time it should be departed from." The venerable Dabba the Mallian, having assigned lodgings to these, went back again to the Bamboo Grove.
31
Now at that time monks who were the followers of Mettiya and Bhummajaka were newly ordained and of little merit; they obtained whatever inferior lodgings belonged to the Order and inferior meals. At that time people in Rājagaha
wanted to give the monks who were elders almsfood having a specially good seasoning, and ghee and oil and dainties. But to the monks who were followers of Mettiya and Bhummajaka they gave sufficient ordinary food, broken rice accompanied by sour gruel. These, on returning from alms-gathering after their meal, asked the monks who were elders: "What did
you, your reverences, get at the refectory? What did
you?"
Some elders spoke thus: "There was ghee for us, your reverences, there was oil for us, there were dainties for us."
But the monks who were followers of Mettiya and Bhummajaka spoke thus: "There was nothing for us, your reverences, except sufficient ordinary food, broken rice accompanied by sour gruel."
32
Now at that time a householder who had nice food gave the Order in continuous food supply meals consisting of four ingredients. He, with his wife and children, attended and served in the refectory. They offered boiled rice to some (monks), they offered curry to others, they offered oil to others, they offered dainties to others. Now at that time a meal given by the householder who had nice food was apportioned for the following day to the monks who were followers of Mettiya and Bhummajaka. Then the householder who had nice food went to the monastery on some business or other and approached the venerable Dabba the Mallian; having approached, having greeted the veherable Dabba the Mallian, he sat down at a respectful distance. As the householder who had nice food was sitting down at a respectful distance, the venerable Dabba the Mallian delighted, rejoiced, roused, gladdened him with talk on dhamma. Then when the householder who had nice food had been delighted … gladdened by the venerable Dabba the Mallian with talk on dhamma, he spoke thus to the venerable Dabba the Mallian: "For whom, honoured sir, is the meal apportioned for tomorrow in my house?"
"Householder, the meal apportioned in your house for tomorrow is for monks who are followers of Mettiya and Bhummajaka."
Then the householder who had nice food was sorry and said: "Why should these depraved monks enjoy themselves in my house?" And having gone to his house he enjoined a slave-woman, saying: "Having prepared a seat in the porch for those who come to eat Tomorrow, serve them with broken rice accompanied by sour gruel."
"Very well, master," the woman-slave answered to the householder who had nice food, in assent.
33
Then the monks who were followers of Mettiya and Bhummajaka said to one another: "Yesterday, your reverences, a meal was apportioned to us by the householder who has nice food. Tomorrow the householder who has nice food attending with his wife and children, will serve us. They will offer boiled rice to some, they will offer curry to others,
they will offer oil to others, they will offer dainties to others." These, because of their happiness, did not sleep that night as much as expected.
Then the monks who were followers of Mettiya and Bhummajaka, dressing in the morning and taking their bowls and robes, approached the dwelling of the householder who had nice food. That woman-slave saw the monks who were
followers of Mettiya and Bhummajaka coming from afar; seeing them, having prepared a seat in the porch, she said to the monks who were followers of Mettiya and Bhummajaka: "Sit down, honoured sirs." Then it occurred to the monks who were followers of Mettiya and Bhummajaka: "But undoubtedly the food will not be ready as we are made to sit in the porch." Then the woman-slave came up with the broken rice accompanied by sour gruel. "Eat, honoured sirs," she said.
"But, sister, we are those who enjoy a continuous supply of food."
"I know that the masters enjoy a continuous supply of food. But only yesterday I was enjoined by the householder: ‘Having prepared a seat in the porch for those who come for a meal Tomorrow, serve them with broken rice accompanied by sour gruel’. Eat, honoured sirs," she said.
Then the monks who were followers of Mettiya and Bhummajaka thought: "Yesterday, your reverences, the householder who has nice food went to Dabba the Mallian in the monastery. Doubtless, Dabba the Mallian has set the householder at variance with us." These (monks), on account of their distress, did not eat as much as expected.
Then the monks who were followers of Mettiya and Bhummajaka, returning from alms-gathering after the meal, having arrived at the monastery, having put away their bowls and robes, sat down outside the gateway of the monastery, squatting against their outer cloaks, silent, abashed, their shoulders bent, their heads lowered, brooding, speechless.
34
Then the nun Mettiyā approached the monks who were followers of Mettiya and Bhummajaka; having approached, she spoke thus to the monks who were followers of Mettiya and Bhummajaka: "I salute you, masters." When she had spoken thus, the monks who were followers of Mettiya and Bhummajaka did not respond. A second time … A third time the monks who were followers of Mettiya and Bhummajaka did not respond.
"Do I offend against the masters? Why do the masters not respond to me?" she said.
"It is because you, sister, neglected us when we were being got into difficulties by Dabba the Mallian."
"What can I do, masters?" she said.
"If you would like, sister, this very day you could make the Lord expel Dabba the Mallian."
"What can I do, masters? How am I able to do that?"
"You come, sister, approach the Lord; having approached, say to the Lord:
‘Now, Lord, it is not proper, it is not becoming that this quarter which should be without fear, secure, without danger, is the very quarter which is full of fear, insecure, full of danger. Where there was a calm, now there is a gale. It seems the very water is blazing. I have been assaulted by master Dabba the Mallian.’"
"Very well, masters," and the nun Mettiyā having answered the monks who were followers of Mettiya and Bhummajaka in assent, approached the Lord; having approached, having greeted the Lord, she stood at a respectful distance. As she was standing at a respectful distance, the nun Mettiya spoke thus to the Lord: "Now, Lord, it is not proper … I have been assaulted by master Dabba the Mallian."
35
Then the Lord, on this occasion, in this connection, having had the Order of monks convened, questioned the venerable Dabba the Mallian, saying:
"Do you, Dabba, remember doing as this nun says?"
"Lord, the Lord knows in regard to me." And a second time … And a third time … "Lord, the Lord knows in regard to me."
"Dabba, the Dabbas do not give evasive answers like that. If what was done was done by you, say so; if it was not done (by you), say it was not."
"Since I, Lord, was born, I cannot call to mind ever indulging in sexual intercourse even in a dream, much less so when I was awake."
Then the Lord addressed the monks, saying: "Well then, monks, expel the nun Mettiyā, and take these monks to task." Having spoken thus, the Lord, rising from his seat, entered a dwelling-place.
36Then these monks expelled the nun Mettiyā. Then the monks who were followers of Mettiya and Bhummajaka spoke thus to these monks: "Your reverences, do not expel the nun Mettiyā; in no way has she offended; she was
urged on by us because we were angry, displeased and wanted him out of the way."
"But are not you, your reverences, defaming the venerable Dabba the Mallian with an unfounded charge of falling away from moral habit?"
"Yes, your reverences." Those who were modest monks looked down upon, criticised, spread it about, saying: "How can these monks who are followers of Mettiya and Bhummajaka defame the venerable Dabba the Mallian with an unfounded charge of falling away from moral habit?" Then these monks told this matter to the Lord. He said:
"Is it true, as is said, monks, that the monks who are followers of Mettiya and Bhummajaka defamed Dabba the Mallian with an unfounded charge of falling away from moral habit?"
"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:
37 "Well then, monks, let the Order give a verdict of innocence to Dabba the Mallian who has remembered fully. And thus, monks, should it be given: Monks, Dabba the Mallian, having approached the Order, having arranged his upper robe over one shoulder, having honoured the feet of the senior monks, having sat down on his haunches, having saluted with joined palms, should speak thus to it: ‘Honoured sirs, these monks, followers of Mettiya and Bhummajaka, defamed me with an unfounded charge of falling away from moral habit. But I, honoured sirs, having remembered fully, ask the Order for a verdict of innocence’. And a second time it should be asked for … And a third time it should be asked for: ‘Honoured sirs, these monks who are followers of Mettiya and Bhummajaka defamed me with an unfounded charge of falling away from moral habit. So I, honoured sirs, having remembered fully, for a third time ask the Order for a verdict of innocence’. The Order should be informed by an experienced, competent monk, saying:
38 ‘Honoured sirs, let the Order listen to me. These monks who are followers of Mettiya and Bhummajaka defamed the venerable Dabba the Mallian with an unfounded charge of falling away from moral habit. The venerable Dabba the Mallian, having remembered fully, is asking the Order for a verdict of innocence. If it seems right to the Order, the Order may give the venerable Dabba the Mallian, who has remembered fully, a verdict of innocence. This is the motion.
39Honoured sirs, let the Order listen to me. These monks who are followers of Mettiya and Bhummajaka … is asking the Order for a verdict of innocence. The Order is giving the venerable Dabba the Mallian, who has remembered fully, a verdict of innocence. If the giving of a verdict of innocence to the venerable Dabba the Mallian, who has remembered fully, is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.
40And a second time I speak forth this matter … And a third time I speak forth this matter …
41A verdict of innocence is given by the Order to the venerable Dabba the Mallian, who has remembered fully. It is pleasing to the Order, therefore it is silent. Thus do I understand this’.
42 "Monks, there are these five legally valid properties in giving a verdict of innocence: if the monk is pure and without offences; and if they reproach him; and if he asks; if the Order gives him a verdict of innocence; if it is by rule, the assembly being complete. These, monks, are the five legally valid properties in giving a verdict of innocence."
43 Now at that time the monk Gagga was mad, out of his mind, and while he was mad, out of his mind he perpetrated much and spoke in a way that was not worthy of a recluse. Monks reproved the monk Gagga because of offences done (by him) while he was mad, out of his mind, saying: "Does the venerable one remember having fallen into an offence like this?" He spoke thus: "I, your reverences, was mad, out of my mind; while I was mad, out of my mind, much was perpetrated and spoken by me that was not worthy of a recluse. I do not remember that. That was done by me while I was insane." Although being spoken to thus by him, they still reproved him, saying: "Does the venerable one remember having fallen into an offence like this?" Those who were modest monks looked down upon, criticised, spread it about, saying: "How can these monks reprove the monk Gagga because of offences done (by him) when he was mad, out of his mind, saying: ‘Does the venerable one remember having fallen into an offence like this?’ and he spoke thus: ‘I, your reverences, was mad, out of my mind; while I was mad, out of my mind, much was perpetrated and spoken by me that was not worthy of a recluse.
44I do not remember that. That was done by me while I was insane’. And although being spoken to by him thus, they still reproved him, saying: ‘Does the venerable one remember having fallen into an offence like this?’" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks … ?"
"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:
"Well then, monks, let the Order give a verdict of past insanity to the monk Gagga who is no longer insane.
"And thus, monks, should it be given: Monks, that monk Gagga, having approached the Order, having arranged his upper robe over one shoulder, having honoured the feet of the senior monks, having sat down on his haunches, having raised his joined palms in salutation, should speak thus to it: ‘I, honoured sirs, was mad, out of my mind; while I was mad, out of my mind, I perpetrated much and spoke in a way that was not worthy of a recluse. Monks reproved me because of offences done (by me) while I was mad, out of my mind, saying: "Does the venerable one remember having fallen into an offence like this?" So I spoke thus: ‘I, your reverences, was mad, out of my mind. While I was mad, out of my mind, much was perpetrated and spoken (by me) that was not worthy of a recluse.
45"Does the venerable one remember having fallen into an offence like this?" So I spoke thus:I do not remember that. That was done by me while I was insane’. And even although they were spoken to thus by me, they still reproved me, saying: "Does the venerable one remember having fallen into an offence like this?" So I, honoured sirs, no longer insane, am asking the Order for a verdict of past insanity,’ And a second time it should be asked for … And a third time it should be asked for, saying: ‘I, honoured sirs, was mad … even a third time am I asking the Order for a verdict of past insanity’. The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This monk Gagga was mad, out of his mind. While he was mad, out of his mind, much was perpetrated and spoken (by him) that was not worthy of a recluse. Monks reproved the monk Gagga for offences done (by him) while he was mad, out of his mind, saying:
46 "Does the venerable one remember … ?" He spoke thus: "I, honoured sirs, do not remember … This was done by me while I was insane." Even on being spoken to by him thus, they still reproved him, saying: "Does the venerable one remember having fallen into an offence like thus?" He, no longer insane, is asking the Order for a verdict of past insanity. If it seems right to the Order, the Order may give the monk Gagga, who is no longer insane, a verdict of past insanity. This is the motion. Honoured sirs, let the Order listen to me. This monk Gagga … is asking the Order for a verdict of past insanity. If the giving of a verdict of past insanity to the monk Gagga who is no longer insane is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak
47 … And a second time … And a third time I speak forth this matter.
48 A verdict of past insanity is given by the Order to the monk Gagga who is no longer insane. It is pleasing to the Order, therefore it is silent. Thus do I understand this.’
49 "Monks, there are these three not legally valid properties in giving a verdict of past insanity, three that are legally valid. What are the three properties that are not legally valid in giving a verdict of past insanity?
50 This is a case, monks, where a monk has fallen into an offence. The Order or several (monks) or one individual reproves him for it, saying: ‘Does the venerable one remember having fallen into an offence like this?’ If he, although remembering, speaks thus: ‘I do not, your reverences, remember having fallen into an offence like that,’ and if the Order gives him a verdict of past insanity, the giving of the verdict of past insanity is not legally valid.
51"This is a case, monks, where a monk has fallen into an offence … ‘Does the venerable one remember having fallen into an offence like this?’ If he, although remembering, speaks thus: ‘I, your reverences, remember it as though from a dream,’ and if the Order gives him a verdict of past insanity, the giving of the verdict of past insanity is not legally valid.
52"This is a case, monks, where a monk has fallen into an offence … ‘Does the venerable one remember having fallen into an offence like this?’ If he, although not mad, pretends to be mad, saying: ‘I act thus, do you also act thus, this is allowable for me, and it is also allowable for you,’ and if the Order gives him a verdict of past insanity, the giving of the verdict of past insanity is not legally valid. These three properties in giving a verdict of past insanity are not legally valid.
53 "What are the three properties in giving a verdict of past insanity that are legally valid?
54 This is a case, monks, where a monk is mad, out of his mind. While he is mad, out of his mind, he perpetrates much and speaks in a way that is not worthy of a recluse. An Order or several (monks) or one individual reproves him for it, saying: ‘Does the venerable one remember having fallen into an offence like this If he, not remembering, speaks thus: ‘I do not, your reverences, remember having fallen into an offence like that,’ and if the Order gives him a verdict of past insanity, the giving of the verdict of past insanity is legally valid.
55 "This is a case, monks, where a monk is mad, … ‘Does the venerable one remember having fallen into an offence like this?’ If he, not remembering, speaks thus: ‘I, your reverences, remember as though from a dream,’ and if the Order gives him a verdict of past insanity, the giving of the verdict of past insanity is legally valid.
56 "This is a case, monks, where a monk is mad … ‘Does the venerable one remembers having fallen into an offence like this? If he is mad and pretends to be mad and says, ‘I act thus, do you also act thus, this is allowable for me, it is also allowable for you,’ and if the Order gives him a verdict of past insanity, the giving of the verdict of past insanity is legally valid. These three properties in giving a verdict of past insanity are legally valid."
57
Now at that time the group of six monks carried out (formal) acts of censure and guidance and banishment and reconciliation and suspension against monks without their acknowledgement. Those who were modest monks … spread it about, saying: "How can this group of six monks carry out (formal) acts of censure and … suspension against monks without their acknowledgement?" Then these monks told this matter to the Lord. He said: "Is it true as is said, monks … ?"
"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:
"Monks, a (formal) act of censure or of guidance or of banishment or of reconciliation or of suspension should not be carried out against a monk without his acknowledgement. Whoever should (so) carry (one) out, there is an offence of wrong-doing.
58 "Monks, the carrying out (of a formal act) on the acknowledgement of (a monk) is not legally valid thus, it is legally valid thus. And how, monks, is the carrying out on the acknowledgement not legally valid?
59A monk comes to have fallen into an offence involving defeat. The Order or several (monks) or one individual reproves him for it, saying: ‘The venerable one has fallen into an offence involving defeat.’ If he speaks thus: ‘I have not, your reverences, fallen into an offence involving defeat, I have fallen into an offence entailing a formal meeting of the Order,’ and if the Order has him dealt with for an offence entailing a formal meeting of the Order, the carrying out on the acknowledgement is not legally valid.
60 "A monk comes to have fallen into an offence involving defeat … If he speaks thus: ‘I have not, your reverences, fallen into an offence involving defeat, I have fallen into a grave offence, into an offence involving expiation, into an offence which ought to be confessed, into an offence of wrong-doing, into an offence of wrong speech,’ and if the Order has him dealt with for an offence of wrong speech, the carrying out on the acknowledgement is not legally valid.
61 "A monk comes to have fallen into an offence entailing a formal meeting of the Order … into a grave offence, into an offence involving expiation, into an offence which ought to be confessed, into an offence of wrong-doing, into an offence of wrong speech. The Order or several (monks) or one individual reproves him for it, saying: ‘The venerable one has fallen into an offence of wrong speech’. If he speaks thus: ‘I have not, your reverences, fallen into an offence of wrong speech, I have fallen into an offence involving defeat,’ and if the Order has him dealt with for an offence involving defeat, the carrying out on the acknowledgement is not legally valid.
62"A monk comes to have fallen into an offence of wrong speech … If he speaks thus: ‘I have not, your reverences, fallen into an offence of wrong speech, I have fallen into a grave offence, into an offence entailing a formal meeting of the Order … into an offence involving expiation, into an offence which ought to be confessed, into an offence of wrong-doing,’ and if the Order has him dealt with for an offence of wrong-doing, the carrying out on the acknowledgement is not legally valid.
63 "And how, monks, is the carrying out on the acknowledgement legally valid? A monk comes to have fallen into an offence involving defeat. The Order or several (monks) or one individual reproves him for it, saying: ‘The venerable one has fallen into an offence involving defeat’. If he speaks thus: ‘Yes, your reverences, I have fallen into an offence involving defeat,’ and if the Order has him dealt with for an offence involving defeat, the carrying out on the acknowledgement is legally valid.
64"A monk comes to have fallen into an offence entailing a formal meeting of the Order … into a grave offence … into an offence of wrong speech … If he speaks thus: ‘Yes, your reverences, I have fallen into an offence of wrong speech,’ and if the Order has him dealt with for an offence of wrong speech, the carrying out on the acknowledgement is legally valid."
65 Now at that time monks were striving, quarrelling, disputing in the midst of an Order, they were wounding one another with the weapons of the tongue; they were unable to settle that legal question. They told this matter to the Lord. He said: "I allow you monks, to settle this kind of legal question by the decision of the majority.’ A monk possessed of five qualities should be agreed upon as distributor of (voting) tickets; one who would not follow a wrong course through favouritism, who would not follow a wrong course through hatred … through stupidity … through fear, who would know what is taken and what is not. And thus, monks, should he be agreed upon: First a monk should be asked. Having asked him, the Order should be informed by an experienced, competent monk, saying:
66 ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, the Order should agree upon the monk So-and-so as distributor of (voting) tickets. This is the motion.
67Honoured sirs, let the Order listen to me. The Order is agreeing upon the monk So-and-so as distributor of (voting) tickets. If the agreement upon the monk So-and-so as distributor of (voting) tickets is pleasing to the venerable ones, they should be silent; he to whom it is hot pleasing should speak.
68The monk So-and-so is agreed upon by the Order as distributor of (voting) tickets. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’
69 "Monks, there are ten distributions of (voting) tickets that are not legally valid, ten that are legally valid. What are the ten distributions of (voting) tickets that are not legally valid? When the legal question is only trifling, and when it has not gone its course, and when it is not remembered or caused to be remembered, and when he knows that those who profess non-dhamma are more (in number), when he even thinks that those who profess non-dhamma may be more (in number), if he knows that the Order will be divided, if he even thinks that the Order may be divided, if they take (the tickets) not by rule, if they take them in an incomplete assembly, and if they take them not according to their views. These ten distributions of (voting) tickets are not legally valid.
70 "What are the ten distributions of (voting) tickets that are legally valid? When the legal question is not merely trifling, and when it has gone its course, and when it is remembered arid caused to be remembered, and when he knows that those who profess dhamma are more (in number), when he even thinks that those who profess dhamma may be more (in number), when he knows that the Order will not be divided, when he even thinks that the Order will not be divided, when they take (the tickets) by rule, when they take them in a complete assembly, and when they take them according to their views. These ten distributions of (voting) tickets are legally valid."
71
Now at that time the monk Uvāḷa, on being examined for offences in the midst of the Order, having denied, acknowledged, having acknowledged, denied, he shelved the question by (asking) another, he told a conscious lie. Those who were modest monks … spread it about, saying: "How can this monk Uvāḷa, on being examined … tell a conscious lie?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks … ?"
"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:
"Well then, monks, let the Order carry out a (formal) act for the decision for specific depravity against the monk Uvāḷa.
And thus, monks, should it be carried out: First, the monk Uvāḷa should be reproved, having reproved him, he should be made to remember, having made him remember, he should be made to confess the offence, having made him confess the offence, the Order should be informed by an experienced,
competent monk, saying:
72 ‘Honoured sirs, let the Order listen to me. This monk Uvāḷa, on being examined for offences in the midst of the Order, having denied, acknowledged … he told a conscious lie. If it seems right to the Order, the Order may carry out a (formal) act for the decision for specific depravity against the monk Uvāḷa. This is the motion.
73-74Honoured sirs, let the Order listen to me. This monk Uvāḷa … told a conscious lie. The Order is carrying out a (formal) act for the decision for specific depravity against the monk Uvāḷa. If the carrying out of a (formal) act for the decision for specific depravity against the monk Uvāḷa is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak … And a third time I speak forth this matter
75 … A (formal) act for the decision for specific depravity is carried out by the Order against the monk Uvāḷa. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’
76 "Monks, these five grounds for a (formal) act for specific depravity are legally valid: if he becomes impure, and if he is unconscientious, and if he is fault-finding, if an Order carries out a (formal) act for specific depravity against him, if it is by rule and in a complete assembly. These five grounds, monks, for a (formal) act for specific depravity are legally valid.
77 "Monks, if a (formal) act for specific depravity is possessed of three qualities it comes to be a (formal) act not by rule, a (formal) act not by discipline, and one that is hard to settle: if it is carried out not in the presence of, if it is carried out without interrogation, if it is carried out not with the acknowledgement … if it is carried out not by rule, if it is carried out in an incomplete assembly. Monks, if a (formal) act for specific depravity is possessed of these three qualities, it comes to be a (formal) act not by rule, a (formal) act not by discipline, and one that is hard to settle.
78 "Monks, if a (formal) act for specific depravity is possessed of three qualities it come to be a (formal) act by rule and a (formal) act by discipline, and one that is easily settled if it is carried out in the presence of, if it is carried out on the interrogation, if it is carried out with the acknowledgement … if it is carried out by rule, if it is carried out in a complete assembly. Monks, if a (formal) act for specific depravity is possessed of these three qualities, it comes to be a (formal) act by rule, a (formal) act by discipline, and one that is easily settled.
79-84 "Monks, if a monk is possessed of three qualities, the Order, if it desires, may carry out a (formal) act for specific depravity against him: if he is a maker of strife, if he is a maker of quarrels, if he is a maker of disputes, if he is a maker of contention, if he is a maker of legal questions in the Order; if he is ignorant, inexperienced, full of offences, not rid of them; if he lives in association with householders in unbecoming association with householders. Monks, if a monk is possessed of these three qualities, the Order, if it desires, may carry out a (formal) act for specific depravity against him.
85 "A monk against whom a (formal) act for specific depravity has been carried out should conduct himself properly. This is proper conduct in this case:
86 he should not ordain, he should not give guidance, a novice should not attend him, he should not consent to the agreement to exhort nuns, even if he is agreed upon he should not exhort nuns … he should not quarrel with monks."
Then the Order carried out a (formal) act for specific depravity against the monk Uvāḷa.
87 Now at that time, while monks were striving, quarrelling, disputing, much was perpetrated and spoken that was not worthy of a recluse. Then it occurred to these monks: "While we were striving … not worthy of a recluse. If we should deal with one another for these offences, it might even be that that legal question would conduce to harshness, to trouble, to schism. Now, what line of conduct should be followed by us?" They told this matter to the Lord. He said:
88
"This is a case, monks, where while monks were striving … much was perpetrated and spoken that was not worthy of a recluse. Then it occurred to these monks: ‘While we were striving … it might even be that that legal question would conduce to harshness, to trouble, to schism.’ I allow, monks, a legal question such as this to be settled by the covering up (as) with grass.
"And thus, monks, should it be settled: One and all should gather together in the same place; having gathered together, the Order should be informed by an experienced, competent monk, saying:
89‘Honoured sirs, let the Order listen to me. While we were striving … ‘ … it might even be that this legal question would conduce to harshness, to trouble, to schism.’ If it seems right to the Order, the Order may settle this legal question by the covering up (as) with grass, unless it is a heavy sin, unless it is connected with the laity.’ The one side should be informed by an experienced, competent monk from among the monks siding in with the one (side):
90 ‘Let the venerable ones listen to me. While we were striving … not worthy of a recluse … to schism. If it is pleasing to the venerable ones, I would confess whatever is the offence of the venerable ones as well as whatever is my own offence both for the sake of the venerable ones and for my own sake, unless it is a heavy sin, unless it is connected with the laity, (so as to obtain) a covering up (as) with grass in the midst of the Order.’
91Afterwards, the other side should be informed by an experienced, competent monk from among the monks siding in with the other (side):
92‘Let the venerable ones listen to me. While we were striving … a covering up (as with) grass in the midst of the Order.’
93 "The Order should be informed by an experienced competent monk siding in with the one (side):
94‘Honoured sirs, let the Order listen to me. While we were striving … not worthy of a recluse … to schism. If it seems right to the Order, I would confess whatever is the offence of the venerable ones as well as whatever is my own offence, both for the sake of the venerable ones and for my own sake, unless it is a heavy sin, unless it is connected with the laity, (so as to obtain) a covering up (as) with grass in the midst of the Order. This is the motion.
95Honoured sirs, let the Order listen to me. While we were striving … not worthy of recluse … to schism. I am confessing whatever is the offence of these venerable ones and whatever is my own offence … unless it is a heavy sin, unless it is connected with the laity, (so as to obtain) a covering up (as with) grass in the midst of the Order. If the confession of these offences of ours, unless they are heavy sins, unless they are connected with the laity, (so as to obtain) a covering up (as) with grass in the midst of the Order is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. These offences of ours are confessed (by me), except heavy sins, except those connected with the laity, (so as to obtain) a covering up (as) with grass in the midst of the Order. It is pleasing to the Order, therefore it is silent. Thus do I understand this.’
96-100 "Afterwards the Order should be informed by an experienced, competent monk from among the monks siding in with the other (side): ‘Honoured sirs, let the Order listen to me. While we were striving … Thus do I understand this.’
101 "And thus, monks, do these offences come to be removed from these monks, except for a heavy sin, except for what is connected with the laity, except for (those who make) an open statement of their views, except for those who are not there."
102
Now at that time monks disputed with monks and nuns disputed with monks and the monk Channa, intruding into the nuns’ (quarters), disputed together with the monks and was
prejudiced on the side of the nuns. Those who were modest monks looked down upon, criticised, spread it about, saying: "How can this monk Channa, intruding into the nuns’ (quarters), dispute together with monks and be prejudiced on the side of the nuns?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, … ?"
"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:
103 "Monks, there are these four kinds of legal questions: legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of offences, legal questions arising out of obligations.
104 "What is here a legal question arising out of disputes? This is a case, monks, where monks dispute, saying: ‘It is dhamma’ or ‘It is not dhamma’ or ‘It is discipline’ or ‘It is not discipline’ or ‘It is spoken, uttered by the Truth-finder’, or ‘It is not spoken, not uttered by the Truth-finder’ or ‘It is practised by the Truth-finder’ or ‘It is not practised by the Truth-finder’ or ‘It is laid down by the Truth-finder’ or ‘It is not laid down by the Truth-finder’ or ‘It is an offence’ or ‘It is not an offence’ or ‘It is a slight offence’ or ‘It is a serious offence’ or ‘It is an offence that can be done away with’ or ‘It is an offence that cannot be done away with’ or ‘It is a bad offence’ or ‘It is not a bad offence.’ Whatever here is strife, quarrel, contention, dispute, difference of opinion, other opinion, because the common appellation of heatedness is ‘quarrel,’, this is called a legal question arising from disputes.
105"What is here a legal question arising from censure? In this case, monks, monks censure a monk for falling away from moral habit or for falling away from good habits or for falling away from right view or for falling away from a right mode of livelihood. Whatever here is censure, fault-finding, talking to, scolding, bickering, inciting, instigating, this is called a legal question arising from censure.
106 "What is here a legal question arising from offences? Both the five classes of offences (yield) legal questions arising from offences, and the seven classes of offences (yield) legal questions arising from offences. This is called a legal question arising from offences.
107"What is here a legal question arising from obligations? Whatever is an Order’s business and ought to be done (by it): a (formal) act for which leave ought to be asked, a (formal) act at which a motion is put, a (formal) act at which a motion is put and followed by one resolution, a (formal) act at which a motion is put and followed by a resolution made three times. This is called a legal question arising from obligations.
108
"What is the source of a legal question arising from disputes? Six sources of dispute are the source of a legal question arising from disputes: there are three unskilled sources which are the source of a legal question arising from disputes as well as three skilled sources which are the source of legal questions arising from disputes.
"Which are the six sources of dispute which are the source of a legal question arising from disputes? In this case, a monk becomes angry and bears ill-will. Monks, whatever monk becomes angry and bears ill-will, he lives without deference, disrespectful towards the Teacher, and he lives without deference, disrespectful towards
dhamma, and he lives without deference, disrespectful towards the Order, and he does not complete the training. Monks, whatever monk lives without deference, disrespectful towards the Teacher, dhamma, and the Order and does not complete the training, he causes dispute in an Order, and that dispute comes to be for the harm of the many-folk, for the lack of ease of the many-folk, for the lack of the goal for the many-folk, for the harm and dissatisfaction
of devas and mankind. If you, monks, should perceive a source of dispute like this among yourselves or among others, you, monks, should strive therein for the destruction of precisely that evil source of disputes. If you, monks, should perceive no source of dispute like this among yourselves or among others, you, monks, should therein follow a course (to stop) there being future effects of precisely that evil source of disputes. Thus there comes to be destruction of that evil source of disputes, thus there come to be no future effects of that evil source of disputes.
109"And again, monks, a monk becomes harsh and unmerciful, he becomes envious and grudging, he becomes crafty and deceitful, he comes to have evil desires and wrong views, he comes to be infected with worldliness, obstinate, stubborn. Monks, that monk who lives without deference, disrespectful towards the Teacher … thus there come to be no future effects of that evil source of disputes. These six sources of dispute are the source of a legal question arising from disputes.
110 "Which three unskilled sources are the source of a legal question arising from disputes? In this case, monks dispute covetous in mind, they dispute corrupt in mind, they dispute erring in mind, saying: ‘It is dhamma’ or ‘It is not dhamma’ or … ‘It is not a bad offence.’ These three unskilled sources are the source of a legal question arising from disputes.
111 "Which three skilled sources are the source of a legal question arising from disputes? In this case, monks dispute not covetous in mind, they dispute not corrupt in mind, they dispute not erring in mind, saying: ‘It is dhamma’ or ‘It is not dhamma’ … or ‘It is not a bad offence’. These three skilled sources are the source of a legal question arising from disputes.
112 "What is the source of a legal question arising from censure? Six sources of censure are the source of a legal question arising from censure: there are three unskilled sources which are the source of a legal question arising from censure as well as three skilled sources which are the source of a legal question arising from censure; body, too, is a source of a legal question arising from censure; speech, too, is a source of a legal question arising from censure.
113 "Which are the six sources of censure that are the source of a legal question arising from censure? In this case, monks, a monk becomes angry and bears ill-will. Monks, whatever monk becomes angry and bears ill-will, he lives without deference, disrespectful towards the Teacher, and he lives without deference, disrespectful towards dhamma, and he lives without deference, disrespectful towards the Order, and he does not complete the training. Monks, whatever monk lives without deference, disrespectful towards the Teacher, dhamma, and the Order and does not complete the training, he causes censure in an Order, and that censure comes to be for the harm of the many-folk, for the lack of ease of the many-folk, for the lack of the goal for the many-folk, for the harm and dissatisfaction of devas and mankind. If you, monks, should perceive a source of censure like this among yourselves or among others, you, monks, should strive therein for the destruction of precisely that evil source of censure. If you, monks, should perceive no source of censure like this among yourselves or among others, you, monks, should therein follow a course (to stop) there being future effects of precisely that evil source of censures. Thus there comes to be destruction of that evil source of censures, thus there come to be no future effects of that evil source of censures.
114"And again, monks, a monk becomes harsh and unmerciful, he becomes envious and grudging, he becomes crafty and deceitful, he comes to have evil desires and wrong views, he comes to be infected with worldliness, obstinate, stubborn. Monks, that monk who lives without deference, disrespectful towards the Teacher … thus there come to be no future effects of that evil source of censures. These six sources of censure are the source of a legal question arising from censure.
115"Which three unskilled sources are the source of a legal question arising from censure? In this case, monks, covetous in mind, censure a monk, corrupt in mind they censure (him), erring in mind they censure him with falling away from moral habit or with falling away from good habits or with falling away from right view or with falling away from a right mode of livelihood. These three unskilled source are the sources of a legal question arising from censure.
116"Which three skilled sources are the source of a legal question arising from censure? In this case monks, not covetous in mind, censure a monk; not corrupt in mind … not erring in mind, they censure him with falling away from moral habit … with falling away from a right mode of living. These three skilled sources are the source of a legal question arising from censure.
117"Which (kind of) a body is a source of a legal question arising from censure? In this case someone comes to be of a bad colour, ugly, deformed, very ill or blind of one eye or paralysed down one side or lame or a cripple, on account of which they censure him. This (kind of) body is a source of a legal question arising from censure.
118"Which (kind of) speech is a source of a legal question arising from censure? In this case someone comes to be surly, stuttering, of hoarse enunciation, on account of which they censure him. This (kind of) speech is a source of a legal question arising from censure.
119 "What is the source of a legal question arising from offences? Six origins of offences are the source of a legal question arising from offences: there is the offence which originates from the body, not from speech, not from mind; there is the offence which originates from speech, not from body, not from mind; there is the offence which originates from body and from speech, not from mind; there is the offence which originates from body and from mind, not from speech; there is the offence which originates from speech and mind, not from body; there is the offence which originates from body and from speech and from mind. These six origins of offences are the source of a legal question arising from offences.
120 "What is the source of a legal question arising from obligations? The Order is the sole source of a legal question arising from obligations.
121 "A legal question arising from disputes: is it skilled, unskilled, indeterminate? A legal question arising from disputes may be skilled, it may be unskilled, it may be indeterminate. What here is a legal question arising from disputes that is skilled? In this case monks whose thoughts are skilled dispute, saying, ‘This is dhamma’ or ‘This is not dhamma’ or … ‘This is not a bad offence.’ Whatever therein is strife, quarrel, contention, dispute, difference of opinion, other opinion, because the common appellation of heatedness is ‘quarrel’, this is called a legal question arising from dispute? that is skilled.
122 "What here is a legal question arising from disputes that is unskilled? In this case, monks whose thoughts are unskilled dispute, saying: ‘This is dhamma’ or ‘This is not dhamma’ or … ‘This is not a bad offence’ … because the common appellation of heatedness is ‘quarrel,’ this is called a legal question arising from disputes that is unskilled.
123 "What here is a legal question arising from disputes that is indeterminate? In this case, monks whose thoughts are indeterminate dispute, saying: ‘It is dhamma’ or … ‘It is not a bad offence’ … called a legal question arising from disputes that are indeterminate.
124 "A legal question arising from censure: is it skilled, unskilled, indeterminate? A legal question arising from censure may be skilled, it may be unskilled, it may be indeterminate. What here is a legal question arising from censure that is skilled? In this case monks whose thoughts are skilled censure a monk with falling away from moral habit or with falling away from good habits or with falling away from right views or with falling away from a right mode of livelihood. Whatever herein is censure, blaming, talking to, scolding, bickering, inciting, instigating, this is called a legal question arising from censure that is skilled.
125"What here is a legal question arising from censure that is unskilled? In this case, monks whose thoughts are unskilled censure a monk …
126 What is here a legal question arising from censure that is indeterminate? In this case, monks whose thoughts are indeterminate censure a monk with falling away from … a right mode of livelihood. Whatever herein is censure, blaming … instigating, this is called a legal question arising from censure that is indeterminate.
127 "A legal question arising from offences: is it skilled, unskilled, indeterminate? A legal question arising from offences may be unskilled it may be indeterminate. There is no legal question arising from offences that is skilled. What is here a legal question arising from offences that is unskilled? A transgression committed knowingly, consciously, deliberately is one that is called a legal question arising from offences that is unskilled.
128"What is here a legal question arising from offences that is indeterminate? A transgression committed not knowingly, not consciously, not deliberately is one that is called a legal question arising from offences that is indeterminate.
129
"A legal question arising from obligations: is it skilled, unskilled, indeterminate? A legal question arising from obligations may be skilled, it may be unskilled, it may be indeterminate.
What is here a legal question arising from obligations that is skilled? Whatever (formal) act that an Order, good in mind, carries out: a (formal) act for which leave ought to be asked, a (formal) act at which a motion is put, a (formal) act at which a motion is put and followed by one resolution, a (formal) act at which a motion is put and followed by a resolution made three times—this is called a legal question arising from obligations that is skilled.
130 "What is here a legal question arising from obligations that is unskilled? Whatever (formal) act that an Order bad in mind, carries out …
131 What is here a legal question arising from obligations that is indeterminate? Whatever (formal) act that an Order, indeterminate in mind, carries out … this is called a legal question arising from obligations that is indeterminate.
132 "(Can there be) a dispute and a legal question arising from disputes, a dispute (but) no legal question, a legal question (but) no dispute, a legal question as well as a dispute? There may be a dispute and a legal question arising from disputes, there may be a dispute (but) no legal question, there may be a legal question (but) no dispute, there may be a legal question as well as a dispute.
133 "What is here a dispute and a legal question arising from disputes? In this case, monks dispute, saying: ‘This is dhamma’ or … ‘This is not a bad offence’. Whatever herein is strife, quarrel, contention, dispute, difference of opinion, other opinion, because the common appellation of heatedness is ‘quarrel’ this is called a dispute and a legal question arising from disputes.
134"What is here a dispute (but) not a legal question? Mother disputes with son and son disputes with, mother, and father disputes with son and son disputes with father, and brother disputes with brother and brother disputes with sister and sister disputes with brother, and friend disputes with friend. This is a dispute (but) not a legal question.
135"What is here a legal question (but) not a dispute? A legal question arising from censure, a legal question arising from offences, a legal question arising from obligations. This is a legal question (but) not a dispute.
136"What is here a legal question as well as a dispute? A legal question arising from disputes is a legal question as well as a dispute.
137 "(Can there be) censure and a legal question arising from censure, censure (but) no legal question, a legal question (but) no censure, a legal question as well as censure? There may be censure and a legal question arising from censure, there may be censure (but) no legal question, there may be a legal question (but) no censure, there may be a legal question as well as censure.
138"What is here censure and a legal question arising from censure? In this case monks censure a monk with falling away from moral habit or … with falling away from a right mode of living. Whatever herein is censure, blaming … instigating, this is censure and a legal question arising from censure.
139"What is here censure (but) not a legal question? Mother censures son and son censures mother … and friend censures friend. This is censure (but) not a legal question.
140"What is here a legal question (but) not censure? A legal question arising from offences, a legal question arising from obligations, a legal question arising from disputes. This is a legal question but not censure.
141"What is here a legal question as well as censure? A legal question arising from censure is a legal question as well as censure.
142 "(Can there be) an offence and a legal question arising from offences, an offence (but) no legal question, a legal question (but) no offence, a legal question as well as an offence? There may be an offence and a legal question arising from offences, there may be an offence (but) no legal question, there may be a legal question (but) no offence, there may be a legal question as well as an offence.
143"What is here an offence and a legal question arising from offences? The five classes of offences (yield) a legal question arising from offences and the seven classes of offences (yield) a legal question arising from offences. This is an offence and a legal question arising from offences.
144"What is here an offence (but) not a legal question? Stream-attainment and Attainment. This is "falling" but not a legal question.
145"What is here a legal question (but) not an offence? A legal question arising from obligations, a legal question arising from disputes, a legal question arising from censure. This is a legal question (but) not an offence.
146 "What is here a legal question as well as an offence? A legal question arising from offences is a legal question as well as an offence.
147 "(Can there be) an obligation and a legal question arising from obligations, an obligation (but) no legal question, a legal question (but) no obligation, a legal question as well as an obligation? There may be an obligation and a legal question arising from obligations, there may be an obligation (but) no legal question, there may be a legal question (but) no obligation, there may be a legal question as well as an obligation.
148"What is here an obligation and a legal question arising from obligations? Whatever is an Order’s business and ought to be done by it: a (formal) act for which leave ought to be asked, a (formal) act at which a motion is put, a (formal) act at which a motion is put and followed by one resolution, a (formal) act at which a motion is put and followed by a resolution made three times—this is an obligation and a legal question arising from obligations.
149"What is here an obligation (but) no legal question? An obligation to a teacher, an obligation to a preceptor, an obligation to one who has the same preceptor, an obligation to one who has the same teacher. This is an obligation (but) not a legal question.
150"What is here a legal question (but) not an obligation? A legal question arising from disputes … arising from censure … arising from offences. This is a legal question (but) not an obligation.
151"What is here a legal question as well as an obligation? A legal question arising from obligations is a legal question as well as an obligation.
152 "By how many kinds of decision is a legal question arising from disputes agreed upon? A legal question arising from disputes is (agreed upon) by two (kinds of) decisions: by a verdict in the presence of and by the decision of the majority. If one says: ‘Can it be that, in respect of a legal question arising from disputes, without having recourse to one (kind of) decision—the decision of the majority—one may agree upon it by the other (kind of) decision—the verdict in the presence of?’ he should be told: ‘It can be’. It is like this: In this case monks dispute, saying: ‘It is dhamma’ … or ‘It is a bad offence’.
153If, monks, these monks are able to settle that
legal question this, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of. And what here (is needed) for a verdict in the presence of? The presence of an Order, the presence of rule, the presence of discipline, the presence of individuals.
"And what here is the presence of an Order? When as many monks as are competent for (formal) acts have arrived, when the consent of those deserving (to send their) consent has been brought, when being face to face they do not protest. This is here the presence of an Order.
"And what is here the presence of rule,
the presence of discipline? If that legal question is settled by whatever is rule, by whatever is discipline, by whatever is the Teacher’s instruction, that is here the presence of rule, the presence of discipline.
"And what is here the presence of individuals? Whoever quarrels and whoever he quarrels with, both, hostile about the matter, come face to face. This is here the presence of individuals.
"Monks, if a legal question is settled thus, and if one who carries it out opens it up again, in opening up there is an offence of expiation. If one who has given his consent criticises it, in criticising there is an offence of expiation.
154
"If, monk, these monks are not able to settle that legal question in that residence, then, monks, these monks should go to some residence where there are more monks. If, monks, these monks as they are going to that residence are able to settle that legal question on the way, this, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of. And what here (is needed) for a verdict in the presence of? The presence of an Order, the presence of rule, the presence of discipline, the presence of individuals.
"And what here is the presence of an Order? When as many monks as are competent for (formal) acts have arrived, when the consent of those deserving (to send their) consent has been brought, when being face to face they do not protest. This is here the presence of an Order.
"And what is here the presence of rule, the presence of discipline? If that legal question is settled by whatever is rule, by whatever is discipline, by whatever is the Teacher’s instruction, that is here the presence of rule, the presence of discipline.
"And what is here the presence of individuals? Whoever quarrels and whoever he quarrels with, both, hostile about the matter, come face to face. This is here the presence of individuals.
"Monks, if a legal question is settled thus, and if one who carries it out opens it up again, in opening up there is an offence of expiation. If one who has given his consent criticises it, in criticising there is an offence of expiation.
155 "If, monks, these monks as they are going to that residence are not able to settle that legal question on the way, then, monks, these monks, having arrived at that residence, should speak thus to the resident monks: ‘This legal question, your reverences, has arisen thus, has sprung up thus. It were good if the venerable ones could settle this legal question by rule, by discipline, by the Teacher’s instruction, so that this legal question may be properly settled.’
156 If, monks, the resident monks are the senior and the in-coming monks the more newly ordained, then, monks, the in-coming monks should be spoken to thus by the resident monks: ‘Please do you, venerable ones, remain at a respectful distance for a moment until we have considered.’ But if, monks, the resident monks are the more newly ordained and the in-coming monks are the senior, then, monks, the in-coming monks should be spoken to thus by these resident monks: ‘Well then, do you, venerable ones, remain just here for a moment until we have considered’.
157If, monks, it occurs to these resident monks while they are thus considering: ‘We are not able to settle this legal question according to rule, according to discipline, according to the Teacher’s instruction,’ that legal question should not be taken up. But if, monks, it occurs to the resident monks while they are thus considering: ‘We are able to settle this legal question according to rule, according to discipline, according to the Teacher’s instruction,’ monks, the incoming monks should be spoken to thus by these resident monks: ‘If you, venerable ones, will tell us how this legal question has arisen, how it has sprung up, then in so far as we settle this legal question according to rule, according to discipline, according to the Teacher’s instruction, so will it be settled. In this way we will take up this legal question. But if you, venerable ones, will not tell us how this legal question has arisen, how it has sprung up, then in so far as we settle this legal question according to … the Teacher’s instruction, so will it be settled. But we will not take up this legal question." Having thus arranged it properly, monks, that legal question should be taken up by the resident monks.
158Monks, the resident monks should be spoken to thus by the incoming monks: ‘We will tell the venerable ones how this legal question has arisen, how it has sprung up. If the venerable ones are able with or without this much to settle this legal question according to rule, according to discipline, according to the Teacher’s instruction, then will it be properly settled, and we will therefore give this legal question into the charge of the venerable ones. But if the venerable ones are not able with or without this much to settle this legal question according to … the Teacher’s instruction, then will it be not properly settled and we will not give this legal question into the charge of the venerable ones—we ourselves will become the masters in regard to this legal question’. Having thus arranged it properly, monks, the incoming monks should give that legal question into the charge of the resident monks.
159Monks, if these monks are able to settle that legal question, this, monks, is called a legal question that is settled. By what is it settled? …
… in criticising, there is an offence of expiation.
160
"If, monks, while those monks are investigating that legal question both endless disputations arise, and of not one speech is the meaning clear, I allow you, monks, to settle a legal question like this by means of a referendum. A monk possessed of ten qualities should be agreed upon for the referendum: one who is moral in habit, who lives restrained by the restraint of the Pātimokkha, who, possessed of good conduct, sees danger in the slightest faults, who takes up and trains himself in the rules of training, who has heard much, an expert in the heard, a storehouse of the heard; those things which, lovely at the beginning, lovely in the middle and lovely at the ending, declare with the spirit, with the letter the Brahma-faring utterly fulfilled, wholly purified—things like this are much heard by him, learnt by heart, repeated out loud, pondered upon, considered carefully, well penetrated by vision; both the Pātimokkhas are properly handed down to him in detail, properly sectioned, properly regulated, properly investigated clause by clause
as to the linguistic form; he comes to be
clever in discipline, imperturbable; he comes to be competent in convincing both of those who are hostile about the matter, in winning them over, in making them consider, in understanding, in reconciling them; he comes to be skilled in settling a legal question that has arisen; he knqws what is a legal question; he knows the uprising of a legal question; he knows the stopping of a legal question; he knows the course leading to the stopping of a legal question. I allow, monks, a monk possessed of these ten qualities to be agreed upon for a referendum.
"And thus, monks, should he be agreed upon: First, a monk should be asked; having asked him, the Order should be informed by an experienced competent monk, saying:
161‘Honoured sirs, let the Order listen to me. While we were investigating this legal question both endless disputations arose and of not one speech was the meaning clear. If it seems right to the Order, the Order may agree upon the monk So-and-so and So-and-so to settle this legal question by means of a referendum. This is the motion.
162 Honoured sirs, let the Order listen to me. While we were investigating this legal question … was the meaning clear. The Order is agreeing upon the monk So-and-so and So-and-so to settle this legal question by means of a referendum.
If the agreement upon the monk So-and-so and So-and-so to settle this legal question by means of a referendum is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.
163The monk So-and-so and So-and-so is agreed upon by the Order to settle this legal question by means of a referendum. It is pleasing … Thus do I understand this.’
164 "If, monks, these monks are able to settle this legal question by means of a referendum, this, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of. And what is here needed for a verdict in the presence of? The presence of rule, the presence of discipline, the presence of the individuals."And what is here the presence of individuals? Whoever quarrels and whoever he quarrels with, both, hostile about the matter, come face to face. This is here the presence of individuals. … If, monks, the legal question is settled thus, and if one who carries it out opens it up again, in opening up there is an offence of expiation.
165 "If, monks, while these monks are investigating that legal question there should be there a monk who is a speaker of dhamma but to whom neither the rule comes to have been handed down nor the analysis of the rule, if he, not considering the meaning, holds back the meaning under the shadow of the letter, these monks should be informed by an experienced, competent monk, saying:
166 ‘Let the venerable ones listen to me. This monk So-and-so is a speaker of dhamma, but he is one to whom neither the rule nor the analysis of the rule has been handed down; not considering the meaning, he holds back the meaning under the shadow of the letter. If it seems right to the venerable ones, let the remainder, having had this monk removed, settle that legal question’.
167If, monks, these monks, having had that monk removed, are able to settle that legal question, this, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of. And what is here needed for a verdict in the presence of? The presence of rule, the presence of discipline, the presence of individuals." And what is here the presence of individuals? Whoever quarrels and whoever he quarrels with, both, hostile about the matter, come face to face. This is here the presence of individuals. … Monks, if a legal question is settled thus, and if one who carries it out opens it up again, in opening up there is an offence of expiation.
168 "If, monks, whilst those monks are investigating the legal question there should be there a monk who is a speaker of dhamma and one to whom the rule has been handed down but not the analysis of the rule, if he, not considering the meaning, holds back the meaning under the shadow of the letter, these monks should be informed by an experienced, competent monk, saying:
169-170 ‘Let the venerable ones listen to me. This monk So-and-so is a speaker of dhamma and he is one to whom the rule has been handed down but not the analysis of the rule; not considering the meaning … … in opening up there is an offence of expiation.
171 "If, monks, these monks are not able to settle that legal question by a referendum, monks, that legal question should be given into the charge of an Order by these monks, saying: ‘We, honoured sirs, are not able to settle this legal question by a referendum. Let the Order itself settle this legal question.’ I allow you, monks, to settle a legal question like this by the decision of the majority. A monk possessed of five qualities should be agreed upon as distributor of (voting) tickets; one who would not follow a wrong course through favouritism, who would not follow a wrong course through hatred … through stupidity … through fear, who would know what is taken and what is not. And thus, monks, should he be agreed upon: First a monk should be asked. Having asked him, the Order should be informed by an experienced, competent monk, saying:
172 ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, the Order should agree upon the monk So-and-so as distributor of (voting) tickets. This is the motion.
173Honoured sirs, let the Order listen to me. The Order is agreeing upon the monk So-and-so as distributor of (voting) tickets. If the agreement upon the monk So-and-so as distributor of (voting) tickets is pleasing to the venerable ones, they should be silent; he to whom it is hot pleasing should speak.
174The monk So-and-so is agreed upon by the Order as distributor of (voting) tickets. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’
175 The monk who is the distributor of (voting) tickets should make the (voting) tickets pass round. According to the way in which the greater number of monks who profess dhamma speak, so should this legal question be settled. This, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of and by the decision of the majority. And what is here (needed for) a verdict in the presence of? The presence of an Order, the presence of rule, the presence of discipline, the presence of the individuals. And what is here the presence of an Order? … "
And what is here the presence of individuals? Whoever quarrels and whoever he quarrels with, both, hostile about the matter, come face to face. This is here the presence of individuals.
"And what is here the decision of the majority? Whatever is the carrying out of, the performance of, the undertaking of, the assenting to, the acceptance of, the non-protesting against a (formal) act (settled) by the decision of the majority, this is here the decision of the majority. If, monks, a legal question is settled thus, and if one who carries it out opens it up again, in opening up there is an offence of expiation; if one who has given his consent criticises it, in criticising there is an offence of expiation."
176 Now at that time at Sāvatthī a legal question had arisen thus, had sprung up thus. Then these monks were displeased with the settlement of the legal question by the Order at Sāvatthī. They heard it said: "In a certain residence several elders are staying who have heard much, to whom the tradition has been handed down, experts in dhamma, experts in discipline, experts in the headings, learned, experienced, clever, conscientious, scrupulous, desirous of training; if these elders would settle this legal question according to rule, according to discipline, according to the Teacher’s instruction, thus would this legal question be properly settled." Then these monks, having gone to that residence, spoke thus to those elders: "This legal question, honoured sirs, arose thus, sprang up thus. It were good, honoured sirs, if the elders were to settle this legal question according to rule, according to discipline, according to the Teacher’s instruction, so that this legal question might be properly settled." Then these elders thought: "Because this legal question was settled by the Order at Sāvatthī, it was therefore properly settled,’ and they settled that legal question in the same way.
177 Then these monks were displeased with the settlement of the legal question by the Order at Sāvatthī, they were displeased with the settlement of the legal question by the several elders.
They heard it said: "In a certain residence three elders are staying … two elders are staying … one elder is staying who has heard much, to whom the tradition has been handed down … desirous of training; if this elder would settle this legal question according to … the Teacher’s instruction, thus would this legal question be properly settled." Then these monks, having gone to that residence, spoke thus to that elder: "This legal question, honoured sir, arose thus, sprang up thus. It were good, honoured sir, if the elder were to settle this legal question according to … the Teacher’s instruction, so that this legal question might be properly settled." Then that elder thought: ‘Because this legal question was settled by the Order at Sāvatthī, because this legal question was settled by several elders, because this legal question was settled by three elders, because this legal question was settled by two elders it was therefore properly settled,’ and he settled that legal question in the same way.
178Then these monks, displeased with the settlement of the legal question by the Order at Sāvatthī, displeased with the settlement of the legal question by the several elders … by the three elders … by the two elders, displeased with the settlement of the legal question by the one elder, approached the Lord; having approached, they told this matter to the Lord. He said:
179
"Monks, this legal question is done with, it is exhausted, it is settled, it is properly settled.
"I allow, monks, in order to convince these monks, three methods of taking votes: the secret, the whispering in the ear, the open.
180And what, monks, is the secret method of taking votes? The monk who is the distributor of voting tickets, having made the tickets different (from one another), having approached each monk, should speak to him thus: ‘This ticket is for one of such a view, this ticket is for one of such a view. Take whichever you like.’ When he has taken it, he should be told: ‘And do not show it to anybody’. If he finds that the majority profess what is not-dhamma and thinks (the voting is) wrongly taken (the result) should be rejected. If he finds that the majority profess dhamma and thinks (the voting is) rightly taken (the result) should be announced. This, monks, is the secret (method of) taking votes.
181 "And what, monks, is the method of taking votes by whispering in the ear? The monk who is the distributor of voting tickets should speak into the ear of each monk, saying: ‘This ticket is for one of such a view, this ticket is for one of such a view. Take whichever you like.’ When he has taken it, he should be told: ‘And do not tell anyone about it.’ If he finds that the majority profess what is not-dhamma and thinks (the voting is) wrongly taken (the result) should be rejected. If he finds that the majority profess dhamma and thinks (the voting is) rightly taken (the result) should be announced. This, monks, is the method of taking votes by whispering in the ear.
182 "And what, monks, is the open method of taking votes? If he finds that those who profess dhamma are in the majority, because of his very confidence he should make them take openly. This, monks, is the open method of taking votes. These, monks, are the three methods of taking votes.
183 "By how many (kinds of) decisions is a legal question arising from censure agreed upon? A legal question arising from censure is agreed upon by four (kinds of) decisions: by a verdict in the presence of, by a verdict of innocence, by a verdict of past insanity, by a decision for specific depravity. If one says: ‘Can it be that, in respect of a legal question arising from censure, without having recourse to two (kinds of) decisions—the verdict of past insanity and the decision for specific depravity—one may agree upon it by two (kinds of) decisions—the verdict in the presence of and the verdict of innocence?’ he should be told: ‘It can be.’ It is like this: This is a case where monks defame a monk with an unfounded charge of falling away from moral habit. Monks, a verdict of innocence should be given to that monk who has remembered fully. And thus, monks, should it be given:
184 That monk, having approached the Order, having arranged his upper robe over one shoulder, having honoured the feet of the senior monks, having sat down on his haunches, having saluted with joined palms, should speak thus to it:
185‘Honoured sirs, monks defamed me with an unfounded charge of falling away from moral habit. But I, honoured sirs, having remembered fully, ask the Order for a verdict of innocence’. And a second time it should be asked for. And a third time it should be asked for. The Order should be informed by an experienced competent monk, saying:
186‘Honoured sirs, let the Order listen to me. Monks defamed the monk so-and-so with an unfounded charge of falling away from moral habit; he, having remembered fully, is asking the Order for a verdict of innocence. If it seems right to the Order let the Order give a verdict of innocence to the monk So-and-so who has remembered fully. If the Order to give a verdict of innocence to the monk So-and-so is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.
187And a second time it should be asked for … And a third time it should be asked for …
188 … A verdict of innocence is given by the Order to the venerable monk so-and-so, who has remembered fully. It is pleasing to the Order, therefore it is silent. Thus do I understand this’
189 This, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of and by a verdict of innocence. And what is here needed for a verdict in the presence of? The presence of the Order, the presence of rule, the presence of discipline and the presence of the individuals. And what is here the presence of individuals? Whoever quarrels and whoever he quarrels with, both, hostile about the matter, come face to face. This is here the presence of individuals.
"And what is here needed for a verdict of innocence? Whatever is the carrying out of, the performance of, the undertaking of, the assenting to, the acceptance of, the non-protesting against a formal act for a verdict of innocence, that is what is needed here for a verdict of innocence. If, monks, a legal question is settled thus, and one who carries it out opens it up again, in opening up there is an offence of expiation. If one who has given his consent criticises it, in criticising there is an offence of expiation.
190 "If one says: ‘Can it be that, in respect of a legal question arising from censure, without having recourse to two (kinds of) decisions—the verdict of innocence and the decision for specific depravity—one may agree upon it by two (kinds of) decisions—the verdict in the presence of and the verdict of past insanity?’ he should be told: ‘It can be.’ It is like this: This is a case where a monk becomes mad, out of his mind, and while he was mad, out of his mind, he perpetrated much and spoke in a way that was not worthy of a recluse. Monks reprove him because of offences done by him while he was mad, out of his mind, saying: ‘Does the venerable one remember having fallen into an offence like this?’ He speaks thus: ‘I, your reverences, was mad, out of my mind; while I was mad, out of my mind, much was perpetrated and spoken by me that was not worthy of a recluse. I do not remember that. That was done by me while I was insane.’ Although being spoken to thus, they still reprove him, saying: ‘Does the venerable one remember having fallen into an offence like that?’ Monks, a verdict of past insanity should be given to that monk who is no longer insane. And thus, monks, should it be given:
191‘I, honoured sirs, was mad, out of my mind; while I was mad, out of my mind, I perpetrated much and spoke in a way that was not worthy of a recluse. Monks reproved me because of offences done (by me) while I was mad, out of my mind, saying: "Does the venerable one remember having fallen into an offence like this?" So I spoke thus:
192 ‘I, your reverences, was mad, out of my mind. While I was mad, out of my mind, much was perpetrated and spoken (by me) that was not worthy of a recluse. I do not remember that. That was done by me while I was insane’. And even although they were spoken to thus by me, they still reproved me, saying: "Does the venerable one remember having fallen into an offence like this?" So I, honoured sirs, no longer insane, am asking the Order for a verdict of past insanity,’ And a second time it should be asked for … And a third time it should be asked for, saying: ‘I, honoured sirs, was mad … even a third time am I asking the Order for a verdict of past insanity. The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This monk So-and-so was mad, out of his mind. While he was mad, out of his mind, much was perpetrated and spoken (by him) that was not worthy of a recluse. Monks reproved the monk So-and-so for offences done (by him) while he was mad, out of his mind, saying: "Does the venerable one remember … ?"
193He spoke thus: "I, honoured sirs, do not remember … This was done by me while I was insane." Even on being spoken to by him thus, they still reproved him, saying: "Does the venerable one remember having fallen into an offence like thus?" He, no longer insane, is asking the Order for a verdict of past insanity. If it seems right to the Order, the Order may give the monk So-and-so, who is no longer insane, a verdict of past insanity.
194 This is the motion. Honoured sirs, let the Order listen to me. This monk So-and-so … is asking the Order for a verdict of past insanity. If the giving of a verdict of past insanity to the monk So-and-so who is no longer insane is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak … And a third time I speak forth this matter.
195A verdict of past insanity is given by the Order to the monk So-and-so who is no longer insane. It is pleasing to the Order, therefore it is silent. Thus do I understand this.’
196 This, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of and by a verdict of past insanity. And what here (is needed) for a verdict in the presence of? The presence of an Order, the presence of rule, the presence of discipline, the presence of individuals.
… And what is here (needed for) a verdict of past insanity?
Whatever is the carrying out of, the performance of … the non-protesting against a verdict of past insanity, that here is what (is needed for) a verdict of past insanity. If, monks, a legal question is settled thus and one who carries it out opens it up again, in opening up there is an offence of expiation. If one who has given his consent criticises it, in criticising there is an offence of expiation.
197
"If one says: ‘Can it be that, in respect of a legal question arising from censure, without having recourse to two (kinds of) decisions—the verdict of innocence and the verdict of past insanity—one may agree upon it by two (kinds of) decisions—the verdict in the presence of and the decision for specific depravity?’ he should be told: ‘It can be.’ It is like this: This is a case where a monk reproves a monk in the midst of the Order for a serious offence, saying: ‘Does the venerable one remember having fallen into a serious offence like this—one involving defeat or bordering on one involving defeat?’ He speaks thus: ‘I do not remember, your reverence, having fallen into a serious offence like this—one involving defeat or bordering on one involving defeat.’ Although denying this, he presses him, saying: ‘Please, venerable one, find out properly whether you remember having fallen into a serious offence like this—one involving defeat or bordering on one involving defeat.’ He speaks thus: ‘I, your reverence, do not remember having fallen into a serious offence like this—one involving defeat or bordering on one involving defeat. But I, your reverence, remember having fallen into a trifling offence like this.’ Although denying this, he presses him, saying: ‘Please, venerable one, find out properly whether you remember … bordering on one involving defeat’. He speaks thus: ‘Your reverence, unasked I acknowledge having fallen into a trifling offence like this; how could I, when asked, not acknowledge having fallen into a serious offence like this—one involving defeat or bordering on one involving defeat?’ He speaks thus: ‘But, your reverence, unasked you did not acknowledge having fallen into a trifling offence, so how will you, unasked, acknowledge having fallen into a serious offence like this—one involving defeat or bordering on one involving
defeat? Please, venerable one, find out properly whether you remember having fallen into a serious offence like this—one involving defeat or bordering on one involving defeat.’ He speaks thus: ‘Your reverence, I do remember having fallen into a serious offence like this—one involving defeat or bordering on one involving defeat. When I said: I do not remember having fallen into a serious offence like this—one involving defeat or bordering on one involving defeat—this was said by me in jest, this was said by me in haste.’
"Monks, a (formal) act for the decision of specific depravity should be carried out against this monk. And thus, monks, should it be carried out. The Order should be informed by an experienced, competent monk, saying …
198
"Well then, monks, let the Order carry out a (formal) act for the decision for specific depravity against the monk Uvāḷa.
And thus, monks, should it be carried out: First, the monk So-and-so should be reproved, having reproved him, he should be made to remember, having made him remember, he should be made to confess the serious offences, having made him confess the serious offences, the Order should be informed by an experienced, competent monk, saying:
199 ‘Honoured sirs, let the Order listen to me. This monk So-and-so, on being examined for serious offences in the midst of the Order, having denied, acknowledged … he told a conscious lie. If it seems right to the Order, the Order may carry out a (formal) act for the decision for specific depravity against the monk So-and-so. This is the motion.
200Honoured sirs, let the Order listen to me. This monk So-and-so … told a conscious lie. The Order is carrying out a (formal) act for the decision for specific depravity against the monk So-and-so. If the carrying out of a (formal) act for the decision for specific depravity against the monk So-and-so is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak … And a third time I speak forth this matter
201 … A (formal) act for the decision for specific depravity is carried out by the Order against the monk So-and-so. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’
202This, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of and by a decision for specific gravity. And what is here (needed for) a verdict in the presence of? The presence of the Order … And what here is (needed for) a decision for specific depravity? Whatever is the carrying out of, the performance of, the undertaking of, the assenting to, the acceptance of, the non-protesting against a decision for specific depravity, that is here what is needed for a decision for specific depravity. If, monks, a legal question is settled thus and one who carries it out opens it up again, in opening up there is an offence of expiation. If one who has given his consent criticises it, in criticising there is an offence of expiation.
203 "By how many (kinds of) decisions is a legal question arising from offences agreed upon? A legal question arising from offences is agreed upon by three (kinds of) decisions: by a verdict in the presence of and by the carrying out of it on his acknowledgement and by the covering up (as) with grass. If one says: ‘Can it be that, in respect of a legal question arising from offences, without having recourse to one (kind of) decision—the covering up (as) with grass—one may agree upon it by two (kinds of) decisions—the verdict in the presence of and the carrying out of it on his acknowledgement?’ he should be told: ‘It can be.’ It is like this: This is a case where a monk comes to have fallen into a slight offence. Monks, that monk, having approached one monk, having arranged his upper robe over one shoulder, having sat down on his haunches, having stretched forth his joined palms, should speak thus to him: ‘I, your reverence, fallen into such and such an offence, confess it.’ It should be said by him: ‘Do you see it?’ ‘Yes, I see it.’ ‘You should be restrained in the future.’
204 This, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of and by the carrying out of it of his acknowledgement. And what here is (needed for) a verdict in the presence of? The presence of rule and the presence of discipline and the presence of individuals. And what here is the presence of individuals? If both whoever confesses and he to whom he confesses are face to face, this here is the presence of individuals. And what here is (needed for) the carrying out on his acknowledgement? Whatever is the carrying out … the non-protesting against his making an acknowledgement, that is here what is needed for his making an acknowledgement. If, monks, a legal question is settled thus, and the one who accepts (the confession) opens it up again, in opening up there is an offence of expiation.
"If he manages this thus, it is good. But if he does not manage it, monks, that monk, having approached several monks, having arranged his upper robe over one shoulder, having honoured the feet of the senior monks, having sat down on his haunches, having stretched forth his joined palms, should speak thus to them: ‘I, honoured sirs, fallen into such and such an offence, confess it.’ These monks
should be informed by an experienced, competent monk, saying:
205 ‘Let the venerable ones listen to me. This monk So-and-so remembers an offence, he discloses it, he declares it, he confesses it. If it seems right to the venerable ones, I will accept (the confession) of the monk So-and-so’s offence.’ He should say: ‘Do you see it?’ ‘Yes, I see it.’ ‘You should be restrained in the future.’
206This, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of and by the carrying out of it of his acknowledgement. And what here is (needed for) a verdict in the presence of? The presence of rule and the presence of discipline and the presence of individuals. And what here is the presence of individuals? If both whoever confesses and he to whom he confesses are face to face, this here is the presence of individuals. And what here is (needed for) the carrying out on his acknowledgement? Whatever is the carrying out … the non-protesting against his making an acknowledgement, that is here what is needed for his making an acknowledgement. If, monks, a legal question is settled thus, and the one who accepts (the confession) opens it up again, in opening up there is an offence of expiation.
"If he manages this thus, it is good. But if he does not manage it, monks, that monk, having approached an Order … should speak thus to it: ‘I, honoured sirs, fallen into such and such an offence, confess it.’ The Order should be informed by an experienced, competent monk, saying:
207 ‘Honoured sirs, let the Order listen to me. This monk So-and-so remembers an offence, he discloses it, he declares it, he confesses it. If it seems right to the Order I could accept (the confession) of the monk So-and-so’s offence.’ He should say: ‘Do you see it?’ ‘Yes, I see it.’ ‘You should be restrained in the future.’
208This, monks, is called a legal question that is settled. By what is it settled? By a verdict in the presence of and by the carrying out on his acknowledgement. And what here is (needed for) a verdict in the presence of? The presence of the Order, the presence of rule, the presence of discipline and the presence of the individuals … If, monks, a legal question is settled thus, and the one who accepts (the confession) opens it up again, in opening up there is an offence of expiation. If one who has given his consent criticises it, in criticising there is an offence of expiation.
209
"If one says: ‘Can it be that, in respect of a legal question arising from offences, without having recourse to one decision—the carrying out on his acknowledgement—one may agree upon it by two (kinds of) decisions—the verdict in the presence of and the covering up (as) with grass?’ he should be told, ‘It can be.’ It is like this: ‘This is a case, monks, where while monks were striving … much was perpetrated and spoken that was not worthy of a recluse. Then it occurred to these monks: ‘While we were striving … it might even be that that legal question would conduce to harshness, to trouble, to schism.’ I allow, monks, a legal question such as this to be settled by the covering up (as) with grass.
"The Order should be informed by an experienced competent monk siding in with the one (side):
210‘Honoured sirs, let the Order listen to me. While we were striving … not worthy of a recluse … to schism. If it seems right to the Order, I would confess whatever is the offence of the venerable ones as well as whatever is my own offence, both for the sake of the venerable ones and for my own sake, unless it is a heavy sin, unless it is connected with the laity, (so as to obtain) a covering up (as) with grass in the midst of the Order. This is the motion.
211-218Honoured sirs, let the Order listen to me. While we were striving … not worthy of recluse … to schism. I am confessing whatever is the offence of these venerable ones and whatever is my own offence … unless it is a heavy sin, unless it is connected with the laity, (so as to obtain) a covering up (as with) grass in the midst of the Order. If the confession of these offences of ours, unless they are heavy sins, unless they are connected with the laity, (so as to obtain) a covering up (as) with grass in the midst of the Order is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. These offences of ours are confessed (by me), except heavy sins, except those connected with the laity, (so as to obtain) a covering up (as) with grass in the midst of the Order. It is pleasing to the Order, therefore it is silent. Thus do I understand this.’
219This is called, monks, a legal question that is settled. By what is it settled? By a verdict in the presence of and by a covering up (as) with grass. And what here is (needed for) a verdict in the presence of? The presence of the Order, the presence of rule, the presence of discipline, the presence of the individuals.
220And what here is the presence of the Order? When as many monks as are competent for (formal) acts have arrived, when the consent of those deserving (to send their) consent has been brought, when being face to face they do not protest. This is here the presence of the Order.
221 "And what is here the presence of rule, the presence of discipline? If that legal question is settled by whatever is rule, by whatever is discipline, by whatever is the Teacher’s instruction, that is here the presence of rule, the presence of discipline.
222"And what is here the presence of individuals? If both whoever confesses and he to whom he confesses are face to face, this is here the presence of the individuals.
223 "And what here is (needed for) the covering up (as) with grass? Whatever is the carrying out of, the performance of, the undertaking of, the assenting to, the acceptance of, the non-protesting against the covering up (as) with grass, that is here what is (needed for) the covering up (as) with grass. If, monks, a legal question is settled thus, and if the one who accepts (the confession) opens it up, in opening up there is an offence of expiation. If one who has given his consent criticises it, in criticising there is an offence of expiation.
224 "By how many (kinds of) decisions is a legal question arising from obligations agreed upon? A legal question arising from obligations is agreed upon by one (kind of) decision: the verdict in the presence of."
1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena chabbaggiyā bhikkhū asammukhībhūtānaṃ bhikkhūnaṃ kammāni karonti— tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma chabbaggiyā bhikkhū asammukhībhūtānaṃ bhikkhūnaṃ kammāni karissanti— tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū asammukhībhūtānaṃ bhikkhūnaṃ kammāni karonti— tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā— "ananucchavikaṃ, bhikkhave, tesaṃ moghapurisānaṃ ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. kathañhi nāma te, bhikkhave, moghapurisā asammukhībhūtānaṃ bhikkhūnaṃ kammāni karissanti— tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. netaṃ, bhikkhave, appasannānaṃ vā pasādāya … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi— "na, bhikkhave, asammukhībhūtānaṃ bhikkhūnaṃ kammaṃ kātabbaṃ— tajjanīyaṃ vā, niyassaṃ vā, pabbājanīyaṃ vā, paṭisāraṇīyaṃ vā, ukkhepanīyaṃ vā. yo kareyya, āpatti dukkaṭassa.
2 adhammavādī puggalo adhammavādī sambahulā adhammavādī saṇgho. dhammavādī puggalo dhammavādī sambahulā dhammavādī saṇgho.
1.1 kaṇhapakkhanavaka
3 adhammavādī puggalo dhammavādiṃ puggalaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (1)
4 adhammavādī puggalo dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (2)
5 adhammavādī puggalo dhammavādiṃ saṇghaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (3)
6 adhammavādī sambahulā dhammavādiṃ puggalaṃ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (4)
7 adhammavādī sambahulā dhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (5)
8 adhammavādī sambahulā dhammavādiṃ saṇghaṃ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (6)
9 adhammavādī saṇgho dhammavādiṃ puggalaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (7)
10 adhammavādī saṇgho dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (8)
11 adhammavādī saṇgho dhammavādiṃ saṇghaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena. (9)
12 kaṇhapakkhanavakaṃ niṭṭhitaṃ.
1.2 sukkapakkhanavaka
13 dhammavādī puggalo adhammavādiṃ puggalaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena. (1)
14 dhammavādī puggalo adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena. (2)
15 dhammavādī puggalo adhammavādiṃ saṇghaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena. (3)
16 dhammavādī sambahulā adhammavādiṃ puggalaṃ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena. (4)
17 dhammavādī sambahulā adhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena. (5)
18 dhammavādī sambahulā adhammavādiṃ saṇghaṃ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena. (6)
19 dhammavādī saṇgho adhammavādiṃ puggalaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena. (7)
20 dhammavādī saṇgho adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayena. (8)
21 dhammavādī saṇgho adhammavādiṃ saṇghaṃ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti— ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhāhi, imaṃ rocehī’ti. evañcetaṃ adhikaraṇaṃ vūpasammati, dhammena vūpasammati sammukhāvinayenā"ti. (9)
22 sukkapakkhanavakaṃ niṭṭhitaṃ.
2 sativinaya
23 tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṃ sacchikataṃ hoti. yaṃ kiñci sāvakena pattabbaṃ sabbaṃ tena anuppattaṃ hoti. natthi cassa kiñci uttari karaṇīyaṃ, katassa vā paticayo. atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi— "mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ. yaṃ kiñci sāvakena pattabbaṃ sabbaṃ mayā anuppattaṃ. natthi ca me kiñci uttarikaraṇīyaṃ, katassa vā paticayo. kiṃ nu kho ahaṃ saṇghassa veyyāvaccaṃ kareyyan"ti.
24 atha kho āyasmato dabbassa mallaputtassa etadahosi— "yannūnāhaṃ saṇghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyyan"ti. atha kho āyasmā dabbo mallaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā dabbo mallaputto bhagavantaṃ etadavoca— "idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi— ‘mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ. yaṃ kiñci sāvakena pattabbaṃ, sabbaṃ mayā anuppattaṃ. natthi ca me kiñci uttarikaraṇīyaṃ, katassa vā paticayo. kiṃ nu kho ahaṃ saṇghassa veyyāvaccaṃ kareyyan’ti? tassa mayhaṃ, bhante, etadahosi— ‘yannūnāhaṃ saṇghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyyan’ti. icchāmahaṃ, bhante, saṇghassa senāsanañca paññāpetuṃ bhattāni ca uddisitun"ti. "sādhu sādhu, dabba. tena hi tvaṃ, dabba, saṇghassa senāsanañca paññapehi bhattāni ca uddisāhī"ti. "evaṃ, bhante"ti kho āyasmā dabbo mallaputto bhagavato paccassosi. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi— "tena hi, bhikkhave, saṇgho dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannatu. evañca pana, bhikkhave, sammannitabbo. paṭhamaṃ dabbo mallaputto yācitabbo. yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
25 ‘suṇātu me, bhante, saṇgho. yadi saṇghassa pattakallaṃ, saṇgho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammanneyya. esā ñatti.
26 suṇātu me, bhante, saṇgho. saṇgho āyasmantaṃ dabbaṃ mallaputtaṃ senāsanapaññāpakañca bhattuddesakañca sammannati. yassāyasmato khamati āyasmato dabbassa mallaputtassa senāsanapaññāpakassa ca bhattuddesakassa ca sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
27 sammato saṇghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.
28 sammato ca panāyasmā dabbo mallaputto sabhāgānaṃ bhikkhūnaṃ ekajjhaṃ senāsanaṃ paññapeti. ye te bhikkhū suttantikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti— "te aññamaññaṃ suttantaṃ sangāyissantī"ti. ye te bhikkhū vinayadharā tesaṃ ekajjhaṃ senāsanaṃ paññapeti— "te aññamaññaṃ vinayaṃ vinicchinissantī"ti. ye te bhikkhū dhammakathikā tesaṃ ekajjhaṃ senāsanaṃ paññapeti— "te aññamaññaṃ dhammaṃ sākacchissantī"ti. ye te bhikkhū jhāyino tesaṃ ekajjhaṃ senāsanaṃ paññapeti— "te aññamaññaṃ na byābādhissantī"ti. ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṃ senāsanaṃ paññapeti— "imāyapime āyasmanto ratiyā acchissantī"ti. yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṃ samāpajjitvā teneva ālokena senāsanaṃ paññapeti; apissu bhikkhū sañcicca vikāle āgacchanti— "mayaṃ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṃ passissāmā"ti.
29 te āyasmantaṃ dabbaṃ mallaputtaṃ upasankamitvā evaṃ vadanti— "amhākaṃ, āvuso dabba, senāsanaṃ paññapehī"ti. te āyasmā dabbo mallaputto evaṃ vadeti— "kattha āyasmantā icchanti kattha paññapemī"ti? te sañcicca dūre apadisanti— "amhākaṃ, āvuso dabba, gijjhakūṭe pabbate senāsanaṃ paññapehi. amhākaṃ, āvuso, corapapāte senāsanaṃ paññapehi. amhākaṃ, āvuso, isigilipasse kāḷasilāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, vebhārapasse sattapaṇṇiguhāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṃ paññapehi. amhākaṃ, āvuso, gotamakakandarāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, tindukakandarāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, tapodakandarāyaṃ senāsanaṃ paññapehi. amhākaṃ, āvuso, tapodārāme senāsanaṃ paññapehi. amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññapehi. amhākaṃ, āvuso, maddakucchimhi migadāye senāsanaṃ paññapehī"ti.
30 tesaṃ āyasmā dabbo mallaputto tejodhātuṃ samāpajjitvā anguliyā jalamānāya purato purato gacchati. tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti. tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapeti— "ayaṃ mañco, idaṃ pīṭhaṃ, ayaṃ bhisi, idaṃ bibbohanaṃ, idaṃ vaccaṭṭhānaṃ, idaṃ passāvaṭṭhānaṃ, idaṃ pānīyaṃ, idaṃ paribhojanīyaṃ, ayaṃ kattaradaṇḍo, idaṃ saṇghassa katikasaṇṭhānaṃ, imaṃ kālaṃ pavisitabbaṃ, imaṃ kālaṃ nikkhamitabban"ti. tesaṃ āyasmā dabbo mallaputto evaṃ senāsanaṃ paññapetvā punadeva veḷuvanaṃ paccāgacchati.
31 tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca. yāni saṇghassa lāmakāni senāsanāni tāni tesaṃ pāpuṇanti lāmakāni ca bhattāni. tena kho pana samayena rājagahe manussā icchanti therānaṃ bhikkhūnaṃ abhisankhārikaṃ piṇḍapātaṃ dātuṃ— sappimpi, telampi, uttaribhangampi. mettiyabhūmajakānaṃ pana bhikkhūnaṃ pākatikaṃ denti— yathārandhaṃ kaṇājakaṃ bilangadutiyaṃ. te pacchābhattaṃ piṇḍapātapaṭikkantā there bhikkhū pucchanti— "tumhākaṃ, āvuso, bhattagge kiṃ ahosi, tumhākaṃ kiṃ ahosī"ti? ekacce therā evaṃ vadanti— "amhākaṃ, āvuso, sappi ahosi, telaṃ ahosi, uttaribhangaṃ ahosī"ti. mettiyabhūmajakā pana bhikkhū evaṃ vadanti— "amhākaṃ, āvuso, na kiñci ahosi— pākatikaṃ yathārandhaṃ kaṇājakaṃ bilangadutiyan"ti.
32 tena kho pana samayena kalyāṇabhattiko gahapati saṇghassa catukkabhattaṃ deti niccabhattaṃ. so bhattagge saputtadāro upatiṭṭhitvā parivisati— aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhangena pucchanti. tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṃ svātanāya mettiyabhūmajakānaṃ bhikkhūnaṃ uddiṭṭhaṃ hoti. atha kho kalyāṇabhattiko gahapati ārāmaṃ agamāsi kenacideva karaṇīyena. so yenāyasmā dabbo mallaputto tenupasankami, upasankamitvā āyasmantaṃ dabbaṃ mallaputtaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho kalyāṇabhattikaṃ gahapatiṃ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca— "kassa, bhante, amhākaṃ ghare svātanāya bhattaṃ uddiṭṭhan"ti? "mettiyabhūmajakānaṃ kho, gahapati, bhikkhūnaṃ tumhākaṃ ghare svātanāya bhattaṃ uddiṭṭhan"ti. atha kho kalyāṇabhattiko gahapati anattamano ahosi. kathañhi nāma pāpabhikkhū amhākaṃ ghare bhuñjissantīti gharaṃ gantvā dāsiṃ āṇāpesi— "ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilangadutiyena parivisā"ti. "evaṃ, ayyā"ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.
33 atha kho mettiyabhūmajakā bhikkhū— "hiyyo kho, āvuso, amhākaṃ kalyāṇabhattikassa gahapatino bhattaṃ uddiṭṭhaṃ; sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati; aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhangena pucchissantī"ti. te teneva somanassena na cittarūpaṃ rattiyā supiṃsu. atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kalyāṇabhattikassa gahapatino nivesanaṃ tenupasankamiṃsu. addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante; disvāna koṭṭhake āsanaṃ paññapetvā mettiyabhūmajake bhikkhū etadavoca— "nisīdatha, bhante"ti. atha kho mettiyabhūmajakānaṃ bhikkhūnaṃ etadahosi— "nissaṃsayaṃ kho na tāva bhattaṃ siddhaṃ bhavissati yathā mayaṃ koṭṭhake nisīdāpiyāmā"ti. atha kho sā dāsī kaṇājakena bilangadutiyena upagañchi— "bhuñjatha, bhante"ti. "mayaṃ kho, bhagini, niccabhattikā"ti. "jānāmi ayyā niccabhattikāti. api cāhaṃ hiyyova gahapatinā āṇattā— ‘ye, je, sve bhattikā āgacchanti, te koṭṭhake āsanaṃ paññapetvā kaṇājakena bilangadutiyena parivisā’ti. bhuñjatha, bhante"ti. atha kho mettiyabhūmajakā bhikkhū— "hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṃ agamāsi dabbassa mallaputtassa santike. nissaṃsayaṃ kho mayaṃ dabbena mallaputtena gahapatino antare paribhinnā"ti. te teneva domanassena na cittarūpaṃ bhuñjiṃsu. atha kho mettiyabhūmajakā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā ārāmaṃ gantvā pattacīvaraṃ paṭisāmetvā bahārāmakoṭṭhake sanghāṭipallatthikāya nisīdiṃsu tuṇhībhūtā mankubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.
34 atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasankami, upasankamitvā mettiyabhūmajake bhikkhū etadavoca— "vandāmi, ayyā"ti. evaṃ vutte, mettiyabhūmajakā bhikkhū nālapiṃsu. dutiyampi kho … pe … tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca— "vandāmi, ayyā"ti. tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṃsu. "kyāhaṃ ayyānaṃ aparajjhāmi? kissa maṃ ayyā nālapantī"ti? "tathā hi pana tvaṃ, bhagini, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī"ti? "kyāhaṃ, ayyā, karomī"ti? "sace kho tvaṃ, bhagini, iccheyyāsi, ajjeva bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ nāsāpeyyā"ti. "kyāhaṃ, ayyā, karomi? kiṃ mayā sakkā kātun"ti? "ehi tvaṃ, bhagini, yena bhagavā tenupasankama, upasankamitvā bhagavantaṃ evaṃ vadehi— ‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ, yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā; yato nivātaṃ tato savātaṃ; udakaṃ maññe ādittaṃ; ayyenamhi dabbena mallaputtena dūsitā’"ti. "evaṃ, ayyā"ti kho mettiyā bhikkhunī mettiyabhūmajakānaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho mettiyā bhikkhunī bhagavantaṃ etadavoca— "idaṃ, bhante, nacchannaṃ nappatirūpaṃ, yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā; yato nivātaṃ tato savātaṃ; udakaṃ maññe ādittaṃ; ayyenamhi dabbena mallaputtena dūsitā"ti.
35 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṇghaṃ sannipātāpetvā āyasmantaṃ dabbaṃ mallaputtaṃ paṭipucchi— "sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā"ti? "yathā maṃ, bhante, bhagavā jānātī"ti. dutiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca— "sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā"ti? "yathā maṃ, bhante, bhagavā jānātī"ti. tatiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca— "sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ bhikkhunī āhā"ti? "yathā maṃ, bhante, bhagavā jānātī"ti. "na kho, dabba, dabbā evaṃ nibbeṭhenti. sace tayā kataṃ katanti vadehi. sace akataṃ akatanti vadehī"ti. "yatohaṃ, bhante, jāto nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitā, pageva jāgaro"ti. atha kho bhagavā bhikkhū āmantesi— "tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsetha. ime ca bhikkhū anuyuñjathā"ti. idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.
36 atha kho te bhikkhū mettiyaṃ bhikkhuniṃ nāsesuṃ. atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṃ— "māvuso, mettiyaṃ bhikkhuniṃ nāsetha, na sā kiñci aparajjhati; amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī"ti. "kiṃ pana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsethā"ti? "evamāvuso"ti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsessantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave, mettiyabhūmajakā bhikkhū dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsentī"ti? "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—
37 "tena hi, bhikkhave, saṇgho dabbassa mallaputtassa sativepullappattassa sativinayaṃ detu. evañca pana, bhikkhave, dātabbo— tena, bhikkhave, dabbena mallaputtena saṇghaṃ upasankamitvā, ekaṃsaṃ uttarāsangaṃ karitvā, vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā, ukkuṭikaṃ nisīditvā, añjaliṃ paggahetvā, evamassa vacanīyo— ‘ime maṃ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṃsenti. sohaṃ, bhante, sativepullappatto saṇghaṃ sativinayaṃ yācāmī’ti. dutiyampi yācitabbo. tatiyampi yācitabbo— ‘ime maṃ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṃsenti. sohaṃ sativepullappatto tatiyampi, bhante, saṇghaṃ sativinayaṃ yācāmī’ti. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
38 ‘suṇātu me, bhante, saṇgho. ime mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsenti. āyasmā dabbo mallaputto sativepullappatto saṇghaṃ sativinayaṃ yācati. yadi saṇghassa pattakallaṃ, saṇgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṃ dadeyya. esā ñatti.
39 suṇātu me, bhante, saṇgho. ime mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsenti. āyasmā dabbo mallaputto sativepullappatto saṇghaṃ sativinayaṃ yācati. saṇgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṃ deti. yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
40 dutiyampi etamatthaṃ vadāmi … pe … tatiyampi etamatthaṃ vadāmi— suṇātu me, bhante, saṇgho. ime mettiyabhūmajakā bhikkhū āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsenti. āyasmā dabbo mallaputto sativepullappatto saṇghaṃ sativinayaṃ yācati. saṇgho āyasmato dabbassa mallaputtassa sativepullappattassa sativinayaṃ deti. yassāyasmato khamati āyasmato dabbassa mallaputtassa sativepullappattassa sativinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
41 dinno saṇghena āyasmato dabbassa mallaputtassa sativepullappattassa sativinayo. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
42 pañcimāni, bhikkhave, dhammikāni sativinayassa dānāni. suddho hoti bhikkhu anāpattiko, anuvadanti ca naṃ, yācati ca, tassa saṇgho sativinayaṃ deti dhammena samaggena— imāni kho, bhikkhave, pañca dhammikāni sativinayassa dānānī"ti.
3 amūḷhavinaya
43 tena kho pana samayena gaggo bhikkhu ummattako hoti, cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. bhikkhū gaggaṃ bhikkhuṃ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? so evaṃ vadeti— "ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi. mūḷhena me etaṃ katan"ti. evampi naṃ vuccamānā codenteva— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma bhikkhū gaggaṃ bhikkhuṃ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codessanti— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. so evaṃ vadeti— ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi. mūḷhena me etaṃ katan’ti. evampi naṃ vuccamānā codenteva— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’"ti? atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave … pe … saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—
44 "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? tyāhaṃ evaṃ vadāmi— "ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi. mūḷhena me etaṃ katan"ti. evampi maṃ vuccamānā codenteva— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? sohaṃ, bhante, amūḷho saṇghaṃ amūḷhavinayaṃ yācāmī’ti. dutiyampi yācitabbo. tatiyampi yācitabbo— ‘ahaṃ, bhante, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. maṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? tyāhaṃ evaṃ vadāmi— "ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi mūḷhena me etaṃ katan"ti. evampi maṃ vuccamānā codenteva— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? sohaṃ amūḷho tatiyampi, bhante, saṇghaṃ amūḷhavinayaṃ yācāmī’ti. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo— "tena hi, bhikkhave, saṇgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṃ detu. evañca pana, bhikkhave, dātabbo— tena, bhikkhave, gaggena bhikkhunā saṇghaṃ upasankamitvā, ekaṃsaṃ uttarāsangaṃ karitvā, vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā, ukkuṭikaṃ nisīditvā, añjaliṃ paggahetvā, evamassa vacanīyo— ‘ahaṃ, bhante, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. maṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
45 "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? so evaṃ vadeti— "ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi, mūḷhena me etaṃ katan"ti. evampi naṃ vuccamānā codenteva— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? so amūḷho saṇghaṃ amūḷhavinayaṃ yācati. yadi saṇghassa pattakallaṃ, saṇgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṃ dadeyya. esā ñatti. ‘suṇātu me, bhante, saṇgho. ayaṃ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. bhikkhū gaggaṃ bhikkhuṃ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
46 "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? so evaṃ vadeti— "ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi mūḷhena me etaṃ katan"ti. evampi naṃ vuccamānā codenteva— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti? so amūḷho saṇghaṃ amūḷhavinayaṃ yācati. saṇgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṃ deti. yassāyasmato khamati gaggassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya. suṇātu me, bhante, saṇgho. ayaṃ gaggo bhikkhu ummattako ahosi cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. bhikkhū gaggaṃ bhikkhuṃ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
47 dutiyampi etamatthaṃ vadāmi … pe … tatiyampi etamatthaṃ vadāmi … pe … .
48 dinno saṇghena gaggassa bhikkhuno amūḷhassa amūḷhavinayo. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
49 tīṇimāni, bhikkhave, adhammikāni amūḷhavinayassa dānāni, tīṇi dhammikāni. katamāni tīṇi adhammikāni amūḷhavinayassa dānāni?
50 idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? so saramānova evaṃ vadeti— ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ āpattiṃ āpajjitā’ti. tassa saṇgho amūḷhavinayaṃ deti. adhammikaṃ amūḷhavinayassa dānaṃ.
51 idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? so saramānova evaṃ vadeti— ‘sarāmi kho ahaṃ, āvuso, yathāsupinantenā’ti. tassa saṇgho amūḷhavinayaṃ deti. adhammikaṃ amūḷhavinayassa dānaṃ.
52 idha pana, bhikkhave, bhikkhu āpattiṃ āpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? so anummattako ummattakālayaṃ karoti— ‘ahampi kho evaṃ karomi. tumhepi evaṃ karotha. mayhampi etaṃ kappati. tumhākampetaṃ kappatī’ti. tassa saṇgho amūḷhavinayaṃ deti. adhammikaṃ amūḷhavinayassa dānaṃ. imāni tīṇi adhammikāni amūḷhavinayassa dānāni.
53 katamāni tīṇi dhammikāni amūḷhavinayassa dānāni?
54 idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? so assaramānova evaṃ vadeti— ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ āpattiṃ āpajjitā’ti. tassa saṇgho amūḷhavinayaṃ deti. dhammikaṃ amūḷhavinayassa dānaṃ.
55 idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? so assaramānova evaṃ vadeti— ‘sarāmi kho ahaṃ, āvuso, yathāsupinantenā’ti. tassa saṇgho amūḷhavinayaṃ deti. dhammikaṃ amūḷhavinayassa dānaṃ.
56 idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti? so ummattako ummattakālayaṃ karoti— ‘ahampi evaṃ karomi. tumhepi evaṃ karotha. mayhampi etaṃ kappati. tumhākampetaṃ kappatī’ti. tassa saṇgho amūḷhavinayaṃ deti. dhammikaṃ amūḷhavinayassa dānaṃ. imāni tīṇi dhammikāni amūḷhavinayassa dānānī"ti.
4 paṭiññātakaraṇa
57 tena kho pana samayena chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṃ kammāni karonti— tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṃ kammāni karissanti— tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave … pe … "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi— "na, bhikkhave, appaṭiññāya bhikkhūnaṃ kammaṃ kātabbaṃ— tajjanīyaṃ vā, niyassaṃ vā, pabbājanīyaṃ vā, paṭisāraṇīyaṃ vā, ukkhepanīyaṃ vā. yo kareyya, āpatti dukkaṭassa.
58 evaṃ kho, bhikkhave, adhammikaṃ hoti paṭiññātakaraṇaṃ, evaṃ dhammikaṃ. kathañca, bhikkhave, adhammikaṃ hoti paṭiññātakaraṇaṃ?
59 bhikkhu pārājikaṃ ajjhāpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘pārājikaṃ āyasmā ajjhāpanno’ti? so evaṃ vadeti— ‘na kho ahaṃ, āvuso, pārājikaṃ ajjhāpanno, saṇghādisesaṃ ajjhāpanno’ti. taṃ saṇgho saṇghādisesena kāreti. adhammikaṃ paṭiññātakaraṇaṃ.
60 bhikkhu pārājikaṃ ajjhāpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘pārājikaṃ āyasmā ajjhāpanno’ti? so evaṃ vadeti— ‘na kho ahaṃ, āvuso, pārājikaṃ ajjhāpanno, thullaccayaṃ … pe … pācittiyaṃ … pe … pāṭidesanīyaṃ … pe … dukkaṭaṃ … pe … dubbhāsitaṃ ajjhāpanno’ti. taṃ saṇgho dubbhāsitena kāreti. adhammikaṃ paṭiññātakaraṇaṃ.
61 bhikkhu saṇghādisesaṃ … pe … thullaccayaṃ … pe … pācittiyaṃ … pe … pāṭidesanīyaṃ … pe … dukkaṭaṃ … pe … dubbhāsitaṃ ajjhāpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘dubbhāsitaṃ āyasmā ajjhāpanno’ti? so evaṃ vadeti— ‘na kho ahaṃ, āvuso, dubbhāsitaṃ ajjhāpanno, pārājikaṃ ajjhāpanno’ti. taṃ saṇgho pārājikena kāreti. adhammikaṃ paṭiññātakaraṇaṃ.
62 bhikkhu dubbhāsitaṃ ajjhāpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘dubbhāsitaṃ āyasmā ajjhāpanno’ti? so evaṃ vadeti— ‘na kho ahaṃ, āvuso, dubbhāsitaṃ ajjhāpanno, saṇghādisesaṃ … pe … thullaccayaṃ … pe … pācittiyaṃ … pe … pāṭidesanīyaṃ … pe … dukkaṭaṃ ajjhāpanno’ti. taṃ saṇgho dukkaṭena kāreti. adhammikaṃ paṭiññātakaraṇaṃ. evaṃ kho, bhikkhave, adhammikaṃ hoti paṭiññātakaraṇaṃ.
63 kathañca, bhikkhave, dhammikaṃ hoti paṭiññātakaraṇaṃ? bhikkhu pārājikaṃ ajjhāpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘pārājikaṃ āyasmā ajjhāpanno’ti? so evaṃ vadeti— ‘āma, āvuso, pārājikaṃ ajjhāpanno’ti. taṃ saṇgho pārājikena kāreti. dhammikaṃ paṭiññātakaraṇaṃ.
64 bhikkhu saṇghādisesaṃ … pe … thullaccayaṃ … pe … pācittiyaṃ … pe … pāṭidesanīyaṃ … pe … dukkaṭaṃ … pe … dubbhāsitaṃ ajjhāpanno hoti. tamenaṃ codeti saṇgho vā, sambahulā vā, ekapuggalo vā— ‘dubbhāsitaṃ āyasmā ajjhāpanno’ti? so evaṃ vadeti— ‘āma, āvuso, dubbhāsitaṃ ajjhāpanno’ti. taṃ saṇgho dubbhāsitena kāreti. dhammikaṃ paṭiññātakaraṇaṃ. evaṃ kho, bhikkhave, dhammikaṃ hoti paṭiññātakaraṇan"ti.
5 yebhuyyasikā
65 tena kho pana samayena bhikkhū saṇghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ yebhuyyasikāya vūpasametuṃ. pañcahangehi samannāgato bhikkhu salākaggāhāpako sammannitabbo— yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, gahitāgahitañca jāneyya. evañca pana, bhikkhave, sammannitabbo. paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
66 ‘suṇātu me, bhante, saṇgho. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ bhikkhuṃ salākaggāhāpakaṃ sammanneyya. esā ñatti.
67 suṇātu me, bhante, saṇgho. saṇgho itthannāmaṃ bhikkhuṃ salākaggāhāpakaṃ sammannati. yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
68 sammato saṇghena itthannāmo bhikkhu salākaggāhāpako. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
69 dasayime, bhikkhave, adhammikā salākaggāhā, dasa dhammikā. katame dasa adhammikā salākaggāhā? oramattakañca adhikaraṇaṃ hoti, na ca gatigataṃ hoti, na ca saritasāritaṃ 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.
70 katame dasa dhammikā salākaggāhā? na ca oramattakaṃ adhikaraṇaṃ 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
71 tena kho pana samayena upavāḷo bhikkhu saṇghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṃ paṭicarati, sampajānamusā bhāsati. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma upavāḷo bhikkhu saṇghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṃ paṭicarissati, sampajānamusā bhāsissatī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … "saccaṃ kira, bhikkhave … pe … "saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi— "tena hi, bhikkhave, saṇgho upavāḷassa bhikkhuno tassapāpiyasikākammaṃ karotu. evañca pana, bhikkhave, kātabbaṃ. paṭhamaṃ upavāḷo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṃ āropetabbo, āpattiṃ āropetvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
72 ‘suṇātu me, bhante, saṇgho. ayaṃ upavāḷo bhikkhu saṇghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṃ paṭicarati, sampajānamusā bhāsati. yadi saṇghassa pattakallaṃ, saṇgho upavāḷassa bhikkhuno tassapāpiyasikākammaṃ kareyya. esā ñatti.
73 suṇātu me, bhante, saṇgho. ayaṃ upavāḷo bhikkhu saṇghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṃ paṭicarati, sampajānamusā bhāsati. saṇgho upavāḷassa bhikkhuno tassapāpiyasikākammaṃ karoti. yassāyasmato khamati upavāḷassa bhikkhuno tassapāpiyasikākammassa karaṇaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
74 dutiyampi etamatthaṃ vadāmi … pe … tatiyampi etamatthaṃ vadāmi … pe … .
75 kataṃ saṇghena upavāḷassa bhikkhuno tassapāpiyasikākammaṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
76 pañcimāni, bhikkhave, dhammikāni tassapāpiyasikākammassa karaṇāni. asuci ca hoti, alajjī ca, sānuvādo ca, tassa saṇgho tassapāpiyasikākammaṃ karoti dhammena, samaggena— imāni kho, bhikkhave, pañca dhammikāni tassapāpiyasikākammassa karaṇāni.
6.1 adhammakammadvādasaka
77 tīhi, bhikkhave, angehi samannāgataṃ tassapāpiyasikākammaṃ adhammakammañca hoti, avinayakammañca, duvūpasantañca. asammukhā kataṃ hoti, appaṭipucchākataṃ hoti, appaṭiññāya kataṃ hoti … pe … adhammena kataṃ hoti, vaggena kataṃ hoti— imehi kho, bhikkhave, tīhangehi samannāgataṃ tassapāpiyasikākammaṃ adhammakammañca hoti, avinayakammañca, duvūpasantañca.
6.2 dhammakammadvādasaka
78 tīhi, bhikkhave, angehi samannāgataṃ tassapāpiyasikākammaṃ dhammakammañca hoti, vinayakammañca, suvūpasantañca. sammukhā kataṃ hoti, paṭipucchākataṃ hoti, paṭiññāya kataṃ hoti … pe … dhammena kataṃ hoti, samaggena kataṃ hoti— imehi kho, bhikkhave, tīhangehi samannāgataṃ tassapāpiyasikākammaṃ dhammakammañca hoti, vinayakammañca, suvūpasantañca.
6.3 ākankhamānachakka
79 tīhi, bhikkhave, angehi samannāgatassa bhikkhuno ākankhamāno saṇgho tassapāpiyasikākammaṃ kareyya. bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṇghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi— imehi kho, bhikkhave, tīhangehi samannāgatassa bhikkhuno ākankhamāno saṇgho tassapāpiyasikākammaṃ kareyya. (1)
80 aparehipi, bhikkhave, tīhangehi samannāgatassa bhikkhuno ākankhamāno saṇgho tassapāpiyasikākammaṃ kareyya. adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti— imehi kho, bhikkhave … pe … . (2)
81 aparehipi, bhikkhave … pe … buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṇghassa avaṇṇaṃ bhāsati— imehi kho, bhikkhave, tīhangehi samannāgatassa bhikkhuno ākankhamāno saṇgho tassapāpiyasikākammaṃ kareyya. (3)
82 tiṇṇaṃ, bhikkhave, bhikkhūnaṃ ākankhamāno saṇgho tassapāpiyasikākammaṃ kareyya. eko bhaṇḍanakārako hoti … pe … saṇghe adhikaraṇakārako; eko bālo hoti abyatto āpattibahulo anapadāno; eko gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehi— imesaṃ kho, bhikkhave, tiṇṇaṃ bhikkhūnaṃ ākankhamāno saṇgho tassapāpiyasikākammaṃ kareyya. (4)
83 aparesampi, bhikkhave, tiṇṇaṃ bhikkhūnaṃ ākankhamāno saṇgho tassapāpiyasikākammaṃ kareyya. eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti— imesaṃ kho, bhikkhave … pe … . (5)
84 aparesampi, bhikkhave … pe … eko buddhassa avaṇṇaṃ bhāsati, eko dhammassa avaṇṇaṃ bhāsati, eko saṇghassa avaṇṇaṃ bhāsati— imesaṃ kho, bhikkhave, tiṇṇaṃ bhikkhūnaṃ ākankhamāno saṇgho tassapāpiyasikākammaṃ kareyya. (6)
6.4 aṭṭhārasavatta
85 tassapāpiyasikākammakatena, bhikkhave, bhikkhunā sammā vattitabbaṃ. tatrāyaṃ sammāvattanā—
86 na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā … pe … na bhikkhūhi sampayojetabban"ti. atha kho saṇgho upavāḷassa bhikkhuno tassapāpiyasikākammaṃ akāsi.
7 tiṇavatthārakah
87 tena kho pana samayena bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. atha kho tesaṃ bhikkhūnaṃ etadahosi— "amhākaṃ kho bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. kathaṃ nu kho amhehi paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ.
88 "idha pana, bhikkhave, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. tatra ce bhikkhūnaṃ evaṃ hoti— ‘amhākaṃ kho bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ; sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyyā’ti, anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ tiṇavatthārakena vūpasametuṃ. evañca pana, bhikkhave, vūpasametabbaṃ. sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
89 ‘suṇātu me, bhante, saṇgho. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadi saṇghassa pattakallaṃ, saṇgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttan’ti. ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo—
90 ‘suṇantu me āyasmantā. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadāyasmantānaṃ pattakallaṃ, ahaṃ yā ceva āyasmantānaṃ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttan’ti.
91 athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo—
92 ‘suṇantu me āyasmantā. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadāyasmantānaṃ pattakallaṃ, ahaṃ yā ceva āyasmantānaṃ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttan’ti.
93 athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
94 ‘suṇātu me, bhante, saṇgho. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadi saṇghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. esā ñatti.
95 suṇātu me, bhante, saṇgho. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. yassāyasmato khamati amhākaṃ imāsaṃ āpattīnaṃ saṇghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
96 desitā amhākaṃ imā āpattiyo saṇghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
97 athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
98 ‘suṇātu me, bhante, saṇgho. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadi saṇghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. esā ñatti.
99 suṇātu me, bhante, saṇgho. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. yassāyasmato khamati amhākaṃ imāsaṃ āpattīnaṃ saṇghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
100 desitā amhākaṃ imā āpattiyo saṇghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
101 evañca pana, bhikkhave, te bhikkhū tāhi āpattīhi vuṭṭhitā honti, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ, ṭhapetvā diṭṭhāvikammaṃ, ṭhapetvā ye na tattha hontī"ti.
8 adhikaraṇa
102 tena kho pana samayena bhikkhūpi bhikkhūhi vivadanti, bhikkhūpi bhikkhunīhi vivadanti, bhikkhuniyopi bhikkhūhi vivadanti, channopi bhikkhu bhikkhunīnaṃ anupakhajja bhikkhūhi saddhiṃ vivadati, bhikkhunīnaṃ pakkhaṃ gāheti. ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma channo bhikkhu bhikkhunīnaṃ anupakhajja bhikkhūhi saddhiṃ vivadissati, bhikkhunīnaṃ pakkhaṃ gāhessatīti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe … saccaṃ kira, bhikkhave … pe … saccaṃ, bhagavā"ti … pe … vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—
103 "cattārimāni, bhikkhave, adhikaraṇāni— vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ.
104 tattha katamaṃ vivādādhikaraṇaṃ? idha pana, bhikkhave, bhikkhū vivadanti— dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṃ lapitaṃ tathāgatenāti vā abhāsitaṃ alapitaṃ tathāgatenāti vā, āciṇṇaṃ tathāgatenāti vā anāciṇṇaṃ tathāgatenāti vā, paññattaṃ tathāgatenāti vā apaññattaṃ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā? yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ— idaṃ vuccati vivādādhikaraṇaṃ. (1)
105 tattha katamaṃ anuvādādhikaraṇaṃ? idha pana, bhikkhave, bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā. yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavankatā abbhussahanatā anubalappadānaṃ— idaṃ vuccati anuvādādhikaraṇaṃ. (2)
106 tattha katamaṃ āpattādhikaraṇaṃ? pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇaṃ— idaṃ vuccati āpattādhikaraṇaṃ. (3)
107 tattha katamaṃ kiccādhikaraṇaṃ? yā saṇghassa kiccayatā, karaṇīyatā, apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ— idaṃ vuccati kiccādhikaraṇaṃ. (4)
108 vivādādhikaraṇassa kiṃ mūlaṃ? cha vivādamūlāni vivādādhikaraṇassa mūlaṃ. tīṇipi akusalamūlāni vivādādhikaraṇassa mūlaṃ, tīṇipi kusalamūlāni vivādādhikaraṇassa mūlaṃ. katamāni cha vivādamūlāni vivādādhikaraṇassa mūlaṃ? 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 vivādaṃ janeti. yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. evametassa pāpakassa vivādamūlassa pahānaṃ hoti. evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.
109 puna caparaṃ, 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 vivādaṃ janeti. yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. evametassa pāpakassa vivādamūlassa pahānaṃ hoti. evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. imāni cha vivādamūlāni vivādādhikaraṇassa mūlaṃ.
110 katamāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṃ? idha pana, bhikkhave, bhikkhū luddhacittā vivadanti, duṭṭhacittā vivadanti, mūḷhacittā vivadanti— dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṃ lapitaṃ tathāgatenāti vā abhāsitaṃ alapitaṃ tathāgatenāti vā, āciṇṇaṃ tathāgatenāti vā anāciṇṇaṃ tathāgatenāti vā, paññattaṃ tathāgatenāti vā apaññattaṃ 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 mūlaṃ.
111 katamāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṃ? 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 mūlaṃ.
112 "anuvādādhikaraṇassa kiṃ mūlaṃ? cha anuvādamūlāni anuvādādhikaraṇassa mūlaṃ. tīṇipi akusalamūlāni anuvādādhikaraṇassa mūlaṃ, tīṇipi kusalamūlāni anuvādādhikaraṇassa mūlaṃ, kāyopi anuvādādhikaraṇassa mūlaṃ, vācāpi anuvādādhikaraṇassa mūlaṃ.
113 katamāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṃ? 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 anuvādaṃ janeti. yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. evarūpañce tumhe, bhikkhave, anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. evarūpañce tumhe, bhikkhave, anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. evametassa pāpakassa anuvādamūlassa pahānaṃ hoti. evametassa pāpakassa anuvādamūlassa āyatiṃ anavassavo hoti.
114 puna caparaṃ, 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 anuvādaṃ janeti. yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. evarūpañce tumhe, bhikkhave, anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. evarūpañce tumhe, bhikkhave, anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. evametassa pāpakassa anuvādamūlassa pahānaṃ hoti. evametassa pāpakassa anuvādamūlassa āyatiṃ anavassavo hoti. imāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṃ.
115 katamāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṃ? idha pana, bhikkhave, bhikkhū bhikkhuṃ luddhacittā anuvadanti, duṭṭhacittā anuvadanti, mūḷhacittā anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. imāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṃ.
116 katamāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṃ? idha pana, bhikkhave, bhikkhū bhikkhuṃ aluddhacittā anuvadanti, aduṭṭhacittā anuvadanti, amūḷhacittā anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. imāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṃ.
117 katamo kāyo anuvādādhikaraṇassa mūlaṃ? idhekacco dubbaṇṇo hoti, duddassiko, okoṭimako, bahvābādho, kāṇo vā, kuṇī vā, khañjo vā, pakkhahato vā, yena naṃ anuvadanti. ayaṃ kāyo anuvādādhikaraṇassa mūlaṃ.
118 katamā vācā anuvādādhikaraṇassa mūlaṃ? idhekacco dubbaco hoti, mammano, eḷagalavāco, yāya naṃ anuvadanti. ayaṃ vācā anuvādādhikaraṇassa mūlaṃ.
119 āpattādhikaraṇassa kiṃ mūlaṃ? cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṃ. 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 mūlaṃ.
120 kiccādhikaraṇassa kiṃ mūlaṃ? kiccādhikaraṇassa ekaṃ mūlaṃ— saṇgho.
121 vivādādhikaraṇaṃ kusalaṃ, akusalaṃ, abyākataṃ. vivādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. tattha katamaṃ vivādādhikaraṇaṃ kusalaṃ? idha pana, bhikkhave, bhikkhū kusalacittā vivadanti— dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ— idaṃ vuccati vivādādhikaraṇaṃ kusalaṃ.
122 tattha katamaṃ vivādādhikaraṇaṃ akusalaṃ? idha pana, bhikkhave, bhikkhū akusalacittā vivadanti— dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ— idaṃ vuccati vivādādhikaraṇaṃ akusalaṃ.
123 tattha katamaṃ vivādādhikaraṇaṃ abyākataṃ? idha pana, bhikkhave, bhikkhū abyākatacittā vivadanti— dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ— idaṃ vuccati vivādādhikaraṇaṃ abyākataṃ.
124 anuvādādhikaraṇaṃ kusalaṃ, akusalaṃ, abyākataṃ. anuvādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. tattha katamaṃ anuvādādhikaraṇaṃ kusalaṃ? idha pana, bhikkhave, bhikkhū bhikkhuṃ kusalacittā anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavankatā abbhussahanatā anubalappadānaṃ— idaṃ vuccati anuvādādhikaraṇaṃ kusalaṃ.
125 tattha katamaṃ anuvādādhikaraṇaṃ akusalaṃ? idha pana, bhikkhave, bhikkhū bhikkhuṃ akusalacittā anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavankatā abbhussahanatā anubalappadānaṃ— idaṃ vuccati anuvādādhikaraṇaṃ akusalaṃ.
126 tattha katamaṃ anuvādādhikaraṇaṃ abyākataṃ? idha pana, bhikkhave, bhikkhū bhikkhuṃ abyākatacittā anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavankatā abbhussahanatā anubalappadānaṃ— idaṃ vuccati anuvādādhikaraṇaṃ abyākataṃ.
127 āpattādhikaraṇaṃ kusalaṃ, akusalaṃ, abyākataṃ? āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ; natthi āpattādhikaraṇaṃ kusalaṃ. tattha katamaṃ āpattādhikaraṇaṃ akusalaṃ? yaṃ jānanto sañjānanto cecca abhivitaritvā vītikkamo— idaṃ vuccati āpattādhikaraṇaṃ akusalaṃ.
128 tattha katamaṃ āpattādhikaraṇaṃ abyākataṃ? yaṃ ajānanto asañjānanto acecca anabhivitaritvā vītikkamo— idaṃ vuccati āpattādhikaraṇaṃ abyākataṃ.
129 kiccādhikaraṇaṃ kusalaṃ, akusalaṃ, abyākataṃ? kiccādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. tattha katamaṃ kiccādhikaraṇaṃ kusalaṃ? yaṃ saṇgho kusalacitto kammaṃ karoti— apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ— idaṃ vuccati kiccādhikaraṇaṃ kusalaṃ.
130 tattha katamaṃ kiccādhikaraṇaṃ akusalaṃ? yaṃ saṇgho akusalacitto kammaṃ karoti— apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ— idaṃ vuccati kiccādhikaraṇaṃ akusalaṃ.
131 tattha katamaṃ kiccādhikaraṇaṃ abyākataṃ? yaṃ saṇgho abyākatacitto kammaṃ karoti— apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ— idaṃ vuccati kiccādhikaraṇaṃ abyākataṃ.
132 vivādo vivādādhikaraṇaṃ, vivādo no adhikaraṇaṃ, adhikaraṇaṃ no vivādo, adhikaraṇañceva vivādo ca. siyā vivādo vivādādhikaraṇaṃ, siyā vivādo no adhikaraṇaṃ, siyā adhikaraṇaṃ no vivādo, siyā adhikaraṇañceva vivādo ca.
133 tattha katamo vivādo vivādādhikaraṇaṃ? idha pana, bhikkhave, bhikkhū vivadanti— dhammoti vā adhammoti vā … pe … duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṃ— ayaṃ vivādo vivādādhikaraṇaṃ.
134 tattha katamo vivādo no adhikaraṇaṃ? mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati— ayaṃ vivādo no adhikaraṇaṃ.
135 tattha katamaṃ adhikaraṇaṃ no vivādo? anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ— idaṃ adhikaraṇaṃ no vivādo.
136 tattha katamaṃ adhikaraṇañceva vivādo ca? vivādādhikaraṇaṃ adhikaraṇañceva vivādo ca.
137 anuvādo anuvādādhikaraṇaṃ, anuvādo no adhikaraṇaṃ, adhikaraṇaṃ no anuvādo, adhikaraṇañceva anuvādo ca. siyā anuvādo anuvādādhikaraṇaṃ, siyā anuvādo no adhikaraṇaṃ, siyā adhikaraṇaṃ no anuvādo, siyā adhikaraṇañceva anuvādo ca.
138 tattha katamo anuvādo anuvādādhikaraṇaṃ? idha pana, bhikkhave, bhikkhū bhikkhuṃ anuvadanti— sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā. yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavankatā abbhussahanatā anubalappadānaṃ— ayaṃ anuvādo anuvādādhikaraṇaṃ.
139 tattha katamo anuvādo no adhikaraṇaṃ? mātāpi puttaṃ anuvadati, puttopi mātaraṃ anuvadati, pitāpi puttaṃ anuvadati, puttopi pitaraṃ anuvadati, bhātāpi bhātaraṃ anuvadati, bhātāpi bhaginiṃ anuvadati, bhaginīpi bhātaraṃ anuvadati, sahāyopi sahāyaṃ anuvadati— ayaṃ anuvādo no adhikaraṇaṃ.
140 tattha katamaṃ adhikaraṇaṃ no anuvādo? āpattādhikaraṇaṃ, kiccādhikaraṇaṃ, vivādādhikaraṇaṃ— idaṃ adhikaraṇaṃ no anuvādo.
141 tattha katamaṃ adhikaraṇañceva anuvādo ca? anuvādādhikaraṇaṃ adhikaraṇañceva anuvādo ca.
142 āpatti āpattādhikaraṇaṃ, āpatti no adhikaraṇaṃ, adhikaraṇaṃ no āpatti, adhikaraṇañceva āpatti ca. siyā āpatti āpattādhikaraṇaṃ, siyā āpatti no adhikaraṇaṃ, siyā adhikaraṇaṃ no āpatti, siyā adhikaraṇañceva āpatti ca.
143 tattha katamaṃ āpatti āpattādhikaraṇaṃ? pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇaṃ— ayaṃ āpatti āpattādhikaraṇaṃ.
144 tattha katamaṃ āpatti no adhikaraṇaṃ? sotāpatti samāpatti— ayaṃ āpatti no adhikaraṇaṃ.
145 tattha katamaṃ adhikaraṇaṃ no āpatti? kiccādhikaraṇaṃ, vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ— idaṃ adhikaraṇaṃ no āpatti.
146 tattha katamaṃ adhikaraṇañceva āpatti ca? āpattādhikaraṇaṃ adhikaraṇañceva āpatti ca.
147 kiccaṃ kiccādhikaraṇaṃ, kiccaṃ no adhikaraṇaṃ, adhikaraṇaṃ no kiccaṃ, adhikaraṇañceva kiccañca. siyā kiccaṃ kiccādhikaraṇaṃ, siyā kiccaṃ no adhikaraṇaṃ, siyā adhikaraṇaṃ no kiccaṃ, siyā adhikaraṇañceva kiccañca.
148 tattha katamaṃ kiccaṃ kiccādhikaraṇaṃ? yā saṇghassa kiccayatā, karaṇīyatā, apalokanakammaṃ, ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ— idaṃ kiccaṃ kiccādhikaraṇaṃ.
149 tattha katamaṃ kiccaṃ no adhikaraṇaṃ? ācariyakiccaṃ, upajjhāyakiccaṃ, samānupajjhāyakiccaṃ, samānācariyakiccaṃ— idaṃ kiccaṃ no adhikaraṇaṃ.
150 tattha katamaṃ adhikaraṇaṃ no kiccaṃ? vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ— idaṃ adhikaraṇaṃ no kiccaṃ.
151 tattha katamaṃ adhikaraṇañceva kiccañca? kiccādhikaraṇaṃ adhikaraṇañceva kiccañca.
9 9 adhikaraṇavūpasamanasamatha9.1 sammukhāvinaya
152 vivādādhikaraṇaṃ katihi samathehi sammati? vivādādhikaraṇaṃ dvīhi samathehi sammati— sammukhāvinayena ca, yebhuyyasikāya ca. siyā vivādādhikaraṇaṃ ekaṃ samathaṃ anāgamma yebhuyyasikaṃ, ekena samathena sameyya— sammukhāvinayenāti? siyātissa vacanīyaṃ. yathā kathaṃ viya? idha pana, bhikkhave, bhikkhū vivadanti— dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṃ lapitaṃ tathāgatenāti vā abhāsitaṃ alapitaṃ tathāgatenāti vā, āciṇṇaṃ tathāgatenāti vā anāciṇṇaṃ tathāgatenāti vā, paññattaṃ tathāgatenāti vā apaññattaṃ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.
153 te ce, bhikkhave, bhikkhū sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. kā ca tattha saṇghasammukhatā? yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti— ayaṃ tattha saṇghasammukhatā. kā ca tattha dhammasammukhatā, vinayasammukhatā? yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati— ayaṃ tattha dhammasammukhatā, vinayasammukhatā. kā ca tattha puggalasammukhatā? yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti— ayaṃ tattha puggalasammukhatā. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.
154 te ce, bhikkhave, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ, tehi, bhikkhave, bhikkhūhi, yasmiṃ āvāse sambahulā bhikkhū, so āvāso gantabbo. te ce, bhikkhave, bhikkhū taṃ āvāsaṃ gacchantā antarāmagge sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. kā ca tattha saṇghasammukhatā? yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti— ayaṃ tattha saṇghasammukhatā. kā ca tattha dhammasammukhatā, vinayasammukhatā? yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati— ayaṃ tattha dhammasammukhatā, vinayasammukhatā. kā ca tattha puggalasammukhatā? yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti— ayaṃ tattha puggalasammukhatā. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.
155 te ce, bhikkhave, bhikkhū taṃ āvāsaṃ āgacchantā antarāmagge na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, tehi, bhikkhave, bhikkhūhi, taṃ āvāsaṃ gantvā āvāsikā bhikkhū evamassu vacanīyā— ‘idaṃ kho, āvuso, adhikaraṇaṃ evaṃ jātaṃ, evaṃ samuppannaṃ; sādhāyasmantā imaṃ adhikaraṇaṃ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṃ adhikaraṇaṃ suvūpasantaṃ assā’ti.
156 sace, bhikkhave, āvāsikā bhikkhū vuḍḍhatarā honti, āgantukā bhikkhū navakatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā— ‘ingha tumhe, āyasmanto, muhuttaṃ ekamantaṃ hotha, yāva mayaṃ mantemā’ti. sace pana, bhikkhave, āvāsikā bhikkhū navakatarā honti, āgantukā bhikkhū vuḍḍhatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā— ‘tena hi tumhe, āyasmanto, muhuttaṃ idheva tāva hotha, yāva mayaṃ mantemā’ti.
157 sace pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ mantayamānānaṃ evaṃ hoti— ‘na mayaṃ sakkoma imaṃ adhikaraṇaṃ vūpasametuṃ dhammena vinayena satthusāsanenā’ti, na taṃ adhikaraṇaṃ āvāsikehi bhikkhūhi sampaṭicchitabbaṃ. sace pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ mantayamānānaṃ evaṃ hoti— ‘sakkoma mayaṃ imaṃ adhikaraṇaṃ vūpasametuṃ dhammena vinayena satthusāsanenā’ti. tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā— ‘sace tumhe, āyasmanto, amhākaṃ imaṃ adhikaraṇaṃ yathājātaṃ yathāsamuppannaṃ ārocessatha, yathā ca mayaṃ imaṃ adhikaraṇaṃ vūpasamessāma dhammena vinayena satthusāsanena tathā suvūpasantaṃ bhavissati. evaṃ mayaṃ imaṃ adhikaraṇaṃ sampaṭicchissāma. no ce tumhe, āyasmanto, amhākaṃ imaṃ adhikaraṇaṃ yathājātaṃ yathāsamuppannaṃ ārocessatha, yathā ca mayaṃ imaṃ adhikaraṇaṃ vūpasamessāma dhammena vinayena satthusāsanena tathā na suvūpasantaṃ bhavissati, na mayaṃ imaṃ adhikaraṇaṃ sampaṭicchissāmā’ti. evaṃ supariggahitaṃ kho, bhikkhave, katvā āvāsikehi bhikkhūhi taṃ adhikaraṇaṃ sampaṭicchitabbaṃ.
158 tehi, bhikkhave, āgantukehi bhikkhūhi āvāsikā bhikkhū evamassu vacanīyā— ‘yathājātaṃ yathāsamuppannaṃ mayaṃ imaṃ adhikaraṇaṃ āyasmantānaṃ ārocessāma. sace āyasmantā sakkonti ettakena vā ettakena vā antarena imaṃ adhikaraṇaṃ vūpasametuṃ dhammena vinayena satthusāsanena tathā suvūpasantaṃ bhavissati. evaṃ mayaṃ imaṃ adhikaraṇaṃ āyasmantānaṃ niyyādessāma. no ce āyasmantā sakkonti ettakena vā ettakena vā antarena imaṃ adhikaraṇaṃ vūpasametuṃ dhammena vinayena satthusāsanena tathā na suvūpasantaṃ bhavissati, na mayaṃ imaṃ adhikaraṇaṃ āyasmantānaṃ niyyādessāma. mayameva imassa adhikaraṇassa sāmino bhavissāmā’ti. evaṃ supariggahitaṃ kho, bhikkhave, katvā āgantukehi bhikkhūhi taṃ adhikaraṇaṃ āvāsikānaṃ bhikkhūnaṃ niyyādetabbaṃ.
159 te ce, bhikkhave, bhikkhū sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.
9.2 ubbāhikāyavūpasamana
160 tehi ce, bhikkhave, bhikkhūhi tasmiṃ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati, anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ. dasahangehi samannāgato bhikkhu ubbāhikāya sammannitabbo— sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ 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 asaṃhīro; paṭibalo hoti ubho atthapaccatthike assāsetuṃ saññāpetuṃ nijjhāpetuṃ pekkhetuṃ pasādetuṃ; adhikaraṇasamuppādavūpasamanakusalo hoti; adhikaraṇaṃ jānāti; adhikaraṇasamudayaṃ jānāti; adhikaraṇanirodhaṃ jānāti; adhikaraṇanirodhagāminipaṭipadaṃ jānāti. anujānāmi, bhikkhave, imehi dasahangehi samannāgataṃ bhikkhuṃ ubbāhikāya sammannituṃ. evañca pana, bhikkhave, sammannitabbo. paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
161 ‘suṇātu me, bhante, saṇgho. amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. yadi saṇghassa pattakallaṃ, saṇgho itthannāmañca itthannāmañca bhikkhuṃ sammanneyya ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. esā ñatti.
162 suṇātu me, bhante, saṇgho. amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. saṇgho itthannāmañca itthannāmañca bhikkhuṃ sammannati ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhuno sammuti ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
163 sammato saṇghena itthannāmo ca itthannāmo ca bhikkhu ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
164 te ce, bhikkhave, bhikkhū sakkonti taṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena. kiñca tattha sammukhāvinayasmiṃ? dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ.
165 tehi ce, bhikkhave, bhikkhūhi tasmiṃ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa neva suttaṃ āgataṃ hoti, no suttavibhango, so atthaṃ asallakkhento byañjanacchāyāya atthaṃ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
166 ‘suṇantu me āyasmantā. ayaṃ itthannāmo bhikkhu dhammakathiko. imassa neva suttaṃ āgataṃ hoti, no suttavibhango. so atthaṃ asallakkhento byañjanacchāyāya atthaṃ paṭibāhati. yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā’ti.
167 te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ vuṭṭhāpetvā sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena. kiñca tattha sammukhāvinayasmiṃ? dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ.
168 tehi ce, bhikkhave, bhikkhūhi tasmiṃ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa suttañhi kho āgataṃ hoti, no suttavibhango, so atthaṃ asallakkhento byañjanacchāyāya atthaṃ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
169 ‘suṇantu me āyasmantā. ayaṃ itthannāmo bhikkhu dhammakathiko. imassa suttañhi kho āgataṃ hoti, no suttavibhango. so atthaṃ asallakkhento byañjanacchāyāya atthaṃ paṭibāhati. yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā’ti.
170 te ce, bhikkhave, bhikkhū taṃ bhikkhuṃ vuṭṭhāpetvā sakkonti taṃ adhikaraṇaṃ vūpasametuṃ, idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena. kiñca tattha sammukhāvinayasmiṃ? dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ.
9.3 yebhuyyasikāvinaya
171 te ce, bhikkhave, bhikkhū na sakkonti taṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ, tehi, bhikkhave, bhikkhūhi taṃ adhikaraṇaṃ saṇghassa niyyādetabbaṃ— ‘na mayaṃ, bhante, sakkoma imaṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ, saṇghova imaṃ adhikaraṇaṃ vūpasametū’ti. anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ yebhuyyasikāya vūpasametuṃ. pañcahangehi samannāgato bhikkhu salākaggāhāpako sammannitabbo— yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, gahitāgahitañca jāneyya … pe … evañca pana, bhikkhave, sammannitabbo. paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
172 ‘suṇātu me, bhante, saṇgho. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ bhikkhuṃ salākaggāhāpakaṃ sammanneyya. esā ñatti.
173 suṇātu me, bhante, saṇgho. saṇgho itthannāmaṃ bhikkhuṃ salākaggāhāpakaṃ sammannati. yassāyasmato khamati itthannāmassa bhikkhuno salākaggāhāpakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
174 sammato saṇghena itthannāmo bhikkhu salākaggāhāpako. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
175 tena salākaggāhāpakena bhikkhunā salākā gāhetabbā. yathā bahutarā bhikkhū dhammavādino vadanti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena ca, yebhuyyasikāya ca. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā. kā ca tattha saṇghasammukhatā? yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti— ayaṃ tattha saṇghasammukhatā. kā ca tattha dhammasammukhatā, vinayasammukhatā? yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati— ayaṃ tattha dhammasammukhatā, vinayasammukhatā. kā ca tattha puggalasammukhatā? yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti— ayaṃ tattha puggalasammukhatā. kā ca tattha yebhuyyasikāya? yā yebhuyyasikākammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā— ayaṃ tattha yebhuyyasikāya. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyan"ti.
9.4 tividhasalākaggāha
176 tena kho pana samayena sāvatthiyā evaṃ jātaṃ evaṃ samuppannaṃ adhikaraṇaṃ hoti. atha kho te bhikkhū— asantuṭṭhā sāvatthiyā saṇghassa adhikaraṇavūpasamanena— assosuṃ kho amukasmiṃ kira āvāse sambahulā therā viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā viyattā medhāvino lajjino kukkuccakā sikkhākāmā. te ce therā imaṃ adhikaraṇaṃ vūpasameyyuṃ dhammena vinayena satthusāsanena, evamidaṃ adhikaraṇaṃ suvūpasantaṃ assāti. atha kho te bhikkhū taṃ āvāsaṃ gantvā te there etadavocuṃ— "idaṃ, bhante, adhikaraṇaṃ evaṃ jātaṃ, evaṃ samuppannaṃ. sādhu, bhante, therā imaṃ adhikaraṇaṃ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṃ adhikaraṇaṃ suvūpasantaṃ assā"ti. atha kho te therā— yathā sāvatthiyā saṇghena adhikaraṇaṃ vūpasamitaṃ tathā suvūpasantanti— tathā taṃ adhikaraṇaṃ vūpasamesuṃ.
177 atha kho te bhikkhū— asantuṭṭhā sāvatthiyā saṇghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṃ therānaṃ adhikaraṇavūpasamanena— assosuṃ kho amukasmiṃ 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 imaṃ adhikaraṇaṃ vūpasameyya dhammena vinayena satthusāsanena, evamidaṃ adhikaraṇaṃ suvūpasantaṃ assāti. atha kho te bhikkhū taṃ āvāsaṃ gantvā taṃ theraṃ etadavocuṃ— "idaṃ, bhante, adhikaraṇaṃ evaṃ jātaṃ, evaṃ samuppannaṃ. sādhu, bhante, thero imaṃ adhikaraṇaṃ vūpasametu dhammena vinayena satthusāsanena, yathayidaṃ adhikaraṇaṃ suvūpasantaṃ assā"ti. atha kho so thero— yathā sāvatthiyā saṇghena adhikaraṇaṃ vūpasamitaṃ, yathā sambahulehi therehi adhikaraṇaṃ vūpasamitaṃ, yathā tīhi therehi adhikaraṇaṃ vūpasamitaṃ, yathā dvīhi therehi adhikaraṇaṃ vūpasamitaṃ, tathā suvūpasantanti— tathā taṃ adhikaraṇaṃ vūpasamesi.
178 atha kho te bhikkhū asantuṭṭhā sāvatthiyā saṇghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṃ therānaṃ adhikaraṇavūpasamanena, asantuṭṭhā tiṇṇaṃ therānaṃ adhikaraṇavūpasamanena, asantuṭṭhā dvinnaṃ therānaṃ adhikaraṇavūpasamanena, asantuṭṭhā ekassa therassa adhikaraṇavūpasamanena, yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavato etamatthaṃ ārocesuṃ … pe …
179 "nihatametaṃ, bhikkhave, adhikaraṇaṃ santaṃ vūpasantaṃ suvūpasantaṃ. anujānāmi, bhikkhave, tesaṃ bhikkhūnaṃ saññattiyā tayo salākaggāhe— gūḷhakaṃ, sakaṇṇajappakaṃ, vivaṭakaṃ.
180 kathañca, bhikkhave, gūḷhako salākaggāho hoti? tena salākaggāhāpakena bhikkhunā salākāyo vaṇṇāvaṇṇāyo katvā ekameko bhikkhu upasankamitvā evamassa vacanīyo— ‘ayaṃ evaṃvādissa salākā, ayaṃ evaṃvādissa salākā. yaṃ icchasi taṃ gaṇhāhī’ti. gahite vattabbo— ‘mā ca kassaci dassehī’ti. sace jānāti— adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṃ. sace jānāti— dhammavādī bahutarāti, suggahoti, sāvetabbaṃ. evaṃ kho, bhikkhave, gūḷhako salākaggāho hoti.
181 kathañca, bhikkhave, sakaṇṇajappako salākaggāho hoti? tena salākaggāhāpakena bhikkhunā ekamekassa bhikkhuno upakaṇṇake ārocetabbaṃ— ‘ayaṃ evaṃvādissa salākā, ayaṃ evaṃvādissa salākā. yaṃ icchasi taṃ gaṇhāhī’ti. gahite vattabbo— ‘mā ca kassaci ārocehī’ti. sace jānāti— adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṃ. sace jānāti— dhammavādī bahutarāti, suggahoti, sāvetabbaṃ. evaṃ kho, bhikkhave, sakaṇṇajappako salākaggāho hoti.
182 kathañca, bhikkhave, vivaṭako salākaggāho hoti? sace jānāti— dhammavādī bahutarāti, vissaṭṭheneva vivaṭena gāhetabbo. evaṃ kho, bhikkhave, vivaṭako salākaggāho hoti. ime kho, bhikkhave, tayo salākaggāhā"ti.
9.5 sativinaya
183 "anuvādādhikaraṇaṃ katihi samathehi sammati? anuvādādhikaraṇaṃ catūhi samathehi sammati— sammukhāvinayena ca, sativinayena ca, amūḷhavinayena ca, tassapāpiyasikāya ca. siyā anuvādādhikaraṇaṃ dve samathe anāgamma— amūḷhavinayañca, tassapāpiyasikañca; dvīhi samathehi sammeyya— sammukhāvinayena ca, sativinayena cāti? siyātissa vacanīyaṃ. yathā kathaṃ viya? idha pana, bhikkhave, bhikkhū bhikkhuṃ amūlikāya sīlavipattiyā anuddhaṃsenti. tassa kho, bhikkhave, bhikkhuno sativepullappattassa sativinayo dātabbo. evañca pana, bhikkhave, dātabbo—
184 tena, bhikkhave, bhikkhunā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā … pe … evamassa vacanīyo— ‘maṃ, bhante, bhikkhū amūlikāya sīlavipattiyā anuddhaṃsenti. sohaṃ, bhante, sativepullappatto saṇghaṃ sativinayaṃ yācāmī’ti. dutiyampi yācitabbo. tatiyampi yācitabbo. byattenaṃ bhikkhunā paṭibalena saṇgho ñāpetabbo—
185 ‘suṇātu me, bhante, saṇgho. bhikkhū itthannāmaṃ bhikkhuṃ amūlikāya sīlavipattiyā anuddhaṃsenti. so sativepullappatto saṇghaṃ sativinayaṃ yācati. yadi saṇghassa pattakallaṃ, saṇgho itthannāmassa bhikkhuno sativepullappattassa sativinayaṃ dadeyya. esā ñatti.
186 suṇātu me, bhante, saṇgho. bhikkhū itthannāmaṃ bhikkhuṃ amūlikāya sīlavipattiyā anuddhaṃsenti. so sativepullappatto saṇghaṃ sativinayaṃ yācati. saṇgho itthannāmassa bhikkhuno sativepullappattassa sativinayaṃ deti. yassāyasmato khamati itthannāmassa bhikkhuno sativepullappattassa sativinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
187 dutiyampi etamatthaṃ vadāmi … pe … tatiyampi etamatthaṃ vadāmi … pe … .
188 dinno saṇghena itthannāmassa bhikkhuno sativepullappattassa sativinayo. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
189 idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena ca sativinayena ca. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … kā ca tattha puggalasammukhatā? yo ca anuvadati, yañca anuvadati, ubho sammukhībhūtā honti— ayaṃ tattha puggalasammukhatā. kiñca tattha sativinayasmiṃ? yā sativinayassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā— idaṃ tattha sativinayasmiṃ. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.
9.6 amūḷhavinaya
190 siyā anuvādādhikaraṇaṃ dve samathe anāgamma— sativinayañca, tassapāpiyasikañca; dvīhi samathehi sammeyya— sammukhāvinayena ca, amūḷhavinayena cāti? siyātissa vacanīyaṃ. yathā kathaṃ viya? idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. taṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. so evaṃ vadeti— ‘ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi. mūḷhena me etaṃ katan’ti. evampi naṃ vuccamānā codenteva— ‘saratāyasmā evarūpiṃ āpattiṃ āpajjitā’ti. tassa kho, bhikkhave, bhikkhuno amūḷhassa amūḷhavinayo dātabbo. evañca pana, bhikkhave, dātabbo—
191 "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti. tyāhaṃ evaṃ vadāmi— "ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi. mūḷhena me etaṃ katan"ti. evampi maṃ vuccamānā codenteva— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti. "sohaṃ, bhante, amūḷho saṇghaṃ amūḷhavinayaṃ yācāmī"’ti. dutiyampi yācitabbo. tatiyampi yācitabbo. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo— tena, bhikkhave, bhikkhunā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā … pe … evamassa vacanīyo— ‘ahaṃ, bhante, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. maṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
192 "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti. so evaṃ vadeti— "ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi. mūḷhena me etaṃ katan"ti. evampi naṃ vuccamānā codenteva— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti. so amūḷho saṇghaṃ amūḷhavinayaṃ yācati. yadi saṇghassa pattakallaṃ, saṇgho itthannāmassa bhikkhuno amūḷhassa amūḷhavinayaṃ dadeyya. esā ñatti. ‘suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu ummattako ahosi cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. taṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
193 "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti. so evaṃ vadeti— "ahaṃ kho, āvuso, ummattako ahosiṃ cittavipariyāsakato. tena me ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. nāhaṃ taṃ sarāmi. mūḷhena me etaṃ katan"ti. evampi naṃ vuccamānā codenteva— "saratāyasmā evarūpiṃ āpattiṃ āpajjitā"ti. so amūḷho saṇghaṃ amūḷhavinayaṃ yācati. saṇgho itthannāmassa bhikkhuno amūḷhassa amūḷhavinayaṃ deti. yassāyasmato khamati itthannāmassa bhikkhuno amūḷhassa amūḷhavinayassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya. suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu ummattako ahosi cittavipariyāsakato. tena ummattakena cittavipariyāsakatena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. taṃ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—
194 dutiyampi etamatthaṃ vadāmi … pe … tatiyampi etamatthaṃ vadāmi … pe … .
195 dinno saṇghena itthannāmassa bhikkhuno amūḷhassa amūḷhavinayo. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
196 idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena ca, amūḷhavinayena ca. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … kiñca tattha amūḷhavinayasmiṃ? yā amūḷhavinayassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā— idaṃ tattha amūḷhavinayasmiṃ. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.
9.7 tassapāpiyasikāvinaya
197 siyā anuvādādhikaraṇaṃ dve samathe anāgamma— sativinayañca, amūḷhavinayañca; dvīhi samathehi sammeyya— sammukhāvinayena ca, tassapāpiyasikāya cāti? siyātissa vacanīyaṃ. yathā kathaṃ viya? idha pana, bhikkhave, bhikkhu bhikkhuṃ saṇghamajjhe garukāya āpattiyā codeti— ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. so evaṃ vadeti— ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. tamenaṃ so nibbeṭhentaṃ ativeṭheti— ‘inghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. so evaṃ vadeti— ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā. sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti. tamenaṃ so nibbeṭhentaṃ ativeṭheti— ‘inghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. so evaṃ vadeti— ‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā, pārājikaṃ vā pārājikasāmantaṃ vā, puṭṭho na paṭijānissāmī’ti? so evaṃ vadeti— ‘imañhi nāma tvaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho na paṭijānissasi. kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā, pārājikaṃ vā pārājikasāmantaṃ vā, apuṭṭho paṭijānissasi? inghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. so evaṃ vadesi— ‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā. davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ— nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā, pārājikaṃ vā pārājikasāmantaṃ vā’ti. tassa kho, bhikkhave, bhikkhuno tassapāpiyasikākammaṃ kātabbaṃ. evañca pana, bhikkhave, kātabbaṃ. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
198 ‘suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu saṇghamajjhe garukāya āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenāññaṃ paṭicarati, sampajānamusā bhāsati. yadi saṇghassa pattakallaṃ, saṇgho itthannāmassa bhikkhuno tassapāpiyasikākammaṃ kareyya. esā ñatti.
199 suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu saṇghamajjhe garukāya āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenāññaṃ paṭicarati, sampajānamusā bhāsati. saṇgho itthannāmassa bhikkhuno tassapāpiyasikākammaṃ karoti. yassāyasmato khamati itthannāmassa bhikkhuno tassapāpiyasikākammassa karaṇaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
200 dutiyampi etamatthaṃ vadāmi … pe … tatiyampi etamatthaṃ vadāmi … pe … .
201 kataṃ saṇghena itthannāmassa bhikkhuno tassapāpiyasikākammaṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
202 idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena ca, tassapāpiyasikāya ca. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā … pe … kā ca tattha tassapāpiyasikāya? yā tassapāpiyasikākammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā— ayaṃ tattha tassapāpiyasikāya. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ kārako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.
9.8 paṭiññātakaraṇa
203 āpattādhikaraṇaṃ katihi samathehi sammati? āpattādhikaraṇaṃ tīhi samathehi sammati— sammukhāvinayena ca, paṭiññātakaraṇena ca, tiṇavatthārakena ca. siyā āpattādhikaraṇaṃ ekaṃ samathaṃ anāgamma— tiṇavatthārakaṃ, dvīhi samathehi sammeyya— sammukhāvinayena ca, paṭiññātakaraṇena cāti? siyātissa vacanīyaṃ. yathā kathaṃ viya? idha pana, bhikkhave, bhikkhu lahukaṃ āpattiṃ āpanno hoti. tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo— ‘ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno; taṃ paṭidesemī’ti. tena vattabbo— ‘passasī’ti? ‘āma passāmī’ti. ‘āyatiṃ saṃvareyyāsī’ti.
204 idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena ca, paṭiññātakaraṇena ca. kiñca tattha sammukhāvinayasmiṃ? dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … kā ca tattha puggalasammukhatā? yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti— ayaṃ tattha puggalasammukhatā. kiñca tattha paṭiññātakaraṇasmiṃ? yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā— idaṃ tattha paṭiññātakaraṇasmiṃ. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ paṭiggāhako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, tena, bhikkhave, bhikkhunā sambahule bhikkhū upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā— ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno; taṃ paṭidesemī’ti. byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—
205 ‘suṇantu me āyasmantā. ayaṃ itthannāmo bhikkhu āpattiṃ sarati, vivarati, uttāniṃ karoti deseti. yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyyan’ti. tena vattabbo— ‘passasī’ti? ‘āma passāmī’ti. ‘āyatiṃ saṃvareyyāsī’ti.
206 idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena ca, paṭiññātakaraṇena ca. kiñca tattha sammukhāvinayasmiṃ? dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … kā ca tattha puggalasammukhatā? yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti— ayaṃ tattha puggalasammukhatā. kiñca tattha paṭiññātakaraṇasmiṃ? yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā— idaṃ tattha paṭiññātakaraṇasmiṃ. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ paṭiggāhako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, tena, bhikkhave, bhikkhunā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo— ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno; taṃ paṭidesemī’ti. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
207 ‘suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu āpattiṃ sarati, vivarati, uttāniṃ karoti, deseti. yadi saṇghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyyan’ti. tena vattabbo— ‘passasī’ti? ‘āma passāmī’ti. ‘āyatiṃ saṃvareyyāsī’ti.
208 idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena ca, paṭiññātakaraṇena ca. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā … pe … evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ paṭiggāhako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.
9.9 tiṇavatthāraka
209 siyā āpattādhikaraṇaṃ ekaṃ samathaṃ anāgamma— paṭiññātakaraṇaṃ, dvīhi samathehi sammeyya— sammukhāvinayena ca, tiṇavatthārakena cāti? siyātissa vacanīyaṃ. yathā kathaṃ viya? idha pana, bhikkhave, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. tatra ce bhikkhūnaṃ evaṃ hoti— ‘amhākaṃ kho bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyyā’ti. anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ tiṇavatthārakena vūpasametuṃ. evañca pana, bhikkhave, vūpasametabbaṃ. sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
210 ‘suṇātu me, bhante, saṇgho. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadi saṇghassa pattakallaṃ, saṇgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttanti. ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo—
211 suṇantu me āyasmantā. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadāyasmantānaṃ pattakallaṃ, ahaṃ yā ceva āyasmantānaṃ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttan’ti.
212 athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo—
213 ‘suṇantu me āyasmantā. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadāyasmantānaṃ pattakallaṃ, ahaṃ yā ceva āyasmantānaṃ āpatti, yā ca attano āpatti, āyasmantānañceva atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttan’ti.
214 athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—
215 ‘suṇātu me, bhante, saṇgho. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. yadi saṇghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. esā ñatti.
216 suṇātu me, bhante, saṇgho. amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti, yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya, attano ca atthāya, saṇghamajjhe tiṇavatthārakena desemi, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. yassāyasmato khamati amhākaṃ imāsaṃ āpattīnaṃ saṇghamajjhe tiṇavatthārakena desanā, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.
217 desitā amhākaṃ imā āpattiyo saṇghamajjhe tiṇavatthārakena, ṭhapetvā thullavajjaṃ, ṭhapetvā gihippaṭisaṃyuttaṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.
218 athāparesaṃ … pe … evametaṃ dhārayāmī’ti.
219 idaṃ vuccati, bhikkhave, adhikaraṇaṃ vūpasantaṃ. kena vūpasantaṃ? sammukhāvinayena ca, tiṇavatthārakena ca. kiñca tattha sammukhāvinayasmiṃ? saṇghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.
220 kā ca tattha saṇghasammukhatā? yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti— ayaṃ tattha saṇghasammukhatā.
221 kā ca tattha dhammasammukhatā, vinayasammukhatā? yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati— ayaṃ tattha dhammasammukhatā, vinayasammukhatā.
222 kā ca tattha puggalasammukhatā? yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti— ayaṃ tattha puggalasammukhatā.
223 kiñca tattha tiṇavatthārakasmiṃ? yā tiṇavatthārakassa kammassa kiriyā karaṇaṃ upagamanaṃ ajjhupagamanaṃ adhivāsanā appaṭikkosanā— idaṃ tattha tiṇavatthārakasmiṃ. evaṃ vūpasantañce, bhikkhave, adhikaraṇaṃ paṭiggāhako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ; chandadāyako khīyati, khīyanakaṃ pācittiyaṃ.
224 kiccādhikaraṇaṃ katihi samathehi sammati? kiccādhikaraṇaṃ ekena samathena sammati— sammukhāvinayenā"ti.